confession to a preeste thinke that they maie wipe their mouthe and saie I did it not And not onely they are made all the yeare longe the bolder to sinne but all the rest of the yeare bearing themselues bolde vpon confession thei neuer sighe vnto God thei neuer returne to themselues but heape sinnes vpon sinnes til they vomit vp al at ones as they thinke And when they haue ones vomited them vppe they thinke them selues discharged of their burden and that thei haue taken awaie from God the iudgment that thei haue geuen to the preeste and that they haue brought God in forgetfulnesse when they haue made the preeste priuie Moreouer whoe doth meryly see the daie of confession at hande Whoe goeth to confession with a cherefull hearte and commeth not to it rather against his wil as it were drawing backewarde like as if he were taken by the necke and drawen to pryson vnlesse paraduenture it be the very preestes that vse ioyfully to delite themselues with mutuall rehersals of their doinges as weare with mery tales I wil not defile much paper with monstruous abhominations wherof auricular coÌfession swarueth ful Onely this I saie If that holy man did not vnwisely that for one rumor of fornication toke awaie confession out of his Church yea out of the remembrance of his flocke then we be therby putt in minde what ys nedefull to be done at this daie vpon infinite whordomes adulteries incestes and bawderies Where the Consessionars allege for thys purpose the power of the keyes and doe therevpon sette the peupe and prore of their kyngedome as the prouerbe is it is to bee seen howe muche they oughte to auayle Then saye they are the keyes geuen wythoute cause Is yt sayde wythoute cause Whatsoeuer you loose vpon earthe shall be also loosed in heauen Do we then make the worde of Christe voide I answer there was a weighty cause why the keies shold be geuen as bothe I haue euen now already declared and shal more plainly shew againe when I come to entreat of Excommunication But what if I do with one swerde cutt of the holde of al that thei require that ys with saieng that sacryficeng preestes are not the vicars nor successors of the Apostles But this shall also be to be entreated of in an other place but nowe thei raise vp an engine whereby thei wolde most of all defende themselues and therby may all their buildinges be ouerthrowen For Christe did not geue his Apostles the power to binde loose before that he gaue them the holy ghoste Therefore I saie that none haue the power of the keies that haue not first receiued the holy ghost I denie that any man can vse the keies but hauing the holy ghoste going before teaching him informing him what is to bee done They triflinge saie that thei haue the holy ghoste but in dede thei denie it vnlesse paraduenture thei faine as thei do faine in dede the holy ghoste to be a vaine thing and a thing of nothing but therin thei shall not be beleued And by this engine thei are vtterly ouerthroweÌ that of what soeuer dore thei boast that thei haue the keie a man may alway aske theÌ whether thei haue the holy ghoste whiche is the iudge and gouerner of the keies If thei answer that thei haue then thei maie be asked againe whether the holy ghoste may erre This thei wil not be glade to speake expresly althoughe thei crokedly vtter the same by their doctrine It is therefore to be gathered that no preestes haue power of the keies whiche do commonly without consideration loose those thinges that the Lorde wold haue to be bounde and binde those thinges that the Lorde commaunded to be loosed Whereas thei see themselues conuinced by most clere experimentes that thei do without choise loose and binde the worthy and vnworthy thei vsurpe a power without knowledge And although they dare not denie that knoweledge is requisit for a good vse yet thei write that the very power is geuen to euel disposers of it But this is the power whatsoeuer thou bindest or loosest in earthe shal be bounde or loosed in heauen Either the promise of Christ must lie or thei that haue this power do well binde and loose Neither may thei dallye and saie that the saieng of Christe is limited according to the deseruings of him that is bound or loosed And we also confesse that none can be bounde or loosed but thei that are worthy to be bound or loosed But the messingers of the Gospell and the Churche haue the woorde by whyche thei measure this worthinesse in thys woorde the messangers of the Gospell maye promise to all men forgeuenesse of sinnes in Christe by faythe thei maye proclaime damnation into all and vpon all that embrace not Christ. In this word the Church pronounceth that fornicatours adulterers theues mansleiers couetous men vniust men haue no parte in the kingdom of God and bindeth such with most sure bondes With the same worde the Churche looseth them whome yt comforteth being repentant But what power shall this be not to knowe what is to be bounde or loosed and not to be able to binde or loose without knowledge Why then do thei saie that thei loose by authoritie geuen vnto them wheÌ the loosing is vncertain What haue we to do with this imaginatiue power yf there be no vse of it But I haue it already prouch that eyther there is no vse of it or so vncertaine an vse as maye be accompted for none at all For wheras they coÌfesse that there is a great parte of prestes that do not rightly vse the keyes and that the power without lawefull vse is of no effect Whoe shall assure me that he of whom I am loosed is a good vser of the keyes if he be an euell vser of it what hath he els but such a voyde disposyng of them as to say what is to be fouÌd or loosed in thee I know not for asmuch as I lack the right vse of the keyes but yf thou deserue I loose thee But so much might do I wil not say a laye man for they could not beare that with patient eares but a Turke or a Deuell For it is asmuche as to saye I haue not the worde of God the sure rule of loosyng but there is power geuen me to loose thee yf thy deseruynges be so We see therfore what they meant when they defined the keyes to be the authoritie of discernyng and power of executyng and that knowledge is adioyned for a counseller and like a counseller serueth for a good vse vndoubtedly euen they desired to reygne at theyr owne will licentiously without God and his worde If any man take exception and saye that the lawfull ministers of Christ shall be no lesse doubtefull in their office bycause the absolution that hangeth vpon fayth shall alwaye remayne doubtefull and then that sinners shall haue eyther none or a cold comforte bycause the
of spiritual policie To this ende from the beginning were ordeined iudicial orders in Chirches which might vse examination of maners correcte vices and exercise the office of the keyes This order Paule speaketh of in the Epistle to the Corinthians when he nameth gouernementes Againe to the Romaines wheÌ he saith let him that ruleth rule in carefulnesse For he speaketh not to the magistrates for at that time there were no Christian magistrates but to them that were ioyned with the Pastors for the spirituall gouernement of the Chirch Also in the Epistle to Timothee he maketh twoo sortes of Elders some that labor in the worde other some that do not vse the preaching of the worde and yet do rule well By this later sort it is no doute that he meaneth them that were appointed to loke vnto maners and to the whole vse of the keyes For this power of which we now speake hangeth wholly vpon the keyes which Christ gaue to the Chirche in the xviii Chap. of Mathew where he commaundeth that they should be sharply admonished in the name of the whole Chirch that haue despised priuate monitioÌs but if they goe forward in their obstinacie he teacheth that they should be put out of the felowship of the faithful But these monitions and corrections can not be without knowlege of the cause therefore there nedeth both some iugement and order Wherefore vnlesse we will make voide the promise of the keyes and take vtterly away excoÌmunicatioÌ solemne monitions and all suche thynges whatsoeuer they be we must nedes geue to the Chirch some iurisdiction Let the reders marke that that place entreateth not of the generall authoritie of doctrine as in the .xvi. Chapter of Mathewe and the .xxi. of Iohn but that the power of the Sinagoge is for the time to come transferred to the flocke of Christ. Untill that day the Iewes had their order of gouerning which Christ stablisheth in his Chirch and that with great penaltie so much as concerneth the pure institution of it For so it behoued forasmuch as otherwise the iugemente of an vnnoble and vnregarded congregation might be despised of rash and proude men And that it should not encomber the reders that Christ doth in thesame words expresse thinges somwhat differring one from the other it shal be profitable to dissolue this dout There be therfore âwoo places that speake of bynding and loosing The one is in the xvi Chapter of Mathew where Christ after that he had promised that he would geue to Peter the keyes of the kingdome of heauen immediatly addeth that whatsoeuer he shal bynde or loose in earth shal be confirmed in heauen In which wordes he meaneth none other thing than he doth by other wordes in Iohn when sending his disciples to preache after that he had breathed vpon them he said whose synnes ye forgeue they shal be forgeuen whoe 's ye reteine they shal be reteined in heauen I will bring an exposition not suttle not enforced not wrested but natural flowyng and offring it selfe This commaundemente of forgeuing and reteining synnes and that promise of bynding and loosing made to Peter oughte to be referred to no other thyng but to the ministerie of the worde which wheÌ the Lord committed to the Apostles he did therewith also arme them with this office of bynding and loosing For what is the summe of the Gospell but that we all being the bondseruantes of synne and of death are loosed and made fre by the redemption that is in Christ Iesus and that they which do not receiue nor acknowlege Christe theyr deliuerer and redemer are damned adiudged to euerlasting bondes When the Lorde deliuered this message to his Apostles to be carried into al nations to approue that it was his owne and proceding from himself he honored it with this noble testimonie and that to the singular strengthening both of the Apostles themselues and of all those to whom it should come It behoued that the Apostles shoulde haue a stedfast and sounde certaintie of their preaching which they should not onely execute with infinite labors cares troubles and dangers but also at the last seale it with their blood That they might I say knowe thesame to be not vaine nor voide but full of power and force it behoued that in so great carefulnesse in so great hardnesse of thynges and in so great dangers they should be persuaded that they did the businesse of God that when all the worlde withstode them and fought againste them they should knowe that God stode on their side that hauing not Christ the author of their doctrine present by sight in earth they should vnderstande him to be in heauen to confirme the trueth of the doctrine which he had deliuered them It behoued againe that it should also be most certainly proued by testimonie to the hearers that that doctrine of the Gospell was not the worde of the Apostles but of God himselfe not a voice bred in earth but come downe from heauen For these thinges the forgeuenesse of sinnes the promise of euerlasting life the message of saluation can not be in the power of man Therefore Christe hath testified that in the preaching of the Gospell there is nothing of the Apostles but the only ministerie that it was he himselfe that spake and promised all thynges by their mouthes as by instrumentes and therefore that the forgeuenesse of sinnes which they preached was the true promise of God and the damnation which they pronounced was the certaine iudgement of God But this testifieng is geuen to all ages and remaineth in force to certifie and assure all men that the word of the Gospel by what man soeuer it be preached is the very senteÌce of God published at the soueraigne iudgement seate written in the boke of life ratified firme and fixed in heauen Thus we see that in those places the power of the keyes is nothyng but the preachyng of the Gospell and that it is not so muche a power as a ministerie if we haue respect to meÌ For Christ hath not geuen this power proprely to men but to his owne worde wherof he hath made men ministers The other place whiche we haue said to be concernyng the power of bynding and loosyng is in the .xviii. chapter of Mathew where Christ sayth If any brother heare not the Chirch let him be to thee as a heathen maÌ or a publicane Uerily I say vnto you whatsoeuer ye bynd vppon earth shal be bound also in heauen whatsoeuer ye loose shal be loosed This place is not altogether like the first but is a little otherwise to bee vnderstanded But I do not so make them diuerse that they haue not great affinitie together This first point is like in both that either of them is a generall senteÌce that in both there is alway all one power of bynding and loosyng namely by the worde of God all one commaundement all one promise But herein they differ that the fyrst place
prisonment or shame or sickneââe or losse of pareÌtes or children or any other like thing do greue vs we must think that none of these thinges doth happen but by the wil prouidence of God and that he doeth nothyng but by most iust order For why do not one innumerable dayly offenses deserue to be chastised more sharply and with more greuous correction than such as the mercifull kindnesse of God layeth vpoÌ vs Is it not most great equitie that our flesh be tamed as it were made acquainted with the yoke that she doe not wantonly grow wild according to her nature Is not the righteousnesse truth of God worthy that we shuld take peine for it But if there appere an vndoubted righteousnesse in our afflictions we can not without vnrighteousnesse either murmure or wrastle against it We heare not now that cold song We must geue place bicause we so muste of necessitie but we heare a liuely lesson ful of effectualnesse We must obey bycause it is vnlawfull to resist we must suffer patiently bycause impatience is a stubbornesse agaynst the righteousnesse of God But now bicause that thing only is worthy to be loued of vs which we know to be to our safetie and benefite the good father doth this waye also comfort vs when he affirmeth that euen in this that he afflicteth vs with the crosse he prouideth for our safetie But if it be certayne that troubles are healthful for vs why should we not receyue them with a thankfull and well pleased minde Therefore in patiently suffryng them we doe not forceably yeld to necessitie but quietly agree to our owne benefit These thoughtes I say do make that how muche our mindes are greued in the crosse with naturall felyng of bitternesse so much thei be cheared with spiritual gladnesse WherupoÌ also foloweth thankes geuyng whiche can not be without ioye But if the prayse of the Lord thankes geuyng procedeth of nothing but of a chereful ioyful heart there is nothing that ought to interrupt the same praising of God and thankesgeuyng in vs hereby appereth howe necessarie it is that the bitternesse of the crosse be tempered with spirituall ioye The .ix. Chapter ¶ Of the meditation of the life to come BUt with what so euer kinde of trouble we be distressed we must alwaye loke to this ende to vse our selues to the contempt of this present life therby be stirred to the meditatioÌ of the life to come For bicause God knoweth wel howe much we be by nature enclined to the beastly loue of this world he vseth a most fit meane to draw vs back and to shake of our sluggishnesse that we shuld not stick to fast in that loue There is none of vs that desireth not to seme to aspire endeuour al their life loÌg to heaueÌly immortalitie For we are ashamed to excel brute beasts in nothing whose state should be nothing inferiour to oures vnlesse there remaine to vs a hope of eternitie after death But if you examine the deuises studies doynges of euery man you shall finde nothyng therin but earth Hereupon groweth that senslesnesse that our minde beyng daseled with vaine glistering of richesse power honors is so dulled that it can not see far Our heart also beyng possessed with couetousnesse ambition lust is so weyed downe that it can not rise vp hier Finally al our soule entangled with enticementes of the flesh seketh her felicitie in earth The Lord to remedie this euell doth with coÌtinual examples of miseries teach this of the vanitie of this present life Therfore that thei should not promise theÌselues in this life a souÌd quiet peace he suffreth them to be many times disquieted troubled either with warres or vprores or robberies or other iniuries That they should not with to much gredinesse gape for fraile transitorie richesse or rest in the richesse that they already possesse somtime with banishment sometime with barrennesse of the earth somtime with fire somtime by other meanes he bringeth theÌ to pouertie or at least holdeth them in measure That they should not with to muche ease take pleasure in the benefites of mariage he eyther maketh them to bee vexed with the frowardnesse of their wiues or plucketh theÌ downe with ill childreÌ or punisheth theÌ with waÌt of issue But if in al these things he tenderly beareth with them yet least they should either swell with foolish glorie or inmeasurably reioyse with vaine confidence he doth by diseases dangers set before their eyes how vnstable vanishing be al the goods that are subiect to mortalitie Then only therfore we rightly profit in the discipline of the crosse when we learne that this life when it is considered in it self is vnquiet troublesome innumerable wayes miserable in no point fully blessed that all those that are reckened the good thinges thereof are vncertaine fickle vaine corrupted with many euels mixed with them And herupoÌ we do determine that here is nothing to be sought or hoped for but strife and that wheÌ we thinke of our crowne then we muste lifte vp our eyes to heauen For thus we muste beleue That our minde is neuer truely raysed to the desire and meditation of the life to come vnlesse it haue first conceyued a contempt of this present life For betwene these two there is no meane the earth must either become vile in our sight or holde vs bound with intemperate loue of it Therfore if we haue any care of eternitie we must diligeÌtly endeuour to loose our selues froÌ these fetters Now bicause this preseÌt life hath many flatteryng pleasures wherewith to allure vs a great shewe of pleasantnesse grace swetenesse wherwith to delite vs it is much behoueful for vs to be now and then called away that we be not bewitched with such alluremeÌtes For what I pray you would be done if we did here enioy a continual concourse of good things felicitie sithe we can not with continuall spurres of euels be sufficiently awaked to consider the miserie thereof Not only the learned doe knowe but also the common people haue no Prouerbe more common than this that mans life is like a smoke or shadow and bycause they sawe it to bee a thyng very profitable to be knowen they haue set it out with many notable senteÌces But there is nothyng that we do either more negligently consider or lesse remember For we goe aboute all thinges as though we would frame to our selues an immortalitie in earth If ther be a corps caried to burial or if we walk amoÌg graues then bicause there is an image of death before our eyes I graunt we do maruelously well discourse like Phylosophers vpon the vanitie of this life Albeit we do not that coÌtinually for many times al these things do nothing moue vs. But when it happeneth our Philosophie lasteth but a while which so sone as we turne our backes wanisheth awaye leaueth no
for the goodes of the poore that it is the shame of al priestes to study for their owne richesse But they can not receiue this but they must all condemne themselues of shame But it is not nedefull in this place to speake more hardly against them sithe my meanyng was nothyng els but to shew that among them the lawfull order of deaconry is long ago taken away that they may no more glorie of this title to the coÌmendation of their Chirche which I thinke I haue already sufficiently shewed The .vi. Chapter ¶ Of the Supremicie of the See of Rome HItherto we haue rehersed those orders of the Chirch whiche were in the gouernement of the olde Chirch but afterwarde corrupted in tymes and from thensefoorthe more and more abused doo nowe in the Popishe Chirche reteyne onely their name and in dede are nothyng els but visours that by comparison the godly reader might iudge what manner of Chirch the Romanists haue for whoe 's sake they make vs schismatikes because we haue departed froÌ it But as for the hed and top of the whole order that is to say the supremicie of the see of Rome wherby they trauaile to proue that they only haue the catholike Chirch we haue not yet touched it because it toke beginning neither froÌ the institution of Christ nor from the vse of the old Chirch as those former partes did whiche we haue shewed to haue so proceded from antiquitie that by wickednesse of tymes they are vtterly degenerate and haue put on alltogether a newe forme And yet they go about to persuade the worlde that this is the chiefe and in a maner onely bonde of the vnitie of the Chirch if we cleaue to the see of Rome and continue in the obedience therof They rest I say principally vppon this stay when they will take away the Chirche from vs and claime it to themselues for that they kepe the head vpon whiche the vnitie of the Chirch hangeth and withoute whiche the Chirche muste needes fall asunder and bee broken in pieces For thus they thynke that the Chirche is as it were a maimed and headlesse body vnlesse it be subiect to the see of Rome as to her head Therfore when they talke of their Hierarchie they aâway take their beginnyng at this principle that the Bishop of Rome as the vicar of Christe whyche is the head of the Chirche is in his steede President of the vniuersall Chirche and that otherwyse the Chirche is not well ordred vnlesse that See doo holde the Supremicie aboue all other Therfore this also is to bee examined of what sort it is that we may omitt nothyng that perteineth to a iust gouernement of the Chirche Let this therfore be the principall point of the question Whether it be necessary for the true forme of Hierarchie as they call it or ecclesiasticall order that one See should be aboue the other bothe in dignitie and in power that it may be the heade of the whole bodye But we make the Chirche subiect to to vniust lawes if we laye this necessitie vppon it without the worde of God Therfore if the aduersaries will proue that whiche they require they must first shew that this disposition was ordeined by Christ. For this purpose they alledge out of the lawe the hye priesthode also the hye iudgement which God did institute at Hierusalem But it is easy to geue a solution and that many wayes if one way doo not satisfie them First no reason compelleth to extende that to the whole worlde which was profitable in one nation yea rather the order of one nation and of the whole worlde shall be farre different Because the Iewes were on ech side compassed with idolatrers that they should not be diuersely drawen with varietie of religions God appointed the place of worshippyng him in the middest part of the lande there he ordeined ouer them one head Bishop whom they should all haue regard vnto that they might be the better kepte together in vnitie Now when religion is spred abroade into the whole worlde who doeth not see that it is altogether an absurditie that the gouernemeÌt of the East and west be geueÌ to one man For it is in effect as much as if a maÌ should affirme that the whole worlde ought to be gouerned by one ruler because one piece of lande hath no mo rulers but one But there is yet an other reason why that ought not to be made an example to be folowed No man is ignorant that that hie Bishop was a figure of Christ. Now sins the priesthode is remoued that right must also be remoued But to whom is it remoued Truely not to the Pope as he himself is so bold shamelessely to boast when he draweth this title to himselfe but to Christe whiche as he alone susteineth this office without any vicar or successor so he resigneth the honor to none other For the priesthode consisteth not in doctrine onely but in the appeasyng of God which Christe hath fully wrought by his death and in that intercession whiche he nowe vseth with his Father There is therfore no cause why they should bynd vs by this example as by a perpetuall rule whiche wee haue seen to be enduryng but for a tyme. Out of the new testament they haue nothing to bryng foorth for proofe of their opinion but that it was saied to one Thou art Peter and vpon this stone I will builde my Chirche Agayne Peter Louest thou me Fede my shepe But admittyng that these be strong proues they must first shewe that he whiche is commaunded to fede the flocke of Christ hath power coÌmitted to him ouer all Chirches that to bynd and to lose is nothing els but to be ruler of all the world But as Peter had receiued the commauÌdement of the Lord so he exhorteth all other priestes to fede the Chirch Hereby we may gather that by this sayeng of Christ there was either nothyng geuen to Peter more then to the rest or that Peter did egally coÌmunicate with other the power that he had receiued But that we striue not vainly we haue in an other place a cleare exposition out of the mouthe of Christ what is to bynd and to lose that is to say to reteine and to forgeue sinnes But the maner of binding and loosing both the whole Scripture ech where sheweth and Paule very wel declareth when he saith that the ministers of the Gospel haue coÌmaundement to reconcile men to God and also haue power to punishe them that refuse this benefite How shamefully they wrest those places that make mention of binding and loosing I both haue already shortly touched and a litle hereafter I shal haue occasion to declare more at large Now it is good to se onely what they gather of that famous answere of Christ to Peter He promised hym the keyes of the kyngdome of heauen he sayed that whatsoeuer he bounde in earth shoulde be bounde in heauen
If we agree vpon the worde keyes and the maner of binding all contention shall by and by cesse For the Pope himselfe wil gladly geue ouer the charge enioined to the Apostles which being ful of trauaile and griefe should shake from hym his pleasures without gaine Forasmuch as the heauens are opened vnto vs by the doctrine of the Gospell it is with a very fit metaphore expressed by the name of keies Now men are bound and loosed in no other wise but when faith reconcileth some to God their own belefe bindeth other some If the Pope did take thys onely vpoÌ him I thinke there wil be no maÌ that would either enuye it or stryue about it But because this successioÌ being trauailsome nothing gaineful pleaseth not the Pope hereupoÌ groweth the beginning of the coÌtentioÌ what Christ promised to Peter Therfore I gather by the very mater it selfe that there is nothing meant by the dignitie of the office of an Apostle which can not be seuered from the charge For if that definition whiche I haue rehearsed be receiued which can not but shamelesly be reiected here is nothing geuen to Peter that was not also commoÌ to his other fellowes because otherwise there should not only wrong be done to the persons ⪠but the very maiestie of doctrine should halt They crye out on the other side what auaileth it I pray you to run vpoÌ thys rocke For they shal not proue but as the preaching of one same Gospell was enioyned to al the Apostles so they were also al alike furnished with power to bynde and loose Christ say they appointed Peter Prince of the whole Chirch when he promised that he would geue hym the keyes But that which he then promised to one in an other place he gaue it also to al the rest and deliuered it as it were into their handes If the same power were graunted to al which was promised to one wherin shal he be aboue hys felowes Herein say they he excelleth because he receiued it both in common together wyth them and seuerally by hymselfe which was not geuen to the other but in coÌmon What if I answere with Ciprian and Augustine that Christ did it not for this purpose to prefer one maÌ before other but so to set out the vnitie of the Chirche For thus sayeth Ciprian that God in the person of one gaue the keyes to all to signifie the vnitie of all that the rest were the same thyng that Peter was endued with like partaking both of honor and power but that the beginning is takeÌ at vnitie that the Chirche of Christ may be shewed to be one Augustine saieth If there were not in Peter a misterie of the Chirche the Lorde would not say to hym I wil geue thee the keyes For if this was sayed to Peter the Chirche hath them not but if the Chirche haue them theÌ Peter when he receiued the keyes betokened the whole Chirch And in an other place When they were al asked only Peter answered thou art Christ it is said to him I wil geue thee the keies as though he alone had receiued the power of binding and loosing wheras both he being one said the one for al and he receiued the other with al as bearing the persoÌ of vnitie Therfore one for al because there is vnitie in all But this Thou art Peter and vpon this rocke I will bilde my Chirche is no where red spoken to any other As though Christ spake there any other thing of Peter than that which Paule and Peter himselfe speaketh of all Christians For Paule maketh Christ the chiefe and corner stone vpon which they are bilded together that growe into a holy temple to the Lorde And Peter biddeth vs to be liuely stones which being founded vpon that chosen and precious stone doe by this ioynt and coupling together with our God cleaue also together among our selues He say they aboue the rest because he hath the name peculiarly In dede I do willingly graunt this honor to Peter that in the bilding of the Chirch he be placed among the first or if they will haue this also the first of al the faithfull but I will not suffer them to gather therupon that he should haue a Supremicie ouer the reste For what manner of gathering is this He excelleth other in feruentnesse of zele in learning courage therfore he hath power ouer them As thoughe we might not with better color gather that Andrew is in degree before Peter because he went before him in time and brought him to Christ. But I passe ouer this Let Peter truely haue the first place yet there is great difference betwene the honor of degree and power We see that the Apostles coÌmonly grauÌted this to Peter that he should speake in asseÌblies and after a certaine maner goe before them with propounding exhorting and admonishing but of hys power we rede nothing at all Howbeit we be not yet come to dispute of that pointe only at this preseÌt I would proue that they do to fondly reasoÌ when by the only name of Peter they would bilde an Empire ouer the whole Chirche For those olde follies wherwith they went aboute to deceiue at the beginning are not worthy to be rehearsed much lesse to be confuted that the Chirche was bilded vpon Peter because it was sayd vpon thys rocke c. But some of the Fathers haue so expounded it But when the whole Scripture cryeth out to the contrary to what purpose is their authoritie alleged agaynst God Yea why do we stryue aboute the meaning of these wordes as though it were darke or doutful wheÌ nothyng can be more plainly nor more certaynly spoken Peter had confessed in his own and hys brethrens name that Christ is the soÌne of God Upon thys rocke Christ bildeth his Chirche because it is as Paule sayeth the only fundation beside which there can be layed none other Neyther do I here therfore refuse the authoritie of the Fathers because I wante their testimonies if I listed to allege them but as I haue saied I will not with contending about so cleare a mater trouble the reders in vayne specially sith thys point hath been long agoe diligently enough handeled and declared by men of our side And yet in dede no man can better assoyle this question than the Scripture it selfe if we compare all the places where it teacheth what office and power Peter had among the Apostles howe he behaued hymselfe and howe he was accepted of them Runne ouer all that remaineth written you shall finde nothing ells but that he was one of the .xii. egal with the rest and their felowe but not their Lorde He doeth in dede propounde to the counsell if any thyng be to be done and geueth warning what is mete to be done but therewithall he heareth other and doth not onely graunte them place to speake their minde but leaueth the
declare any thyng at all but froÌ the Lord. Therfore it is said that the people when thei embraced his doctrine beleued in God and in his seruant Moses Also that the authoritie of the priestes shoulde not growe in contempt it was stablished with most greuous penalties But therwithal the Lord sheweth vpon what coÌdition they wer to be heard when he saieth that he hath made his couenant with Leui that the law of truthe shoulde be in his mouth And a little after he addeth The lips of the priest shall kepe knowledge and they shall require the law at his mouth because he is the angell of the God of hostes Therfore if the priest will be heard lette him shewe himself the messinger of God that is let him faithfully report the coÌmaundements that he receiued of his author And where it is specially entreated of the hearing of them this is expressely set That they may answer accordyng to the lawe of God What maner of power the Prophetes generally had is very well described in Ezechiell Thou sonne of man saith the Lord I haue geueÌ thee to be a watcheman to the house of Israell Therefore thou shalte heare the worde out of my mouth and thou shalte declare it to them froÌ me He that is commaunded to heare out of the mouthe of the Lord is he not forbidden to inuent any thyng of himself But what is to declare from the Lorde but so to speake as he may boldly boast that it is not his owne but the Lordes woorde that he hath broughte The selfe same thyng is in Hieremie in other wordes Let the Prophet saith he with whom is a dreame tell a dreame and let him that hath my woorde speake my worde true Certainly he appointeth a law to them all And that is such that he permitteth not any to teach more than he is coÌmanded And after he calleth it chaffe all that is not come from himselfe onely Therfore none of the Prophetes them selues opened his mouth but as the Lord tolde hym the wordes before Wherupon these sayinges are so ofte found among theÌ the word of the Lord the burden of the Lorde so sayth the Lord the mouth of the Lord hath spoken And worthily For Esaie cryed oute that he had defyled lyppes Ieremie confessed that he coulde not speake because he was a childe What coulde procede from the defiled mouth of the one and the foolishe mouthe of the other but vncleane and vnwise if they had spoken their owne speche But this lyps were holy and pure when they began to be the instruments of the Holy ghost When the Prophetes are bouÌd with this religion that they deliuer nothyng but that which they haue receiued theÌ they be garnished with notable power and excellent titles For when the Lorde testifieth that he hath set them ouer nations and kyngdomes to pluck vp and to roote out to destroy and plucke downe to builde and to plant he by and by adioyneth the cause because he hath put his wordes in theyr mouth Nowe if you looke to the Apostles they are in dede commended with many and notable titles that they are the light of the worlde and the salt of the earth that they are to be heard in stede of Christ that whatsoeuer they bynde or lose in earth shal be bounde or loosed in heauen But in their very name they shewe howe muche is permitted theim in their office that is if they be Apostles that they shoulde not prate whatsoeuer they list but shold faithfully report his commaundementes from whom they are sent And the wordes of Christe are playne enough in which he hath determined their embassage when he coÌmauÌded them to go teach al nations al those thinges that he had coÌmaunded Yea he himself also receiued this lawe and laid it vpon himself that it shold be lawful for no man to refuse it My doctrine sayth he is not myne but his that sent me my fathers He that was alway the only and eternall couÌseller of the Father he that was appointed by the Father the Lord and scholemaister of all men yet because he executed the ministerie of teaching prescribed by his owne example to all ministers what rule they ought to folow in teaching Therfore the power of the Chirch is not infinite but subiect to the word of the lord and as it were enclosed in it But sith this hath from the beginnyng ben of force in the Chirche at this day ought to be in force that the seruantes of God shold teache nothing whiche they haue not learned of him yet accordyng to the diuersitie of tymes they had diuers orders of learnyng But that order which is nowe muche differeth from those that were before First if it be true whiche Christe saieth that none hath seene the Father but the Sonne and he to whom it hath pleased the Sonne to shewe him it behoued verily that they should be alway directed by that eternal wisdome of the Father whiche wold come to the knowledge of God For howe should they either haue comprehended in mynd or vttered the misteries of God but by his teachyng to whom alone the secretes of the Father ar open Therfore the holy fathers in old time knew GOD no other wise but beholding him in the Sonne as in a glasse When I say this I meane that God did neuer by any other meane disclose hymselfe to men but by the Son that is his only wisdome light and truthe Out of this fountaine did Adam Noe Abraham Isaac Iacob and the other draw all the knowlege that they had of heauenly doctrine Out of the same fouÌtain haue also al the Prophetes themselues draweÌ al the heaueÌly Oracles that they vttered For verily this Wisedome hath alway disclosed ãâã selfe by moe waies than one To the Patriarches he vsed secrete reuelations but therwithall to confirme their myndes he adioyned suche signes that it coulde not bee doutefull to them that is was God that spake The Patriarches conueied ouer from hand to hand to posteritie that whiche they had receiued For the Lorde left it with them to this entent that they should so sprede it abrode But the children childrens children by God secretely informyng them did knowe that that whiche they heard was from heauen and not from the earth But when it pleased God to raise a more apparaÌt forme of a Chirche he willed to haue his worde put in writing noted that the prests shold fetch froÌ thense what thei might deliuer to the people that all the doctrine that shold be taught shold be tried by that rule Therfore after the publishyng of the law when the prestes are comaunded to teach out of the mouth of the Lord the meaning is that they shold teach nothing strauÌge or differing from that kinde of learning which the Lord coÌprehended in the lawe and to adde and diminishe was vnlawful for them Then folowed the Prophets by
abolished But those Bishops that haue abused suche goodnesse of princes to their owne coÌmoditie haue by shewyng of this one exaÌple enough and to much testified that they are not Bishops For if they had had any sparcle of an Apostolike spirite they wold without doute haue answered out of the mouthe of Paule The weapons of our warfare are not carnall but spirituall But they beyng rauished with blynd gredinesse haue destroyed bothe them selues their successoures and the Chirche At length the Bishop of Rome not contented with meane lordships fyrst layde hande vpon kingdomes and afterwarde vpon the very empire And that he may with some color whatsoeuer it be reteine the possession gotten by mere robberie he sometime bosteth that he hath it by the lawe of God he sometime pretendeth the gift of Constantine sometyme some other title Fyrst I answer with Bernarde Admitte that he do by any other reason whatsoeuer claime this vnto hym yet he hath it not by Apostolike right For Peter coulde not geue that whiche he had not but he gaue to his successors that which he had the care of Chirches But when the Lorde and maister saieth that he is not appointed iudge betwene two a seruant and scholar ought not to thinke scorne if he be not iudge of all men But Bernarde speaketh of ciuile iugementes For he addeth Therfore your power is in crimes not in possessions because for those and not for these ye haue receiued the keyes of the kyngdome of heauen For whiche seemeth to thee the greater dignitie to forgeue sinnes or to diuide landes There is no comparison These base and earthly thynges haue kynges and princes of the earthe their iudges Why do ye inuade the boundes of other c. Againe Thou arte made a superior he speaketh to Pope Eugenius but wherunto Not to beare lordship I thinke Therfore howe muche soeuer we thinke of our selues let vs remembre that there is a ministerie laid vpon vs not a lordshyp geuen vs. Learne that thou hast nede of a wedehoke not of a scepter that thou mayste doo the worke of a Prophete Agayne it is playne Lordship is forbidden to the Apostles Goe thou therfore and presume to vsurpe to thy selfe either beeyng a lorde an Apostleshippe or beyng an Apostle a lordship And by and by after the forme of an Apostleship is this Lordshippe is forbidden them ministerie is bidden them Wheras these thynges are so spoken of a man that it is euidente to all men that the very truthe speaketh them yea where as the very thyng it selfe is manifest without all woordes yet the bishop of Rome was not ashamed in the Councell at Orleaunce to decree that the supreme power of bothe the swerdes belong to hym by the lawe of God As for the gift of Constantine they that be but meanly practised in the histories of those tymes nede not to be taught howe muche this is not only fabulous but also to be laughed at But to passe ouer histories Gregorie himself is bothe a sufficient and most full witnesse hereof For so oft as he speaketh of the emperor he calleth him most noble Lord and himselfe his vnworthy seruant Againe in an other place But lette not our Lord by the earthly power be the soner angry with the prestes but with excellent consideration for his sake whoe 's seruantes they be let him so rule ouer them that he also geue them due reuerence We see howe in common subiection he wold be accompted as one of the people For he there pleadeth not any other mans cause but his owne In an other place I trust in the almighty God that he wyll geue a long lyfe to our godly lordes and will dispose vs vnder your hande accordyng to his mercie Neither haue I therfore alleged these thynges for that it is my purpose throughly to discusse his question concernyng the gift of Constantine but only that the Reders should see by the way how chyldishly the Romanistes do lye when they go about to chalenge an erthly empire to their Bishop And so muche the more fowle is the shamelesnesse of Augustine Steuchus which in suche a despeired cause hath ben so bolde to selle his trauayle and tong to the Bishop of Rome Ualla as it was not hard for a man learned and of a sharp witt had strongly confuted that fable And yet as a man litle exercised in ecclesiasticall maters he had not sayde all that mighte haue made for that purpose Steuchus burst in and scattred stinkyng trifles to oppresse the clere light And truely he doeth no lesse coldly handle the cause of his master that if some mery conceited felow faynyng himself to do the same wold in dede take Uallaes part But verily it is a woorthy cause for whiche the Pope should hyre such patrones for money and no lesse worthy are those hyred losells to be deceyued of theyr hope of gayne as it hapened to Eugubinus But if any man require to knowe the tyme sins this fained empire began to ryse vp there are not yet passed fiue hundred yeares sins the Bishoppes yet remained in subiection of the princes neither was the Pope created without the authoritie of the Emperor The Emperor Henry the fowerth of that name a light and rashe man and of no forcast of great boldnesse and dissolute life gaue first occasion to Gregorie the .vii. to alter this order For when he had in his court the Bishoprikes of all Germanie partly to be sold and partly laid open for spoile Hildebrand whiche had receyued displeasure at his hande caught hold of a goodly color to reuenge himselfe But because he seemed to pursue an honeste and a godly cause he was furthered with the fauor of many And Henry was otherwise by reason of his insolent maner of gouernyng hated of the most part of princes At the length Hildebrand whiche called hymself Gregorie the .vii. as he was a filthy and naughty man bewrayed the malice of his harte which was the cause that he was forsaken of many that had conspired with hym But he thus much preuailed that his successors might freely without punishment not only shake of the yoke but also bryng Emperors in subiection to them Hereunto was added that from thense fourth there were many Emperors liker to Henrie than to Iulius Cesar whoÌ it was no hard thing to subdue while they sate at home carelesse of all thinges and slouthful when they had most nede with vertue and lawfull meanes to represse the gredinesse of the Bishops Thus we see with what color that same goodly gift of Constantine is shadowed wherby the Pope fayneth that the Empire of the West was deliuered vnto him In the meane time the Popes cessed not somtime with fraude somtime with treason and somtime with force to inuade other mens dominions and the very citie it selfe which before was free within a hundred and thirty yeres or there about they broughte into their subiection till they grewe to the same
heauens as they be displaied abrode to his roiall pauilion he saieth that he hath framed his parloures in the waters that the cloudes are his chariottes that he rideth vpon the winges of the windes that the winds and lightninges are his swift messengers And because the glorye of his power and wisedome doeth more fully shine aboue therefore commonlye the heauen is called his palace And first of al what way soeuer thou turne thy eyes there is no pece of the world be it neuer so small wherein are not seen at least som sparkles of his glory to shine But as for this most large and beautiful frame thou canst not with one view peruse the wide compasse of it but that thou muste nedes be on euery side ouerwhelmed with the infinite force of the brightnes therof Wherfore the author of the Epistle to the Hebrues doeth very well call the ages of the worlde the spectacles of inuisible thinges for that the so orderly framing of the world serueth vs for a mirror wherin we may beholde God whiche otherwise is inuisible For whiche cause the Prophete assigneth to the heauenlye creatures a language that al nations vnderstande for that in them ther is a more euident testificacion of the Godhead than that it ought to escape the consideration of any nation be they neuer so dull Which thing the Apostle declaring more plainely saieth that there is disclosed vnto men so much as was behouefull to be knowen concernyng God because all men without exception do throughly see his inuisible things euen to his very power and godhead which thei vnderstande by the creation of the worlde As for his wonderful wisedom there are innumerable proues bothe in heauen and in earth that witnesse it I meane not only that secreter sort of thinges for the nerer marking whereof Astrologie Physike and all naturall Philosophie serueth but euen those thinges that thruste them selues in sighte of euery one euen of the rudest vnlerned man so that men can not open their eies but thei muste nedes bee witnesses of them But truely they that haue digested yea or but tasted the liberall artes being holpen by the ayde therof do procede much further to looke into the secretes of Gods wisedome Yet is there no man so hindred by lack of knowledge of those artes but that he throughly seeth abundantly inough of conning workmanship in gods workes to bring him in admiration of the workmaÌ therof As for example to the searching out of the mouings of the starres apointing of their places measuring of their distances and noting of their properties there nedeth art and an exacter diligence by which being throughly perceaued as the prouidence of god is the more manifestly disclosed so it is coÌuenieÌt that the mynde rise somwhat the hier therby to behold his glory But for asmuch as the vnlearned people yea and the rudest sort of them such as ar furnished with the only helpe of their eyes can not be ignorauÌt of the excellencie of gods conning workmanship which in this innumerable and yet so seuerally well ordered and disposed varietie doth of it selfe shew forth it selfe it is euident that ther is no man to whom God doth not largely opeÌ his wisdom Likewise it requireth a singuler sharpnes of wit to wey with suche cunning as Galen doth the knitting together the proportional agremeÌt the beautie vse in the frame of mans body but by all mens confession the body of man doth vtter in very shew of it self so cunning a coÌpacting together that for it the maker of it may worthily be iudged wonderfull And therefore certaine of the Philosophers in olde tyme dydde not without cause calle manne a littell worlde because he is a rare representation of the power goodnes and wisedome of god and conteyneth in hym selfe miracles inough to occupie our myndes yf we will be content to marke them And for thys reson Paul after that he had said that the very blinde men may finde out god by groping for him by and by saieth further that he is not to be sought far of because al men do fele vndoutedly wtââ themselues the heauenly grace wherw t they be quickened But if we nede to go no further than our selues to find and take hold of god what pardon shal his slouthfulnes deserue that wil not vouchsafe to descend in to himself to find god And the same is the reason why Dauid when he had shortly spoken in aduauncement of the wonderful name honor of God that do euery where gloriously shine by and by crieth out what is man that thou art mindful of him Again out of the mouth of infantes and suckyng babes thou hast stablished strength for so he pronounceth that not only in the whole kinde of man is a mirrour of the woorkes of God but also that the very infantes whyle they yet hange on their mothers brestes haue tonges eloquent ynough to preache his glory so that there nedeth no other oratours And therfore he douteth not to set theyr mouthes in the vauwarde as beeyng strongly armed to subdue their madnes the would accordyng to their deuilysh pride couet to extinguish the name of God And herevpon riseth that whiche Paule alledgeth out of Aratus that we are the ofsprynge of God because he garnishyng vs with suche excellencie hathe testified that he is oure father Lyke as euen by common reason and as it were by information of experience the prophane Poetes called him the father of men And truelye no man will assentingly and willingly yeld him self to serue God but he that hauing tasted his fatherly loue is mutually allured to loue worship him And here is disclosed the foule vnthankefulnesse of men which while thei haue within them selues a workhouse gloriously furnished with innumerable workes of God and also a shoppe stuffed with inestimable plentie of riches and when they ought to burst forth into praisynge of him are contrarye wise puffed vp and doe swell wyth so much the greater pride They fele how diuersly in marueylous wise God woorketh in them they are taught by experience it self how great varietie of giftes they possesse by his liberalitie whether they wyll or noe they are enforsed to knowe that these are the tokens of his godhead and yet they suppresse it close within them Truely they neede not to goe oute of themselues so that they would not in presumptuously taking vpon theÌselues that which is geuen from heauen bury with in the grounde that which brightly giueth light to their mindes to se God But euen at this day the earth beareth many monstreous spirites which sticke not to abuse the whole sede of godhead that is sowen in mans nature and to employ it to oppresse the name of God How detestable I pray you is this madnes that man finding God a hundred times in his body and his soule should by the very same pretense of excelleÌce deny that there is a god They wil not say
that they are by chaunse made differente from brute beastes But they pretende a cloke of nature whom they accompte the maker of al thinges and so doe conuey God awaye They see that exquysyte workemanship in al their members from their mouth and their eyes euen to the nailes of their toaes and yet here also they putte nature in place of god But specially the so swift motions the so excellent powers the so rare giftes of the soule do represent a diuine nature that doth not easily suffer it selfe to be hid vnlesse the Epicureans like the Gyauntes Cyclopes wold bearing themselues bolde vppon this hye degre outrageously make warre againste God Do the whole treasures of the heauenly wisedome so mete together to rule a worme of fiue fete long and shal the whole vniuersalitie of the world be wtout this prerogatiue Firste to agree that there is a certaine instrumentall thing that aunswereth to all the partes of man doth so serue nothing at al to obscure the honor of God that it rather doeth more gloriously set it out Let Epicure answer me what meting of vndiuisible bodyes boiling the meate and drinke in man doth dispose part into excrementes part into bloud and bringeth to passe that there is in al the members of man such an endeuorynge to do their offyce eueÌ as if so many seueral soules did by coÌmon aduise rule one body But I haue not nowe to doe with that ââye of swyne I rather speake vnto them that being geuen to suttelties would by croked conueiaunce wrythe that colde saying of Aristotle bothe to destroye the immortalitie of the soule and also to take from God hys ryghte For because there ar instrumental powers of the soule by pretense thereof they bynde the soule to the bodye that it cannot continue without the bodye and with praises of nature they doo as much as in them is suppresse the name of God But the powers of the soule are farre from beeinge enclosed in those exercises that serue the body For what pertayneth to the body for a man to measure the skye to gather the number of the starres to lerne the greatenes of euery one to knowe what space they be distante one from an other with what swiftnes or slownesse they goe their courses how many degrees they decline this way or that way I grauÌt in dede that there is some vse of Astrologie but my meanyng is onely to shewe that in this so depe serching out of heauenly thyngs it is not an instrumental measuring but that the soule hath her offices by it selfe seuerall from the body I haue shewed one example by whiche it shal be easy for the readers to gather the reste Truely the manyfolde nimblenes of the soule by which it surueieth bothe heauen and earthe ioyneth thynges past with things to come kepeth in memory thinges heard long before and expresseth eche thing to it selfe by imaginacion also the ingeniousnesse by which it inuenteth thinges incredible and which is the mother of so many maruelons artes are sure tokens of diuine nature in man Beside that euen in slepyng it doeth not onely rolle and tourne it self but also conceiueth many thinges profytable reasoneth of many thynges also prophecieth of thyngs to come What shal we in this case say but that the signes of immortalitie that are emprinted in man cannot be blotted out Now what reason may beare that man shal be of diuine nature and not acknowledge his Creator Shall we forsoth by iudgement that is put into vs discerne betwene right and wronge and shall there be no iudge in heauen Shall we euen in our slepe haue abiding with vs some remnant of vnderstandyng and shall no God be waking in gouernyng the worlde Shall we be so compted the inuenters of so many artes and profitable thynges that God shal be defrauded of his praise where as yet experience sufficiently teacheth that from an other and not from our selues all that we haue is in diuerse wise distributed amonge vs As for that which some do babble of the secrete inspiracion that geueth lyuelines to the worlde it is not onely weake but also vngodly They lyke well that famous saying of Uergile Fyrst heauen and earth and flovvyng fieldes of seas The shinyng globe of Moone and Tiâans starres Sprite fedes vvithin and throughout all the lymmes Infused mynde the vvhole huge masse dooth moue And vvith the large bigge body mixe it selfe Thense come the kyndes of men and eke of beastes And lyues of fliyng foules and monsters straunge That vvater beares vvithin the marble sea A fyry lyuelynesse and heauenly race there is VVithin those seedes c. Forsothe that the world which was created for a spectacle of the glory of God shuld be the creator of it selfe So in an other place the same author folowyng the common opinion of the Greekes and Latynes sayeth Some say that bees haue part of mynde diuine And heauenly draughtes For eke they say that God Gothe through the coastes of lande and crekes of sea And through depe skye And hense the flockes and heardes And men and all the kyndes of sauage beastes Eche at their byrthe receyue theyr suttle lyues And therto are they rendred all at laste And all resolued are retournde agayne Ne place there is for deathe but lyuely they Flye into nombre of the Starres aboue And take their place vvithin the lofty skye Loe what that hungry speculacion of the vniuersall minde that geueth soule and liuelines to the world auaileth to engender and nourishe godlines in the hartes of men Whiche doeth also better appeare by the blasphemous sayings of the filthy dogge Lucretius which are deriued from the same principle Euen thys is it to make a shadowishe God to driue farre away the true God whome we ought to feare and worshyp I graunt in dede that this may be godlily sayed so that it procede from a godly minde that nature is God but because it is a hard and an vnproper maner of speche forasmuch as nature is rather an order prebed by God therfore in thynges of so great weight and to which is due a singular religiousnes it is hurtfull to wrapp vp God confusely with the inferior course of his workes Let vs therefore remember so ofte as any man considereth his owne nature that there is one God which so gouerneth al natures that his wil is to haue vs to loke vnto hym our fayth to be directed to hym and hym to bee worshypped and called vpon of vs because there is nothing more agaynst conuenience of reason thaÌ for vs to enioy those excellent gyftes that sauoure of diuine nature in vs and to despise the authoure that freely doeth geue theym vnto vs. Nowe as concernynge his power with howe notable examples dothe it forceably drawe vs to consider it vnlesse perhappes we may be ignoraunt of howe great a strengthe it is with his onely woorde to vpholde this infinite masse of heauen and earth with his onely becke
sometyme to shake the heauen with noise of thonders to burne vp ech thing with lightenings to set the aire on fier with lightning flames sometime to trouble it with diuerse sortes of tempestes and by and by the same God when he list in one moment to make faire wether to holde in the sea as if it hanged in the aire which with his heighth semeth to threaten coÌtinuall destruccion to the earth sometime in horrible wise to raise it vp with outragious violence of windes and sometime to appease the waues and make it calme againe For profe hereof do serue all the prayses of God gathered of the testimonies of nature speciallye in the booke of Iob and in Esaie whiche now of purpose I ouerpasse because they shall els where haue an other place fitter for them where I shall entreate of the creacion of the world accordyng to the Scriptures Only my meanyng was now to touch that both straungers and they of the householde of God haue this way of seking God common to them both that is to folow these first draughtes which both aboue and beneth doe as in a shadow set fourth a liuely image of him And now the same power leadeth vs to consider his eternitye For it must nedes be that he from whom al thinges haue their beginning is of eternal continuaunce and hath his beginning of him self But nowe if any maÌ enquire the cause wherby he both was once lead to create al these things is now moued to preserue them we shal fynde that his only goodnesse was it that caused him Yea and although this onely be the cause yet ought the same aboundauntly to suffice to allure vs to the loue of him forasmuch as ther is no creature as the Prophete sayeth vpon which his mercy is not poured out Also in the seconde sorte of his woorkes I meane those that come to passe byside the ordinary course of nature there doeth appeare no lesse euident profe of his powers For in gouerning the felowship of men he so ordereth his prouidence that wheras he is by innumerable meanes good and bountifull to al men yet by manifest and dayly tokens he declareth his fauourable kindnes to the godly and his seuerite to the wicked and euill doers For not doutefull are the punishmentes that he layeth vppon hainous offences lyke as he doeth openly shewe hymself a defendoure and reuenger of innocencye while he prospereth the lyfe of good menne wyth hys blessynge helpeth their necessitye asswageth and comforteth their sorowes relieueth their calaunties and by al meanes prouideth for their safety Neyther ought it any thyng to deface the perpetuall rule of his iustice that he oftentymes permitteth wicked men and euill dooers for a tyme to reioyse vnpunished and on the other side suffreth good and innocent to be tossed wyth many aduersities yea and to be oppressed with the malice and vniust dealing of the vngodly But rather a much contrary consideracion ought to enter into our mindes that when by manifest shewe of his wrath he punisheth one sinne we shoulde therefore thinke that he hateth all sinnes and when he suffereth many sinnes to passe vnpunished we should there vpon thinke that ther shal be an other iudgemente to which they are differed to bee then punyshed Likewise how great matter doth it minister vs to coÌsider his mercy while he oftentimes cesseth not to shew his vnweried bouÌtifulnes vpon miserable sinners in calling them home to him with more than fatherly tendernes vntil he haue subdued their frowardnes with doinge them good To this ende where the Prophete particularly rehearseth how God in cases paste hope doeth sodenly and wonderfully and beside all hope succoure men that are in misery and in a maner lost whether he defende them wandering in wildernes from the wild beastes and at length leadeth them into the way againe or ministreth sode to the nedy and hungry or deliuereth prisoners out of horrible dongeons and iron bandes or bringeth men in peril of shipewracke safe into the hauen or healeth the half dead of diseases or scorcheth the earth with heate and drienesse or maketh it frutefull with secrete watering of his grace or aduaunceth the hasest of the rascall people or throweth down the noble peres from the hie degree of dignitie by such examples shewed fourth he gathereth that those thinges which are iudged chaunces happening by fortune are so many testimonies of the heauenly prouideÌce and specially of hys fatherly kindnes and that therby is geuen matter of reioysing to the Godlye and the wicked and reprobate haue their mouthes stopped But because the greater part infected with their errors are blinde in so clere a place of beholding therfore he cryeth out that it is a gift of rare singular wisedome wisely to weye these workes of God by syghte whereof they nothing profit that otherwise seme most clere sighted And truly how much soeuer the glory of God doothe apparantly shyne before them yet scarsly the hundreth manne is a trewe beholder of it Likewise his power and wisedome are no more hidde in darkenesse whereof the one his power doth notably appere when the fierce outragiousnesse of the wicked beynge in all mennes opinion vnconquerable is beaten flatte in one momente their arrogancie tamed their strongest holdes rased their weapons and armour broken in pieces their strengthes subdewed their deuises ouerthrowen and theimselues fall with their owne weighte the presumptuous boldenesse that auaunced it selfe aboue the heauens is throwen downe euen to the bottome point of the earth Agayne the lowly are lyfted vp out of the duste and the needy raysed from the donghil the oppressed and afflicted are drawen out of extreme distresse men in despayred state are restored to good hope the vnarmed beare awaye the victorie from the armed fewe frome many the feeble from the strong As for his wysedome it selfe sheweth it selfe manifestly excellent while it disposeth euery thing in fittest oportunitie confouÌdeth the wisedom of the worlde be it neuer so pearcyng fyndeth out the subtile in their subtiltie finally gouerneth all thinges by moste conuenient order We see that it needeth no long or laboursom demonstration to fetche out testimonies to serue for the glorious declaration and profe of gods maiestie for by these few that we haue touched it appeareth that which way soeuer a man chance to looke they are so coÌmon ready that they may be easily marked with eye pointed out with the fynger And here again is to be noted that we ar called to the knowledge of god not such as contented with vayne speculation doth but flye about in the brayne but suche as shall be sounde and fruitfull yf it be rightly conceyued and take roote in our heartes For the Lorde is declared by his powers the force wherof because we fele within vs and doo enioy the benefites of them it muste nedes be that we be inwardly moued muche more liuely with suche a knowledge then if we shoulde imagine
God to bee suche a one of whome we shulde haue no feelyng Whereby we vnderstande that this is the rightest waye and fittest order to seeke God not to attempt to entre depely with presumptuous curiositie throughely to discusse his substance whiche is rather to be reuerently woorshipped than scrupulousely searched but rather to behold hym in his workes by whiche he maketh hym selfe nere and familiar and doothe in a maner communicate hym selfe vnto vs. And this the apostle mente when he sayd that God is not to be sought afarre of forasmuche as he with his moste present power dwelleth within euery one of vs. Wherfore Dauid hauyng before confessed his vnspeakeable greatnesse when he descendeth to the particular rehersall of his woorkes protesteth that the same wyll shewe foorth it selfe Therfore we also ought to geue our selues vnto suche a searchyng out of God as maye so holde our witte suspended with admiration that it may therwithall throughely moue vs with effectuall feelynge And as Augustine teacheth in an other place because we are not able to conceiue hym it behoueth vs as it were faintyng vnder the burdeyne of his greatnesse to looke vnto his workes that we may be refreshed with his goodnesse Then suche a knowledge ought not only to stirre vs vp to the worshyppyng of God but also to awake vs and rayse vs to hope of the life to come For when we consyder that suche exaumples as God sheweth bothe of hys mercyfulnesse and of hys seueritie are but begunne and not halfe full without doubt we muste thynke that herein he doothe but make a shewe aforehande of those thynges whereof the open disclosynge and full delyueraunce is differred vnto an other lyfe On the other syde when we see that the godly are by the vngodly greued with afflictions troubled with iniuries oppressed with sclaunders and vexed with despitefull dealynges and reproches contraryewyse that wicked dooers doo flourishe prosper and obteyne quiet with honour yea and that vnpunished we must by and by gather that there shall bee an other lyfe wherin is layde vp in store bothe dewe reuenge for wyckednesse and rewarde for rightuousnesse Moreouer when we note that the faythfull are often chastised with the roddes of the Lorde we may moste certaynly determyne that muche lesse the vngodly shall escape his scourges For very wel is that spoken of Augustin If euery synne shoulde nowe be punished with open peyne it woulde be thought that nothynge were reserued to the laste iudgement Agayne yf God shoulde nowe openly punyshe no synne it would be beleued that there were no prouidence of God Therfore we muste confesse that in euery particular woorke of God but principally in the vniuersall generalitie of them the powers of God are sette foorthe as it were in paynted tables by whyche all mankynde is prouoked and allured to the knowledge of hym and from knowledge to full and perfecte felicitie But where as these his powers doo in his workes moste bryghtly appeare yet what they principally tende vnto of what valoure they bee and to what ende we ought to waie them this we then onely atteyne to vnderstande when we descende into our selues and doo consider by what meanes God dooth shewe foorthe in vs his lyfe wysedom and power and dothe vse towarde vs his ryghteousnesse goodnesse and mercyfull kyndenesse For though Dauid iustly complayneth that the vnbeleuynge doo dote in folly because they weye not the deepe counsailes of God in his gouernance of mankynde yet that is also moste true whiche he sayth in an other place that the wonderfull wysedom of God in that behalfe excedeth the heares of our heade But because this poincte shall hereafter in place conuenient be more largely entreated therfore I doo at this tyme passe it ouer But with howe great bryghtnesse soeuer God doothe in the myrrour of his woorkes shewe by representation bothe hymselfe and his immortall kyngedome yet suche is oure grosse blockysshenesse that we stande dully amased at so playne testimonies so that they passe awaye from vs without profyte For as touchynge the frame and most beautyfull placynge of the worlde howe many a one is there of vs that when he eyther lyfteth vp his eyes to heauen or casteth them about on the diuers countreys of the earth doothe directe his mynde to remembraunce of the creatour and doothe not rather rest in beholdynge the woorkes withoute hauynge regarde of the woorkemanne But as touchynge those thynges that dayely happen besyde the order of naturall course howe manye a one is there that dooth not more thynke that menne are rather whyrled aboute and rowlled by blynde vnaduisednesse of fortune than gouerned by prouydence of God But yf at any tyme we be by the guidyng and direction of these thynges dryuen to the consideration of God as all menne muste nedes be yer so soone as we haue without aduisemente conceiued a feling of som godheade we by and by slyde awaye to the dotages or erronious inuencions of our fleshe and with our vanitie we corrupt the pure veritie of God So herein in dede we differ one from an other that euery man priuately by hym selfe procureth to hym selfe some peculiar errour but in this poynte we all are moste lyke together that we all not one excepted doo departe from the one trewe God to monstruous trifles To which disease not onely common and grosse wittes are subiect but also the moste excellent and those that otherwyse are endewed with singular sharpnes of vnderstandyng are entangled with it Howe largely hath the whole sect of philosophers bewrayed their own dulnesse and beastlye ignoraunce in this behalfe For to passe ouer all the rest whyche are muche more vnreasonably foolyshe Plato himselfe the most religious and moste sober of all the reste vaynely erreth in his round globe Nowe what myghte not chaunce to the other when the chiefe of them whoe 's parte was to geue lyghte to the reste doo themselues so erre and stumble Lykewise where Goddes gouernaunce of mennes matters doth so playnely proue his prouidence that it can not be denyed yet this doothe no more preuayle with menne than yf they beleued that all thynges are tossed vp and downe with the rashe will of Fortune so great is our inclination to vanitie and erroure I speake nowe altogither of the moste excellente and not of the common sorte whoe 's madnesse hath infinitely wandered in prophanynge the truthe of God Hereof procedeth that vnmeasurable synke of errours wherewith the whole worlde hath bene fylled and ouerflowen For eche mannes witte is to hymselfe as a maze so that it is no meruaile that euery seuerall nation was diuersely drawen into seuerall deuises and not that onely but also that eche seuerall man hadde his seuerall gods by hym selfe For sins that rashe presumption and wantonnesse was ioyned to ignoraunce and darknesse there hath ben scarcely at any tyme any one manne founde that dydde not forge to hym selfe an ydole or fansye in stede of
lampes lightned doo shyne in the edifice of the worlde to shew forth the glory of the creatour which do so euery way display their beames vpon vs that yet of them selues they can not bryng vs into the right way In deede they raise vp certaine sparkles but suche as be choked vp before that they can spreade abrode anye full brightnesse Therfore the apostle in the same place where he calleth the ages of the worlde images of thynges inuisible sayth further that by faithe is perceyued that they were framed by the worde of God meaning therby that the inuisible godhed is in dede represeÌted by such shewes but that we haue no eies to see the same throughly vnles they be enlightued by the reuelation of God through faith And Paule where he teacheth that by the creation of the world was disclosed that which was to be knowen concerning god doth not meane such a disclosyng as may be comprehended by the witte of men but rather sheweth that the same procedeth no further but to make them vnexcusable The same Paule also although in one place he sayth that God is not to be sought afarre of as one that dwelleth within vs yet in an other place reacheth to what end that nerenesse auayleth In the ages past sayth he God suffred the nations to walke in their own waies yet he lefte not hym selfe without testimonie doyng good from heauen geuyng showres and fruitefull seasons fillyng the hartes of men with foode and gladnesse Howsoeuer therfore the Lorde bee not withoute testimonie whyle with his greate and manyfolde bountyfulnesse he sweetely allureth men to the knowledge of hym yet for all that they cesse not to folowe their owne waies that is to say their damnable errours But although we want naturall power wherby we can not clymbe vp vnto the pure and cleare knowledge of God yet bycause the faulte of our dulnesse is in our selues therfore all colour of excuse is cutte away from vs. For we can not so pretende ignorance but that euen our conscience dothe stil condemne vs of slouthfulnesse vnthankfulnesse It is a defence forsoothe right woorthy to be receyued if man will alledge that he wanted eares to heare the truth for the publishyng wherof the very dombe creatures haue lowde voyces yf man shall say that he can not see those thynges with his eyes whyche the creatures without eyes doo shewe hym yf man shall laye for his excuse the feblenesse of his witte where all creatures without reason doo instructe hym Wherfore sithe all thynges doo shewe vs the right way we are worthily put from all excuse of our wanderyng and strayeng out of the way But howe soeuer it is to be imputed to the fault of men that they dooe by and by corrupt the sede of the knowledge of God soweÌ in theyr mindes by meruailous workemanshyp of nature so that it groweth not to good and cleane fruite yet it is moste true that we are not sufficiently instructed by that bare and simple testimonie that the creatures do honourably declare of goodes glory For so soone as we haue taken by the beholdyng of the worlde a smalle taste of the godhead we leauyng the true God doo in steade of hym rayse vp dreames and fansies of oure owne brayne and doo conuey hyther and thyther from the true fountayne the prayse of ryghtousnes wysedom goodnes and power Moreouer we doo so either obscure or by yll estemyng them depraue his daily doynges that we take away bothe from them their glorye and from the authour his due praise ¶ The .vi. Chapter That to atteyne to God the Creatour it is nedefull to haue the scripture to be our guyde and maistresse THerefore althoughe that same brightnesse which both in heauen and earth shineth in the eies of al men doth sufficiently take away al defense froÌ the wickednesse of meÌ euen so as God to wrappe al mankind in one giltinesse doeth shewe his diuine maiestie to al withoute excepcion as it wer portraied out in his creatures yet is it necessary that we haue also an other and a better helpe that may rightly direct vs to the very creator of the world Therfore not in vayne he hath added the light of his worde that therby he mought be knowen to saluacion And this prerogatiue he hath vouchesaued to geue to vs whom it pleased him more nerely and more familiarly to draw together to himselfe For because he saw the mindes of al men to be carried aboute with wandering and vnstedfast motion after he had choseÌ the Iewes to his peculiar flocke he compassed them in as it were with barres that they should not wander out in vanitie as other did And not withoute cause he holdeth vs with the same meane in the true knowledge of himselfe For otherwise euen they should quickly swarue away that seme to stand stedfast in comparison of other For as olde men or poore blind or they whose eies ar dimme sighted if you lay a faire boke before them though they perceiue that there is somewhat written therin yet can they not reade two words together but being holpen with spectacles set betwen them and it they begin to reade distinctlye so the Scripture gathering vp together in our mindes the knowledge of God whiche otherwise is but confused doeth remoue the mist and plainly shewe vs the true god This therefore is a singular gifte that to the instruccion of his church God vseth not onely dumme teachers but also openeth his owne holye mouth not onely publisheth that there is some God to bee worshipped but also there withal pronounceth that he himself is the same God whoÌ we oughte to worship and doeth not onely teache the electe to loke vpoÌ God but also presenteth himselfe vnto them to be loked vppon Thys order hath he kept froÌ the beginning towarde his churche beside these common instruccions to geue them also hys worde Whiche is the righter and certainer marke to knowe him by And it is not to be douted that Adam Noe Abraham and the rest of the fathers by this help attained to that familiar knowledge which made them as it wer seuerally differente from the vnbeleuers I speake not yet of the proper doctrine of faith wherwith they wer enlightened into the hope of eternall life For that they myght passe from death to life it was nedefull for them to knowe God not only to be the creatoure but also the redemer as doutlesse they obteined both by the worde For that kinde of knowledge wherby was geuen to vnderstande who is the God by whoÌ the worlde was made and is gouerned in order came before the other and theÌ was that other inwarde knowledge adioined which onely quickeneth dead soules wherby God is knowen not onely to be the maker of the worlde and the onely authour and iudge of all thinges that are done but also to be the redemer in the person of that mediatour But because I am not yet come to the fal of the world
and corrupcion of nature I will omit also to entreate of the remedy therof Therefore let the readers remember that I do not yet speake of the couenaunt whereby God hath adopted to hymselfe the children of Abraham and of that specyal parte of doctrine wherby the faithful haue alway been peculiarly seuered froÌ the prophane nations because that doctrine was founded vpon Christ but I speake how we ought to learne by the Scripture that god which is the creator of the world is by certaine markes seuerallye discerned from the counterfait multitude of false gods And theÌ the order it selfe shal conueniently bring vs to the redemer But although we shal allege may testimonies out of the new testameÌt some also out of the law and the Prophetes wherin is expresse mencioÌ made of Christ yet they shall al tende to this ende to proue that in the Scripture is disclosed vnto vs God the creator of the world and in the scripture is set foorth what we ought to thinke of him to the end that we should not seke about the busy for an vncertaine godhead But whether God were knowen to the fathers by oracles and visions or whether by the mean and ministracioÌ of men he informed them of that which they should from hande to hand deliuer to their posterity yet it is vndoutedly true that in their hartes was engrauen a stedfaste certaintie of doctrin so as they might be perswaded and vnderstand that it which they had learned came from God For God alwaies made vndouted assuraunce for credit of his worde which farre exceaded all vncertaine opinion At length that by continual proceding of doctrine the trueth suruiuing in al ages might stil remaine in the world the same oracles which he had left with the fathers his pleasure was to haue as it were enrolled in publike tables For this entent was the law publyshed wherunto after were added the Prophetes for expositors For though there were diuerse vses of the law as hereafter shal better appeare in place conuenient and specially the principall purpose of Moises and al the Prophetes was to teach the maner of reconciliacion beetwene God and men for which cause also Paule calleth Christ the end of the law yet as I say once againe beside the proper doctrine of faith and repeÌtance which sheweth forth Christe the mediatour the Scripture doth by certaine markes and tokens paint out the onelye and true God in that that he hath created and doeth gouerne the worlde to the ende he should be seuerally knowen and not reckened in the false nomber of fained gods Therefore although it behoueth man earnestlye to bend his eies to consider the workes of God forasmuch as he is set as it were in this gorgeous stage to be a beholder of them yet pryncipally ought he to bende his eares to the word that he may better profit therby And therfore it is no maruel that they which ar borne in darkenesse do more and more waxe hard in their amased dulnesse because verye fewe of them do geue themselues pliable to learne of the word of God whereby to kepe them within their boundes but they rather reioyse in their own vanity Thus then ought we to holde that to the ende true religion may shyne among vs we must take our beginning at the heauenly doctrine And that no man can haue any tast be it neuer so little of true and sounde doctrine vnlesse he haue ben scholer to the Scrypture And from hense groweth the original of true vnderstanding that we reuerently embrace whatsoeuer it pleaseth God therin to testifye of himselfe For not onely the perfect and in al pointes absolute faith but also al right knowledge of God springeth from obedience And truelye in thys behalfe God of his singular prouidence hath prouided for men in and for al ages For if we consider how slipperye an inclinacion mans minde hath to slide into forgetfulnes of God how great a redinesse to fal into al kind of errors how great a lust to forge oftentimes new counterfayt religions we may therby perceiue how necessarie it was to haue the heauenly doctrine so put in writing that it should not either perish by forgetfulnes or grow vaine by errour or be corrupted by boldnes of men Sith therfore it is manifest that God hath alway vsed the helpe of hys word toward al those whom it pleased him at any time frutefully to instruct because he foresaw that his image emprinted in the most beautifull forme of the world was not sufficiently effectual Therfore it behoueth vs to trauaile this straight way if we earnestly couet to attayne to the true beholding of God We must I say come to his word wherin God is well and liuely set out by his workes when his workes be weyed not after the peruersuesse of our own iudgemeÌt but according to the rule of the eternall trueth If we swarue from that worde as I saied euen now although we runne neuer so fast yet we shall neuer attaine to the marke because the course of our running is out of the way For thus we must thinke that the brightnesse of the face of God which the Apostle calleth such as cannot be atteined vnto is vnto vs like a maze out of which we cannot vnwrappe our selues vnlesse we be by the line of the word guided into it so that it is much better for vs to halt in this way than to runne neuer so fast in an other And therfore Dauid ofteÌ times when he teacheth that supersticions are to be taken away out of the world that pure religion maye floryshe bringeth in God reigning meaninge by this worde reigning not the power that he hath but the doctryne wherby he chalengeth to himselfe a lawfull gouernement because errors can neuer be rooted out of the hartes of men till the true knowledge of God be planted Therfore the same Prophete after that he hath recited that the heauens declare the glory of God that the firmament sheweth fourth the woorkes of his handes that the orderly succeding course of daies and nightes preacheth his maiestie then descendeth to make mentioÌ of his worde The law of the Lord saieth he is vndefiled conuerting soules the witnesse of the Lord is faithful geuing wisedome to little ones the righteousnesses of the Lord are vpryght makyng hartes cherefull the commaundemeÌt of the Lord is bryght geuing light to the eies For although he comprehendeth also the other vses of the law yet in generalitie he meaneth that forasmuch as God doeth in vaine call vnto hym al nations by the beholdyng of the heauen and earth therfore this is the peculiar schole of the children of God The same meanyng hath the xxix Psalme where the Prophet hauing preached of the terrible voice of God whiche in thunder windes showres whirlewindes stormes shaketh the earth maketh the mountains to tremble and breaketh the cedre trees in the ende at last he goeth further and sayth that his praises are
being admonished may know what is chefely to be searched in the Scriptures coÌcerning God ⪠and be directed to one certain marke in their seking I do not yet touch the peculiar couenaunte wherby God seuered the stocke of Abraham from other nations For euen then he appeared the redemer in receyuing to his children by free adopcion those that before were ennemies But we ar yet about that knowledge that resteth in the creation of the world and ascendeth not to Christ the mediatour And although by and by it shal be good to allege certaine places oute of the newe testament forasmuch as euen out of it both the power of God the creator and his prouidence in preseruing of the first nature is approued yet I warne the readers before what is now my purpose to do to the ende that they passe not the appointed boundes So for this present let it suffice vs to learne how God the maker of heauen and earth doth gouerne the world by him created Euery where is renomed both his fatherly bountie and enclined wil to do good and there are also examples rehearsed of hys seueritie which shew him to be a righteous punisher of wicked doinges specially where his sufferaunce nothing preuaileth with the obstinate In certain places are set forth more plaine descriptions wherin his natural face is as in an image represented to be seen For in the place where Moses descrybeth it it semeth that his meanyng was shortly to comprehende al that was lawful for men to vnderstande of God The lord sayeth he the Lord a mercyfull God gracious paciente and of much mercy and true whych kepest mercy vnto thousandes which takest away iniquitie and wycked doinges beefore whom the innocente shal not be innocent which rendrest the wyckednesse of the fathers to the children and childrens children Where let vs marke that his eternitie and being of himselfe is expressed in the twise repeting of that honorable name and that then his vertues are rehearsed in which is described vnto vs not what he is in respect to hymselfe but what a one he is towarde vs that thys knowledge of hym maye rather stande in a liuely feling than in an empty and supernatural speculation And here we do heare recited those vertues of hys which we noted to shine in the heauen and earth that is to say âlemeÌcie bountie mercy iustice iudgement and truth For myght and power are conteyned vnder this name Elohim God Wyth the same names of addition doe the Prophetes set him forth when they meane fully to paint out his holy name But because I would not heape vp to many examples together at this preseÌt let one Psalme suffice vs wherin the summe of al his vertues is so exactly reckened vp that nothing can seme to be omitted And yet is nothing there rehearsed but that which we may beholde in his creatures So plainly do we perceiue God by informacion of experyeÌce to be such as he declareth himselfe in hys worde In Ieremy where he pronounceth what a one he would haue vs knowe hym to be he setteth forth a description not altogether so full but yet comming all to one effecte He that gloryeth saieth he let him glory in this that he knoweth me to bee the Lord that do mercy iustice and iudgemente on the earth Surelye these three thinges are very necessary for vs to knowe mercy in which alone consisteth al our saluacion Iudgement which is dayly executed vpon euil doers and more greuous is prepared for them to eternal destruction Iustice wherby the faithful are preserued and most tenderlye cherished Which thinges when thou hast conceiued the prophecy saith thou hast sufficiently enough wherof thou maiest glory in God And yet here are not omitted either his trueth or his power or his holinesse or goodnesse For how should the knowledge stand sure which is here required of his iustice mercy and iudgement vnlesse it did rest vpon hys vnmouable truth And how should we beleue that he doeth gouerne the earth with iustice and iudgement but vnderstandyng hys power And whense commeth his mercy but of his goodnesse If then all his waies be mercy iudgement and iustice in them must holinesse also nedes bee seen And to none other ende is directed that knowledge of God that is set forth vnto vs in the Scriptures than is that knowledge also which appeareth emprinted in his creatures that is to say it first moueth vs to the feare of God and then to put confidence in hym to the ende we may learne first to honor him with perfect innocency of lyfe and vnfained obedience and then to hang altogether vpon hys goodnesse But here I meane to gather a summe of generall doctrine And first let the readers note that the Scripture to the ende to direct vs to the true God doth expresly exclude and cast away al the gods of the gentiles because commonly in a manner in al ages religion hath ben corrupted True it is in dede that the name of one God was euerye where knowen and renomed For euen they that worshipped a great nomber of gods so oft as they did speake according to the proper sense of nature they simply vsed the singular name of God as if they were contented with one God alone And thys was wisely marked by Iustine the Martyr which for thys purpose made a boke of the Monarchie of god wherby many testimonies he sheweth that thys that there is but one god was engrauen in the hartes of al men The same thyng also doth Tertulliane proue by the common phrase of speche But forasmuche as all without exception are by their own vanitie either drawen or fallen to false forged deuises and so their senses are become vayne therefore all that euer they naturally vnderstode of the beeing but one god auayled no further but to make them inxecusable For eueÌ the wisest of them do plainly shewe the wandering error of theyr mynde when they wyshe some god to assist them and so in theyr prayers do cal vpon vncertayne gods Moreouer in this that they imagined god to haue many natures although they thought somwhat lesse absurdely than the rude people did of Iupeter Mercury Uenus Minerua and other yet were they not free from the deceites of Satan and as we haue already sayed els where whatsoeuer wayes of escape the Philosophers haue suttelly inuented they cannot purge themselues of rebellioÌ but that they all haue corrupted the trueth of god For thys reson Habacuc after he had condeÌned all idols biddeth to seke God in hys own temple that the faythfull should not admyt hym to be any other than such as he had disclosed him selfe by hys worde The .xi. Chapter That it is vnlawfull to attribute vnto God a visible forme and that generally they forsake God so many as do erect to them selues any images BUt as the Scripture prouiding for the rude grosse wit of man vseth to speake after the common maner so when it
meaneth to make seuerally knowen the true God from the false gods it chiefelye compareth him with idols not that it doth allowe these inuencyons that are more suttelly and finely taughte by the Philosophers but the plainlier to disclose the folishnesse of the world yea rather their madnesse in sekyng God so long as they cleaue euery one to their own imaginations Therfore that exclusiue definition whych we commonly heare bryngeth to nought all that maner of Godhead that men frame to themselues by their own opinion because God hymselfe is the only conueniente witnesse of hymselfe In the meane tyme sith thys brutysh grossenesse hath possessed the whole world to couet visible shapes of God and so to forge themselues Gods of timber stone golde siluer and other dead and corruptible matter we ought to holde thys prynciple that wyth wycked falshode the glorye of God is corrupted so oft as any shape is fained to represent him Therfore God in the law after he had once chalenged the glory of hys deitie to hymselfe alone meaning to teache vs what manner of worshipping him he aloweth or refuseth addeth immediatly Thou shalt make thee no grauen image nor any similitude in which woordes he restraineth our libertie that we attempt not to represent him with any visible image And there he shortly reckneth vp all the formes wherwith of long time before supersticion had begon to turne his trueth into lyinge For we know that the Persians worshipped the sonne yea and so many starres as the folish nations saw in the skie so many goddes they fained them And scarce was there any liuing creature whiche was not among the Egiptians a figure of God But the Grecians were thought to be wyser than the rest because they worshipped God in the shape of a manne But God compareth not images one with an other as though one wer more and an other lesse mete to be vsed but withoute any exception he reiecteth all images pictures and other signes wherby the superstitious thought to haue God nere vnto them This is easy to be gathered by the reasons whiche he ioyneth to the prohibition First with moses Remember that the Lord hath spoken to thee in the vale of Horeb. Thou heardest a voice but thou saweste no body Therfore take hede to thy selfe least paraduenture thou be deceiued and make to thy selfe any likenesse c. We see how openly God setteth his voice against all counterfaite shapes that we may knowe that they forsake God whosoeuer do couet to haue visible formes of hym Of the Prophetes onely Esay shal be enough whiche speaketh ofte and much herof to teache that the maiestie of god is defiled with vncomlye and folishe counterfaiting when he beeyng without body is likened to bodily mater being inuisible to a visible image being a spirit to a thing without life being incomprehensible to a small lompe of timber stone or golde In like manner reasoneth Paule For asmuch as we are the generacion of god we ought not to thinke that the godhead is lyke vnto golde or siluer or stone grauen by art and the inuention of maÌ Wherby it certainely appeareth whatsoeuer images are erected or pictures painted to expresse the shape of god they simply displease hym as certaine dishonors of his maiestie And what maruel is it if the holy ghost do thonder out these oracles from heauen sith he compelleth the verye wretched and blinde idolaters themselues to confesse this in earth It is knowen how Seneca complained as it is to reade in Augustine They dedicate saieth he the holy immortall and inuiolable gods in most vile and base stuffe and put vpon them the shapes of men and beastes and some of them with kinde of man and woman mingled together with sondryshapen bodyes and such they call gods whiche if they shoulde receiue breath and mete them would be reckened monsters Whereby agayne plainly appeareth that it is a fonde cauillacion wherewith the defenders of images seke to escape which say that the Iewes were forbidden images because they were inclinable to superstition As thoughe that thyng perteyned to one nation onely which god bryngeth forth of hys eternall beeing and the contynuall order of nature And Paule spake not to the Iewes but to the Athenienses when he confuted theyr error in counterfaytyng a shape of god God in dede I graunt somtyme in certayne sygnes hath geuen a presence of hys godhed so as he was sayed to be beholden face to face but all these sygnes that euer he shewed dyd aptly serue for meanes to teache and wythall dyd playnly admonishe men of an incompreheÌsible essence For the cloude and smoke and flame although they wer tokens of the heauenly glory yet did they as it were bridle and restraine the mindes of meÌ that they should not attempt to passe any further Wherfore not Moses himself to whom God disclosed himselfe most familiarly in comparison of other obteined by prayer to see that face but receyued this answere that man is not able to susteine so great brightnesse The holy ghost appeared vnder the lykenesse of a doue but sith he immediatly vanished away who doeth not see that by that tokeÌ of so short a continuaunce of a moment the faithful are put in minde that they ought to beleue him to be an inuisible spirite that holding them conteÌted with his vertue grace they should make him no outwarde shape This that God appeared somtimes in forme of a man was a foreshewing of the reueling that was to be made of him in Christ. And therefore it was not lawfull for the Iewes to abuse this pretense to erect to themselues a representacion of the godhead in the shape of man Also the mercy seate wherin God shewed forth the presence of his power in the time of the law was so made as it might teache that the best beholding of the godhead is this when mens mindes are caried beyond them selues with administracion of it For the Cherubins with their winges stretched abrod did couer it the veile did hide it and the place it selfe being set faire inwarde did of it selfe sufficiently kepe it secrete Therefore it is very plaine that they be very mad that goe aboute to defende the images of God of Saintes with the example of these Cherubins For I pray you what meant these litle images but to shewe that images are not mete to represent the misteries of God forasmuch as they were made for this purpose that hiding the mercy seate with their winges they should not onely kepe backe the eies of man but also all his senses from the beholding of God and so to correct his rash hardinesse For this purpose maketh it that the Prophetes described the Seraphins shewed them in vision with their face vncouered wherby they signifie that so great is the brightnesse of the glorye of God that the Angelles themselues are kept from direct beholding it and the smal sparkes therof that
power they had had experience of in so many miracles but they did not beleue that he was nie vnto them vnlesse they did see with their eies a corporall representacioÌ of his face to be a witnesse vnto them of the God that gouerned them Their minde was therfore to knowe by the image going before them that God was the guide of their iourney This thing daily experience teacheth that the flesh is alway vnquiet till it hath gotten some counterfaite deuise like it self wherin it may vainly delite as in an image of god In a manner in al ages since the creation of the world men to obey this blinde desire haue erected signes wherin they imagined God to be present before their carnall eies After such inuencion forged by and by foloweth worshipping For when men thought that they beheld God in images they did also worship him in them At leÌgth being both with mindes and eies altogether fastened theron they beganne to waxe more and more brutishe and to wonder at them and haue them in admiracion as if there wer some nature of godhed in them So appeareth that men brake not out into the worshipping of images till they were perswaded in some grosse opinion not to thinke the images to be gods but to imagine that there dyd a certaine force of Godhead abide in them Therefore whether thou represent to thy selfe either God or a creature in the image when thou fallest down to worship thou art already bewitched wich some superstition For this reason the Lord hath forbidden not onely images to bee erected that ar made to expresse a likenesse of him but also any titles or stones to be dedicated that should stande to be worshipped And for the same reason also in the commaundemente of the lawe this other point is added concerning worshipping For so sone as thei haue forged a visible forme for God they also tye the power of God vnto it So beastlie folish are men that there they fasten God where they counterfaite him and therfore must they nedes worship it Neither is there any differeÌce whether they simply worship the idole or God in the idole This is alway idolatry when honoures due to God are geuen to an idole vnder what color soeuer it be And because God wil not be worshipped superstitiously therefore what soeuer is geuen to idols is taken from hym Lette them take hede hereunto that seke for pretenses to defende the abhominable idolatrie wherwith these many ages past true religion hath been drowned and ouerthrowen But saye they the images are not taken for goddes Neither were the Iewes themselues so vnaduised to Forgett that it was God by whole hande they hadde been broughte oute of Egipte before they made they calfe Yea when Aaron saied that those were the Goddes by whom they were deliuered oute of the lande of Egipte they boldly assented shewing a plaine tokeÌ of their meaning that they would still kepe that God that was their deliuerer so that they mighte see him goe before them in the calfe Neither is it to be beleued that the heathen were so grosse as to beleue that God was no other thing but stockes and stones For they changed their images at their pleasure but still they kepte the same Goddes in their mynde and there were many images of one God and yet they dyd not according to the multitude of images faine them many Gods Besyde that they did daily coÌsecrate newe images yet did they not thinke that they made newe goddes Lette the excuses be read whiche Augustine saieth were pretended by the Idolaters of his age When they were rebuked the common forte aunswered that they did not worshippe that visible thing but the deitie that did in it inuisibly dwell And they that were of somwhat better religion as he calleth it did saye that they did neither worshippe the image nor the spirite in it but by the corporall image they did beholde the signe of that thing whiche they oughte to worship Nowe then All idolaters whether they were of the Iewes or of the gentiles were none otherwise minded than as I haue saied being not contented with a spirituall vnderstanding of God they thought by the images he should be more sure and nerer imprinted in them After once that suche disordered counterfaiting of God well liked them they neuer ended till daily more and more deluded with newe deceites they imagined that God did shewe foorth hys power in images And neuerthelesse both the Iewes were perswaded that vnder suche images they did worshippe the one true Lorde of heauen and earth and lykewise the gentiles their false goddes whom yet they fayned to dwell in heauen Whosoeuer deny that it hath thus ben done in time past yea within our own remembraunce they impudently lie For why fall they down before theÌ And when they pray why turne they toward them as to the eares of God For it is true that Augustine saieth that no man praieth or worshippeth when he so beholdeth an image but he is so affected in minde that he thinketh himself to be heard of it or that it will do for him what he desireth Why is there such difference betwene the images of one God that passing by one image with litle reuerence or none done to it they honor an other solemnely Why doe they werry theÌselues with vowed pilgremages to visit those images wherof they haue like at home Why do they at this day in defense of them as it were for their religion and countrey fight to slaughter and destruction in suche sorte as they would better suffer to have the one only God than their idols to be takeÌ from them And yet I do not recken vp the grosse errors of the coÌmon people which are almost infinite and do in manner possesse the hartes of all men I do only shew what theÌselues do confesse when they meane most of al to excuse themselues of idolatry We do not cal them say they oure Goddes No more did the Iewes nor the gentiles cal them theirs in tyme paste and yet the Prophetes eche where cesse not to caste in their teeth their fornicacion with stockes and stones for doing no more but such things as are daily done by them that would be compted Christians that is to say that they carnally worshipped God in stockes and stones Although I am not ignoraunt nor thinke good to passe it ouer as if I knew it not how they seke to escape with a more suttle distinction wherof I shal againe make mention more at large hereafter For they pretend that the worship which they geue to images is Idolodulia which is seruice of images and not Idololatria which is worship of images For so they terme it when they teache that they may lawfully withoute any wroÌg done to God geue vnto images and pictures that worship which they cal Doulia or seruice And so they thinke themselues without blame if they be but the seruauntes and not also the worshippers
of all ages that religion is with false errors corrupted peruerted Wherupon we gather that it is a very fonde color which the supersticious do pretende wheÌ with vndiscrete zele we geue our selues leaue to do al thinges And although this confession sounde in the mouthes of al meÌ yet herein a shamefull ignoraunce bewraieth it selfe that neither they cleaue to the one God nor haue any regarde of order in the worshipping of him as we haue already shewed But god to claime his own right vnto himselfe crieth out that he is ielous and that he wil be a seuere reuenger if he be mingled with any fained god And then he setteth forth the lawful maner of worshipping to holde mankinde in obedience He conteineth both these pointes in his law wheÌ first he bindeth the faithful vnto hymselfe that he only may be theyr lawemaker and then he prescribeth a rule wherby to be worshipped after his owne minde Of the law because the vses and endes therof are many I wyl entreate in place fit for it Now I only touch this point that therby meÌ are bridled that they run not out of the way to wrong worshippynges Now as I first said we must holde in mind that if al that euer properly beloÌgeth to godhead do not rest in God alone he is spoiled of his honor his worship broken And heremust we somwhat he defully marke with what suttelties superstition deceiueth For it doothe not so reuolte vnto straunge gods that it semeth to forsake the hyest God or to bryng hym downe into the numbre of other Goddes but while she graunteth vnto hym the hyest place she setteth rounde aboute hym a number of lesser gods among whome she diuideth his offices And so albeit clokedly craftily the glorie of the godhead is cut in partes that it remaineth not whole with hym So in the old tyme as wel they of the Iewes as of the Gentiles dyd set beneth the father iudge of gods a great rout of gods whiche shuld every one accordyng to his degree haue in coÌmon with the hyest God the gouernement of the heauen and earth So the saintes that in a fewe ages past departed this lyfe are aduanced to the felowship of God to be worshipped called vpon and honoured in stede of him And yet with suche abhomination we thinke that the maiestie of God is not so muche as diuided when in deede it is a greate parte suppressed and extinguished sauyng that we reteine sâyll a poore opinion of his supreme power and in the mean tyme deceiued with entangled suttelties we are sonderly caried to diuers gods For this purpose also was inuented the distinction of latria and Dulia as they terme them that is worship and seruice wherby they might freely seme to geue away the honors of God to angels and dead men For it is euident that the worship whiche the Papistes geue vnto saintes differeth nothyng in dede from the woorship of God For all alike without diuersitie they worship both God and them sauyng that when they be charged with it they wynde away with this exception that they keepe still for God the honour that is due vnto him inuiolate because they leaue vnto him the worshippe that they call latria But sith the question standeth vpon the matter and not the woorde who wolde permit them so carelesly to mocke in a matter of all matters moste weyghtie But to lette that also passe yet winne they nothyng by this distinction but to proue that thei geue worship to one God and seruice to an other For Latria in greke signifieth as much as in latin Cultus Englishe worship Dulia proprely signifieth seruice And yet somtyme in scripture this difference is confounded together without diuersitie But graunte it be a perpetuall difference then must we searche what bothe the wordes may meane Dulia is seruice Latria is worship Now no man douteth that to serue is more then to whorshippe For many tymes a manne coulde hardely beare to serue hym whome he would not sticke to worship So is it an vnegall dealyng to geue to the sainctes that whiche is the greatter and to leaue to God that whiche is the lesser But many of the auncient authors haue vsed this distinction What maketh that matter if all menne doo perceiue it to be not onely vnfitte but all together very fonde Nowe leauyng nice suttleties lette vs wey the matter it selfe When Paule putteth the Galathians in remembrance what they were before that they were lightened in the knowledge of God he saieth that they gaue Duliam seruice to those that of nature were no gods Although he name not Latriam or worship is therfore theyr superstitton excusable He doth neuerthelesse condemne their peruerse superstition whiche he termeth by the name of Dulia seruice than if he had expressed the name of Latria worship And when Christe repulseth the assault of Sathan with his buckler that it is written thou shalt woorshyp the Lorde thy God the name of Latria was not brought in question Sathan required but an adoration Likewise wheÌ the angel âeproued Iohn because he felle downe on his knees before hym we oughte not to thinke that Iohn was so madde that he woulde geue vnto the angell the honoure that was due onely to God But because it was not possible but that all worshyp that is ioyned with religion sauoureth somwhat as perteinyng to God therefore he coulde not adore the angell but that he must take away sommewhat from the glorye of God We reade in deede often that men haue bene honoured but that was a ciuile honour as I maye so call it But religion hath an other rule whyche so soone as it is ioyned with worshyppe bryngeth with it a prophane abuse of the honour of God The same maye we see in Cornelius He hadde not so sclenderly profyted in godlynesse but that he hadde learned to geue the soueraigne worshippe to God alone Therfore when he fell downe before Peter he didde it not of this meanyng to worshyppe hym in the steede of God And yet dydde Peter earnestly forbyd hym to doo that whiche he didde And why so but because men doo neuer so narrowly put difference betwene the worshyppe of God and of his creatures by that without diuersitie they geue away that vnto the creature whiche belongeth vnto God Wherefore if we haue one God we must remembre that nothyng be it neuer so lyttle muste bee taken awaye from his glorye but that he kepe styll that whyche is proprely his Therfore zacharie when he preacheth of the repayryng of the Churche in playne words expresseth That there shal not only be one God but also that there shal be one name of the god to the end the he haue nothing in common with Idols What maner of worshyp God requyreth we shal see in an other place when it falleth in order For it pleased hym in his law to prescribe vnto men what is lawfull and ryght so to
bynd theÌ to a certayn rule that euery man should not geue hymselfe leaue to deuise what forme of worshyp he lyst But because it is not expedieÌt to loade the readers with heapyng many matters together I will not touche that poynte yet Onely lette it susâise for this tyme to kepe in mynd that euery cariyng away of the dutyefull behauiours of godlynesse to any other than to God alone is not without robbery of God And fyrste superstition deuysed to geue diuine honours to the Sonne or other starres or idols then folowed ambitious pryde whyche garnyshyng mortall men with spoyles taken from God presumed to prophane all that euer was holy And although this principle remayned among theim to honour the soueraigne deitie yet grewe it in vse indifferently to offer sacrifices to spirites lesser gods or dead meÌ of honor So slippery is the way to slide into this fault to make common to a number that whiche God seuerely chalengeth to hym selfe alone The .xiii. Chapter That there is taught in the scriptures one offence of God from the very creation whiche essence conteineth in it thre persons THat which is taught in the scriptures concernyng the incomprehensible and spirituall essence of God oughte to suffise not onely to ouerthrowe the foolisshe errours of the common people but also to confute the fine suttelties of prophane philosophie One of the olde writers semed to haue said very wel That God is al that we do see and all that we doo not see But by this meane he hathe imagined the godhead to be powred out into all the partes of the world Although God to the intent to kepe men in sobre mynde speaketh but sparely of his owne essence yet by those twoo names of addition that I haue rehersed he doothe bothe take away all grosse imaginations and also represse the presumptuous boldnesse of mans mynde For surely his immeasurable greatnesse ought to make vs afrayde that we attempt not to measure hym with our sense and his spirituall nature forbiddeth vs to imagine any thyng earthly or fleshely of hym For the same cause he often assigneth his dwellyng place to be in heauen For though as he is incomprehensible he tilleth the earthe also yet because he seeth oure myndes by reason of their dullnesse to lie still in the earthe for good cause he lifteth vs vp aboue the worlde to shake of our slouth and sluggishnesse And here falleth to grounde the errour of the Manichees which in appointyng two originall beginnynges haue made the diuell in a maner egall with god Surely this was as muche as to breake the vnitie of God and restrayne his vnmeasurablenesse For where they haue presumed to abuse certain testimonies that sheweth a fowle ignoraunce as their errour it selfe sheweth a detestable madnesse And the Anthropomorphites are also easily confuted which haue imagined God to consist of a bodye because oftentymes the scripture ascribeth vnto hym a mouthe eares eyes handes and feete For what man yea though he be sclenderly witted dooth not vnderstande that God dooth so with vs speake as it were childishly as nurses doo with their babes Therefore suche maners of speeche doo not so playnely expresse what God is as they do apply the vnderstandyng of him to our sclender capacitie Whiche to do it behoued of necessitie that he descended a great way beneath his owne heyght But he also setteth out hymselfe by an other speciall marke wherby he may be more nerely knowen For he so declareth hymselfe to bee but one that he yet geueth himselfe distinctly to be considered in three persons whiche except we learne a bare and empty name of god without any true God flieth in our braine And that no man should thinke that he is a threfolde God or that the one essence of God is diuided in three persons we must here seke a short and easy definition to deliuer vs froÌ all errour But because many doo make muche a doo about this worde Person as a thyng inuented by man howe iustly they doo so it is beste fyrst to see The apostles namyng the sonne the engraued forme of the Hypostasis of his father he vndoubtedly meaneth that the Father hath some beeyng wherin he differeth from the sonne For to take it for Essence as some expositours haue done as if Christ like a piece of waxe printed with a seale didde represent the substaunce of the Father were not onely harde but also an absurditie For sithe the Essence of God is single or one and vndiuisible he that in hym selfe conteineth it all and not by pecemeale or by deriuation but in whole perfection should very vnproprely yea fondly bee called the engraued forme of hym But because the father although he be in his own propretie distinct hath expressed hymselfe wholly in his sonne it is for good cause sayde that he hath geuen his Hypostasis to be seene in hym Wherwith aptely agreeth that which by and by foloweth that he is the brightnesse of his glory Surely by the Apostles wordes we gather ⪠that there is a certayn propre hypostasis in the father that shineth in the sonne whereby also agayne is easily perceiued the Hypostasis of the sonne that distinguisheth him from the Father Like order is in the holy ghost for we shall by and by proue hym to be God and yet he must nedes be other than the father Yet this distinction is not of the essence whiche it is vnlawfull to make manyfolde Therfore if the Apostles testimonie be credited it foloweth that there be in God thre hypostases This terme seyng the Latines haue expressed with the name of Person it were to muche pride and waywardnesse to brawle about so cleere a matter But if we list worde for worde to translate we may call it Subsistence Many in the same sense haue called it substance And the name of Person hath not ben in vse among the Latins onely but also the Grecians perhaps to declare a consente haue taught that there are three prosopa that is to say Persons in God But they whether they be Grekes or Latins that differ one from an other in the worde doo very well agree in the summe of the matter Nowe howesoeuer the heretikes barke at the name of persone or some ouermuch precise men do carpe that thei like not the worde fained by deuise of men sithe they can not get of vs to say that there be three whereof euery one is wholly God nor yet that there be many goddes what vnreasonablenesse is this to myslyke woordes whiche expresse none other thynge but that whiche is testified and approued by the scriptures It were better say they to restraine not only our meanynges but also oure woordes within the boundes of scripture than to deuyse straunge names that may be the begynnynges of disagrement brawlyng so doo we tyer our selues with strife about woordes so the truthe is loste in contending so charitie is broken by odiousely brawlyng together If they call that a straunge
where he bryngeth in Wisedom begotten of God before all worldes and bearyng rule in the creation of thynges and in all the workes of God For to say that it was a certayne commaundement of God seruyng but for a tyme were very foolishe and vayne where as in deede it was Goddes pleasure at that tyme to shewe foorth his stedfast and eternall purpose yea and some thyng more secrete To whyche entente also maketh that sayinge of Christe My Father and I doo woorke euen to this daye For in sayinge That from the begynnyng of the worlde he was contynually woorkynge with his Father he doothe more openly declare that whyche Moses hadde more shortely touched We gather then that the meanynge of Goddes speakynge was this that the Worde hadde his office in the doynge of thynges and so they bothe had a common woorkynge togyther But moste playnely of all doothe Iohn speake when he shewethe that the same Woorde whyche from the begynnyng was God with God was togyther God the Father the cause of all thynges For he both geueth to the Worde a perfecte and abydyng essence and also assygneth vnto it some thyng peculiar to it selfe and plainlye sheweth how God in speakyng was the creatour of the worlde Therefore as all reuelacions proceding from God dooe well beare the name of the worde of God so oughte we yet to sette in the hyeste place that substancyall Worde the well spryng of all Oracles whiche being subiecte to no alteracion abideth alwayes one and the selfe same with God and is God hymselfe Here many dogges dooe barke agaynste vs whiche when they dare not openly take from him his Godhead doe secretly steale from him his Eternitie For they saye that the Worde then beganne firste to be when God in the creation of the world opened his holy mouthe But verie vndiscretelye dooe they to imagine a certaine innouacyon of the substaunce of God For as those names of God that haue relacion to his outwarde worke beganne to be geuen vnto hym after the being of his worke as for example thys that he is called the creatour of heauen and earth so doeth Godlynesse knowe or admitte no name that shoulde signifie any newe thinge in hymselfe to haue chaunced vnto God For if any shoulde come to him from ells where than in hymselfe then thys saying of Iames shoulde fayle that euery good geuing and euery perfecte gifte is from aboue and commeth downe from the Father of lightes with whom is no variablenesse neyther shadowing by turning Therfore nothing is lesse to be suffred thaÌ to faine a beginning of that Worde whiche both alwaye was God and afterwarde was creator of the worlde But full suttelly forsoth they reason that Moses in saying that God then first spake doeth secretlye shewe that there was no Worde in him before Whiche is a moste tryfling argumente For it foloweth not because a thyng at some one certaine time beginneth to be shewed openly that therefore it had neuer anye beyng before But I conclude farre otherwyse and saye seyng that in the same momente that God sayed lette lighte be made the power of the worde appeared and shewed it selfe the same Worde was longe before But if a man aske howe long before he shall fynde no beginnyng For he appointed no certayne space of tyme when hym selfe sayed Father glorifie me with the glory which I had wyth thee before the worlde was And thys thyng Iohn also left not vntouched because he fyrst sheweth that in the beginning the worde was with God before that he commeth to the creation of the worlde We saye therefore agayne that the Worde whyche was conceyued of God before any beginning of tyme was contynuallye remayninge wyth hym Whereby bothe hys eternitie true essence and Godhead is proued Althoughe I dooe not yet touche the person of the Mediator but do deferre it to that place where we shall specially entreate of the Redempcion yet because it oughte to be certaynly holden wythoute controuersie amonge al men that Christ is the same Word clad with flesh in this place will be very fitte to recite all those testimonies that proue Chryst to be God When it is sayed in the .xlv. Psalme thy throne O God is for euer and euer the Iewes doe cauill and saye that the name Elohim is also applied to the Angels and soueraigne powers But in all the Scripture there is not a like place that raiseth an eternall throne to any creature For he is here not simplye called God but also the eternall Lorde Againe this tittle is geuen to none but with an addicion as it is saied that Moses shal be for a God to Pharao Some rede it in the Genitiue case which is verye foolishe I graunte in dede that oftentimes a thing is called Diuine or of God that is notable by any singular excellence but here by the tenoure of the texte it appeareth that suche a meaning were harde and forced and will not agree But if their scubbornesse will not so yelde In Esaie is verie plainly broughte in for all one both Christe and God and he that is adorned with the soueraigne power whiche is properly belonging to God alone This saieth he is the name wherby they shall call him the strong God the Father of the world to come c. Here the Iewes barcke againe and turne the texte thus this is the name whereby the stronge God the father of the worlde to come shall call him so that they leaue this onely to the Sonne to bee called the Prince of peace But to what purpose shoulde so many names of addicion in this place bee heaped vpon God the Father seeyng it is the purpose of the Prophete to adorne Chryste with suche speciall notes as maie builde oure Faith vppon him Wherfore it is oute of doute that he is here in like sorte called the stronge God as he is a little before called Immanuell But nothing can be founde plainer than that place of Hieremie where he sayeth that this shall be the name whereby the sede of Dauid shall be called Iehouah oure righteousnesse For where the Iewes themselues doe teach that all other names of God are but adiectiue names of addicion and that this only name Iehouah whiche they call vnspeakable is a substantiue name to expresse hys essence we gather that the Sonne is the onely and eternall God which saith in an other place that he wil not geue his glory to an other But here also they seke to scape away because that Moses gaue that name to the Altare that he bilded and Ezechiel gaue it to the newe citie Hierusalem But who doth not see that the Altare was builded for a monumente that God was the auauncement of Moses And that Hierusalem is not adorned with the name of God but onely to testifie the presence of God For thus sayeth the Prophete The name of the citie from that day shal be Iehouah there And Moses sayth
thus He bilded an altare and called the name of it Iehouah my exaltacion But more businesse ariseth by an other place of Hieremie where the same tittle is applyed to Hierusalem in these wordes this is the name whereby they shall call her Iehouah our righteousnesse But thys testimonye is so farre from makyng agaynste the trueth whiche we defende that it rather confirmeth it For wheras he had before testified that Christ is the true Iehouah from whom floweth ryghteousnesse nowe he pronounceth that the churche shall so verely fele the same that she may gloriouslye vse the very name it selfe And so in the firste place is sette the fountayne and cause of ryghteousnesse in the other the effecte Nowe if thys dooe not satisfie the Iewes that Iehouah is so ofte presented in the personne of an Angell I see not wyth what cauillations they canne mocke it oute It is saied that the Angell appeared to the holy fathers and the same Angell chalengeth to hymselfe the name of the eternall God If any take excepcion and say that this is spoken in respecte of the Person that he representeth thys knotte is not thus losed For being a seruaunte he woulde not suffer Sacrifice to be offered to hym and take from God his due honoure But the Angell refusing to eate bread commaundeth Sacrifice to bee offered to Iehouah And then he proueth that hymselfe in dede was the same Iehouah and therefore Manoah and his wife by thys token did gather that they had seen not an only Angel but God And thence came it that he sayed we shall dye because we haue seen God And when hys wyfe answereth if Iehouah woulde haue slayen vs he woulde not haue receaued Sacrifice at oure handes in thys she doeth confesse that he was God whiche before was called the Angell Besyde thys the answere of the Angell hymselfe taketh away all doubte of it saying why doest thou aske me of my name which is maruellous So much the more detestable was the wickednesse of Seruetto when he affirmed that God neuer appeared to Abraham and the other fathers but that an Angell was worshipped in place of him But truely and wisely haue the true teaching doctors of the Churche expounded that the same principall Angell was the worde of God which then as aforehande beganne to execute the office of Mediatoure For thoughe he was not yet clothed with fleshe yet he came down as a meane betwene God and men to come more familiarly to the faithfull Therefore hys nye communicating himselfe made him to be called an Angell yet still in the meane time he reteined that which was his own to be the God of vnspeakable glory Thesame thing meaneth Oseas which after he had recited the wraftlyng of Iacob with the Angell sayeth Iehouah the God of hostes Iehouah worthy of memory is his name Here agayne Seruetto carpeth that God did beare the person of an Angel As thoughe the Prophete did not confirme that whiche Moses had saied why doest thou aske me of my name And the confession of the holye Patriarche doeth sufficiently declare that he was not a created Angell but one in whom the full godhead was residente when he saied I haue seen God face to face And for thys cause Paule sayeth that Chryste was guide of the people in the wyldernesse For thoughe the tyme was not yet come of his abacemente yet that eternall worde shewed a figure of that office to whiche he was appointed Nowe if the seconde Chapter of zacharie be weyed withoute contencion the Angell that sente an other Angell was by and by pronounced to be the God of hostes and to hym is soueraigne power ascribed I omitte innumerable testimonies on the which oure Fayth safelye resteth althoughe they doe not muche moue the Iewes For when it is saied in Esaie Beholde this is our God this is Iehouah we shal waite vpon him and he shall saue vs they that haue eyes may see that herein is meant God which ryseth vp for the saluacion of his people And these vehement demonstracions twise repeted suffer it to be drawen no otherwhere but to Christe And yet plainer and fuller is the place of Malachie where he promyseth that he shall come the Lorde that was the desired to hys owne temple But to none but to the onely soueraigne God was the temple dedicate which temple yet the Prophete doeth claime for Christ. Wher vpon foloweth that Christe is the same God that was euer honored among the Iewes As for the newe testamente it swarueth with innumerable testimonies therfore we must trauayle rather shortly to choose out fewe than largely to heape vp all For thoughe the Apostles speake of him since he was nowe become the Mediatour in fleshe yet all that I shalll bring forth shall aptly serue to proue his godhead Firste this is worthy to be singularly marked that those thinges which were before spoken touching the eternall God the Apostles doe shewe that they are either already performed or hereafter to be performed in Christ. For where Esaie prophecieth that the Lorde of hostes shal be to the Iewes and Israelites a strombling stone and a rocke to fall vpon Paule affirmeth that the same is fulfilled in Christ. Therefore he declareth him to be the Lorde of hostes Likewise in an other place We must al saith he ones be broughte to appeare before the iudgemente throne of Christe For it is written to me shall all knees bowe and to me shall al tonges swere Seing God in Esai speaketh this thing of himselfe and Christe in dede performeth it in himselfe it foloweth that he is the selfe same God whoe 's glory may not be withdrawen to an other And that thing which writing to the Ephesians he allegeth out of the Psalmes is euident that it can be applyed to none but to God alone Ascending on hie he hath caryed captiuitie captiue meaning that such ascending was in shadow shewed when God in notable victory against forein nations did shewe forth his power but he declareth that in Christe it was more fully performed So Ihon testifieth that it was the glory of the SoÌne that was reueled to Esaie by a vision wheras in dede the Prophete himselfe writeth that the maiestie of God appeared vnto hym And it is euidente that those thinges whiche the Apostle wryting to the Hebrues applieth to the Sonne are the plaine titles of God as Thou Lorde in the beginning diddest laye the foundacions of heauen and earth c. Agayne worship him all ye his Angels And yet he abuseth not those tittles when he draweth them to Chryst. For al those thinges that are spoken of in those Psalmes he hymselfe alone hath fulfylled For it was he that rose vp and had mercy on SioÌ It was he that claimed to hymselfe the kingdome of all the nations and ilandes And why shoulde Ihon sticke to apply the maiestie of God to Chryste whiche in hys preface had sayed that
the worde was alwaye God Why shoulde Paule feare to sette Chryste in the iudgemente throne of God hauing before wyth so open proclamacion declared hys Godhead where he sayed that he was God blessed to the ende of Worldes And to make appeare howe well he agreeth in thys poynte wyth hymselfe in an other place he wryleth that Chryst is God openly shewed in the fleshe If he be God to be praysed to the ende of worldes then he is the same he to whom in an other place he affirmeth all glorye and honoure to be due And thus he hydeth not but playnly cryeth oute that he woulde haue counted it no robbery if he had shewed himselfe egall wyth God but that he wyllyngly abaced hymselfe And that the wycked shoulde not carpe that he is some made GOD Ihon goeth further and saith He is the true God the eternal life Although it oughte aboundantly to satisfie vs that he is called God specially of that witnesse which expresly affirmeth vnto vs that there are no moe gods but one That same witnesse is Paule which saieth thus How many soeuer be called goddes either in heauen or in earth to vs there is but one God from whom are all thinges When we heare of the same mouth that God was openly shewed in the fleshe that God wyth hys owne bloud purchased the churche to himselfe why shoulde we imagine a seconde God whiche he himselfe acknowledgeth not And it is no dout that all the godlye were of the same meaning Likewise Thomas in protesting him to bee his Lorde and his God doeth professe that he is that onely one God whom he had alway worshipped Nowe if we esteme his Godhead by the workes that in the Scripture are ascribed vnto him it shall thereby more euidentlie appeare For when he saied that from the beginning he was thetherto working with his father the Iewes whiche were moste dull in vnderstandyng of all his other sayinges yet then perceiued that he toke vpon him the power of God And theretore as Iohn telleth they soughte the more to kill him because he didde not onely breake the Sabbat but also dyd call God his father making himselfe egall with God Howe dull shall we be then if we doe not perceiue that his godhead is herein playnlye affirmed And truely to order the worlde with prouidence and power and to gouerne all thinges with the authoritie of his owne mighte whiche the Apostle ascribeth vnto him belongeth to none but onely the creatoure And he not onely enterparteneth the gouernemente of the world with his Father but also all other offices which can not be made common to God with his creatures The Lord crieth out by the Prophete I am he I am he that doe awaye thyne offences for myne owne sake According to the meaning of thys sentence wheÌ the Iewes thoughte that wronge was done to god for that Christe did forgeue sinnes Christe not onely affirmed in words but also proued by miracle that this power belonged vnto himselfe We see therefore that he hath not the ministracion but the power of forgeuenesse of synnes whiche the Lorde sayeth he wil not suffer to passe away from hymselfe to any What shall we saye of searching and pearcing the secrete thoughtes of hartes is it not the propretie of god alone But the same had Chryst wherby is gathered that he is God Nowe in his miracles howe plainlye and clerely doeth he appeare And thoughe I graunte that as well the Prophetes as the Apostles did egall and like miracles to these that he did yet thys greate differeÌce is there that they by their ministracion disposed the giftes of God he shewed forth his owne power He vsed sometime praier to the ende to geue glory vnto hys Father But we see for the moste part his own power shewed vnto vs. And howe coulde it otherwise be but that he was the verye author of miracles that by hys owne authorite gaue power to other to deale miracles abrode For the Euangelist declareth that he gaue power to the Apostles to rayse vp the dead to heale the leprous to cast out deuils c. And the so vsed the ministracioÌ therof that they sufficientlye shewed that thys power came not from els where but from Christ. In the name of Iesus Christ saieth Peter Rise and walke If is therfore no maruel if Christ alleged his miracles to coÌfound the vnbeleuingnesse of the Iewes forasmuch as they wer such as being done by hys own power dyd geue a most playne testymonie of his godhead If els where then in God there is no saluacion no righteousnesse no life and Chryst conteyneth al these thynges in hym surely he is thereby declared to be God And no man can obiect against me and say that lyfe and saluacion is poured into hym by God for it is not saied that he receyued saluacion but that he is saluacion hymselfe And if none be good but onely God howe can he be onely man beyng I wil not say good and iuste but selfe goodnesse and iustyce Yea from the first beginnyng of the creacion as the Euangeliste wytnesseth in hym was lyfe and he euen then beeyng lyfe was the lyghte of men Wherefore beyng supported wyth suche proues we are bolde to repose our fayth and hope in hym when yet we knowe that it is an vngodlynesse that robbeth God for any man to fasten hys confydence in creatures Beleue ye in God sayeth he Beleue then also in me And so doeth Paule expounde those two places of Esay Whosoeuer trusteth in hym shall not be putte to shame Agayne Oute of the roote of Isai shall he come that shall ryse to rule peoples in hym the nations shall truste And why shoulde we seke oute more testimonies of Scripture for thys matter when we so often mete with this sentence He that beleueth in me hath euerlasting lyfe Moreouer the inuoracion whyche hangeth vppon Faythe belongeth also to hym whyche yet is proper to the maiestie of God if he haue any thyng at all proper to hymselfe For one Prophete sayeth whosoeuer calleth vpon the name of Iehoua shal be saued and an other sayeth a moste stronge toure is the name of Iehouah to it the ryghteous shall flee and he shal be saued but the name of Chryst is called vpon for saluacion it foloweth therfore that he is Iehouah As for inuocacion we haue an example of it in Stephen when he sayeth Lorde Iesu receiue my spirite Againe in the whole churche as Ananias testifyeth in the same booke Lorde sayeth he thou knowest howe great euylles this man hath done to thy Saintes that call vppon thy name And that it maye bee more playnly vnderstanded that the whole fulnesse of the Godhead doeth corporally dwell in Chryste the Apostle dooeth confesse that he broughte no other doctryne amonge the Corinthians but the knowledge of hym and that he preached no other thyng but that knowledge What
I praye you and howe greate a thyng is thys that the name of the Sonne only is preached vnto vs whom he willeth to glory in the knowledge of hymselfe alone Who dare saye that he is but a creature of whom the onely knowledge is our whole glorye Beside that the salutacyons sette before the Epystles of Paule wyshe the same benefites from the SoÌne which they do from the Father wherby we are taughte not only that those thyngs whych the Father geueth vs do come vnto vs by his intercessioÌ but also by communitie of power he is the author of them Whiche knowledge by practise is wythoute doute more certayne and perfecte than any idle speculacion For there the godly mynde doth beholde God moste present and in maner handle him wher it feleth it selfe to be quickened lightened saued iustified and sanctifââd Wherefore out of the same fountaines we must fetch our meane of prouing to confirme the Godhead of the Holy ghost Uery plaine is the testimonie of Moses in the history of the creacion that the spirite of God was vppon the depthes or vppon the vnfashioned heape because he sheweth that not onely the beautie of the worlde that is nowe to be seen is preserued by the power of the Spirite but ere this beautie was added the Spirite was then busied in preseruing that confused lumpe of thinges And that saying of Esaie cannot be cauilled against And now Iehouah and his Spirite hath sent me For he communicateth with the Holy ghost his chiefe power in sending of Prophetes Whereby appeareth the diuine maiestie of the Holy ghost But our best proufe as I haue saied shal be by familiar vse For that whiche the Scriptures impute vnto it is farre from the propertie of creatures and suche a thing as we oure selues doe learne by assured experience of godlinesse For he it is that being eche where poured abrode dooeth susteine and geueth growing and life to all thinges in heauen and in earth And by this pointe he is proued to bee none of the number of creatures for that he is not comprehended within any boundes but by pouring his liuely force into all thinges to breath into them life and mocion this is the very worke of God Moreouer if regeneracion into an incorruptible life be better and more excellent than any presente quickening what shall we iudge of him from whose power the same procedeth And that he is the author of regeneracioÌ not by a borrowed but by his own force the Scripture in many places teacheth and not of that onely but also of the immortalitie to come Finally as vnto the Sonne so vnto him also are applied al those offices that are most of all properly belonging to the Godhead For he searcheth the depe secretes of God wherwith none of al the creatures is of counsel He geueth wisdome and skill to speake wheras yet the Lord pronounceth to Moses that it is only his worke to do it So by him we come to a partaking of God so that we may fele his power as it were working life in vs. Our iustificacion is his worke From him is power sanctification truethe grace and what good thing soeuer maye be thoughte of because it is the Holie ghoste onely from whom procedeth all kinde of giftes For that sentence of Paule is righte worthy to be noted Although there be diuerse giftes and manifolde and sondry is the distribucion of them yet is there but one holie Spirite because he maketh him not onelye the original or beginning but also the author Whiche a little after is more plainly expressed in these woordes One and the same Spirite distrybuteth all thinges as he will For if he were not some thing subsisting in God he woulde not attribute vnto him choise of minde and wyll Therefore moste euidentlye doth Paule geue to the Holie ghost diuine power and sheweth that he is substantially resident in God And the Scripture it selfe when it speaketh of hym forbeareth not the name of God For Paul hereby gathereth that we are the temple of God because his spirite dwelleth in vs which thing is not lightly to be passed ouer For wheras God so often promiseth that he wil chose vs for a temple to himselfe that promyse is no other way fulfylled but by hys spirite dwelling in vs. Surely as Augustine very well sayeth if we wer commaunded to make vnto the Holy ghost a temple of timber and stone because such worship is due to God onely it were a cleare argument that he is God now therfore how much clearer is this that we ought not to make a temple but our selues to be a temple for him And the Apostle himselfe calleth vs sometime the temple of God sometime the teÌple of the Holy ghoste both in one meaning And Peter repreheÌding Ananias for that he had lied to the Holy ghost said that he lied not vnto men but vnto God And where Esay bringeth in the Lord of hostes speaking Paul teacheth that it is the Holy ghost that speaketh Yea where commonly the Prophetes say that the wordes whiche they vtter are the wordes of the Lord of hostes Christ and the Apostles doe referre them to the Holy ghost Whereby it foloweth that he is the true Iehouah that is the chiefe author of prophecies Again where God complaineth that he was prouoked to wrath by the stubbornesse of his people in steade of that Esay saith that his holy Spirite was greued Last of al if blasphemie against the Holy ghost be not forgeueÌ in this world nor in the worlde to come whereas he maye obteine pardon that hath blasphemed against the soÌne his diuine maiesti is here plainly proued the offense or diminishment wherof is an vnpardonable crime I dooe wittingly and of purpose omitt many testimonies that the auÌcient writers haue vsed They haue thought it a maruellous mete place to allege out of Dauid with the word of the Lorde the heauens wer stablished and al the power of them with the spirite of his mouth to proue that the world was no lesse the work of the Holy ghost than of the Sonne But forasmuch as it is commonly vsed in the Psalmes to repete one thynge twise in Esay the spirite of his mouth is as much to say as his word that reason is very weake Therfore I thought good to touche a fewe such thinges as godly mindes might soundly rest vpon And as God hath more plainly disclosed himselfe by the comming of Christ so is he also in the thre Persons become more familiarly knowen But of al the testimonies lette this one suffice vs for this present Paule so knitteth these three together God Faith Baptisme that he reasoneth from the one to the other in this maner Because there is but one Faith he therby sheweth that there is but one God And because there is but one god he therby proueth that there is but one Faith Therfore if we be entred into
reache to knowe her owne substaunce Wherfore lette vs willingly geue ouer vnto God the knowledge of him selfe For he onely as Hylarie saieth is a conueniente witnesse to hym selfe whiche is not knowen but by hymselfe We shall geue it ouer vnto hym if we shall both conceiue hym to be such as he hath opened himself vnto vs and shall not els where searche to knowe of hym than by his owne worde There are to this ende written fiue homelies of Chrysostome against the Anomei Yet the boldnesse of Sophisters coulde not be restrained by them from bablyng vnbridledly For they haue behaued them selues in this behalfe no whit more modestely than they are wonted in all other By the vnhappye successe of whiche vndiscretion we ought to be warned to take care that we bend our selues to trauaile in this question rather with tractable willyngnesse to learne than with sharpnesse of witte and neuer haue in our mynde eyther to searche for God any where els than in his holy Worde or to thynke any thynge of hym but hauyng his Word goyng before to guide vs or to speake any thynge but that whiche is taken out of the same Worde The distinction that is in the one godhead of the Father the Sonne and the Holy ghoste as it is very harde to knowe so dooth it bryng more busynesse and comberance to some wittes than is expedient Let them remembre that the myndes of men doo entre into a mase when they folowe their owne curiositie and so let them suffer them selues to be ruled with the heauenly oracles howe soeuer they can not atteyne the heighte of the mysterie To make a register of the errours wherwith the purenesse of Faithe in this poynt of doctrine hath in tymes paste ben assailed were to long and full of vnprofitable tediousnesse and the moste parte of heretikes haue to attempted to ouerwhelme the glory of God with grosse dotyng errours that they haue thought it enough for them to shake and trouble the vnskilfull And from a fewe men haue spronge vp many sectes wherof some doo teare in sunder the essence of God some do confound the distinction that is betwene the Persons But if we hold fast that which is alredy sufficieÌtly shewed by the Scripture that the essence of the one God whiche belongeth to the Father the Son and the Holy ghost is syngle and vndiuided Agayne that the Father by a certayne propretie differeth from the Sonne and the Sonne from the holy ghost we shal stop vp the gate not only against Arrius and Sabellius but also the other olde authors of errours But because in our tyme there be risen vp certaine phrenetiâe men as Seruetto and other like which haue encombred all thinges with newe deceites It is good in fewe wordes to discusse their falsehoodes The name of the Trinitie was so hatefull yea so detestable to Seruetto that he sayde that all the Trinitaries as he called them were vtterly godlesse I omitte the foolishe wordes that he had deuised to raile withall But of his opinions this was the suÌme That God is made Tripartite wheÌ it is said that there abide thre Persons in his essence and that this Trinitie is but a thyng imagined because it disagreeth with the vnitie of God In the meane tyme the Persons he would haue to be certaine outward conceptions of Forme whiche are not truely subsistyng in the essence of God but doo represente God vnto vs in this or that fashion And at the beginnyng that there was in God nothyng distincte bicause ones the Worde and the Spirite were all one but sins that Christe arose God oute of God the Holye ghost sprong also an other God out of hym And though sometyme he colour his follies with allegories as when he saythe that the eternall Worde of God was the Spirite of Christ with God and the bright shinyng of his forme Agayne that the Holy ghost was the shadow of the godhed yet afterward he bringeth the godhed of them both to nothing affirmyng that after the rate of distribution there is bothe in the Son and in the Holy Spirite a parte of God euen as the same Spirite in vs and also in wode and stones is substancially a porcion of God What he babbleth of the Person of the Mediatour we shall hereafter see in place conuenient But this monstrous forged deuise that a Persone is nothyng ells but a visible forme of the glory of God needeth no long confutation For where as Iohn pronounceth that the Woorde was GOD before the Worlde was yet create he maketh it muche differynge from a conception of Forme But if then also yea and from farthest Eternitie of tyme that Woorde whyche was God was with the Father and had his owne propre glorye with the Father he could not be an outward or figuratiue shining but it necessarily foloweth that he was an hypostasis that did inwardely abyde in God And althoughe there bee no mencion made of the Spyrite but in the Hystorye of the creation of the worlde yet he is not there brought in as a shadowe but an essentiall power of God when Moses sheweth that the very vnfashioned lumpe was susteined in hym Therfore it then appeared that the eternall Spirite was alwaies in God when he preserued and susteyned the confused matter of heauen and earth vntill beautie and order were added vnto it Surely he coulde not yet be an image or representation of God as Seruetto dreameth But in other poyntes he is compelled more openly to disclose his wickednesse in sayeng that God by his eternall purpose appointyng to hymselfe a visible Sonne did by this meane shewe himselfe visible For if that be true there is no other godhed left vnto Christe but so farre as he is by the eternall decree of God ordeyned his Sonne Moreouer he so transformeth those imagined shapes that he sticketh not to fayne newe accidentes in God But this of all other is most abhominable that he confusely myngleth as well the Sonne of God as the Holye ghoste with all creatures For he playnely affirmeth that there bee partes and partitions in the Essence of God of whiche euerye portion is God And namelye he saythe that the Spirites of the Faithefull are coeternall and consubstanciall with God allbeit in an other place he assigneth the substanciall Deitie not onely to the soule of man but also to other creatures Out of this sinke came foorthe an other lyke monster For certaine lewde men meanyng to escape the hatred and shame of the wickednesse of Seruetto haue in dede confessed that there are thre Persones but addyng a maner howe that the Father whiche truely and proprely is the one onely God in formyng the Son and the Holy ghost hath powred his godhead into them Yea they forbeare not this horrible maner of speeche that the Father is by this marke distinguished from the Sonne and the Holy ghost that he is the only essentiatour or maker of the essence First they pretende this
colour that Christ is echewhere called the Sonne of God where of they gather that there is none other proprely God but the Father But they mark not that though the name of God be also common to the Sonne yet by reason of preeminence it is sometyme gyuen to the Father onely because he is the fountayn and originall of the Deitie and that for this purpose to make the syngle vnitie of the essence to be therby noted They take exception and saye If he be truly the Sonne of God it is inconuenient to haue hym reckned the Sonne of a Person I answere that bothe are true that is that he is the Sonne of God because he is the Woorde begotten of the Father before all worldes for we come not yet to speake of the Person of the Mediatour and yet for explications sake we oughte to haue regarde of the Person that the name of God simply be not taken but for the Father onely For if we meane none to be God but the Father we plainly throwe downe the Sonne from the degree of God Therfore so ofte as mencion is made of the godhed we must not admitte a comparison betwene the Sonne and the Father as thoughe the name of God dydde belonge onely to the Father For trewely the God that appeared to Esaie was the true and onely God and yet Iohn affirmeth that the same was Christe And he that by the mouth of Esay testified that he should be a stumbling stone to the Iewes was the only God and yet Paule pronounceth that the same was Christe He that trieth out by Esaie I liue and to me all knees shall bowe is the onely God and yet Paule expouÌdeth that the same was Christ. For this purpose serue the testimonies that the Apostle reciteth Thou O God haste laide the foundations of heauen and earth Agayne let all the angels of God worship him whiche thynges belong to none but to the onely God And yet he saith that they are the propre titles of Christ. And this cauillation is nothyng worthe that that is geuen to Christe whiche is propre to God because Christe is the shinyng brightnesse of his glory For because in eche of these places is fet the name of Iehouah it foloweth that it is so sayd in respecte that he is God of hymselfe For if he be Iehouah it can not be denied that he is the same God that in an other place crieth out by Esaie I I am and beside me there is no God It is good also to consider that saying of Hieremie The gods that haue not made the heauen and earth let them perishe out of the earth that is vnder the heauen Where as on the other side we must nedes confesse that the Sonne of God is he whose godhead is ofte proued in Esaie by the creation of the worlde And howe can it be that the Creatour whyche geueth beyng to all thynges shall not bee of hymselfe but borowe his beyng of an other For who soeuer saythe that the Sonne was essentiate or made to be of his Father denieth that he is of hym selfe But the Holy ghost saith the contrary namyng hym Iehouah Nowe if we graunt that the whole essence is in the Father onely either it muste be made partable or be taken from the Sonne and so shal the Sonne be spoyled of his essence and be a God only in name and title The essence of God if we beleue these triflers belongeth onely to the Father for as muche as he is onely God and is the essencemaker of the Sonne And so shall the godhed of the Sonne be an abstracte from the essence of God or a deriuation of a parte oute of the whole Nowe muste they nedes graunt by theyr own principle that the holy ghost is the Spirite of the Father only For if he be a deriuation from the fyrst essence whiche is onely propre to the Father of right he can not be accompted the Spirite of the Sonne whiche is confuted by the testimonie of Paul where he maketh the Spirit common to Christ and the Father Moreouer if the Person of the Father be wiped out of the Trinitie wherin shall he differ from the Sonne and the Holy ghoste but in this that he onely is God They confesse Christ to be God and yet they say he differeth from the Father Agayn there muste be some marke of difference to make that the Father be not the Sonne They which say that marke of difference to be in the essence doo manifestly bring the true godhead of Christe to nothynge whiche can not be without essence yea and that the whole essence The Father differeth not from the Sonne vnlesse he haue somethyng propre to hymselfe that is not common to the Sonne What nowe will they fynde wherin to make him different If the difference be in the essence let them answere if he haue not communicated the same to the Sonne But that could not be in part for to say that he made halfe a God were wycked Beside that by this meane they doo fowly teare in sunder the essence of God It remaineth therefore that the essence is whole and perfectly common to the Father and the Sonne And if that bee true then as touchyng the essence there is no difference of the one of them from the other If they say that the Father in geuyng his essence remaineth neuerthelesse the only God with whom the essence abideth then Christ shal be a figuratiue God and a God only in shew in name but not in deede because nothyng is more propre to God than to bee accordyng to this saying He that is hath sent me vnto you It is easy by many places to proue that it is false whiche they holde that so ofte as there is in scripture mencion made absolutely of God none is ment therby but the Father And in those places that they them selues doo alledge they fowly bewray their owne want of consideration because there is also sette the name of the Sonne Wherby appeareth that the name of God is there relatiuely takeÌ and therfore restrained to the Person of the Father And their obiection where they say If the Father were not only the true God he should himselfe be his owne Father is answered with one worde It is not inconuenient for degree and orders sake that he be peculiarly called GOD whiche hath not only of hym selfe begotten his wisedome but also is the God of the Mediatour as in place fitte for it I will more largely declare For sythe Christ was openly shewed in the fleshe he is called the Sonne of God not onely in respect that he was the eternall Worde before all worlde 's begotten of the Father but also because he tooke vpon hym the Person and office of the Mediatour to ioyne vs vnto God And because they do so boldly exclude the Sonne from the honour of God I would fayne knowe whether the Sonne when he pronounceth that none is good but
God doo take goodnesse from himselfe I dooe not speake of his humaine nature least perhappes they shuld take exception and say that what soeuer goodnesse was in it it came of free gyft I aske whether the eternall Word of God be good or no If they say nay then we hold their vngodlinesse sufficieÌtly coÌuinced in sayeng yea they coÌfound themselues But where as at the first sight Christe semeth to put from hymselfe the name of Good that doothe the more confirme oure meanyng For sithe it is the singular title of God alone forasmuche as he was after the common maner saluted by the name of Good in refusing false honour he did admonish them that the goodnesse wherin he excelled was the goodnesse that God hathe I aske also where Paule affirmeth that only God is immortall wise and true whether by these wordes Christe be brought into the numbre of men mortall foolishe and false Shall not he then be immortall that from the begynnyng was lyfe to geue immortalitie to angels Shall not he bee wise that is the eternall wisedome of God Shall not the trueth it selfe be true I aske furthermore whether they thynke that Christe ought to be worshipped or no For he claimeth this vnto hymselfe to haue all knees bowe before hym it foloweth that he is the God whiche dyd in the lawe forbyd any other to be worshipped but himselfe If they will haue that meant of the Father onely whiche is spoken in Esaie I am and none but I this testimonie I tourne against theim selues for as muche as we see that whatsoeuer pertaineth to God is geuen to Christe And their cauillation hath no place that Christe was exalted in the fleshe wherein he had bene abased and that in respecte of the fleshe all authoritie is geuen hym in heauen and in earthe because althoughe the maiestie of Kyng and Iudge extende to the whole Person of the Mediatour yet if he had not been God openly shewed in fleshe he coulde not haue been auaunced to suche heighth but that God shoulde haue disagreed with himselfe But thys controuersye Paule doeth well take away teaching that he was egall wyth God before that he dyd abase hymselfe vnder the shape of a seruaunte Nowe howe coulde thys equalitie haue stande together vnlesse he hadde been the same God whoe 's name is Iah and Iehouah that rydeth vppon the Cherubin that is kynge of all the earthe and Lorde of the worldes Nowe howesoeuer they babble agaynste it it canne not bee taken from Chryste whiche Esaie sayeth in an other place He he is our GOD for hym we haue wayted whereas in these woordes he describeth the comming of GOD the redemer not onelye that shoulde bryng home the people from the exyle of Babylon but also fullye in all pointes restore the churche And with their other cauillation they nothynge preuayle in sayinge that Chryste was God in hys Father For thoughe we confesse that in respecte of order and degree the begynning of the Godheade is in the Father yet we saye that it is a detestable inuentyon to saye that the essence is onelye proper to the Father as thoughe he were the onelye God-maker of the Sonne For by thys meanes eyther he shoulde haue moe essence than one or ells they call Chryste God onely in tittle and imaginacion If they graunte that Chryste is God but nexte after the Father then shall the essence bee in hym begotten and fashioned whiche in the Father is vnbegotten and vnfashyoned I knowe that many quicke nosed men doe laughe at thys that we gather the distinction of Persons oute of the wordes of Moses where he bryngeth in God speakyng thus Lette vs make manne after oure image But yet the Godly readers doe see howe vaynly and fondely Moses shoulde bryng in thys as a talke of dyuerse together if there were not in God moe Persons than one Nowe certayne is it that they whom the Father spake vnto wer vncreate but nothing is vncreate but God himselfe yea the one onely God Nowe therefore vnlesse they graunte that the power of creating was common and the authoritie of commaunding common to the Father the Sonne and the Holy ghoste it shall folowe that God did not inwardly thus speake to himselfe but directed his speche to other forein woorke menne Finallie one place shall easilie answere two of their obiections For where as Christe himselfe pronounceth that GOD is a Spirite this were not conueniente to be restrained to the Father onely as if the Woorde himselfe were not of spirituall nature If then the name of Spirite doeth as well agree with the Sonne as with the Father I gather that the Sonne is also comprehended vnder the indefynite name of GOD. But he addeth by and by after that none are allowed for good worshippers of the Father but they that worshyppe hym in Spirite and trueth where vppon foloweth an other thyng because Chryste doeth vnder a hed execute the office of a teacher he doeth geue the name of GOD to the Father not to the entente to destroye his owne Godhead but by degrees to lyfte vs vp vnto it But in this they are deceiued that they dreame of certaine vndiuided singular thinges wherof eche haue a part of the essence But by the Scriptures we teache that there is but one essentially God and therefore that the essence as well of the Sonne as of the Holy ghost is vnbegotten But forsomuch as the Father is in order firste and hath of himselfe begotten his wisedome therfore rightfully as is aboue sayed he is counted the original and fountaine of al the Godhead So God indefinitely spoken is vnbegotten and the Father also in respecte of Person is vnbegotten And foolishly they thinke that they gather that by oure meaning is made a quaternitie because fasly and cauillouslye they ascrybe vnto vs a deuise of their owne brayne as though we dyd faine that by deriuacion there come three Persons out of one essence wheras it is euident by our wrytinges that we do not drawe the Persons out of the essence but although they be abiding in the essence we make a distinction betwene them If the Persons were seuered from the essence then paraduenture their reason were like to be true But by that meane it shoulde be a Trinitie of Goddes and not of Persons which one God conteineth in hym So is their fonde question answered whether the essence doe mete to make vp the Trinitie as thoughe we did imagine that there descende three Goddes oute of it And thys exception groweth of lyke foolyshenesse where they saye that then the Trinitie shoulde be withoute God For though it mete not to make vp the distinction as a parte or a member yet neither are the Persons withoute it nor oute of it Because the Father if he were not God coulde not be the Father and the Sonne is none otherwyse the Sonne but because he is God We saye therefore that the Godheade
is absolutely of it selfe Whereby we graunte that the Sonne in so muche as he is God is of hymselfe withoute respecte of hys Person but in so muche as he is the Sonne we saye that he is of the Father So his essence is wythoute beginning but the beginning of his Person is God hymselfe And the true teaching writers that in olde tyme haue spoken of the Trinitie haue onely applyed thys name to the Persons for somuche as it were not onely an absurde error but also a grosse vngodlinesse to comprehende the essence in the distinction For they that will haue these three to mete the essence the Sonne and the Holy ghoste it is playne that they dooe destroye the essence of the Sonne and the Holy ghoste for ells the partes ioyned together would fall in sonder whiche is a fault in euery distinction Finally if the Father and the Sonne were Synonymes or seuerall names signifying one thyng so the Father shoulde be the Godmaker and nothyng shoulde remayne in the Sonne but a shadowe and the Trinitie should be nothyng ells but the ioyning of one God with two creatures Where as they obiecte that if Chryste bee properly God he is not ryghtfullye called the Sonne to that we haue already answered that because in suche places there is a comparyson made of the one Personne to the other the name of God is not there indefinitelye taken but restrayned to the Father onelye in so muche as he is the beginning of the Godhead not in makynge of essence as the madde menne dooe fondlye imagyne but in respecte of order In this meaning is coÌstrued that saying of Christ to the Father this is the eternal life that men beleue in the the one true God and Iesus Chryste whom thou hast sente For speaking in the Person of the Mediator he kepeth the degree that is meane betwene God and men and yet is not his maiestie thereby diminished For thoughe he abaced hymselfe yet he lefte not with the Father his glory that was hidden before the world So the Apostle in the seconde Chapter to the Hebrues though he confesseth that Christ for a short time was abaced beneth the Angels yet he stycketh not to affirme withall that he is the same eternall God that founded the earth We must therfore holde that so oft as Chryste in the Person of the Mediator speaketh to the Father vnder thys name of God is comprehended the Godhead whyche is hys also So when he sayed to the Apostles it is profitable that I go vp to the Father because the Father is greater He geueth not vnto himselfe only the seconde degree of Godhead to be as touchyng hys eternal essence inferior to the Father but because hauyng obteined the heaueÌly glory he gathereth together the faythfull to the partakyng of it He setteth his Father in the hier degree in so muche as the gloryous perfection of brightnesse that appeareth in heauen differeth from that measure of glory that was seen in him being clothed with fleshe After like maner in an other place Paule sayeth that Chryste shall yelde vp the kyngdome to God and hys Father that God maye be all in all There is nothyng more absurde than to take awaye eternall contynuaunce froÌ the Godhead of Chryste If he shall neuer cesse to be the Sonne of God but shall alwaye remayne the same that he was from the beginning it foloweth that vnder the name of the Father is comprehended the one essence that is common to them both And surely therefore did Chryste descende vnto vs that lifting vs vp vnto hys Father he might also lift vs vp vnto hymselfe inasmuch as he is all one with his father It is therefore neyther lawfull nor ryghte so exclusiuely to restrayne the name of God to the Father as to take it from the Sonne For Ihon doth for thys cause affirme that he is true God that no man shoulde thynke that he resteth in a seconde degree of Godhead beneth hys Father And I maruell what these framers of new Goddes do meane that whyle they confesse Chryste to be true God yet they forth with exclude hym from the Godhead of hys Father As thoughe there coulde any be a true God but he that is the one God or as thoughe the Godhead poured from one to an other be not a certayne newe forged imaginacion Whereas they heape vp many places out of Ireneus where he affirmeth that the Father of Chryste is the onely and eternall God of Israel that is eyther done of a shamefull ignoraunce or of an extreme wyckednesse For they oughte to haue considered that then the holye manne had to doe in disputacion with those phrentyke menne that denyed that the Father of Chryste was the same God that in olde time spake by Moses and the Prophetes but that he was I wote not what imagined thyng broughte oute of the corrupcion of the worlde Therefore he altogether trauayleth in thys poynte to make it playne that there is no other God preached of in the Scripture but the father of Christe and that it is amisse to deuise any other and therfore it is no maruell if he so ofte conclude that there was no other God of Israel but he that was spoken of by Chryste and the Apostles And in like manner nowe whereas we are to stande agaynste an other sorte of error we maye truely saye that the God whiche in olde time appeared to the Fathers was none other but Christe But if any manne obiecte that it was the Father oure aunswere is in redinesse that when we striue to defende the Godhead of the Sonne we exclude not the Father If the readers take hede to thys purpose of Ireneus all that contention shall cesse And also by the syxte Chapter of the thirde booke this whole strife is ended where the good manne standeth all vppon this pointe to proue that he whiche is in Scripture absolutely and indefinitely called God is verelye the one onely God and that Christ is absolutely called God Lette vs remember that this was the principall pointe whereupon stode all hys disputacion as by the whole processe thereof doeth appeare and specially the .xlvi. Chapter of the seconde booke that he is not called the Father by darke similitude or parable whiche is not very God in dede Moreouer in an other place he sayeth that as well the Sonne as the Father were iointly called God by the Prophetes and Apostles Afterwarde he defineth howe Christe whiche is Lorde of all and king and God and iudge receiued power from him whyche is the God of all that is to saye in respecte of his subiection because he was humbled euen to the death of the crosse And a little after he affirmeth that the Sonne is the maker of heauen and earth whiche gaue the lawe by the hande of Moses and appeared to the Fathers Nowe if any manne doe prate that wyth Ireneus onely the Father is the God of Israel I will turne
agayne vpon hym that whiche the same writer playnly teacheth that Christe is all one and the same as also he applyeth vnto hym the prophecie of Habacuc God shall come oute of the South To the same purpose serueth that whiche is red in the. ix Chapter of the fourth booke Chryste hymselfe therfore with the Father is the God of the lyuinge And in the. xii Chapter of the same booke he expoundeth that Abraham beleued God because Chryste is the maker of heauen and earth and the onely God And wyth no more trueth dooe they brynge in Tertulliane for theyr defender For thoughe he be roughe sometime and crabbed in hys manner of speache yet doeth he playnlye teache the summe of that doctryne that we defende That is to saye whereas he is the one GOD yet by disposicion and order he is hys Woorde that there is but one GOD in vnitie of substaunce and yet that the same vnitie by misterie of orderly distribution is disposed into Trinitie that there are three not in state but in degree not in substaunce but in forme not in power but in order He sayeth that he defendeth the Sonne to bee a seconde nexte to the Father but he meaneth hym to be none other than the Father but by way of distinction In some places he sayeth that the Sonne is visible But when he hath reasoned on both partes he defyneth that he is inuisible in so muche as he is the Worde Finally where he affirmeth that the Father is determined in his owne person he proueth himselfe farre from that error which we confute And though he doth acknowledge none other God but the Father yet in the next pece of his writing expouÌding himselfe he saith that he speaketh not exclusiuely in respect of the Sonne because he denieth that the Sonne is any other God beside the Father and that therfore their sole gouernement is not broken by distincion of Person And by the perpetual course of his purpose it is easy to gather the meaning of his words For he disputeth against Praxeas that though God be distinguished into three persons yet are there not made many gods nor the vnitie torne in sonder And because by the imaginacion of Praxeas Chryste coulde not be God but he must also be the Father therefore he somuche laboureth about the distincion Wheras he calleth the Worde and the Spirite a porcion of the whole although it be a hard kinde of speache yet is it excusable because it is not referred to the substaunce but onely sheweth the disposicion and order that belongeth onely to the Persons as Tertullian hymselfe witnesseth And herof hangeth that Now many Persons thinkest thou there are O moste frowarde Praxeas but euen so many as there be names And so a little after that they maye beleue the Father and the Sonne eche in their names and persons Hereby I thynke may be sufficiently confuted their impudency that seke to begyle the simple with color of Tertullians authoritie And surely whosoeuer shal diligently compare together the writinges of the olde authors shal find no other thyng in Ireneus than that whiche hath bentaught by other that came after Iustine is one of the auncientest and he in al thynges doeth agree wyth vs. Yet let them obiect that he as the rest do calleth the Father of Christ the onely God The same thyng doth Hilary teache yea and speaketh more hardely that the eternitie is in the Father But doth he that to take away the essence of God from the Sonne And yet is he altogether in defense of the same Fayth that we folow Yet are they not ashamed to picke out certaine mangled sentences wherby they would perswade that Hilarye is a Patrone of their error Where they bryng in Ignatius if they will haue that to bee of any authoritie let them proue that the Apostles made a law for lent and suche lyke corruptions of religion Nothing is more vnsauery than those fonde trifles that are publyshed vnder the name of Ignatius Wherefore their impudence is so muche lesse tolerable that disguise themselues wyth suche visers to deceiue Moreouer the consent of the aunciente Fathers is plainly perceiued by thys that at the counsell of Nice Arrius neuer durst allege for hymselfe the authoritie of any one allowed wryter And none of the Grekes or Latines doeth excuse hymselfe and saye that he dissenteth from them that were before It nedeth not to be spoken howe Augustine whom those losells do moste hate hath diligently searched the writinges of them all and how reuerently he did embrace them Truely euen in matters of leaste weighte he vseth to shewe what compelleth hym to dissent from them And in thys matter if he haue red any thing doubtfull or darke in other he hydeth it not But the doctryne that these menne striue agaynste he taketh it as confessed that from the farthest time of antiquitie it hath ben without controuersie receiued And by one worde it appeareth that he was not ignorant what other had taught before hym where he saieth that in the Father is vnitie in the first boke of Christian doctryne wyll they say that he then forgate hymselfe But in an other place he purgeth himselfe from suche reproch where he calleth the Father the beginning of the whole Godhead because he is of none consideryng in dede wisely that the name of God is specially ascrybed to the Father because if the beginning should not be reckened at hym the single vnitie of God caÌnot be conceiued By this I trust the godly reder wil perceiue that al the cauillacions are confuted wherwyth Satan hath hetherto attempted to peruert or darken the pure truth of doctryne Finallye I trust that the whole summe of doctryne in this point is fully declared if the readers will temper them of curiositie and not more gredely than mete is seke for combersome and entangled disputacions For I take not in hande to please them that do delite in an vntemperate desyre of speculacion Truely I haue omitted nothing of suttle purpose that I thought to make agaynst me But whyle I study to edify the churche I thought it best to leaue many thinges vntouched whiche both smallye profited and would greue the readers with superfluous rediousnesse For to what purpose were it to dispute whether the father do alway beget Forasmuch as it is folly to faine a continual acte of begetting sith it is euidente that from eternitie there haue ben thre Persons in God ¶ The .xiiii. Chapter That the Scripture euen in the creacion of the world and of al things both by certayne markes putte difference betwene the true God and âayned ⪠Gods ALthoughe Esaye doeth worthyly reproche the worshippers of false gods with slouthfulnesse for that they haue not learned by the very fundacions of the earth and rounde compasse of the heauens which is the true God yet suche is the dulnesse and grossenesse of our witt that least the faythful should fal away to the inuencions of
the geÌtils it was necessary to haue god more expresly painted out vnto theÌ For wheras that saying that God is the minde of the world which is coÌpted the most tolerable descripcion that is founde among the Philosophers is but vaine it behoueth vs more familiarly to know hym least we alway wauer in doutfulnesse Therfore it was his pleasure to haue an history of the creacioÌ remaining wherupoÌ the Fayth of the church might rest seke for no other God but hym whoÌ Moses hath declared to be the maker bilder of the world There is first set forth the tyme that by continual proceding of yeres the faithfull myghte come to the first original of mankinde and of al thinges Which knowledge is very necessary not only to confute those monstrous fables that somtyme were spred in Egipte and other partes of the worlde but also that the beginning of the worlde ones beyng knowen the eternitie of God may more clerely shine forth and rauishe vs in admiracion of it Neyther oughte we to be any thyng moued wyth that vngodly mocke that it is maruel why it came no soner in the mind of God to make the heauen the earth why he syttiÌg idle did suffer so immesurable a space to passe away sith he mought haue made it many thousande ages before wheras the whole continuaunce of the world that now draweth to an end is not yet come to sixe thousande yeres For why God so long differred it is nether lawful nor expedieÌt for vs to enquire Because if mans mynd wil trauaile to attaine thereunto it shal faile a hundred tymes by the way nether wer it profitable for vs to know that thing which God hymselfe to proue the modestie of our Fayth hath of purpose wylled to be hydden And wel did that godly olde man speake whiche when a wanton felowe did in scorne demaunde of hym what God had done before the creacion of the worlde aunswered that he builded hell for curious fooles let this graue and seuere warning represse the wantonnesse that tickleth many yea and dryueth them to euill and hurtfull speculacions Finally lette vs remember that the same inuisible God whoe 's wisedome power and iustice is incomprehensyble doth sette before vs the historye of Moses as a lokyng glasse wherein hys liuely image appeareth For as the eyes that eyther are growen dimme with age or dulled wyth any disease doe not discerne any thyng playnly vnlesse they be holpen with spectacles so suche is oure weakenesse that vnlesse the Scripture directe vs in sekyng of God we do forthwith runne out into vanitie And they that folowe their owne wantonnesse because they be nowe warned in vaine shall all to late fele with horrible destruccion howe muche it had ben better for them reuerently to receiue the secrete counsels of God than to vomite oute blasphemies to obscure the heauen with all And ryghtly doeth Augustyne complayne that wrong is done to God wheÌ further cause of thinges is sought for than his onely will The same maÌ in an other place doth wisely warne vs that it is no lesse euel to moue question of immeasurable spaces of tymes than of places For howe brode soeuer the circuit of the heauen is yet is there some measure of it Nowe if one shoulde quarell wyth God for that the emptynesse wherein nothyng is conteyned is a hundred tymes more shall not all the godly abhore suche wantonnesse Into lyke madnesse runne they that busy them selues aboute Gods sitting stil because at their apointment he made not the world innumerable ages soner To satisfie their own gredinesse of minde they couer to passe wtout the coÌpasse of the world as though in so large a circuite of heauen earth they could not finde things enough that with their inestimable brightnesse may ouerwhelme al our senses as though in six thousaÌd yeres God hath not shewed examples in coÌtinual coÌsideracion wherof our myndes may be exercised Let vs therfore willingly abide enclosed within those boundes wherw t it pleased God to enuiroÌ vs as it were to pen vp our mindes that they shold not stray abrod with liberty of waÌdriÌg For like resoÌ is it that Moses declareth yâ the work of God was not ended in a momeÌt but in .vi. dayes For by this circuÌstaÌce we ar wtdrawen froÌ forged inuencions to the one onely God that deuyded hys worke into vi dayes that it should not greue vs to be occupyed all the tyme of our lyfe in considering of it For thoughe oure eyes what waye soeuer we turne them are compelled to loke vpon the workes of God yet see we howe fyckle oure hede is and if any godly thoughtes doe touche vs. howe sone they passe away Here againe mans reason murmureth as though suche procedinges were disagreing from the power of God vntil suche time as being made subiecte to the obedience of Fayth she learne to kepe that rest wherunto the hollowing of the .vii. day calleth vs. But in the very order of thinges is diligently to bee considered the Fatherly loue of God towarde mankinde in this that he did not create Adam vntill he had stored the worlde with al plenty of good thinges For if he had placed him in the earth while it was yet barren and emptie if he had geuen him life before that there was any lighte he should haue semed not so wel to prouide for his commoditie But nowe where he first disposed the motions of the Sunne and the Planets for the vse of man and furnished the earth the waters and the aire wyth liuing creatures and brought forth aboundaunce of fruites to suffyce for fode taking vpon him the care of a diligent prouideÌt householder he shewed his maruellous bountie towarde vs. If a man do more hedefully weye with himselfe those thinges that I doe but shortly touche it shall appeare that Moses was the sure witnesse and publisher of the one God the creator I omitt here that which I haue already declared that he speaketh not there onely of the bare essence of God but also setteth forth vnto vs his eternall Wisedome and Spirite to the ende we should not dreame that God is any other than such as he wil be knoweÌ by the image that he hath there expressed But before that I begin to speake more at large of the nature of maÌ I must say somwhat of Angels Because though Moses applying himselfe to the rudenesse of the common people reciteth in his history of the creacion no other workes of God but such as are seen with oure eyes yet wheras afterwarde he bryngeth in Angels for ministers of God we may easily gather that he was the creator of them in whoe 's seruyce they employ their trauaile and offices Though therefore Moses speaking after the capacitie of the people doth not at the very beginning rehearse the Angels among the creatures of God yet that is no cause to the contrary but that we may plainly and expresly speake those thinges of
stryfe when he sayeth that for a remedy to tame pride the Angel of Satan was geuen to hym by whom he myght be humbled This exercyse therefore is common to all the children of God But because that same promyse of the breakyng of Satans head perteyneth generally to Christ and to all his members therefore I saye that the faithfull can neuer be ouercome nor oppressed by him They are many times stryken down but they are neuer so astonnied withall but that they recouer theÌselues They fal down many tymes wyth violence of strokes but they are after raysed vp agayne they are wounded but not deadly Finally they so labor in all course of theyr lyfe that in the ende they obteyne the victorye but I speake not this of euery doing of theyrs For we knowe we that by the iuste vengeaunce of God Dauid was for a time geuen ouer to Satan by his motion to nomber the people and not without cause Paul sayth there is hope of pardon least if any haue been entangled with the snares of the deuil Therfore in an other place the same Paule sayeth that the promise aboue alleged is begon in this lyfe wherin we must wrastle and is performed after our wrastlyng ended when he sayeth the God of peace shall shortly beate downe Satan vnder your fete This victory hath alway fully been in our hed Chryst because the Prince of the world had nothing in him but in vs that are his members it doth now partly appeare and shal be perfited wheÌ being vnclothed of our fleshe by whiche we are yet subiecte to weakenesse we shal be ful of the power of the Holy ghoste In thys manner when the kyngdome of Chryst is raysed vp and âduaunced Satan with his power falleth down as the Lord hymselfe sayeth I saw Satan fall as a lightening down from heauen For by this answere he confirmeth that which the Apostles had reported of the power of his preachyng Agayne When the Prince possesseth his own palace al thinges that he possesseth are in peace but when there coÌmeth a stronger he is throwen out c. And to this ende Chryst in dying ouercame Satan which had the power of death triuÌphed vpoÌ al his armies that they shuld not hurt the church for otherwyse they would euery momente a hundred times destroye it For coÌsidering what is our weakenesse what is his furious streÌgth howe coulde we stande yea neuer so litle time against his manifolde continuall assaultes but being supported by the victory of our captaine Therefore God suffereth not the deuil to reigne ouer the soules of the faythfull but onely deliuereth him the wicked and vnbeleuing to gouerne whom God doth not vouchesaue to haue reckened in hys flocke For it is said that he possesseth thys world without controuersy till he be thrust out by Christ. Againe that he doth blinde all them that beleue not the gospell agayne that he performeth hys worke in the stubborne children and worthily for all the wicked are the vesselles of wrath Therefore to whom should they be rather subiecte than to the minister of Goddes vengeaunce Finally they are saied to be of their Father the deuill because as the faythfull are hereby knowen to be the children of God because they beare his image so they by the image of Satan into which they are gone out of kind ar properly discerned to be his childreÌ As we haue before confuted that trifling philosophie concerning the holy Angels which teacheth that they ar nothing els but good inspirations or motioÌs which God stirreth vp in the mindes of men so in this place must we confute them that fondly say that deuils ar nothing els but euil affections or perturbations of minde that are thrust into vs by oure fleshe That maye we shortly doe because there be many testimonies of Scripture those playne enough vpon this poynt First where the vncleane Spirites ar called Angels Apostataes which haue swarued out of kind from their beginning the very names do sufficiently expresse that they are not motions or affections of myndes but rather in dede as they be called mindes or Spirites endued with sense and vnderstanding Likewise wheras both Christ and Iohn do compare the children of God with the children of the deuil wer it not an vnfit comparisoÌ if the name of the deuil signified nothing els but euil inspirations And Iohn addeth somwhat more plainly that the deuill synneth from the beginning Likewise when Iude bringeth in Michael the archangel fyghtyng with the deuil doutlesse he setteth agaynste the good Angel an euil and rebellious Angel Wherwith agreeth that which is red in the hostory of Iob that Satan appeared with the Holy Angels before God But most plaine of al are those places that make mention of the punishment which they begin to fele by the iudgement of God and specially shal fele at the resurrection Sonne of Dauid why arte thou come before the time to torment vs Againe Go ye cursed into the eternal fyre that is prepared for the deuil his Angels Agayne If he spared not his own Angels that had synned but cast them down into hell and deliuered theÌ into cheines of darkenesse to be kept vnto damnacioÌ c. How fonde should these speches be that the deuils are ordeined to eternal iudgement that fier is prepared for them that they are now already tormented vexed by the glory of Christ if there were no deuils at all But because this matter nedeth no disputation among them that beleue the word of the Lord. litle good is done with testimonies of Scripture among those vaine studentes of speculation whoÌ nothing pleaseth but that which is new I suppose I haue performed the which I purposed that is that the godly mindes should be furnished agaynst such fonde errors wherew t vnquiet men do trouble both theÌselues and other that be more simple But it was good to touche this least any entangled with that error while they thinke they haue none to stande againste them should waxe more slowe and vnprouided to resist In the meane time let it not be werisom vnto vs in this so beautiful a stage to take a godly delight of the manifest and ordinary woorkes of God For as I haue els where already said though this be not the chefe yet is it in order the first doctrine of Faith to remember that what way soeuer we turne our eyes al that we see are the workes of God wyth godly consideration to wey for what end God did make theÌ Therefore that we may conceiue by Faith so muche as behoueth vs to knowe of God it is good first of al to learne the history of the creation of the world how it is shortly rehearsed by Moses and afterwarde more largely set out by holy men specially by Basile and Ambrose Oute of it we shall learne that God by the power of his worde and Spirite created heaueÌ and earth of nothing
and therof brought forth all liuing creatures and thinges without lyfe with maruellous order disposed the innumerable varietie of things to euery thiÌg he gaue the propre nature assigned their offices appointed their places and abidinges and where all things are subiecte to corruption yet hath he so prouided that of all sortes some shal be preserued safe to the last day and therfore some he cherysheth by secrete meanes and poureth now and then as it were a new liuelinesse into them and to some he hath geuen the power to encrease by generation that in their dying that whole kinde should not die together So hath he maruellously garnished the heauen and the earth with so absolutely perfect plentie varietie beauty of al thinges as possibly might be as it were a large and gorgeous house furnished and stored wyth aboundaunce of most finely choseÌ stuffe last of all how in framing man and adorning him with so godly beautie and with so many and so great giftes he hath shewed in him the most excellent exaÌple of al his works But because it is not my purpose at this present to set forth at large the creation of the worlde let it suffice to haue ones agayne touched these few thinges by the way For it is better as I haue already warned the readers to fetche a fuller vnderstanding of this matter oute of Moses and other that haue faithfully and diligently conueied the history of the world by writing to perpetuall memory It is to no purpose to make much a do in disputing to what end this consideration of the workes of God ought to tend or to what marke it oughte to be applyed forasmuch as in other places already a great part of this question is declared and so muche as belongeth to our presente purpose maye in fewe wordes be ended Truely if we were minded to set out as it is worthye howe inestimable wisdome power iustice and goodnesse of God appeareth in the framing of the world no eloquence no garnishment of speche could suffice the largenesse of so great a matter And no dout it is gods pleasure that we should be continually occupied in so holy a meditation that while we beholde in his creatures as in loking glasses infinite richesse of his wisedome iustice bountie and power we should not runne ouer them as it were with a fleeing eye or with a vaine wandryng looke as I maye so call it but that we shoulde wyth consideration rest long vpon them cast them vp and downe earnestlye and faythfully in oure myndes and ofte repeate them with remembrance But because we are now busyed in that kinde that perteineth to order of teaching it is mete that we omit those thinges that require long declamations Therefore to be short let the readers knowe that then they haue conceyued by Fayth what thys meaneth that God is the creator of heauen and earth if they firste folowe thys vniuersall rule that they passe not ouer with not considerynge or forgetfulnesse of those vertues that God presenteth to be seen in his creatures then that they so learne to apply them selues that they may therwyth be throughly moued in their hartes The first of those we do when we consider howe excellente a workemans worke it was to place and aptly set in so well disposed order the multitude of the starres that is in heauen that nothyng can be deuised more beautifull to beholde to sette and fasten some of them in theyr standinges so that they can not moue and to other some to graunte a free course but so that in mouing they wander not beyonde theyr appoynted space so to temper the motion of them all that it maye deuide in measure the dayes and nyghtes monethes yeres and seasons of the yere and to bryng thys inequalitie of dayes whiche we dayly see to suche a tempered order that it hath no confusyon Likewyse wheÌ we marke hys power in susteyning so great a body in gouernyng the so swifte whirling aboute of the engyne of heauen and suche lyke For these fewe examples doe sufficientlye declare what it is to recorde the power to God in the creatioÌ of the world For els if I shoulde trauayle as I sayed to expresse it all in wordes I shoulde neuer make an ende forasmuch as there are so many miracles of the power of God so many tokens of hys goodnesse so many examples of hys wysedome as there be formes of thynges in the worlde yea as there be thynges eyther great or small Now remayneth the other part which commeth nerer to Fayth that whyle we consyder that God hath ordayned all thynges for oure garde and safetie and therewithal doe fele hys power and grace in our selues ⪠and in so great good thynges that he hath bestowed vpon vs we maye thereby stire vp our selues to the trust inuocation prayse and loue of hym Nowe as I haue before sayed God hymselfe hath shewed in the very order of creation ⪠that for mans sake he created al thynges For it is not without cause that he deuided yâ making of the world into six daies wheras it had ben as easy for hym in one moment to haue in al pointes accomplished his whole worke as it was by suche proceding from pece to pece to come to the ende of it But then it pleased hym to shewe hys prouidence and fatherly carefulnesse towarde vs that before he made man he prepared all that he foresaw shoulde be profitable for hym and fyt for hys preseruation Now great vnthankfulnesse now should it bee to dout whether this good Father do care for vs whom we see to haue been careful for vs ere that we wer borne How wycked wer it to tremble for distrust least hys goodnesse woulde at any tyme leaue vs destitute in necessitie which we se was dysplaied for vs being not yet borne wyth great aboundaunce of all good thynges Besyde that we heare by Moses that by hys liberalitie al that euer is in the worlde is made subiecte to vs. Sure it is that he did it not to mocke vs wyth an emptye name of gifte Therfore we shall neuer lacke any thyng so farre as it shall be auaylable for our preseruation Finally to make an end so oft as we name God the creator of heauen and earth let this come in our mindes withall that the disposition of al thinges which he hath create is in his hande and power and that we are his children whom he hath taken into his own charge and keping to foster and bryng vp that we may loke for all good thinges at his hande and assuredly trust that he will neuer suffer vs to lacke thinges nedefull for our safetie to the ende our hope shoulde hang vpon none other that whatsoeuer we desire our praiers may be directed to him of what thing soeuer we receiue profite we may acknowledge it to be his benefite and confesse it with thankes geuing that being allured with so greate swetenesse of his goodnesse and liberalitie we maye
studye to loue and honor him withall oure harte ¶ The .xv. Chapter What a one man was created wherin there is entreated of the powers of the soule of the image of God of free wyll and of the first integritie of nature NOw must we speake of the creation of maÌ not only because he is among all the workes of God the moste noble and most excellente example of his iustice wisdome and goodnesse but also because as we said in the beginning we cannot plainly and perfectly know God vnlesse we haue wtall a mutuall knowledge of our selues Although the same knowledge be of two sortes the one to knowe what we were created at the first beginning the other to know what our estate began to be after the fall of Adam for it were but to smal profit for vs to knowe our creation vnlesse we did also in this lamentable fall knowe what is the corruption and deformitie of our nature yet at this time we wil be contente with descriptioÌ of our nature when it was pure And before we descende to this miserable estate wherunto man is nowe in thraldome it is good to learne what a one he was created at the beginning For we must take hede that in precisely declaring only the natural euils of man we seme not to impute them to the author of nature For vngodlinesse thinketh her self to haue sufficient defense in this color if it may lay for her selfe that whatsoeuer fault she hath the same did after a certaine maner procede from God sticketh not if she be accused to quarell with God and to lay the fault vpoÌ him wherof she is worthely accused And they that would seme to speake somwhat more reuerently of the maiestie of God yet do willingly seke to excuse their own wickednesse by nature not considering that therin though not openly they blame God also to whoe 's reproche it shoulde fall if it were proued that there is any fault in nature Sith then we see that our fleshe gapeth for all the wayes to escape wherby she thynketh the blame of her own euils may any way be put of froÌ her we muste diligently trauail to mete with this mischiefe Therefore we must so handle the calamitie of mankinde that we cut of all excuse and deliuer the iustice of God from al accusation Afterwarde in place conueniente we shall see howe far men be nowe from that purenesse that was geuen to Adam And first we must remember that in this that man was taken out of earth and claye a bridle was putte vppon his pride for there is no greater absurditie than for them to glory in their excellencye that do not onely dwell in a cotage of clay but also are themselues in parte but earth and ashes But forasmuche as God did not onely vouchesaue to geue life vnto an earthen vessell but also it was his pleasure that it shoulde be the dwelling house of an immortall Spirite Adam might iustly glory in so great liberalitie of his maker Now it is not to be doubted that man consisteth of soule body and by the name of soule I meane an immortall essence and yet created whiche is the nobler parte of him Sometime it is called the Spirite Albeit wheÌ these two names Soule and Spirite are ioyned together they differ one from the other in signification yet when Spirite is sett by it selfe it meaneth as muche as Soule As when Salomon speaking of death sayeth that then the Spirite returneth to him that gaue it And Chryste commending his Spirite to his father and Stephen his Spirite to Chryst doe both meane none other thing but that when the soule is deliuered from the prison of the fleshe God is the perpetual keper of it As for them that imagine that the Soule is therfore called a Spirite because it is a breath or a power by god inspired or poured into bodyes which yet hath no essence both the thing it selfe and all the Scripture sheweth that they do to much grosly erre True it is that while men are fastened to the earth more than they oughte to bee they waxe dull yea because they are estranged from the Father of lightes they are blinded with darkenesse so that they do not thinke vpon thys that they shal remaine aliue after death And yet is not that lighte so queÌched in darkenesse but that they be touched with some feling of immortalitie Surely the conscience which discerning betwene good and euil answereth the iudgement of God is an vndouted signe of an immortal Spirite For how could a motion without esseÌce atteine to come to the iudgement seate of God and throwe it selfe into feare by finding her own giltinesse For the body is not moued with feare of a Spiritual peine but that falleth only vpoÌ the soule Wherby it foloweth that the soule hath an essence Moreouer the very knowledge of God doth proue that the soules which ascende vp aboue the world are immortal for a vanishing liuelinesse wer not able to atteine to the fountaine of lyfe Finalli forasmuch as so many excellent giftes wherwith mans minde is endowed do cry out that there is some diuine thing engrauen it there are euen so many testimonies of an immortal essence For that sense which is in brute beastes goeth not out of the body or at lest extendeth no further than to thyngs presently set before it But the nimblenesse of the minde of man which veweth the heauen and earth secretes of nature and comprehending all ages in vnderstandyng and memory digesteth euery thyng in order and gathereth thynges to come by thinges past doth playnly shewe that there lyeth hydden in man a certayne thing seuerall from the body We conceiue by vnderstanding the inuisible God and Angelles which the body can not doe We know thynges that be right iuste and honest which are hidden from the bodily senses Therefore it muste nedes be that the Spirite is the seate of thys vnderstandyng Yea and our slepe it selfe which astonieth a man and semeth to take life away froÌ him is a plaine witnesse of immortalitie forasmuch as it doth not only minister vnto vs thoughtes of those thinges that neuer were done but also foreknowinges of things for time to come I touch these thinges shortly which euen prophane writers do excellently sette oute with more gorgeous garnishment of wordes but with the godly reders a simple putting in minde of them shall be sufficient Nowe if the soule were not a certayne thing by it selfe seuerall from the body the Scripture would not teache that we dwell in houses of clay that by death we remoue out of the Tabernacle of the flesh that we do put of that which is corruptible that finally at the last day we may receiue rewarde euery man as he hathe behaued hymselfe in hys bodye For these places and other that we do eche where coÌmonly light vpon do not only manifestly destinguish the soule from the body but also in geuing to the soule the name of
man do shew that it is the principall parte Now wheras Paul doth exhort the faithful to clense theÌselues from al defiling of the fleshe and the Spirite he maketh two partes of man wherein abydeth the filthinesse of sinne And Peter where he calleth Christ the shepeherde bishop of soules shold haue spoken fondly if there wer no soules about whom he might execute that office Neyther would that conuenientlye stande together which he saieth of the eternal saluation of soules and where he biddeth to clense our soules and where he sayeth that euil desires do fight against the soule and where the author of the Epistle to the Hebrues sayeth that the Pastors do watch that they may yelde accoÌpte for our soules vnlesse it were true that soules had a proper essence To the same purpose serueth it that Paule calleth God for witnesse to hys own soule because it could not be called in iudgemente before God vnlesse it were subiect to punishment And this is also more plainly expressed in the words of Christ when he biddeth vs to feare him which after that he hath killed the body can throw the soule into hel fier Now where the author of the Epistle to the Hebrues doth distinguishe the Fathers of our flesh from God which is the only Father of Spirites he woulde not otherwise more plainly affirme the essence of soules Moreouer if the soules remained not aliue being deliuered from the prisons of their bodies Christ should very fondly haue broughte in the soule of Lazarus ioying in the bosome of Abraham and againe the soule of the richman subiect to horrible tormentes The same thing doth Paul confirme wheÌ he teacheth that we wander abrod from God so long as we dwel in the flesh and that we enioy his presence being out of the flesh But because I wil not be long in a matter that is not obscure I wil adde only thys out of Luke that it is reckened amoÌg the errors of the Sadduces that they did not beleue that there were any Spirites and Angels Also a strong profe herof may be gathered of this where it is sayed that man is create lyke to the image of God For although the glory of God do appeare in the outwarde shape of man yet is it no doubte that the proper seate of the image of God is in the soule I do not deny that as concernyng our outwarde shape in asmuch as the same doeth distinguishe and seuer vs from brute bestes we doe also therein more nerely approche to God than they nether wil I much stand against theÌ which thinke that thys is to be accoÌpted of the image of God that where al other lyuynge creatures doo grouellyngwise beholde the grounde to man is geuen an vpright face and he is commaunded to loke vpon the heaueÌ and to aduaunce his countenaunce towarde the starres so that this remayn certain that the image of God whiche is seene appereth in these outward signes is spiritual For Osiander whom his writyngs declare to haue ben in fickle imaginations fondly witty referryng the image of God without difference as well to the body as to the soule mingleth heauen and earth togither For he saith that the Father the Son and the Holy ghost did settle their image in man because though Adam had stande without fallyng yet shuld Christe haue become man And so by their opinioÌ the body that was appointed for Christ was but an example or figure of that bodily shape whiche then was formed But where shall he fynde that Christe is the image of the Spirite I graunte in deede that in the Person of the Mediatour shyneth the glorye of the whole Godheade But howe shall the eternall woorde be called the image of the Spirite whom he goeth before in order Finally it ouerthroweth the distinction betwene the Sonne and the Holy ghost if he doo here call him his image Moreouer I would fayne learne of hym how Christe dooth resemble the Holy ghoste in the fleshe that he tooke vppon him and by what markes and features he doth expresse the likenesse of hym And where as this saying Let vs make man after our image dooth also belong to the Person of the Sonne it foloweth that he must be the image of himselfe whiche is against all reason Beside that if Osianders inuention be beleued man was fashioned onely after the figure paterne of Christ in that he was man and so that forme out of whiche Adam was taken was Christ in that that he was to bee clothed with fleshe where as the Scripture in a farre other meanyng teacheth that he was create in the image of God But their suttle inueÌtion is more colourable whiche doo thus expounde it that Adam was create in the image of God because he was fashioned like vnto Christe whiche is the only image of God But that exposition also is not souÌd Also som interpreters make a great disputation about Image Likenesse whyle they seke a difference betwene those two wordes where is no difference at al saying that this worde Likenesse is added to expouÌd the other First we knowe that amonge the Hebrues suche repetitions are common wherin they expresse one thyng twise and in the thyng it selfe there is no doubt but that man is therfore caled the image of God because he is like to God Wherby appereth that they are to be laughed at which doo so subtilly argue about the wordes whether they appoint Zelem that is to say Image in the substaunce of the soule or Demuth that is to say Likenesse in the qualities or what other thyng soeuer it be that they teache For where as God determined to create man after his own image this being somwhat darkly spoken he doth as by way of explication repete it in this saying After his likenesse as if he wolde haue said that he woulde make man in whom he would represent hym selfe as in an image because of the markes of likenesse grauen in him And therfore Moses a little after recityng the same thyng dooth repete the Image of God twise leauyng out the name of Likenesse And it is a triflyng obiection that Oseander maketh that not a parte of man or the soule onely with the giftes thereof is called the Image of God but the whole Adam whiche hadde his name geuen him of the earth from whense he was taken Triflyng I say will all readers that haue theyr sounde witte iudge this obiection For where whole man is called mortall yet is not the soule thereby made subiect to mortalitie Again where he is called a liuyng creature endued with reason it is not therby meant that the body hath reason and vnderstandyng Although therfore the soule is not the whole man yet is it not inconuenient that man in respecte of the soule be called the image of God albeit I holde still that principle whiche I haue before stablished that the Image of God extendeth to the whole excellence wherby
to speake moste plainely doo diuide the soule into Appetite and Understandyng but eyther of these they make of two sortes Understandyng they saye is sometyme Contemplatiue which beyng contented with onely knowlege hath no mouyng of action whiche thyng Cicero thynketh to be expressed by this worde ingenium witte Sometyme they saye it is practicall whiche by conceyuyng of good or euill doeth diuersely moue the Will And appetite they doo diuide into Will and Lust. Will they cal that when Appetite which they call Horme obeyeth to reason and Lust thei call that when the appetite shakyng of the yoke of reason runneth outâ to intemperance So alwais they imagine reason to be that in man wherby man may rightly gouerne hym selfe But we are constrayned somwhat to swarue from this maner of teachyng because the philosophers whiche knewe not the corruption of mans nature whiche came for punishement of his fall doo wrongfully confounde the two very diuers states of man Lette vs therefore thus thynke of it that there are in the soule of man two partes whiche shall serue at this tyme for our present purpose that is to say UnderstaÌding and Wil. And let it be the office of Understandyng to discerne betwene obiectes or thynges sette before it as eche of them shall seme worthy to be liked or misliked and the office of Will to choose and folow that whiche Understandyng sayth to be good and to refuse and flee that whiche Understandyng shall disalowe Let vs not here bee staied at all with the mee suttelties of Aristotle that the mynde hath of it selfe no mouyng but that it is choise whiche moueth it whiche choise he calleth the desiryng vnderstandyng But to the ende we bee not entangled with superfluous questions let this suffise vs that the Understanding is as it were the guide and gouernor of the soule and that Will hath alwais regarde to the appointment of Understandyng and abideth the iugement therof in her desires Accordyng wherevnto Aristotle hym selfe hath truely sayde that fleeyng or folowyng is in Appetite suche a lyke thyng as in the vnderstandng mynde is affirming and denying Now howe certaine the gouernement of Understandyng is to direct the Wil that we will consider in an other place Here we meane onely to shewe that there can be founde no power in the soule but that may wel be said to belong to the one of these two membres And in this sort vnder Understandyng we comprehende Sense whiche other doo so distinguishe that they say Sense is enclined to pleasure for whiche Understanding foloweth that which is good and that so it cometh to passe that the Appetite of sense is Concupiscence and Lust the affection of vnderstandyng is Will. Agayne in stede of the name of Appetite whyche they better like I sett the name of Will whiche is more commonly vsed God therfore hath furnished the soule of maÌ with an vnderstanding mynde wherby he might discerne good froÌ euill and right from wrong and hauing the light of reason going before him might se what is to be folowed or forsake For which cause the Philosophers haue called this directing part the Guider To this he hath adioyned will to which belongeth choise With these noble gyftes the first state of man excelled so that he not onely had enough of reason vnderstandyng wisedome and iudgement for the gouernemeÌt of this erthly life but also to clime vp euen to God and to eternal felicitie Then to haue Choise added vnto it whiche myght directe the appetites and order all the instrumental motions and that so the Will myght be altogither agreable to the gouernement of reason In this Integritie man had freewill wherby if he would he myght haue atteined eternall life For here it is oute of place to moue question of the secrete predestination of God because we are not nowe about to discusse what myght haue chaunced or not but what at that tyme was the nature of man Adam therfore might haue stande if he wold because he fell not but by his owne wil. But because his will was pliable to either side and there was not geuen hym constancie to continue therfore he so easily fell Yet his Choise of good and euill was free And not that only but also in his vnderstaÌding mynde in his will was most great vprightnesse and all his instrumeÌtall parts orderly framed to obedience vntill by destroying himselfe he corrupted the good thynges that were in hym From hense cometh it that all the Philosophers wer so blynded for that in a ruine they sought for an vpright buildyng and for strong ioyntes in an vnioynted ouerthrowe This principle they helde that man could not be a liuyng creature endued with reason vnlesse there were in hym a free choise of good and euill and they considered that otherwise all the difference should be taken away betwene vertues and vices vnlesse man dyd order his owne lyfe by his owne aduise Thus farre had they said well if there had ben no chaunge in man whiche chaunge because they knewe not of it is no meruaile though they confounde heauen and earthe togyther But as for them whiche professyng them selues to be the disciples of Christ doo yet seeke for free will in man that hath bene loste and drowned in spiritual destructioÌ they in going meane betwene the Philosophers opinions the heauenly doctrine are plainly deceyued so that they touche neither heauen nor earth But of these thynges we shal better speake in place fitte for them nowe onely this we haue to holde in mynde that man at his fyrst creation was farre other than his posteritie euer sins whiche takyng their beginnyng from hym beyng corrupted hath from him receiued an infection deriued to them as it were by inheritaunce For then all the partes of hys soule were framed to ryghte order then stoode safe the soundenesse of his vnderstandyng mynde and his will free to choose the good If any doo obiecte that it stoode but in slippry state because his power was but weake I answere that that state was yet such as sufficed to take from him all excuse neither was it resonable to restraine God to this point to make man suche a one as either coulde not or would not sinne at all I graunt suche a nature had bene better but therfore precisely to quarel with god as though it had ben his dutie to haue geuen that vnto man is to muche vniustice forasmuche as it was in his owne choise to geue howe muche pleased hym But why he dyd not vpholde him with the strength of stedfast continuance that resteth hidden in his owne secrete counsell it is our parte onely to bee so farre wise as with sobrietie we may Man receaued in dede to bee able if he wolde but he had not to will that he might be able For of this will shuld haue folowed stedfast continuance Yet is he not excusable which receiued so much that of his owne will he hath wroughte his owne
destruction And there was no necessitie to compell God to geue him any other then a meane will and a fraile will that of mans fall he myghte gather matter for his owne glory ¶ The .xvi. Chapter That God by his power dooth monishe and mainteyne the worlde whiche hym selfe hath created and by his prouidence doeth gouerne al the partes therof BUt it were veray fonde and bare to make God a creatour for a moment which doeth nothyng sins he hath ones made an ende of his worke And in this poynte principally ought we to differ from the prophane men that the presence of the power of God may shine vnto vs no lesse in the continuall state of the world than in the first beginnyng of it For thoughe the myndes of the very wicked in only beholdyng of the heauen earth are compelled to rise vp vnto the creatour yet hath faith a certain peculiar maner by it self wherby it geueth to god âhe whole praise of creation And therfore serueth that saying of the Apostle which we before alleged that we do not vnderstand but by fayth that the world was made by the word of God For vnlesse we passe forward euen vnto his prouidence we do not yet rightly conceiue what this meaneth the God is the creator howe soeuer we do seeme to comprehende it in mynde and confesse it with tongue When the sense of the fleshe hath ones sette before it the power of God in the very creation it resteth there and when it procedeth furthest of all it dooeth nothyng but wey and consider the wysedom power and goodnesse of the workeman in making suche a piece of worke which thinges do of them selues offer and thrust them selues in sight of men whether they will or no a certain generall doyng in preseruyng gouerning the same vpon which dependeth the power of mouyng Finally it thinketh that the liuely force at the beginning put into all things by God doth suffise to sustein them But faith ought to perce deper that is to say whom it hath lerned to be the creatour of al things by and by to gather that the same is the perpetual gouernor preseruer of them and that not by stirryng with an vniuersall motion as wel the whole frame of the worlde as all the partes therof but by susteynyng cherishing caring for with singular prouideÌce euery one of those thinges that he hath created eueÌ to the least sparow So Dauid after he had fyrst said that the worlde was created by God by by descendeth to the continuall course of his prouidence By the worde of the Lorde saith he the heauens were stablished all the power therof by the spirite of his mouth By and by he addeth The Lord looked down vpon the sonnes of men so the rest that he saith further to the same effect For although they doo not al reason so orderly yet because it were not likely to be beleued that God had care of mens matters vnlesse he were the maker of the worlde nor any man doeth earnestly beleue that God made the worlde vnlesse he be perswaded that God hath also care of hys workes therefore not without cause Dauid doeth by good order conueye vs from the one to the other Generally in dede both the Philosophers doe teach and mens mindes doe conceiue that all partes of the worlde are quickened wyth the secrete inspiration of God But yet they atteine not so farre as Dauid both hymselfe procedeth and carryeth all the godly wyth hym saying all thynges wayte vpon thee that thou mayest geue them fode in due season Thou geuest it to them and they gather it Thou openest thy hand and they are filled with good things But if thou hide thy face they are troubled If thou take awaye theyr breath they dye and returne to theyr dust Againe if thou sende forth thy Spirite they are created and thou renewest the face of the earth Yea although they agree to the saying of Paul that we haue our being and are moued and do lyue in God yet are they farre from that earnest felyng of grace which he commendeth vnto vs because they taste not of gods speciall care wherby alone his fatherly fauor is knowen That thys difference maye the better appeare it is to be knoweÌ that the Prouidence of God suche as it is taughte in the Scripture is in comparison set as contrary to fortune and chaunces that happeÌ by aduenture Nowe forasmuche as it hath been commonly beleued in al ages and the same opinion is at thys daye also in a manner in al men that all thynges happen by fortune it is certayne that that which ought to haue been beleued concernyng Prouidence is by that wrong opinion not onely darkened but also in manner buried If a man light among theues or wylde beastes if by wynde sodenly rysen he suffer shipwrack on the sea if he be kylled wyth the fall of a house or of a tree if an other wandryng in deserte places fynde remedy for hys pouertie if hauing been tossed with the waues he atteine to the haueÌ if miraculously he escape but a fynger bredth from death all these chaunces as well of prosperitie as of aduersitie the reason of the fleshe doeth ascrybe to fortune But whosoeuer is taught by the mouth of Chryst that all the heares of hys hed are numbred will seke for a cause further of and wyll fyrmelye beleue that all chaunces are gouerned by the secrete councell of God And as concerning thinges without lyfe thys is to be thought that although euery one of them haue hys owne propertie naturally put into it yet doe they not put forth their power but only so farre as they be directed by the present hande of God They are therefore nothing els but instrumentes whereby God continually poureth in so much effecte as pleaseth him and at hys will boweth and turneth them to thys or that doyng Of no creature is the power more maruellous or more glorious than of the sunne For besyde that it geueth lyght to the whole worlde wyth hys bryghtnesse howe greate a thyng is thys that he cherysheth and quickeneth all lyuing creatures wyth hys heate that he breatheth frutefulnesse into the earth wyth hys beames that out of sedes warmed in the bosome of the grounde he draweth a budding grenenesse and susteyning the same wyth new nouryshmentes doth encrease and strengthen it tyll it ryse vp in stalkes That he fedeth it with continuall vapoure till it growe to a floure and from a floure to fruite That then also wyth bakyng it he bryngeth it to rypenesse That trees likewise and vines being warned by him do first budde and shote forth braunches and after sende out a flower and of a flower do engeÌder frute But the Lord because he would claime the whole glory of all these thinges to himselfe made the lighte first to be and the earth to be furnished with al kindes of herbes and fruites before
that he created the sunne A godly man therfore wil not make the sunne to be ether a principal or a necessary cause of those thinges which were before the creation of the sunne but only an instrumeÌt which God vseth because it so pleaseth him wheras he might leaue it do al thinges as easily by himselfe Then when we rede that the sunne stode stil two daies in one degree at that praier of Iosua and that the shadowe thereof went backe ten degrees for Ezechias his sake by those fewe miracles God hath declared that the sunne doth not daily so rise and go down by blinde instincte of nature but that he to renew the remeÌbrauÌce of his fatherly fauor toward vs doth gouerne the course therof Nothing is more natural than spryng tyde to come immediatly after wiÌter somer after spryng haruest in course after sommer But in this orderly course is plainly seen so great and so vnegal diuersitie that it may easily appere that euery yere moneth and day is gouerned by a new and speciall Prouidence of God And truely God doth claime and will haue vs geue vnto him an almightinesse not such as the Sophisters do imagine vaine idle and as it were sleping but waking effectual working and busied in continual doing Nor such a one as is only a general beginning of a coÌfused motion as if he would commaunde a ryuer to flowe by hys appointed chanels but such a one as is bent and redy at al his particular mouinges For he is therfore called almighty not because he can do and yet sytteth stil and doth nothing or by general instinct only continueth the order of nature that he hath before appointed but because he gouernyng both heauen and earth by his Prouidence so ordreth all thynges that nothyng chaunceth but by hys aduised purpose For whereas it is sayed in the Psalme that he doth whatsoeuer he will therin is meant his certayn determined will For it were very fond to expound the Prophets wordes after the Philosophers maner that God is the first Agent or doer because he is the beginning and cause of al mouing wheras the faithful ought rather in aduersitie to ease themselues with thys comfort that they suffer nothyng but by the ordinaunce and commaundement of God because they are vnder hys hande If then the gouernemente of God do so extende to al his workes it is a very childishe cauillation to enclose it within the influence of nature And yet they doe no more defraude God of his glory than themselues of a most profitable doctrine whosoeuer do restrayn the Prouidence of God within so narrowe boundes as if he suffred al thynges to be carryed wyth an vngouerned course according to a perpetual law of nature For nothyng were more miserable than man if he should be left subiect to euery motion of the heauen the aire the earth and the waters Besyde that by that meane the singular goodnesse of God towarde euery man is to much vnhonorably diminished Dauid cryeth out that babes yet haÌgyng on their mothers brestes are eloquent enough to magnify the glory of God because eueÌ so sone as they be come out of the wombe they fynde fode prepared for theÌ by his heauenly care This is in dede generally true so that yet our eyes senses ouerpasse not that vnmarked which experyence playnly sheweth that some mothers haue ful and plentifull brestes some other almost dry as it pleaseth God to fede one more liberally and an other more scarcelyeâ But they which geue the due prayse to the almightinesse of God do receiue double profit therby the one that he hath sufficiently large abilitie to do them good in whoe 's possession are both heauen and earth and to whoe 's becke al creatures do attend vpon to yeld themselues to his obedience the other that they may safely reste in his protection to whoe 's wil are subiect al these hurtful thynges that may any way be feared by whoe 's authorite as with a bridle SataÌ is restrained with al his furies and al his preparation vpon whoe 's beck doth hang all that euer is against our safetie And no other way but this can the immesurable and superstitious feares be corrected or appeased which we oftentimes conceiue by daungers happening vnto vs. Superstitiously fearfull I saye we be if where creatures do threaten vs or geue vs any cause of feare we be so afrayed therof as if they had of thâmselues any force or power to do vs harme or did vnforeseen or by chaunce hurt vs or as if against the hurtes that they do there were not sufficient helpe in God As for example The Prophete forbyddeth the children of God that they shold not feare the sterres and sygnes of the heauen as the vnbeleuers are wont to do He condemneth not euery kynde of feare But wheÌ the vnbeleuers to geue away the gouernement of the worlde from God vnto Planets do fayne that their felicitie or misery doth hang on the decrees and foreshewinges of the starres and not on the wil of God so commeth it to passe that their feare is withdrawen away from that onely one whoÌ they ought to haue regarded vnto the starres and comets Whoso therfore wil beware of this vnfaythfulnesse lette hym kepe alwayes in remembraunce that there is not in the creatures a waÌdryng power working or motioÌ but that they are gouerned by the secrete counsel of God so that nothing can chaunce but that which is decreed by hym both witting and willing it so to be First therfore let the readers learne that Prouidence is called that not wherwith God idlely beholdeth from heauen what is done in the world but wherewith as guiding the sterne he sitteth and ordreth al thynges that come to passe So doth it no lesse belong to his handes than to his eies For when Abraham sayed vnto hys sonne God shal prouide he meant not onely that God dyd forknowe the successe then to come but that he did cast the care of a thing to hym vnknowen vpon the will of God which is wont to bring thinges doutful and confused to a certaine end Wherby foloweth that Prouidence consisteth in doing for to much fondely doo many trifle in talkyng of bare forknowledge Their error is not altogyther so grosse whiche geue vnto God a gouernement but disordered and without aduised choise as I haue before sayd that is to saye suche as whirleth and driueth aboute with a generall motion the frame of the worlde with all the partes therof but doeth not peculiarly directe the doyng of euery creature Yet is this error not tollerable For as they teache it may be notwithstanding this Prouidence which they cal vniuersal that al creatures may be moued by chauÌce or man maye turne hymselfe hether or thether by fre choise of his wil. And so doe they part the gouernemeÌt betwene God man that God by his power inspireth into maÌ a motion wherby he may worke
according to the nature planted in hym and maÌ ordereth his own doinges by his own voluÌtary aduise Briefely they meane that the world mens matters and meÌ themselues are gouerned by the power but not by the appointmente of God I speake not of the Epicureans which pestilence the worlde hath alwaye been fylled wyth which dreame of an idle and slouthful God and other as mad as they whiche in old tyme imagined that God did so rule aboue the middle region of the ayre that he left thinges benethe to Fortune for against so euident madnesse the dumme creatures themselues do sufficiently crye out For now my purpose is to confute that opinion that is in a manner commonly beleued which geuing to God a certain blinde and I wote not what vncertayne motion taketh from him the principall thinge that is by his incomprehensible wisedome to directe and dispose al thinges to their ende and so in name onely and not in dede it maketh God a ruler of the world because it taketh from him the gouernement of it For what I beseche you is it els to gouerne but so to be ouer them that are vnder thee that thou mayest rule them by appointed order Yet do I not altogether reiect that which is spokeÌ of the vniuersall Prouidence so that they will agayne graunte me this that the world is ruled by God not onely because he mainteineth the order of nature whiche himselfe hath set but also because he hath a peculiar care of euery one of hys workes Trew it is that al sortes of things are moued by a secret instinct of nature as if they did obey the eternal commaundement of God and that that which God hath ones determyned doth of it selfe procede forwarde And hereunto may that be applied which Christ sayeth that he and his father were euen from the beginning alway workyng And that which Paule teacheth that in him we liue are moued haue our beyng and that which the author of the Epystle to the Hebrues meanyng to proue the Godhead of Christ sayeth that by hys mightie commaundement al thinges are susteyned But they do wrong which by this color do hide darken the speciall Prouidence whiche is coÌfirmed by so certain plain testimonies of Scripture that it is maruell that any man could dout of it And surely they theÌselues that drawe thesame veile which I speake of to hide it are coÌpelled by way of correctioÌ to adde that many thyngs ar don by the peculiar care of god but then they do wrongfully restrayn thesame onely to peculiar doinges Wherfore we muste proue that God doth so geue hede to the gouernement of the successes of al thyngs and that they al do so procede from his determyned counsell that nothyng happeneth by chaunce If we grauÌt that the beginning of motioÌ beloÌgeth to God but that all things are either of theÌselues or by chauÌce caried whether the inclination of nature driueth theÌ the mutual succeding by turnes of daies nightes of winter soÌmer shal be the work of God insomuch as he appointing to euery one their duties hath set theÌ a certaine law that is if they shoulde alway kepe one measure in egal proportioÌ as wel the dayes that come after the nightes the moneths after monethes yeres after yeres But wheÌ somtime immoderate hetes with drynesse do burne vp al the grain somtime vnseasonable raines do mar the corne when sodein harme coÌmeth by hayle tempestes that shal not be the worke of God vnlesse parhap it be because the cloudes or faire wether or colde or heate haue their beginning of the meting of the planetes or other naturall causes But by this meane is there no roume left nether for the fatherly fauour nor for the iudgemeÌts of God If they say that God is beneficial enough to mankinde because he poureth into the heaueÌ earth an ordinary power wherby they do find him nourishment that is to vaine and prophane an inuention as though the frutefulnesse of one yere wer not the singular blessing of God and dearth and famine wer not his curse veÌgeaunce But because it wer to long to gather together al the resons that serue for this purpose let the authoritie of God himselfe suffice vs. In the law in the Prophetes he doth ofteÌtimes pronouÌce that so oft as he watereth the earth with deaw rayne he declareth his fauor that wheÌ by his coÌmaundemeÌt the heauen is hardened like iroÌ wheÌ corne is consumed with blasting and other harmes when the fieldes are strykeÌ with hayle tempestes it is a tokeÌ of his certayne special vengeauÌce If we graunt these things then is it assured that there falleth not a drop of rain but by the certaine commaundement of God Dauid prayseth the general ProuideÌce of God that he geueth meate to the rauens birdes the cal vpon him but when God himselfe threatneth famine to lyuing creatures doth he not sufficiently declare that he fedeth al liuing thinges somtime with scarce and sometime with more plenteful portioÌ as he thinketh good It is a childish thing as I said before to restrain this to particular doiÌges wheras Christ speketh wtout exception that not a sparrow of neuer so smal a price doth fal to the grouÌde wtout the wil of his father Surely if the flyeng of birdes be ruled by the purpose of God theÌ must we nedes confesse with the Prophet that he so dwelleth on hye that yet he humbleth himself to loke vpoÌ at thinges that chaunce in heauen and earth But because we know that the world was made principally for maÌkindes sake we must therfore coÌsider this end in the gouernaÌce of man The prophete Hieremy cryeth out I know Lorde that the waye of man is not his own nether belongeth it to man to direct his own steppes And Salomon saieth the steps of man are ruled by the lord and how shall a man dispose his own way Now let theÌ say that maÌ is moued by God according to the inclinatioÌ of his own nature but that man hymselfe doth turne the mouing whether it pleaseth him But if that wer truely sayd then shoulde man haue the free choise of his own wayes ParadueÌture they wil deny that because he can do nothing wtout the power of God But seing it is certain that the Prophete and Salomon do geue vnto God not only power but also choise and appointment they can not so escape away But SalomoÌ in an other place doth finely rebuke this rashenesse of men that apoint vnto themselues an other ende wtout respect of God as though they were not led by hys hande The preparations saith he of the hart are in man but the answer of the tong is of the Lord. It is a fonde madnesse that meÌ wil take vpon theÌ to doe thinges wtout God which can not so muche as speake but what he wil. And the Scripture to expresse more plaiÌly that nothing at al is
done in the world but by his appointmeÌt sheweth that those things which seme most happening by chaÌce ar subiect to him For what caÌ you more ascribe to chaÌce thaÌ wheÌ a brokeÌ bowe falling froÌ a tre killeth a wayfaring maÌ passing bi it But the lord saith far otherwise which coÌfesseth that he hath deliuered hiÌ into the haÌd of the slaier Likewise who doth not leaue the happening of lettes to the blindnesse of fortune ⪠But the Lord suffereth it not which claimeth the iudgement of them to hymselfe for he sayeth that it coÌmeth not to passe by a maÌs own power that stones are cast into the lap and drawen oute agayne but that thyng which onely might be sayed to come of chaunce he testifieth to come from hym selfe For the same purpose maketh that sayeng of Salomon The poore man and the vsurer mete together God lyghteneth both their eyes For although poore men and riche be miÌgled together in the world while euery one hath his state assigned him froÌ God he admonisheth that god which geueth light to al meÌ is not blind and so he exhorteth the poore to pacience because whosoeuer are not contented with their own state they seke to shake of the burden that god hath laied vpon theÌ So an other Prophet rebuketh the vngodly meÌ whiche ascribe to the diligence of men or to Fortune that some lie in misery and some aryse vp to honor To come to preferment is neither from the easte nor from the west nor from the south for God is the iudge he maketh low and he maketh hie Because God can not put of the office of a iudge thervpon the Prophet proueth that by his secret purpose some ar in honor and other some remayne in contempt And also I say that the very particular successes are generally witnesses of gods singular prouideÌce God raised in the desert a south wind to bring the people plenty of foules wheÌ his pleasure was to haue Ionas throwen into the sea he sent out a winde to raise vp a tempest But they that thinke that God gouerneth not the world will saye that this chaunced beside common vse But therby I do gather that neuer any wind doth rise or encrese but by the special coÌmaundemeÌt of God For otherwise it shoulde not be true that he maketh the windes his messangers and fiery flame his ministers that he maketh the cloudes his chariots and rideth vpoÌ the winges of the wind vnlesse he did by his will dryue aboute the cloudes and windes and shewe in them the singular presence of his power So in an other place we are taught that so oft the sea swelleth with blast of windes those violences do testifye a singular presence of God He commauÌdeth and raiseth vp the stormy wyndes and it lifteth vp the waues thereof and then he turneth the storme to calme so that the waues thereof are still As in an other place he saieth that he scourged the people with burning windes So wheras the power of engendring is naturally geuen to men yet God willeth to it be imputed to his special grace that he leaueth some in barrennesse and vouchsaueth to graunt issue to other some the frute of the woÌbe is hys gift Therfore said Iacob to hys wyfe am I as God that I can geue thee children But to make an ende there is nothing more ordinary in nature than that we be fed with bred But the Holy ghost pronounceth that not only the growing of the fruites of the earth is the speciall gift of God but also that men lyue not by onely bread because it is not the very full feding that nourisheth but the secret blessing of God as on the other syde he threteneth that he wil breake the stay of bred Nether could we earnestly pray for our dayly bred vnlesse God did geue vs fode with hys fatherly hande Therfore the Prophet to perswade the faythfull that God in feding theÌ doth fulfil the office of a good father of household doth put theÌ in minde that he geueth meate to al fleshe Finally when we haue on the one syde The eyes of the Lord are vpon the righteous hys eares bent to their praiers on the other side The eie of the Lord is vpon the vngodly to destroy the memory of theÌ out of the earth let vs know that all creatures both aboue beneth are ready to obedience that he may apply them to what vse soeuer he wil wherupon is gathered that not onely his general prouideÌce remaineth in his creatures to coÌtinue the order of nature but also by his maruellous counsell is applied to a certayne and proper ende They which would bring this doctrine in hatred doe cauill that this is the learning that the Stoikes teach of fatum or Destenie which also was ones laied for reproch to Augustine As for vs although we be loth to striue about words yet we allow not this word fatum both because it is one of those whoe 's prophane noueltie S. Paul teacheth vs to flee and because some men go about with the odiousnesse therof to bring Gods truth in hatred As for the very opinion of the Stoikes it is wroÌgfully laid to our charge For we do not as the Stoikes do imagine a necessitie by a certaine perpetual knot entangled order of causes which is conteyned in nature but we make God the iudge gouernoure of al thinges which according to his wisdom hath euen froÌ furthest ende of eterntie decreed what he would do now by his power putteth in execution that which he hath decreed WherupoÌ we affirme that not only the heaueÌ earth and other creatures without life but also the purposes wils of meÌ are so gouerned by his Prouidence that they be directly caried to the end that it appointeth What then wil one say doth nothing happen by fortune or by chaunce I answere that Basilius magnus hath truly said that fortune and chaunce are heathen mens wordes wyth the signification wherof the mindes of the godly ought not to be occupied For if euery good successe be the blessing of God euery calamitie aduersitie be his curse now is there in mens matters no place left for fortune or chauÌce We ought also to be moued with thys saying of Augustine In his bokes against the Academikes he saith It doth displease me that I haue so ofte named fortune albeit my meaning was not to haue any goddesse meant therby but only a chauÌceable happening in outward things ether good or euil Of which word Fortune are deriued those words which no religioÌ forbiddeth vs to vse forte forsan forsitan fortasse fortuito that is parhap paraduenture by fortune by chaunce which yet must al be applied to the ProuideÌce of God And that did I not leaue vnspoken when I sayd for parchaunce euen the same that is commonly called Fortune is also ruled by secret order
of that boke in surueying vp and downe the frame of the worlde had honourably entreated of the woorkes of God at length he addeth Lo these be part of his waies but howe littel a portion heare we of hym Accordyng to whiche reason in an other place he maketh difference betwene the wisedom that remaineth with God and the measure of wisedome that he hath appointed for men For after he hath preached of the secretes of nature he sayth that wisedome is knowen to God onely and is hidden from the eies of all liuyng creatures But by and by after he saieth further that it is published to the ende it should be serched out because it is sayd vnto man beholde the feare of God is wisedom For this purpose maketh the sayeng of Augustine Bycause we knowe not all thynges whiche God doeth concernyng vs in moste good order that therfore in onely good wil we do accordyng to the law because his Prouidence is an vnchaungeable lawe Therefore sithe God dooth claime vnto hym selfe the power to rule the worlde whiche is to vs vnknowen let this be to vs a lawe of sobrenesse and modestie quietly to obey his soueraigne authoritie that his wyll maye be to vs the only rule of iustice and the most iust cause of all thynges I meane not that absolute will of whiche the Sophisters doo babble separatyng by wicked and prophane disagremente his iustice from his power but I meane that Prouidence whyche is the gouernesse of all thynges from whiche procedeth nothyng but right although the causes therof be hidden from vs. Whosoeuer shal be framed to this modestie they neyther for the time paste wil murmure against God for their aduersities nor lay vpon him the blame of wicked dooynges as Agamemnon in Homer dyd saying I am not the cause but Iupiter and Destenie nor yet agayn as caried awaie with Destenies they wil by desperation throwe them selues into destruction as that yong man in Plautus whiche saide Unitable is the chaunce of thynges the Destenies driue men at their pleasure I will get me to some rocke there to make an ende of my goodes and life togither Neither yet as an other did they will pretende the name of God to couer their owne mischeuous dooynges for so saith Lyconides in an other comedie God was the mouer I beleeue it was the will of the gods for if it had not ben their will I knowe it should not so come to passe But rather they will searche and learne out of the Scripture what pleaseth God that by the guiding of the Holy ghost they may trauayle to atteyne thervnto And also beyng ready to folowe God whether soeuer he calleth they shewe in dede that nothyng is more profitable then the knowledge of his doctrine Uery foolishly doo prophane men turmoile with their fondnesses so that thei in maner coÌfound heauen earthe together as the saying is If God haue marked the point of our death we can not escape it then it is laboure vainely loste in takyng hede to our selues Therfore where as one man dareth not venture to go the way that he heareth to bee daungerous least he be murthered of theues an other sendeth for Phisitians and werieth himselfe with medicines to succour his life an other forbeareth grosse meates for feare of appeiryng his feble healthe an other dreadeth to dwell in a ruinous house Finally where as men deuise all waies and endeuour with all diligence of mynde wherby they may atteyne that whiche they desire either all these remedies are vaine whiche are sought as to reforme the will of God or ells life and death health and sicknesse peace and warre and other thyngs whiche men as they couete or hate them doo by their trauaile endeuour to obteyne or escape are not determined by his certain decree And further they gather that the praiers of the faithfull are disordered or at the least superfluous wherin petition is made that it will please the Lorde to prouide for those thynges whiche he hath already decreed from eternitie To be short they destroy all couÌsels that men doo take for tyme to come as thynges agaynst the Prouiuidence of God whiche hath determined what he woulde haue doone without callyng them to counsell And then what soeuer is alredy hapned they so impute it to the Prouidence of God that they winke at the man whom they knowe to haue done it As hath a ruffian slaine an honest citezen he hath executed the say they the purpose of God Hathe one stollen or committed fornication because he hath doen the thyng that was forseene and ordeined by the Lorde he is a minister of his Prouidence Hath the sonne carelessely neglectyng all remedies wayted for the death of his father he coulde not resist God that had so before appointed from eternitie So all mischeuous dooynges they call vertues because they obey the ordinance of God But as touching things to come Salomon doth well bring in agrement togither the purposes of men with the Prouidence of God For as he laugheth to scorne their follye whiche boldely doo enterprise any thyng without the Lorde as though they were not ruled by his hande so in an other place he speaketh in this maner The harte of man purposeth his waie but the Lorde doeth direct his steppes meanyng that we are not hyndered by the eternall Decrees of God but that vnder his will we may both prouide for our selues and dispose all thynges belongyng to vs. And that is not without a manifest reason For he that hath limitted our life within appointed boundes hath therwithall left with vs the care thereof hath furnished vs with meanes and healpes to preserue it hath made vs to haue knowledge before hande of daungers and that they shoulde not oppresse vs vnware he hath geuen vs prouisions and remedies Nowe it is plaine to see what is our duetie that is to say If God hath committed to vs our owne lyfe to defende our duetie is to defende it If he offer vs helpes our duetie is to vse theim If he shew vs daungers before our duetie is not to runne rashly into theim If he minister vs remedies our duetie is not to neglect them But no daunger shall hurt vnlesse it be fatall which by al remedies can not be ouercome But what if daungers be therefore not fatal because God hath assigned thee remedies to repulse ouercom theÌ See how thy maner of reasoning agreeth with the order of Gods disposition Thou gatherest that daunger is not to bee taken heede of because forasmuch as it is not fatal we shal escape it without takyng hede at all but the Lorde doeth therfore enioyne thee to take hede of it because he will not haue it fatall vnto thee These madde men do not consyder that whiche is plaine before their eyes that the skil of taking couÌsell and hede is enspired into men by God whereby they may serue his Prouidence in preseruing of their owne life as on the other
he doeth by singuler examples shew his care in gouerning of it The seruant of God beyng strengthened with these both promyses and examples will ioyne with them the testimonies whiche teache that all men are vnder Gods power whether it be to wynne their myndes to good will or to restraine their malice that it may doo no hurt For it is the Lorde that geueth vs fauour not onely with them that will vs well but also in the Egyptians and as for the maliciousnesse of oure enemies he knoweth howe by diuerse waies to subdue it For somtyme he taketh away their wit from them so that thei can conceiue no sound or sobre aduise like as he sent foorth Sathan to fill the mouthes of all the Prophetes with lying to deceiue Achab. He made Rechabeam mad by the yong mens counsell that he myght be spoyled of his kyngdome by his owne folly Many tymes when he graunteth them witte yet he maketh them so afraide and astonished that they can not will or goe about that whiche they haue conceiued Sometyme also when he hath suffred them to go about that whiche luste and rage dyd counsell theim he doeth in conuenient tyme breake of their violences suffreth theim not to procede to the end that they purposed So dyd he before the time bryng to nought the counsell of Architophell that shoulde haue been to Dauids destruction So also he taketh care to gouerne al his creatures for the benefit safetie of them that be his yea to gouerne the deuill hym selfe whiche as we see durst enterprise nothyng againste Iob withoute his sufferaunce and commaundement Of this knowledge necessarily ensueth both a thankfulnesse of mynde in prosperous successe of thynges also pacience in aduersitie and an incredible assurednesse against the time to come Whatsoeuer therfore shal betide vnto him prosperously and accordyng to his hartes desyre all that he will ascribe vnto God whether he fele the bountie of God by the ministerie of men or be holpen by liuelesse creatures For thus he wil thynke in his mynde Surely it is the Lorde whiche hath inclined their myndes to me which hath ioyned them vnto me to be instrumeÌtes of his goodnesse toward me In plentie of the frutes of the earth thus he will thynke that it is the Lord whiche heareth the heauen that the heauen may heare the earthe that the earthe also may heare her fruites In other thyngs he wil not dout that it is the only blessyng of the Lorde wherby all thyngs prosper and being put in mynde by so many causes he wil not abide to be vnthaÌkful If any aduersitie happen he will by and by therin also lifte vp his mynde to God whoe 's hande auaileth muche to emprint in vs a pacieÌce and quiete moderation of hart If Ioseph had still continued in recordyng the falsehode of his brethren he coulde neuer haue taken a brotherly mynde towarde theim But because he bowed his mynde to the Lorde he forgat the iniurie and inclined to mekenesse and clemency so farrefoorth that of his own accorde he conforted his brethren and said It is not you that solde me into Egypte but by the will of God I was sent before you to saue your lyues You in dede thought euill of me but the Lorde tourned it to good If Iob had had respect to the Chaldees by whom he was troubled he would foorthwith haue been kendled to reuenge But because he did therwithall acknowledge it to be the work of God he comforted hymselfe with this moste excellent saying The Lorde hath geuen the Lorde hath taken away the Lordes name bee blessed So Dauid when Semei had railed and cast stones at hym if he had looked vpon man he would haue incouraged his souldiours to reacquite the iniurie But because he vnderstode that Semei dyd it not without the mouyng of the Lorde he rather appeased them Lette hym alone said he for the Lorde hath commaunded hym to curse With the same bridle in an other place doeth he restraine the intemperance of sorowe I helde my peace saith he and became as domme bycause thou O Lorde diddest it If there be more effectualll remedy agaynst wrath and impacience surely he hath not a little profited whiche hath learned in this behalfe to thinke vpon the Prouidence of God that he may alway call backe his mynde to this poynt It is the Lordes will therfore it must be suffred not onely because it is not lawfull to striue agaynst it but also because he willeth nothyng but that whiche is both iust and expedient In fumme this is the end that beyng wrongfully hurt by men we leauyng their malice whiche woulde doo nothyng but enforce out sorowe and wheat our mindes to reuenge should remembre to climbe vp vnto God and learne to beleue assuredly that what soeuer our enemie hath mischeuously doon against vs was bothe suffered and sent by gods disposition Paule to refraine vs from recompensing of iniuries doth wisely put vs in minde that we are not to wrastle with fleshe and bloud but with the spiritual enemy the deuil that we may prepare our selues to striue with him But thys is the most profitable lesson for the appeasyng of al rages of wrath that God doth arme as wel the deuill as al wicked men to stryue with vs and that he sitteth as iudge to exercise oure patience But if the misfortunes and miseries that oppresse vs doe chaunce without the worke of men let vs remeÌber the doctrine of the law whatsoeuer is prosperous floweth from the fountayne of gods blessing and that al aduersities are his cursinges and let the most terrible warning make vs afraid If ye walke stubbornly against me I wil also walke stubbornly agaynst you In which is rebuked our sluggishnesse when according to the commoÌ sense of the flesh accompting al to be but chauÌce that happeneth of both sortes we are nether encouraged by the benefites of God to worship him nor prycked forwarde with his scourges to repeÌtauÌce This same is the resoÌ why Hieremy Amos did so sharply rebuke the Iewes because they thought that things as wel good as euil came to passe wtout the commauÌdement of God To the same purpose serueth that sermon of Esay I the God that create lyght and fashyon darkenesse that make peace and create euil I God doe make all these thynges And yet in the meane time a godly man wil not winke at the inferior causes Nether wil he because he thinketh them the ministers of gods goodnesse bi whoÌ he hath receiued benefite therfore let them passe vnconsidered as though they had deserued no thanke by their geÌtlenesse but he wil hartily thynke hymselfe bounde vnto them and wil willingly confesse hys bonde trauail as he shal be able and as occasion shall serue to recoÌpence it Finally in benefites receyued he wyl reuerence prayse God as the principal author but he will honor men as the ministers
humblenes For what is that first estate of oures euen that from whence we are false What is that ende of oure creation euen the same from whiche we are altogether tourned away so that lothinge oure owne miserable estate we may groâe for sorrowe in groninge may also sighe for the losse of that dignitie But nowe when we saye that man ought to beholde nothinge in himselfe that may make hym of bolde courage wee meane that there is nothinge in him vpon affiance whereof he oughte to be proude Wherefore if any liste to heare what knoweledge man oughte to haue of himselfe let vs thus diuide it that firste he consider to what ende he is created and endued with giftes that are not to bee despised by whiche thought he may be styrred vp to the meditation of the hearinge of God and of the lyfe to come Then let him weye hys owne strength or rather needy wante of strengthe by perceiuynge whereof hee maye lye in extreeme confusion as one vtterly broughte to naught The fyrste of these considerations tendeth to thys ende that hee maye knowe what is hys duety and the other howe muche he is able to do towarde the perfourminge of yt We wyll entreate of them bothe as the ordre of teachinge shall requyre But bicause it muste nedes be that it was not a lighte negligence but a detestable wicked acte whiche God so seuerally punyshed wee muste consider the verye fourme of the same in the fall of Adam that kyndeled the horryble vengaunce of God vpon all mankynde It ys a childishe opynyon that hathe commonly been receiued concerninge the intemperaunce of glotonye as though the summe and heade of all vertues consysted in the forbearinge of one onely frute when there flowed on euery syde store of all sortes of deyntyes that were to bee desyred and when in that blessed frutefulnesse of the earthe thâre was not onely plentye but also varyetye to make for pleasure Therefore we muste looke further bicause the forbiddinge him ãâã the tree of the knoweledge of good and euell was the tryall of obedience that Adam in obeyinge myghte proue that he was wyllyngely âââiect to the gouernement of God And the name of the tree it selfe shewâââ that the coÌmaundement was geuen for none other ende than for ãâ¦ã he contented with his owne estate should not with wicked lust adueuree himselfe higher But the promise wherby he was biddeÌ to hope for eternall life so longe as he did not eate of the tree of life and agayne the horrible threatening of death so sone as he should taste of the tree of knowledge of good and euell serued to proue and exercise his fayth Herof it is not harde to gather by what meanes Adam prouoked the wrathe of God agaynste him selfe Augustine in deede sayeth not amisse when he sayeth that pryde was the beginnyng of all euels For if ambition had not lifted vp man higher than was laweful and than was permitted him he mighte haue continued in his estate but we must fetch a more ful definition from the maner of the tentation that Moses describeth For sithe the woman was with the deceite of the Serpent led awaye by infidelitie now it appereth that disobedience was the beginning of the fall Whiche thing Paule coÌfirmeth teaching that all men were loste by one mans disobedience But it is withall to be noted that the first man fell from the subiection of God for that he not only was taken with the entisementes of Satan but also despising the trueth did tourne out of the waye to lying And surely Gods worde beyng ones despised all reuerence of God is shaken of Bicause his maiestie doth no other waies abide in honore among vs nor the worshippe of him remaine inuiolate but while we hange vpoÌ his mouth Therfore infidelitie was the roote of that falling awaye But thereupon arose ambition and pride to which was adioyned vnthankefulnesse for that Adam in coueting more than was graunted did vnreuerently despise the so greate liberalitie of God wherewyth he was enriched And this was a monstruous wickednesse that the sonne of the earth thoughte it a small thyng that he was made after the likenesse of God vnlesse he mighte also bee made egall with God If Apostasie be a filthy and detestable offense whereby manne withdraweth him selfe from the allegeance of his creatour yea outrageously shaketh of his yoke then it is but vaine to extenuate the Sinne of Adam Albeit it was no simple Apostasie but ioyned with shamefull reproches agaynst God while they assented to the sclaunders of Satan wherein he accused God of lying enuye and niggardly grudgyng Finally infidelitie opened the gate to ambition ambition was the mother of obstinate rebellion to make men caste awaye the feare of God and throwe themselues whether their lust caried them Therfore Bernarde doeth rightly teache that the gate of saluation is opened vnto vs when at this day we receiue the gospel by our eares eueÌ as by the same windowes when they stode opeÌ to Satan death was let in For Adam would neuer haue ben so bolde as to do agaynst the coÌmaundement of God but for this that he did not beleue his worde Truely this was the best bridle for the right keping of all affections in good order to thinke that ther is nothyng better than to kepe righteousnesse in obeyenge the coÌmaundementes of God then that the chiefe ende of happy life is to be beloued of him He therefore beyng carried away with the blasphemies of the Deuell did asmuch as in him lay extinguishe the whole glory of god As the spirituall life of Adam was to abide ioyned and bounde to his creatour so his alienation from him was the death of his soule Neyther is it maruell yf he by his fallynge awaye destroyed all his owne posteritie whiche peruerted the whole order of nature in Heauen and in Earth All the creatures doe grone sayeth Paule beyng made subiecte to corruption agaynst their will If one shoulde aske the cause no doubte it is for that they beare parte of that punishement that manne deserued for whose vse they were created Sythe then the curse that goeth throughoute all the costes of the world proceded from his faulte bothe vpwarde and downeward it is nothing agaynst reason if it spread abroade into all his issue Therefore after that the heauenly image in him was defaced he did not alone suffer this punishment that in place of wisedome strength holinesse truth and iustice with whiche ornamentes he had ben clothed there came in the moste horrible pestilences blindenesse weakenesse filthinesse falsehod and iniustice but also he entangled and drowned his whole ofspryng in the same miseries This is the corruption that cometh by inheritaunce which the olde writers called Originall sinne meaning by this word Sinne the corruptioÌ of nature which before was good and pure About which mater they haue had much contention bicause there is nothyng farther of from coÌmon reason than all
vnthankefulnesse bicause both our mindes as they be blinded do not see the truthe and also as all our senses be peruerse we maliciously defraude God of his glorie Therefore we muste come to that sayeng of Paule bicause in the wisedome of God the world knewe not God by wisedome it pleased God by the foolishnesse of preachyng to saue them that beleue The wisedome of God he calleth this honorable stage of heauen and earth furnished with innumerable miracles by beholdyng whereof we ought wisely to haue knowen God But bicuase we so ill profited therein he calleth vs backe to the fayth of Christ whiche for that it semeth foolish the vnbeleuers doe disdayne Wherfore although the preaching of the crosse do not agree with maÌs witte yet ought we humbly to embrace it if we desire to returne to God our creatour and maker that he maye beginne agayne to be our father Truely sins the fall of the first manne no knoweledge of God auayled to saluation without the Mediatour For Christe speaketh not of his owne age only but comprehendeth all ages when he sayth that this is the eternal life to know the father the one true God and him whom he hath sent Iesus Christ. And so much the fowler is their sluggishnesse which take vpon them to set open heaueÌ to all prophane vnbeleuing men without his grace whoÌ the Scripture eche where teacheth to be the only gate whereby we entre into saluation But yf any wil restraine that sayeng of Christ only to the publishing of the Gospel we haue in redinesse wherwith to confute him For this hath ben a coÌmon sentence in all ages and among al nations that without reconciliatioÌ they that are enstranged from God prononced accursed the children of wrath can not please God And here maye be also alleged that which Christ answered to the woman of Samaria Ye worship what ye know not but we worship that which we know bicause the saluatioÌ is froÌ the Iewes In which wordes he both condeÌneth of falshod all the religions of the Gentiles and also assigneth a reason why for that the Redemer was promised vnder the lawe to the only chosen people Whereupon it foloweth that no worship euer pleased God but that whiche had respect vnto Christ. For whiche cause also Paule affirmeth that al the nations of the Gentiles were without God and voide of the hope of life Nowe whereas Iohn teacheth that life was from the beginnyng in Christ and that all the worlde fell from it we muste nedes returne to the same fountayne Christ. And therefore Christ in so much as he is the reconciler affirmeth him selfe to be the life And truely the inheritance of heauen belongeth to none but to the children of God But it is not mete that they be accompted in the place and degree of children that are not grafted into the body of the only begotten sonne And Iohn plainely testifieth that they which beleue in his name are made the children of God But bycause it is not directly my purpose yet to discourse of faith in Christ therefore it shall for this time be sufficient to haue touched it by the waye And therefore God neuer shewed him selfe mercifull to the olde people nor euer did put them in any hope of grace without the Mediatour I omit to speake of the sacrifices of the lawe wherein the faythfull were openly and plainely taught that saluation is no where els to be sought but in the cleansing which was performed by Christ alone Only this I saye that the blessed and happy state of the church hath ben alwaye grounded vpon the persone of Christ. For though God comprehended all the issue of Abraham in his couenant yet doth Paule wisely reason that Christ is proprely that seede in whome all nations were to be blessed for asmuch as we knowe that not all they were reckened his seede that were begotten of him accordyng to the flesh For to speake nothing of Ismael other howe came it to passe that of the two sonnes of Isaac that is Esau and Iacob brethren borne at one birth while they were yet together in their mothers wombe the one was chosen the other refused Yea howe came it to passe that the elder was reiected and the yoÌger only toke place And howe also came it to passe that the greater parte should be forsaken It apppereth therefore that the seede of Abraham was principally reckened in one persone and that the promised saluation did neuer stande sure till it came to Christe whose office is to gather together the thinges that were scattred abrode Therefore the firste adoption of the chosen people did hange vpon the grace of the Mediatour Whiche though it be not in so playne woordes expressed by Moses yet it sufficiently appereth that it was commonly knowen to all the godly For before that there was any kyng create amonge the people Hanna the mother of Samuel entreating of the felicitie of the godly euen then sayed thus in her song God shal geue strength to his king and shall exalt the horne of his anointed In whych wordes the meaneth that God shal blesse his church Wherewith also agreeth the oracle that is within a little after adioyned The Priest whome I shall apoint shal walke before myn anoynted Neither is it to be doubted but that the will of the heauenly father was to haue the liuely image of Christ to be seene in Dauid and his posteritie Therefore meanyng to exhorte the godly to the feare of God he biddeth them to kisse the Sonne Wherewith this sayeng of the Gospel also agreeth He that honoreth not the sonne honoreth not the father Therefore although by fallyng awaye of ten tribes the kingdome decayed yet it behoued the couenant to stande whiche God had made in Dauid and his successors as also he sayde by the Prophetes I will not altogether cut of the kingdome for Dauid my seruauntes sake and for Hierusalems sake whome I haue chosen but there shall remayne one tribe to thy sonne Where the same thing is repeted the second and thirde time It is also expresly added I will afflict the seede of Dauid but not for euer Within a litle space of time after it is sayd For Dauid his seruantes sake God hath geueÌ a light in Hierusalem to rayse vp a sonne and to kepe Hierusalem in sauetie Now when the state grew toward destruction it was said agayne God would not scatter Iuda for Dauid his seruauntes sake bycause he had spoken that he would geue a light to him and his sonnes for euer Finally this is the summe that all other beyng passed ouer only Dauid was chosen vpon whome the good pleasure of God should rest As in an other place it is sayd He hath refused the tabernacle of Silo and the tabernacle of Ioseph he hath not chosen the tribe of Ephraim but he hath chosen the tribe of Iuda the mount Sion whiche he hath
For though to speake properly fayth climeth vp from Christ to the father yet he meaneth that the same faith albeit it reste vpoÌ God doth by litle and litle vanish away vnlesse he become a meane to holde it in assured stedfastnesse Otherwise the maiestie of God is to hie for mortall menne whiche crepe vpon the ground like wormes to atteine vnto it Wherefore I allowe that common sayeng that God is the obiecte of fayth but in such sorte that it nedeth correction Bycause Christ is not in vaine called the inuisible Image of God but by this title we are put in minde that yf we finde not God in Christ saluation can not be knoweÌ vnto vs. For although among the Iewes the Scribes and Pharisees had darkened with false inuentions that which the Prophetes had spoken concernyng the Redemer yet Christ toke it for a thing confessed as receiued by common consent that there was none other remedie despered case and no other meane of deliueryng the church but by geuyng the Mediatour In deede that was not commonly knowen amonge the people as it ought to haue ben whiche Paule teacheth that Christ is the ende of the lawe But howe true and assured it is doth plainely appere by the lawe and the Prophetes I speake not yet of fayth bicause there shal be els where a more conuenient place for it Only let the reders holde this as faste stablished that the firste degree of godlinesse be to acknoweledge God to be a Father vnto vs to defende gouerne and cherishe vs till he gather vs together into the euerlastyng inheritaunce of his kingedome and that hereby it plainely appereth which we sayde euen nowe that the knowledge of God which bringeth saluation standeth not without Christ and that therefore from the beginnyng he hath ben set forth vnto al the elect that they should loke vpon him and that in him should rest al their affiance According to this meanyng writeth Ireneus that the Father whiche is vnmesurable is in his Sonne measured bycause he hath applied him selfe to the measure of our capacitie least he shuld drowne our mindes with the vnmeasurablenesse of his glory Whiche thing the phrentike men not consideryng do wrest a profitable sentence to a wicked fantasie as though there were in Christ but a portion of the godhed deriued from the whole perfection whereas it meaneth nothing els but that God is coÌpreheÌded in Christ alone That sayeug of Iohn hath alway ben true He that hath not the Sonne neither hath he the father For though in old time many did boste that thei worshipped the soueraigne God the maker of heauen and earth yet bicause they had no Mediatour it was impossible that they should truely taste of the mercie of God and so be persuaded that he was their father Therefore bicause they knew not the head that is Christ the knowledge of God was but vayne among them wherby also it came to passe that at length falling into grosse filthy superstitions they bewrayed their owne ignoraÌce As at this day the Turkes although they report with ful mouth that the creatour of heauen and earth is their God yet doe they thrust an idole in place of the true God while they swarue from Christ. The seuenth Chapter ¶ That the lawe was geuen not to holde still the people in it but to nourish the hope of saluation in Christ vntill his comyng BY this continual processe that we haue rehearsed may be gathered that the lawe was added about foure hundred yeres after the death of Abraham not for this entent to leade awaye the chosen people froÌ Christ but rather to kepe their mindes in expectation vntill his coÌmyng to kindle a desire of him to confirme them in loking for him that they should not waxe faint with long tarriance I meane by this word Law not only the ten coÌmaundementes which prescribe a rule how to liue godlyly and righteously but also the forme of religioÌ deliuered by the hand of Moses For Moses was not made a lawgeuer to abolish the blessyng promised to the kinred of Abraham but rather we see howe euery where he putteth the Iewes in remembrance of that free couenant made with their fathers whose heires they were as if he had ben sent to renewe the same That was most plainely set forth by the ceremonies For what were more vaine and fond than for meÌ to offer vp lothesome stinke of the fatte of cattel to reconcile theÌselues to God thereby to flee to the sprinkling of water or bloud to wash away their filthinesse Finally al the seruice of God apointed in the lawe if it be considered by it self and do not conteine shadowes and figures which the truthe should answer vnto shal be but a very morkerie Wherefore not without a cause bothe in Stephens sermon and in the Epistle to the Hebrewes is that place so diligently weyed where God coÌmaundeth Moses to make all thinges perteinyng to the tabernacle according to the paterne that had ben shewed him in the mouÌt For if there had not ben some spiritual thing apointed that they should tend vnto the Iewes shuld no lesse haue fondly spent their labour in them than the Gentiles did in their trifles Prophane men that neuer earnestly applied the studie of godlinesse cannot without lothsome tediousnesse abide to here so many sondry fashions of vsages they not only maruell why God wearied his people with suche a heape of ceremonies but also they despise them scorne them as childrens playes And the cause is for that they consider not the ende froÌ which if the figures of the law be seuered they muste needes be condemned of vanitie But that same figure sheweth that God did not therefore coÌmaunde sacrifices bicause he wold occupie them that worshipped him with earthly exercises but rather to raise vp their mindes hier Whiche may also plainely appere by his nature for as he is spirituall so he is delited with no other worshipping but spiritual This do the sayenges of the Prophetes testifie wherein they rebuke the Iewes of sluggishnesse for that thei thought that any sacrifices were of any value with God Is that bicause their purpose is to derogate any thing from the law No but accordyng as they were true expositours of the lawe so they would by this meane haue mens eyes directed to the marke froÌ which the common people strayed Now by the grace offred to the Iewes it is certainly gathered that the law was not voide of Christ. For Moses did set forth vnto them this ende of the adoption that they should become a prestly kingdome to God Whiche they coulde not obieine vnlesse there were had for the meane therof a greater and more excellent recoÌciliation than by the bloud of beastes For what is lesse likely than Adams children which by inheritably descendyng infection are al borne the bondslaues of sinne to be aduaunced to royal dignitie and so to become partakers of the glorie
of God vnlesse that so excellent a benefite should come vnto them from els where than from themselues Also how could the right of priesthode remaine in force among them who by filthinesse of sinnes were abhominable to God vnlesse they had ben consecrate in a holy head ⪠Wherefore Peter doth very aptly turne that sayeng of Moses where he teacheth that the fulnesse of grace the taste whereof the Iewes had taken vnder the law was geuen in Christ Ye are sayeth he a chosen kinred a kingly priesthode For to this ende tendeth that turnynge of the wordes to shewe that they to whome Christ appered by the Gospell haue obteined more than their fathers bicause they are all endued bothe with priestly and kingly honour that trustyng vpon their mediatour they maye freely be bolde to come forth into the sight of God And here by the waye it is to be noted that the kingdome whiche at length was erected in the house of Dauid is part of the law conteined vnder the ministerie of Moses Wherupon foloweth that as well in all the kinred of the Leuites as in the posteritie of Dauid Christ was set beâore the eyes of the olde people as in a doble loking glasse For as I sayd euen now they could not otherwise be before God eyther kinges or priestes which were both the bondslaues of sinne of death defiled by their owne corruptioÌ Hereby appereth that that sayeng of Paule is moste true that the Iewes were holden as vnder the keping of a Scholemaister til the sede came for whose sake the promise was geuen For bicause Christ was not yet familiarly knowen they were like vnto children whose weakenesse could not yet beare a full knowledge of heauenly thinges but how thei were by ceremonies as it were led by the hand to Christ is before spokeÌ may be better vnderstand by many testimonies of the Prophetes For although it was coÌmaunded them to come dayly with newe sacrifices to appease God yet Esaye promiseth that al their sinnes shal be cleansed with one only sacrifice Wherewith Daniel agreably sayeth The priestes apointed of the tribe of Leui did enter into the Sanctuarie but of the only priest it was ones sayd that by an othe he was chosen of God to be a priest for euer according to the order of Melchisedech At that time the anointing with oyle was visible but Daniel by his vision pronouÌceth that there shal be an other manner of anointyng And bicause I will not tarry vpon many examples the authour of the Epistle to the Hebrewes eueÌ from the .iiij. chapter to the xi doth largely and plainely enough shew that the ceremonies are nothing worth vaine til we come to Christ. As concerning the ten coÌmaundementes that lesson of Paule is likewise to be kept in minde that Christ is the ende of the law vnto saluation to euery one that beleueth And an other lesson that Christ is the Spirit that quickeneth the letter whiche of it selfe slayeth For in the first of these two he meaneth that righteousnesse is vainely taught by commaundementes vntill Christ doe geue it bothe by free imputation and by the spirite of regeneration Wherefore he worthyly calleth Christ the fulfilling or ende of the law Bycause it should nothing profit vs to knowe what God requyreth of vs vnlesse he did succour vs faynting and oppressed vnder the yoke and vntolerable burden In an other place he teacheth that the lawe was made for transgressions that is to bryng menne to humilitie beyng proued gilty of theyr owne damnation And bycause this is the true and only preparation to seke Christ what so euer he teacheth in diuerse wordes do al very well agree together But bicause he then was in contentioÌ with peruerse teachers which fained that we do deserue righteousnesse by the workes of the law to confute their errour he was compelled somtime to speake precisely of the bare lawe whiche yet otherwise is clothed with the couenant of free adoption But now it is good to know how being taught by the morall law we are made more inexcusable that our owne giltynesse maye moue vs to craue pardon If it be true that we be taught perfectioÌ of rightousnesse in the lawe then this also followeth that the absolute keping thereof is perfect righteousnesse before God that is whereby a man maye be demed and accompted righteous before the heauenly throne of iudgement Wherfore Moses when he had published the law doubted not to protest before heauen and earth that he had set before Israell life and death good and euell And we maye not denie but that the reward of eternal saluation belongeth to the vpright obedience of the lawe as the lord hath promised it Agayne yet it is good to examine whether we performe that obedience vpon desert whereof we may conceiue a trust of that reward For to what small purpose is it to see the rewarde of eternall life set in kepynge of the lawe vnlesse we further knowe whether we maye by that waye attaine to eternall life But herein the weakenesse of the law doth shewe it selfe For bycause that kepyng of the law is founde in none of vs al we are excluded from the promises of life and doe fall into curse onely I doe not nowe tell what doth come to passe but what needes muste so come to passe For where as the doctrine of the lawe is far aboue the power of manne he maye in deede a far of loke at the promises but yet not gather any fruite of them Therefore this one thing remayneth that by the goodnesse of them he may the better weye his owne miserie while he considereth that all hope of saluation beyng cut of death dothe certainely haÌg ouer him Do the other side do presse vs terrible penal lawes which do holde entaÌgled fast bound not only a few of vs but euery one without exceptioÌ they presse vs I say do pursue vs with vnappeasable rigour so that we may se most present death in the law Therfore if we loke only vpoÌ the lawe we can do nothing but be discouraged be confounded despeire for asmuch as by it we are al damned cursed kept far of from the blessednesse that he offreth to them that worship him Wilt thou say then Doth the lord so mock vs ⪠For how finally doth it differ from mocking to shewe forth a hope of felicitie to allure exhort men vnto it to protest that it is layed open for vs wheÌ in the meane season the entrie vnto it is forclosed impossible to be come to I answere although the promisses of the lawe in so much as they are conditional do hang vpon the perfect obedience of the law which can no where be found yet are they not geuen in vaine For when we haue lerned that they shal be voide and of no effect vnto vs vnlesse God embrace vs with his free goodnesse without regarde of
Lorde ys bryghte that geueth lyghte to the eyes c. Agayne A launterne to my feete ys thy woorde and a lyghte vnto my pathes ⪠and innumerable other that hee reherseth in all that Psalme Neyther are these thynges agaynste the sayinges of Paule wherein vs shewed not what vse the lawe mynystreth to the regenerate butte what yt ys able to geue to manne of yt selfe Butte here the Prophete reporteth wyth howe greate profyte the Lorde doothe instructe them by readynge of hys lawe to whome hee inwardely inspyreth a readynesse to obeye And hee taketh holde not of the commaundementes onely butte also the promyse of grace annexed to the thynges whyche onely maketh the bytternesse to ware sweete For what were lesse ameable than the lawe yf yt shoulde onely wyth requyringe and threateninge trouble soules carefully wyth feare and vexe them wyth terroure Butte specially Dauid sheweth that hee in the lawe conceyued the Mediatoure wythoute whome there ys no delyte or sweetenesse Whyche whyle some vnskyllfull menne canne not discerne they boldely shake awaye all Moses and bydde the two tables of the lawe farrewell bycause they thynke yt ys not agreable for Christyans to cleaue to that doctrine that conteyneth the minustration of deathe Lette thys prophane opynyon departe farre oute of oure myndes For Moses taughte excellently well that the same Lawe whyche wyth synners canne engendre nothynge butte deathe oughte in the holly to haue a better and more excellente vse For thus when hee was reddy to dye hee openly sayde to the people Laye youre heartes vpon all the woordes that I doe testyfye to youe thys daye that ye maye commytte them to youre chyldren that ye maye teache them to keepe to doe and to fullfyll all the thynges that are wrytten in the volume of thys lawe bycause they are not vaynely commaunded you butte that euerye one shoulde lyue in them butte yf no manne canne denye that there appeareth in yt an absolute paterne of ryghteousnesse then eyther wee muste haue no rule at all to lyue iustely and vpryghtely or els yt ys not lawefull for vs to departe from yt For there are not manye butte one rule of lyfe whyche ys perpetuall and canne not bee bowed Therefore whereas Dauid maketh the lyfe of a ryghteous manne continually busied in the meditation of the lawe let vs not referre that to one age onely bycause it is moste meete for all ages to the cude of the woorlde and lette vs not therefore be frayed awaye or flee from beynge instructed by it bycause yt appoynteth a muche more exacte holynesse than we shall perfourme whylâ wee shall carry about the parson of our bodie For nowe yt executeth not against vs the office of a rygorous exacter that wyll not be satysfyed but wyth hys full taske perfourmed butte in thys perfection where vnto it exhorteth vs it sheweth vs a marke towarde whyche in all oure lyfe to endeuoure is no lesse profitable for vs than agreable wyth oure dutie In whyche endeuoure if we faâle not it is well For all thys lyfe ys a race the space whereof beynge runne cute the Lorde wyll graunte vs to atteine to that marke towarde whyche our endeuoures do trauaile a farre of Nowe therefore whereas the lawe hathe towarde the faythfull a power to exhorte not suche a power as maye bynde theyr consciences with curse butte suche as wyth often callynge on maye shake of sluggyshnesse and pynche imperfection to awake it many when thei meane to expresse thys delyueraunce from the curse thereof do saye that the lawe is abrogate to the faythfull I speake yet of the lawe moral not that it dothe no more commaunde them that whyche is ryghte butte onely that it be no more vnto them that whych it was before that is that it do no more by makynge afrayde and confoundynge their consciences damne and destroye them And truely suche an abrogation of the lawe Paule dothe plainely teache and also that the Lorde himselfe spake of it appeareth by thys that he woulde not haue confuted that opinion that he shoulde dissolue the lawe vnlesse it hadde been commonly receyued amonge the Iewes Butte forasmuche as it could not ryse causelessly and wythoute any coloure it is lykely that it grewe vpon false vnderstandynge of hys doctryne as in a manner all erroures are wonte to take occasion of truthe but leaste we shoulde also stumble at the same stone let vs dylygently make distinction what is abrogate in the lawe and what remayneth yet in force Where the Lorde protesteth that he came not do destroye the lawe butte to fullfill yt and that till heauen and earthe passe awaie no one iote of the lawe sholde passe awaye butte that all shoulde be fullfylled he sufficiently confyuneth that by hys comminge nothinge shoulde be taken awaye from the out keepinge of the lawe And for good cause sithe he came rather for this ende to heale offences Wherefore the doctrine of the lawe remayneth for all Christians inuiolable which by teachynge admonyshynge rebukynge and correctynge maye frame and prepare vs to euerye good woorke As for those thynges that Paule speaketh of the curse it is euident that they belonge not to the verye instruction butte onely to the force of byndynge the conscience For the lawe not onely teacheth butte also wyth authoritie requyreth that whyche yt commaundeth If yt be not perfourmed yea yf duetye be stacked in any parte it bendeth her thunderboulte of curse For thys cause the Apostle sayth that all they that are of the woorkes of the lawe are subiecte to the curse bycause it is wrytten Cursed is euery one that fullfylleth not all And he sayeth that they be vnder the woorkes of the lawe that do not sette ryghteousnesse in the forgeuenesse of synnes by whyche we are loosed from the rigoure of the lawe He teacheth therefore that we muste bee loosed from the bondes of the lawe vnlesse we wyll miserablye peryshe vnder them But from what bondes the bondes of that rigerous and sharpe exactinge that releaseth nothing of the extremitie of the lawe and suffereth not any offense vnpunished From this curse I saye that Christe mighte redeeme vs he was made a curse for vs. For it is wrytten Cursed is euery one that hangeth vpon the tree In the capter folowinge in deede he sayth that Christe was made subiecte to the lawe to redeeme them that were vnder the lawe but all in one meanynge for he by and by addeth that by adoption we mighte receiue the righte of children What is that that we shoulde not be oppressed wyth perpetuall bondage that shoulde holde oure conscience fast strained with anguishe of death In the meane tyme thys alwaye remaineth vnshaken that there is nothinge withdrawen of the authoritie of the lawe but that it oughte styll to bee receyued of vs wyth the same reuerence and obedience Of ceremonies it is otherwise whiche were abrogate not in effecte but in vse onely And this that Christe by hys commynge
vnto him And we least we should thinke that the same nothyng belongeth to vs ought to consider that the bondage of Egypt is a figure of the spiritual captiuitie wherin we are al holden bound vntil our heueÌly deliuerer do make vs free by the power of his arme conuey vs into the kingdome of libertie As therfore when in the olde time he minded to gather together the Israelites that were scattered abrode to the worshipping of his name he deliuered them out of the intolerable dominion of Pharao wherewith thei were oppressed so al those to whoÌ at this daye he professeth him self a God he doth nowe deliuer from the deadly power of the Deuell whyche was in a shadowe signified by that corpâral bondage Wherefore there is no man but his minde ought to be inflamed to harken to the lawe whyche he heareth to haue proceded from the soueraigne king From whome as al thinges take their beginnynge so is it mete that they haue also their ende appointed and directed to him There is no manne I saye but he ought to bee rauished to embrace the lawemaker to the kepynge of whose commaundementes he is taught that he is peculiarly chosen from whose bountie he loketh bothe for flowynge store of all good thinges and also the glory of immortall life by whose maruellous power and mercie he knoweth himself to be deliuered out of the iawes of death After that he hath grounded and stablished the authoritie of his lawe he setteth forth that first coÌmaundement That we haue no strauÌg Gods before him The end of this commaundement is that God wil only haue preeminencie wholly enioy his owne authoritie amoÌg his people And that it maye so be he coÌmaundeth that there be farre froÌ vs all vngodlinesse superstitioÌ wherby the glory of his godhed is either diminished or obscured and by the same reason he coÌmaundeth that we worship and honour him with true endeuour of godlinesse And the very simplicitie of the wordes themselues do in a manner expresse the same For we can not haue God but we muste also comprehended therein al thinges that properly belong to him Whereas therfore he forbiddeth vs to haue other Gods he meaneth thereby that we should not geue awaye els where that whiche is propre to him For although the thinges that we owe vnto God be innumerable yet not vnfitly they may be brought vnto fower principall pointes AdoratioÌ wherunto as a thing hanging vpon it is adioyned spiritual obedience of coÌscience Affiance Inuocation Thankesgeuing Adoration I cal the reuerence worship whiche euery one of vs yeldeth vnto him when he submitteth himself vnto his greatnesse wherfore I do not without cause make this a part therof that we yeld our consciences in subiection to his lawe Affiance is an assurednesse of restyng in him by reknowleging of his powers wheÌ reposing al wisedome righteousnesse power truthe goodnesse in him we thinke our selues blessed with only partakyng of him InuocatioÌ is a resortyng of our minde to his faith and help as to our only succour so oft as any necessitie presseth vs. Thankesgeuyng is a certayne thankefulnesse whereby the prayse of all good thinges is geuen vnto him Of these as God suffreth nothyng to be conueyed awaye els where so he commaunded all to be wholly geuen to him self Neither shall if be enough to absteyme from hauyng any straunge God vnlesse thou restrayne thy self in this that many wicked contemners ar wonte which thinke the rediest way to scorne all religions but true religion muste goe before whereby our mindes may be directed to the liuyng God with knowledge whereof they beyng endued maye aspire to reuerence feare and worshyp his maiestie to embrace the communicatyng of all his good thinges euery where to seke for his helpe to reknowledge and aduaunce with coÌfession of prayse the magnificence of his workes as to the only marke in al the doynges of our life Then that we beware of peruerse superstition whereby our mindes swaruyng from the true God are draweÌ hether and thether as it were vnto diuerse gods Wherefore if we be contented with one God let vs call to remembrance that whiche is beforesayd that all forged gods are to be dryuen farre awaye and that the worship is not to be torne in sonder whiche he alone claymeth to himself For it is not lawfull to take awaye any thing froÌ his glorie be it neuer so litle but that all thinges that belong to him may wholly remayne with him The percell of sentence that foloweth Before my face encreaseth the hainousnesse for that God is prouoked to ialousie so oft as we thrust our owne inueÌtions in his place as if an vnchaste wonlan by bringyng in an adulterer openly before her husbaÌdes eyes should the more vexe his minde Therefore when God testified that with his present power and grace he loked vpoÌ the people that he had chosen the more to fray them from the wicked act of falling from him he geueth them warnyng that there can be no new gods brought in but that he is witnesse and beholder of their sacrilege For this boldenesse is encreased with much wickednesse that man thinketh that in his fleynges away he can begile the eyes of God On the other side God cryeth out that what so euer we purpose what so euer we goe about what so euer we practise it cometh in his sight Let therefore our conscience be cleane euen from the most secret thoughtes of swaruyng from him if we will haue our religion to please the Lord. For he requireth to haue the glory of his godhed whole and vncorrupted not only in outward confession but also in his eyes whiche do behold the most secret corners of heartes The Second Commaundement Thou shalt not make to thee any grauen image nor any similitude of those thinges that are in heaueÌ aboue or in earth beneth or in the waters vnder the earth Thou shalt not worship them nor serue them As in the first coÌmaundement he pronouÌced that he is the one God byside whom there are no others gods to be deuised or had ⪠so now he more openly declareth what maner of God he is with what kinde of worship he is to be honored that we maye not presume to forge any carnal thing for him The ende therefore of this commaundement is that he will not haue the lawefull worship of him to be prophaned with superstitious vsages Wherfore in summe he calleth and draweth vs away from the carnal obseruations which our foolish minde is wont to inuent when it conceiueth God accordyng to her owne grosnesse And therefore he frameth vs to the lawful worship of him that is the spirituall worship and which is apointed by him He speaketh of the grossest faulte that is in this offense namely outward idolatrie And there be two partes of this commauÌdement The first restrayneth our libertie that we doe not presume to make subiect to our senses or by any forme to represent God
the formes of swearyng that are after rehersed For this was also parte of their errour that when they did sweare by heaueÌ and earth they thought that they did not touch the name of God Therfore after the principall kinde of offense against this commaundement the lord doth also cut of from them all bye shiftes that they should not thinke that they haue escaped if not speakyng of the name of God they call heauen and earth to witnesse For here by the way it is also to be noted that although the name of God be not expressed yet men by indirect formes do sweare by him as if they sweare by the liuely light by the bread that they eate by their Baptisme or other tokens of gods liberalitie toward them Neither doth Christ in that place where he forbiddeth them to sweare by heauen and earth Hierusalem speake it to correct superstition as some men falsly thinke but he rather confuteth their sophisticall suttâltie whiche thought it no faulte babblingly to throwe our indirect othes as though they spared the holy name of God whiche is engrauen in all his benefites But otherwise it is where either a mortal man or a dead man or an Angel is put in the place of God as amonge the prophane nations flatterie deuised that stinkyng forme of sweryng by the life or soule of the Kyng for then the false making of gods doth obscure and minish yâ glory of the one only God But when we meane only to procure credit to our sayenges by the holy name of God although the same be indirectly done yet in al such triflyng othes his maiestie is offended Christ taketh froÌ this licentiousnesse all pretense of excuse in this that he forbiddeth to sweare at al. And Iames tendeth to the same purpose recityng the same wordes of Christ whiche I haue before alleged bycause that same rash boldenesse hath alwaye ben in the world whiche is a prophane misuse of the name of God For if ye referre this worde At all to the substance as it without any exceptioÌ it were altogether vnlawfull to sweare wherefore serueth that exposition whiche is added afterward Neyther by heauen nor by earth c Whereby it sufficiently appereth that those cauillatioÌs are met withall by which the Iewes thought their fault to be excused Therefore it can not nowe be doubtefull to sounde iudgementes that the Lorde in that place did onely reproue those othes that were forbidden by the lawe For he himselfe whiche shewed in his life an examplar of the perfection that he taught did not sticke to sweare when occasion required And his disciples whoe we doubte not did obeye theyr maister in all thinges folowed the same example whoe dare saye that Paule wold haue sworne yf swearing had ben vtterly forbidden but when matter so required he sware without any sticking at it yea somtime adding an execration But this question is not yet ended bicause some do think that only publike othes are excepted out of this prohibitioÌ as those othes that we take when the Magistrate doth offer them to vs require them of vs. And such as Princes vse to take in stablishing of leagues or yâ people when thei sweare allegeaÌce to their Prince or the Soldiar wheÌ he is put to an othe for his true seruice in that warre such like And to this sort thei adioyne that rightfully such othes as are in Paule to coÌfirme the dignitie of yâ gospell for asmuch as yâ Apostles in their office ar not priuate meÌ but publike ministers of god And truely I denie not that those are yâ safest othes bicause thei ar defended with souÌdest testimonies of scripture The magistrate is coÌmaunded in a doubtful case to driue the witnesse to an othe he otâ the other side to answer by othe the Apostle sayth that meÌs controuersies are by this meane ended In this coÌmaundement bothe these haue a perfect allowance of their offices Yea we maye note that among the old heathen men the publike and solemne othe was had in great reuereÌce but coÌmon othes that were vsually spoken without consideration were either nothing or very litle regarded bicause they thought that in these they had not to do with the maiestie of God at al. But yet it were to much dangerous to condemne priuate othes that are in necessarie cases soberly holyly reuerently taken whiche are mainteined both by reason examples For if it be lawfull for priuate men in a weighty earnest matter to appele to God as iudge betwene them much more is it lawefull to call hym to witnesse Put the case thy brother will accuse thee of false breache of faith thou endeuorest to purge thy self accordyng to the dutie of charitie he by no meanes will suffer himself to be satisfied If thy good name come in perill by his obstinate maliciousnesse thou shalt without offense appele to the iudgement of God that it will please him in time to make thine innocency knowen Now if the weight of the wordes be considered it is a lesse matter to call him to witnesse Therefore I see not why in this case we should affirme that the callyng hym to witnesse is vnlawful And we are not without many examples therof For though the othe of Abraham and Isaac with Abimelech be sayde not to serue for our purpose bycause it was made in the name of a publike companie yet Iacob and Laban were priuate meÌ which stablished a couenant with mutuall othe betwene themselues Booz was a priuate man whiche by the same meane coÌfirmed his promise of mariage to Ruth Abdias was a priuate man a iuste manne and fearyng God whiche affirmed vnto Elias by othe the thing that he meant to persuade him Therefore I haue no better rule but that othes be so tempered that they be not vnaduised that they be not common without regard that they be not vsed of ragyng lust nor triflyng but that they serue iuste necessitie as where the Lordes glorie is to be mainteyned or the edification of our brother furthered to whiche ende the commaundement of the lawe tendeth The fourth Commaundement Remember that thou kepe holy the Sabbat day Sixe dayes shalt thou worke and do all thy workes But on the seuenth day is the Sabbat of the Lord thy God In it thou shalt do no worke c. The end of this coÌmaundement is that we beyng dead to our owne affections workes should be busied in meditation of the kingdome of God to the same meditation should be exercised by such meanes as he hath ordeyned But bicause this coÌmaundement hath a peculiar seueral consideration froÌ the rest therfore it must haue also a seuerall manner of exposition The old writers vse to call it a shadowish commaundement for that it conteyneth the outward obseruation of the day whiche by the comming of Christ was taken away with the other figures Wherin I graunt they say truely but they touche but half the matter
deseruyng and the whole summe thereof is fulfilled in Christ. Whoe then dare make the Iewes without Christ with whome we heare that the couenant of the gospell was made whereof Christ is the only fundation Whoe dare make them strangers from the benefite of free saluatioÌ to whom we heare that the doctrine of the righteousnesse of fayth was ministred But that we dispute not longe of an euident matter we haue a notable sentence of the Lord. Abraham reioysed that he might see my daye he sawe it was glad And the same thing which Christ there testifieth of Abraham the Apostle sheweth that it was vniuersal in the faithful people wheÌ he sayth that Christ abideth yesterday this daye and for euer For he speaketh not there only of the eternall godhed of Christe but also of his power whiche was continually opened to the faythfull Wherefore bothe the blessed Uirgin and Zacharie in their songes do say that the saluation reueled in Christ is the performance of the promises whiche God in olde time had made to Abraham and the Patriarches If the Lord in geuyng his Christ discharged his olde othe it can not be sayd but that the ende therof was alway in Christ and euerlasting life Yea and the Apostle doth make the Israelites egall with vs not only in the grace of the couenant but also in signification of Sacramentes For meanyng by examples of punishmentes wherewith the Scripture reciteth that they were corrected in the olde time to make the Corinthians afrayde that they should not runne into the like offenses he beginneth with this preface that there is no cause why we should chalenge any prerogatiue vnto our selues to deliuer vs from the vengeance of God which they susteined for asmuch as the Lord did not only graunt vnto them the same benefites but he hath gloriously set forth his grace among them with the same tokens As yf he should haue sayd If ye trust that ye be out of peril bicause both Baptisme wherewith ye be marked and the Supper which ye dayly receyue haue excellent promises and in the meane time despisyng the goodnesse of God ye are liceÌtiously wanton Know ye that the Iewes also were not without such sacramentes against whom yet the Lord did most seuerely put his iudgementes in execution They were Baptized in passyng ouer the Sea and in the cloude wherewith they were defended from the burnyng heate of the sonne They saye that that same passage was a carnall Baptisme whiche after a certayne proportion answereth to our spirituall Baptisme But yf that were allowed true the Apostles argument could not procede which meaneth here to haue this taken away from the Christians that they thinke that they excell the Iewes by the prerogatiue of Baptisme Neyther is that whiche by and by after foloweth subiect to this cauillation that they did eate the same spirituall meate that we eate and dronke the same spiritual drinke whiche he expoundeth to be Christ. To ouerthrowe this sentence of Paule they obiecte that whiche Christ sayth Your fathers did eate Manna in the wildernesse and are dead he that eateth my fleshe shall not dye for euer Whiche two places are very easily made to agree together The Lorde bycause he then talked to hearers that sought only to bee filled with foode of their belly but cared not for the meate of the soule tempered his talke somewhat to their capacitie but specially he frameth the comparison of Manna and of his bodye accordynge to their sense They required that he to gette himselfe some credite woulde approue his power with doynge some suche miracle as Moses dyd in the wildernesse when he obâeyned Manna from Heauen But in Manna they conceyued nothynge but the remedie of carnall hunger wherewith the people was then vexed but they pearced not to that hyer misterie whiche Paule hath respect vnto Christ therefore to shewe howe muche greater a benefite they ought to loke for at his hande than that which they reported that Moses dyd bestow vpon their fathers frameth this comparison If it were a great miracle in your opinion and worthye to be remembred that the Lorde by Moses ministred fonde from Heauen to his people to susteine them for a smal time that they should not perishe for hunger in the wildernesse gather hereby howe muche more excellente is the meate that geueth immortalitie We see why the Lord passed ouer that thyng whiche was principall in Manna and spake onely of the bacest profit of it euen bycause the Iewes as it were of purpose to reproche hym dyd caste Moses in his teeth whiche succored the necessitie of the people with remedie of Manna he answered that he is the minister of a muche hyer grace in comparison whereof the carnall fedynge of the people whiche alone they so muche estemed ought of righte to be nothyng regarded But Paule bycause he knewe that the Lord when he rayned Manna from heauen dyd not only poure it downe for the seding of their belly but also dyd distribute it for a spirituall misterie to be a figure of the spiâituall quickenynge that is had in Christ dyd not neglecte that parte that was most worthy of consideration Wherfore it certainely and clerely foloweth that the same promises of eternall and heueÌly life whiche nowe the Lord vouchesaueth to graunt vnto vs were not only communicated vnto the Iewes but also sealed with very spiritual SacrameÌtes Of whiche mater Augustine disputeth largely agaynst Faustus the Manichee But yf the readers had rather to haue testimonies alledged vnto them out of the lawe and the Prophetes whereby they may perceyue that the spirituall couenant was common also to the fathers as we heare by Christ and the Apostles I will also follow that desire and so muche the more willingly bycause by that meane the aduersaries shal be more surely conuinced so that they shall haue afterwarde no waye to dallye And I will beginne at that profe whiche although I knowe that the Anabaptistes pride will thinke verye fonde and in a manner to bee laughed at yet shall muche auayle with suche reders as are willyng to learne and haue their sounde wit And I take it as a principle confessed that there is suche effectuall force of lyfe in the worde of God that whome so euer God vouchesaueth to be partakers therof it quickeneth their soules For this sayeng Peter hath alwaye ben of force that it is the incorruptible seede whiche abideth for euer as he also gathereth out of the wordes of Esaye Now sithe God in the old time bound the Iewes vnto him with this holy bouÌd it is no doubt that he did also seuer them into the hope of eternal life For when I saye they embraced the worde whiche should ioyne them ââyer to God I take it for the maner of coÌmunicatyng it not that generall manner whiche is poured abrode throughout the heauen and earth and all the creatures of the world whiche although it do quickeÌ all thinges
feare him Like wherevnto is that which is in the hundred and seconde Psalme At the beginning Lorde thou didst lay the foundation of the earth and the heauens are the workes of thy handes Thei shal perishe but thou abidest thei shal waxe olde like a garment and thou shalt change them as apparell but thou remaine the selfe same and thy yeares shall not faile the sonnes of thy seruantes shall dwell and thy posteritie shal be stablished before thee If the Godly cesse not for the decay of heauen earth to be stablished before the Lorde it foloweth that their saluacioÌ is ioyned with the eternitie of God But that hope can not stand at all vnlesse it rest vpon the promise that is set forth in Esaic The heauens sayth the Lorde shall vanish away like smoke the earth shal be worne out like a garment the inhabitantes of it shall perish like those thynges But my saluacion shal be for euer and my righteousnesse shall not faile where euerlastingnesse is geuen to righteousnesse and saluacion not in respect that thei remaine with God but in respect that thei are felte of men Neither may we otherwyse take those thynges that he commonly speaketh of the prosperous successe of the faithfull but to applie them to the open shewing of the heauenly glorie As these saienges The Lorde kepeth the soules of the righteous he shal deliuer them from the hand of the sinner Light is arisen to the righteous and ioye to the vpright in hearte The righteousnesse of the Godly man abideth for euer hys horne shal be exalted in glorie the desire of the sinner shal perish Again but the righteous shall confesse vnto thy name the vpright shall dwell with thy countenance Againe the righteous shall be in eternall remembrance Againe The Lorde shall redeeme the soules of hys seruantes For the Lorde oftentimes leaueth his seruantes to the lust of the wycked not onely to be vexed but also to be torne in peeces and destroied he suffereth the good to lye languishing in darkenesse and filth whyle the wicked do in a manner shine among the starres And he doth not so chere them with the brightnesse of his countenance that they enioye long continuing gladnesse Wherefore euen he also hideth not that yf the faithfull fasten their eyes vpon the presente state of thynges they shal be striken with a sore temption as though there wer no fauoure or reward of innocencye with God So much doth wickednesse for the most part prosper florish while the companie of the Godly is oppressed with shame pouertie contempt and all kyndes of crosses It wanted but little saith he that my foote slipped not and my steppes fell not abroade while the fortune of fooles greueth me and while I see the prosperitie of the wicked At length after rehersall of it he concludeth I bente my thought if I coulde vnderstand these thinges But it is tormente to my spirit till I enter into the sanctuarie of the Lorde and vnderstand the last ende of them Let vs therfore learne yet by this confession of Dauid that the holy fathers vnder the old testament were not ignorant how seldome or neuer God doth in this world performe to his seruantes those thinges that he promiseth them and that therefore they dyd lifte vp theyr mindes to Gods sanctuarie wherein thei had that laied vp in store whiche appeareth not in the shadowe of this present life That was the last iudgement of God which when thei coulde not see with eyes they were content to vnderstande by faithe Trustinge vpon which affiance whatsoeuer happened in the worlde yet thei doubted not a time wold ones come when the promises of God shoulde be fulfilled As these sayengs do witnesse I wil behold the face of God in righteousnesse I wil be satisfied with thy countenance Againe I as a greene Oliue tree in the house of the Lorde Againe The righteous shall florish as a Date tree and shal sprede in branches like the Ceder of Libanus being planted in the house of the Lorde thei shall florishe in the Palaces of oure God They shall still beare frute thei shall be fat and grene in their olde age When he had saide a little before Now deepe are thy thoughtes O Lord while the wicked do florish thei budde out like an herbe that thei may perishe for euer Where is that faire shew and beautie of the faithfull but when the face of this worlde shall bee tourned in warde by dysclosing of the kingdome of God When thei tourned their eyes to that eternitie thei despised the hardnesse enduring but a moment of present miseries and boldly burste forth into these woordes Thou shalte not suffer for euer the righteous to dye but thou shalte throwe downe the wicked hedlong into the pit of destruction Where as in this worlde the pitt of eternall destruction that may swallowe vp the wicked Amonge whose felicities this is also reckened in an other place that thei close vp the ende of their life in a moment without long languishing Where is that so greate stedfastnesse of the holly ones whom Dauid himselfe eche where complaineth not onely to be shaken with trouble but also to be oppressed and vtterly broken in peeces Forsoothe he did set before his eyes not what the altering course of the worlde beareth whiche is vnstable more vnstedfast than the ebbing and flowing of tides but what the Lorde will do when he shall one day sitte for the eternall settling of heauen and earth As in an other place hee excellently well describeth it The foolish do stay vpon their welthinesse and are proude bicause of their great riches And yet no man though he florish in neuer so great dignitie can redeeme his brother from death no man can paye to God the price of his raunsome but wheras thei see that bothe the wyse do dye and that the wicked also and fooles do perishe leaue their ryches to strangers yet thei thinke that thier houses shal abide for euer their dwellynges to the ende of ages and thei aduaunce their names vpon the earth but man shall not continue in honore he shal be like to the beastes that die This imaginacion of theires is extremest folly whyche yet their posteritie do gredyly folow Thei shal be placed like a flock in Hell and deathe shall haue rule ouer them When the lyght ariseth the vpright shall haue dominion ouer them the beautie of them shall perishe Hell is their dwelling house First this laughing to scorne of the foolish for that thei rest on the slipperie and rollynge good thinges of the worlde dothe shewe that the wyse must seeke a farre other felicitie But there he more euidently discloseth the misterie of the resurrection where after the destruction extinguishmente of them he erecteth the kingdome of the Godly For what rising of light I pray you shall wee call that but the reueling of the newe life whyche foloweth
breath liuelienesse The vision in dede serued to correct the incredulitie at that present time but in the meane season he did put the Iewes in minde how far the power of the Lord extended beyond the accompt of the people whyche so easyly quyckened with his onely becke bones already rotten and scattered abroade wherefore you shall compare that wyth an other sayeng of Esaie The deade shall rise my carcase thei shall rise againe Awake ye and reioyse that dwell in the dust bicause the deaw of the greene fyelde is thy deaw and thou shalt pluck downe the lande of the Gyantes into ruine So my people enter into thy tentes shutt thy dores vpon thee hide the a little whyle tyll my displeasure passe ouer For beholde the Lorde shall goe out of hys place to visite the iniquitie of the dweller vpon the earthe agaiste hym and the earth shal shewe forth her bloode and shal no longer hide her slaine Albeith a man shoulde do fondly that woulde goe about to drawe all to suche a rule For there be some places that wythout any couering do shewe the immortalitie to come that is prepared for the faithful in the kingedome of God of whyche sorte we haue recited some and of lyke sorte are the moste parte of the reste specially these twoo the one in Esaie As newe heauen and a newe earthe which I make to stande before mee so shal your seede stande and there shal be moneth of moneth and Sabbat of Sabbat all fleshe shall come to worshippe before my face faith the Lorde And they shall goe out and see the deade carcases of the men that haue offended against mee that their worme shall not dye and their fyer shall not be quenched The other of Daniel In that time shal rise vp Michael the great prince that standeth for the sonnes of his people and there shall come a tyme of distresse suche as was not syns nations fyrste began to be and then shall all thy people be saued that shall be founde wrytten in thy boke And of those that slepe in the duste of the earthe there shall awake some to eternall life and some to euerlastinge shame Nowe as for prouinge the other twoo pointes that the fathers had Christe for pledge of their couenant and that they reposed in him all their affiance of bleesing I wyll not trauaile therein at all bicause they haue both lesse controuersie and more plainnesse Let vs therfore boldely determine thys whych by no engines of the deuel may be remoued that the olde Testament or couenant whiche the Lorde made with his people Israel was not limited within the compasse of earthly thinges but also conteyned the promyse of the spirituall and eternall life the expectation whereof must nedes haue ben imprinted in all their mindes that truely consented to the couenant But let vs put farre awaye this madde and pernicious opinion that either God did set forth in hys promise to the Iewes nothinge ells or that the Iewes sought nothynge ells but syllynge of their belly delites of the fleshe floryshinge wealth outwarde power frutefullnesse of chyldren and whatsoeuer a naturall man esteemeth For at this daie Christe promiseth no other kingdome of heauen to his but where thei shall rest with Abraham Isaac and Iacob And Peter affirmed that the Iewes of his time were heires of the grace of the Gospel for that thei wer the children of the Prophets comprehended in the couenant which the Lord had in the olde time made wyth his people And that the same shoulde not bee wittenessed wyth wordes onely the Lorde also approued it by deede For in the very moment that he rose againe he vouche saued to haue many of the holy men to rise againe in companie with him and made them to bee seen in the Citie so geuing an assured token that whatsoeuer he did and suffered for the purchacing of eternall saluacion pertemeth no lesse to the faithful of the old testament than vnto vs. For as Peter testifieth thei were also endued with the same spirit of faith wherby we are regenerate into lyfe Nowe when we heare that the same spirit which is in vs a certaine sparcle of immortalitie wherevpon it is also in an other place called The earnest of our inheritance did likewise dwel in them how dare we take from them the inheritance of life Whereby it is so muche the more maruell that in the olde time the Sadduces fell to such grossnes of erroure that they denyed bothe the resurrection also the substance of soules bothe whiche poyntes thei sawe sealed with so clere testimonies of Scriptur And no lesse to be maruelled at eueÌ at this day were the âolly of all that nation in loking for the earthly kingdome of Christ if the Scriptures had not long before declared that they shoulde haue that punishment for refusing the Gospell For so it behoued by the iuste iudgement of God to strike those myndes with blindenesse whiche in refusinge the lighte of heauen being offered them dyd wylfully brynge them selues into darkenââe Therefore thei reade and continually turne ouer Moses butte they are stopped wyth a veyle sette betweene them and him that thei can not see the light that shineth in his countenance And so shal it remaine couered hidden from them til he be turned to Christe from whome nowe thei trauaile to leade and drawe him away so muche as in them lieth The xi Chapter Of the difference of the one Testament from the other WHat then wilt thou say shall there be no dyfference lefte betweene the olde testament and the newe and to what purpose serue all those places of Scripture wher thei are compared one againste the other as thinges moste contrary I do willingly allowe those differences that are rehersed in the Scripture but so that they nothing hinder the vnitie already stablyshed as it shal be plaine to see when we shall haue entreated of them in ordre Those dyfferences are as farre as euer I coulde marke or can remembre chefely fower in numbre to yâ which if you lyst to adioyne the v. I am not against it I say and trust to proue that thei are all suche as rather belong to the manner of ministratioÌ than to the substance of them And by this meane thei shall nothinge hinder but that the promises of both the olde new testament may remaine al one all one foundatioÌ of the same promises Christ. Now the fyrst difference is that although euen in the olde time also the Lordes wyl was to dyrect the myndes of his people and to haue them raysed vp to the heauenly inheritance yet that they myght be the better nourished in hope therof he gaue it to be seen or rather to be tasted of vnder earthly benefytes But nowe hauing reueled the grace of the lyfe to come by the Gospell he more clerely and plainly directeth our mindes the streight way to the meditation thereof leauinge
freewoman is a figure of the heauenly Hierusalem from whense procedeth the gospell That as the seede of Agar is borne bonde whiche maye neuer come to the inheritance and the seede of Sara is âorne free to whome the inheritaunce is due so by the lawe we are made subiect to bondage by the Gospell onely we are regenerate into freedome But the summe commeth to this effecte that the olde testamente dyd stricke into consciences feare and tremblinge but by the beneâite of the newe testament it commeth to passe that thei are made ioyefull The olde did holde consciences bounde vnto the yoke of boudage by the lyberalitie of the newe thei are discharged of bondage and brought into freedome But if oute of the people of Israel thei obiect againste vs the holy fathers who sithe it is euident that they were endued wyth the same spirit that we are it foloweth that thei were also partakers both of the selfe same freedome and ioye We answer that neither of bothe came of the lawe But that when thei felte them selues by the lawe to be both oppressed with estate of bondage and weried with vnâââeâes of conscience they sâed to the succoure of the Gospell and that therefore it was a peculiar frute of the newe testament that beside the common lawe of the olde testament they wer exempted from these euels Moreouer we wyll denye that they were so endewed wyth the spirit of freedome assurednesse that they did not in some part fele both seare and bondage by the lawe For howe soeuer they enioyed that prerogatiue whyche they had obteined by grace of the Gospell yet were they subiect to the same bondes and bârdens of obseruation that the common people were Sithe therefore they were compelled to the carefull keeping of those ceremonies whyche were the signes of a scholing muche like vnto bondage and the handewritinges whereby they confessed them selues gylty of synne did not discarge them from being bonde it maye rightfully be saide that in comparison of vs they were vnder the testament of bondage and feare while wee haue respecte to that common ordre of dystribution that the Lorde then vsed wyth the people of Israel The three laste comparisons that we haue recited are of the lawe and the Gospell Wherfore in them by the name of the Olde testament is meant the Lawe by the name of the Nwe testament is meant the Gospell The fyrste stretched further for it comprehendeth vnder it the promises also that were published before the lawe butte whereas Augustine denyeth that they oughte to be reckened vnder the name of the olde testament therein he thought very well and meant euen the same thynge that we do nowe teache for hee hadde regarde to those saâenges of Hieremie and Paule where the olde testament is seuered from the woorde of mercye and grace And thys also hee very aptelye adioyueth in the same place that the chyldren of promise regenerate of God whyche by faythe woorkynge throughe loue haue obeyed the commaundements do from the beginning of the worlde belong to the newe testament and that in hope not of fleshly earthly and temporall ⪠but spiritual heauenly and eternal good thinges principally beleuing in the mediatore by whome thei doubted noâ that the spirite was not munstred vnto them bothe to do good to haue pardon so oft as they sinned For the same thinge it is that I minded to affirme that all the Sainctes whome the Scripture reherseth to haue been from the beginning of the worlde chosen by God were partakers of the selfe same blessing with vs vnto eternal saluation This difference therfore is betwene oure diuision and Augustines that oures according to that sayeng of Christe The lawe and the Prophetes were vnto Ihon from thenseforthe the kingdome of God is preached dothe make distinction betweene the clerenesse of the Gospell and the darker dystribution of the woorde that wente before and Augustine doothe onely âouer the weakenesse of the lawe from the strength of the Gospell And here also is to be noted concerning the holy fathers that they so liued vnder the olde testamente that they steyed not there but allwaye aspired to the newe yea and imbraced the assured partakinge thereof For the Apostle condemneth them of blindenesse and accursednesse whiche beinge contented with present shadowes did not streâch vp their minde vnto Christe For to speake nothinge of the rest what greater blindenesse can be imagined than to hope for the purginge of sinne by the killinge of a beast than to secke for the cleansing of the soule in outward sprinkling of water than to seeke to appease God with colde ceremonies as thoughe he were muche delited therewith For to all these absurdities do thei fall that sticke fast in the obseruations of the lawe without respect of Christe The fifth dyfference that we may adde lyeth in this that vntill the comming of Christe the Lorde had chosen out one nation within why the he woulde keepe seuerall the couenant of his grace When the hyest did dystribute the nations when he deuided the sonnes of Adam saith Moses his people fell to his possession Iacob the corde of his inheritance In an other place he thus speaketh to the people Beholde the heauen and earth and all that is in it are the Lord thy Gods He cleaned onely to thy fathers he loued them to choose their sede after them euen your selues oute of all nations Therefore hee voâtchesaued to graunte the knoweledge of hys name to that people onely as yf they onely of all men belonged vnto hym he layed hys couenant as it were in theyr bosome to them he openli shewed the presence of his Godhed them he honored with all prerogatiues Butte to omitte the reste of his beneâites and speake that whiche onely here is to oure purpose he bounde them to hym by the communycatynge of his woorde that hee might be called and coâmpted their God In the meane season he suffered other nations to walke in vanitie as though they had not any enter course or any thynge to do wyth hym neither dyd he to helpe their destruction euen them that which was onely the remedie namely the preachinge of hys woorde Therefore Israel was then the Lordes sonne that was hys derlynge other were straungers Israell was knowen to hym and receyued into hys charge and protection other mere leâte to their owne darkenesse Israell was sanctified by God other were prophane Israell was honoured wyth the presence of God other were excluded from comming nye vnto him But when the fullnesse of time was come appointed for the restoringe of all men and that same reconciler of God and men was deliuered in deede the particion was plucked downe whiche had so longe holden the mercye of God enclosed within the boundes of Israel and peace was preached to them that were farre of euen as to them that were nere adioyned that being together reconciled to God they might growe into one people Wherefore
of generatioÌ from the common maner for that by her Christ was begotten of the seede of Dauid For euen in the same sort that Isaac was begotten of Abraham ⪠Salomon of Dauid and Ioseph of Iacob likewise it is sayd that Christ was begotteÌ of his mother For the Euangelist so frameth the order of his speache and willyng to proue that Christ came of Dauid is contented with this one reason that he was begotten of Marie Whereby it foloweth that he toke if for a matter confessed that Marie was of kinne to Ioseph The absurdities wherewith they would charge vs are stuffed ful of childish cauillations Thei thinke it a shame dishonour to Christ if he should haue taken his original of men bicause so he could not be exempt from the vniuersall lawe that encloseth all the ofspryng of Adam without exceptioÌ vnder sinne But the comparison that we reade in Paul doth easily assoyle this doubte that as by one maÌ came sinne and by sinne death so by the righteousnesse of one man grace hath abounded Wherewith also agreeth an other comparison of his the first Adam of earth earthly and natural the second of heauen heaueÌly Therefore in an other place the same Apostle where he teacheth that Christ was sent in the likenesse of sinfull flesh to satifâie the law doth so expresly seuer him from the common estate of men that he be very man without fault and corruptioÌ But very childishly they trifle in reasonyng thus If Christ be free from all spot and was by the secret workyng of the holy ghost begotten of the seede of Marie then is not the womans seede but only the mans seede vncleane For we doe not make Christ free from all spot for this cause that he is only engeÌdred of his mother without copulatioÌ of man but bicause he is sanctified by the holy ghost that the generation might be pure and vncorrupted such as should haue ben before the fall of Adam And this alway remayned stedfastly determined with vs that so oft as the scripture putteth vs in minde of the clennesse of Christ it is meant of his true nature of manhode bicause it were superfluous to say that God is cleane Also the sanctificatioÌ that he speaketh of in the .xvii. of Iohn could haue no place in the nature of God Neyther are their fayned two sedes of AdaÌ although there came no infection to Christ bicause the generatioÌ of man is not vncleane or vicious of it self but accidentall by his faâlyng Therefore it is no maruel if Christ by whome the estate of innocencie was to be restored were exempt from common corruption And whereas also they thrust this vpon vs for an absurditie ⪠that yf the Worde of God did put on flesh then was it enclosed in a narrow pryson of an earthly bodie this is but mere waywardenesse bycause although the infinite essence of the Worde did growe together into one person with the nature of man yet do we fayne no enclosyng of it For the Sonne of God descended maruellously from heauen so as yet he left not heauen it was his will to bee maruelously borne in the Uirgins wombe to be conuersant in earth hange vpon the crosse yet that he alway filled the world euen as at the beginnyng The .xiiii. Chapter ¶ Howe the âwo natures of the Mediatour do make one persone NOw where it is sayd that the Worde was made flesh that is not so to be vnderstanded as though it were eâher turned into flesh ⪠or confusely mingled with flesh but bicause he chose him a temple of the Uirgins wombe to dwell in he that was the Sonne of God became also the sonne of man not by confusion of substance but by vnitie of persone For we so affirme the godhed ioyned vnited to the manhode that eyther of theÌ haue their whole propretie remayning and yet of them bothe is made one Christ. If any thyng in all worldly thinges maye be found like to so great a misterie the similitude of man is moste fit whome we see to consist of two substances whereof yet neyther is so myngled with other but that eyther kepeth the propertie of his owne nature For neyther is the soule the body nor the body the soule Wherefore both that thyng maye be seuerally spoken of the soule whiche can no waye agree with the body and likewise of the body that thynge maye be sayd whiche can by no meane agree with the soule and that maye be sayd of the whole man whiche can be but vnfitly taken neyther of the soule nor of the body seuerally Finally the propreties of the soule are sometime attributed to the body and the properties of the body sometime to the soule ⪠and yet he that consisteth of them is but one man and not many But such formes of speache do signiâie bothe that there is one persone in man compounded of two natures knit together and that there are two diuerse natures which do make the same persone And so doe the Scriptures speake of Christ Sometime they geue vnto him those thinges that ought singularly to be referred to his manhode and sometime those thinges that do peculiarly belong to his godhed and sometime those thinges that do comprehend both natures and doe agree with neyther of them seuerally And this conioynynge of the two natures that are in Christ they doe with suche religiousnesse expresse that sometime they do put them in common together which figure is among the olde authors called Communicatyng of propreties These things were but weake vnlesse many phrases of Scripture and such as be eche where redy to finde dyd proue that nothing hereof hath ben deuised by man That same thing whiche Christ spake of himself sayeng Before that AbrahaÌ was I am was far disagreyng from his maÌhode Neither am I ignorant with what cauillation the erronious spirites do depraue this place for they say that he was before all ages bicause he was alredy foreknowen the Redemer as well in the counsell of the father as in the mindes of the godly But where as he openly distinguissheth the daye of his manifestation from his eternall essence oâ purpose pronunceâh vnto himselfe an authoritie by antiquitie wherin he excelleth aboue AbrahaÌ he doth vndoutedly chalenge to himself the which is propre to the godhed Wheras Paule affirmeth that he is the first begotteÌ of al creatures which was before al thinges by whom al thinges kepe their beyng wheras he himself reporteth that he was in glorie with the father before the creation of the world that he worketh together with the father these things do nothing more agree with the nature of men It is therfore certaine that these such like are peculiarly ascribed to the godhed But wheras he is called the seruant of the father wheras it is sayd that he grew in age wisedome and fauour with God and men that he seketh not his owne glorie
he be the onely sonne in so great a numbre of brothren ⪠but bycause hee possesseth that by nature whiche wee haue receiued by gyfte And the honoure wee extende to the whole person of the Mediatore that he be truely and proprely the Sonne of God whyche was also borne of the Uirgin and offered hym selfe for sacrifice to hys father vpon the crosse but yet in respecte of hys Godheade as Paule teacheth when he saith he was seuered oute to preache the Gospell of God whiche he had before promised of his Sonne whiche was begotten of the seede of Dauid according to his fleshe and declared the sonne of God in power But why when he nameth him distinctly the Sonne of Dauid accordinge to the fleshe shoulde he seuerally say that he was declared the Sonne of God vnlesse he meante to shewe that this dyd hange vpon some other thinge than vpon the very fleshe For in the same sense in an other place he saithe that hee suffered by the weakenesse of the fleshe and rose againe by the power of the spirite euen so in this place he maketh a dyfference of bothe natures Truely they must needes graunt that as he hathe that of his mother for whiche he is called the Sonne of Dauid so he hathe that of his Father for whiche he is called the Sonne of God and the same is an other thing and seuerall from the nature of manne The Scripture geueth hym twoo names callynge him here and there sometimes the Sonne of God and sometimes the Sonne of Man Of the seconde there can be no contention moued but according to the common vse of the Hebrue tongue he is called the Sonne of Man bycause he is of the ofspringe of Adam By the contrarie I affyrme that he is called the Sonne of God in respecte of the Godheade and eternall essence bycause it is no lesse meete that yt be referred to the nature of God that he is called the Sonne of God than to the nature of man that he is called the Sonne of Man Again in the same place that I alleaged Paule dothe meane that hee whiche was accordinge to the fleshe begotten of the seede of Dauid was no otherwise declared the Sonne of God in power thaÌ he teacheth in an other place that Christe whiche accordinge to the fleshe descended of the Iewes is God blessed for euer Nowe yf in bothe places the distinction of the double nature bee touched by what ryghte will thei saye that he whiche according to the fleshe is the Sonne of Man is not also the Sonne of God in respect of the nature of God They do in deede disordrely enforce for the maintenance of their errore the place where it is saide that God spared not his owne Sonne and where the Angel commaunded that the very same he that shoulde be borne of the Uirgin shoulde be called the Sonne of the highest But leaste thei shoulde glorie in so fickle an obiection lette them weye with vs a little how strongly thei reason For if it be rightly concludeth that from his conception he beganne to be the Sonne of God bycause hee that is conceiued is called the Sonne of God then shal yt folowe that he beganne to be the woorde at hys manifesting in the fleshe bycause Ihon saith that he brengeth them tydinges of the Worde of life whiche hys handes haue handled Lykewyse that whiche is reade in the Prophete Thou Bethleem in the lande of Iuda art a little one in thousandes of Iuda Out of that shal be borne to me a guide to rule my people Israell and hys comminge fourth from the beginninge from the daies of eternitie Howe wyll they bee compelled to expounde thys yf they wyll be content to folowe suche manner of reasoninge For I haue protested that we do not agre with Nestorius whiche imagined a double Christe whereas by oure doctrine Christe hathe made vs the sonnes of God wyth hym by ryghte of brotherly conioyninge bycause hee is the onely begotte sonne of God in the fleshe whiche hee toke of vs. And Augustine dothe wisely admonishe vs that this is a bright glasse wherein to beholde the maruellous and syngular fauoure of God that he atteined honoure in respect that he is man whiche he coulde not deserue Therefore Christe was adorned with this excellencie euen accordinge to the fleshe from the wombe of his mother to be the Sonne of God Yet is there not in the vnitie of person to be fained suche a mixture as maye take awaye that whiche is propre to the Godheade For it is noe more absurditie that the eternall woorde of God and Christe by reason of the twoo natures vnited into one person bee dyuerse waies called the Sonne of God than that hee bee accordinge to diuerse respectes called sometime the Sonne of God and sometyme the Sonne of Man And no more dothe that other cauillation of Seruertus accomber vs that before that Christe appeared in the fleshe he is no where called the Sonne of God but vnder a figure bycause although the describinge of hym then was somewhat darke yet where as it is already clerely proued that he was no otherwise eternall God but bycause he was the worde begotten of the eternal father and that this name dothe no otherwise belonge to the person of the Mediatore whiche he hathe taken vpon him but bicause he is God openly shewed in the fleshe and that God the Father had not been called Father from the beginninge if there hadde not then been a mutuall relation to the Sonne by whome all kinred or fatherhoode is reckened in heauen and in earthe hereby it is easy to gather that euen in the time of the lawe and the Prophetes he was the Sonne of God before that this name was commonly knowen in the Churche But if they striue onely about the onely woorde Salomon discoursinge of the infinite hyghenesse of God affyrmeth as well hys Sonne as hymselfe to be incomprehensible Tell hys name yf thou cannest saithe he or the name of his sonne Yet I am not ignorant that with the contentions this testimonie will not be of sufficient force neither do I muche grounde vpon it sauinge that it sheweth that thei do maliciously cauill that denye Christe to be the Sonne of God but in this respect that he was made man Bysyde that all the oldest writers with one mouthe and consent haue openly testified the same so that their shamelesnesse is no lesse worthy to bee scorned than to be abhorred which dare obiect Ireneus an Tertullian againste vs bothe whiche do confesse that the Sonne of God was inuisible whiche afterwarde appeared visible But althoughe Seruettus hathe heaped vp horrible mounstruous deuises whiche paraduenture the other woulde not allowe yet yf ye presse them harde ye shall perceiue that all they that do not acknoweledge Christe to be the Sonne of God but in the fleshe do graunt it only in this respect that he was conceiued in the
could he by dyâng deliuer vs from death yf he himself had lyen still ouercoÌme by death Now could he haue gotten victorie for vs if himself had ben vanquished in fight Wherefore we doe so parte the matter of our saluation betwene the death and resurrection of Christ that by his death we saye sinne was taken awaye and death destroied and by his resurrection righteousnesse was repaired and lyfe raysed vp agayne but so that by meane of his resurrectoiÌ his death doth shewe forth her force and effect vnto vs. Therefore Paule affirmeth that in his very resurrection he was declared the sonne of God bycause then at last he vttered his heauenly power whiche is bothe a cleare glasse of his godhed a stedfast staye of our fayth As also in an other place he teacheth that Christ suffred after the weakenesse of the flew rose againe by the power of the spirit And in the same meaning in an other place where he entreateth of perfection he sayth that I maye knowe him and the power of his resurrection Yet by and by after he adioyneth the fellowship with death Wherw th most aptly agreeth that sayeng of Peter that God raysed him vp from the dead and gaue him glorie that our faith and hope might be in God not that our faith beyng vpholden by his death should wauer but that the power of God whiche kepeth vs vnder fayth doth principally shewe it selfe in the resurrection Therefore let vs remember that so oft as mention is made of his death only there is also comprehended that whiche properly belongeth to his resurrection and like figure of comprehension is there in the word ResurrectioÌ as oft as it is vsed seuerally without speaking of his death so that it draweth with it that whiche peculiarly peâteineth to his death But for as much as by risyng agayne he obteyned the crowne of conquest so that there should be both resurrection and life therefore Paule doth for good cause affirme that fayth is destroyed and the Gospell is become vayne and deceitefull if the resuââââtion of Christ be not fastened in our heartes Therfore in another place after he had gloried in the death of Christ agaynste all the errors of damnation to amplifie the same he sayth further Yea the same He whiche died is risen vp agayne and nowe standeth a Mediatour for vs in the presence of God Furthermore as we haue before declared that vpon the partakyng of his crosse hangeth the mortificatioÌ of our flesh so is it to be vnderstanded that by his resurrection we obteyne an other commoditie whiche answereth that mortificatioÌ For sayth the Apostle we are therefore graffed into the likenesse of his death that beyng partakers of his resurrection we may walke in newnesse of life Therefore in an other place as he gathereth an argument of this that we are dead together with Christ to proue that we ought to mortifie our members vpon earth likewise also bicause we are risen vp with Christ he gathereth thereupon that we ought to seke for those thinges that are aboue and not those that are vpon the earth By which wordes we are not only exhorted to be raysed vp after the exaÌple of Christ to follow a newnesse of life But we are taught that it is wrought by his power that we are regenerate into righteousnesse We obteyne also a third frute of his resurrection that we are as by an earnest deliuered vs assured of our owne resurrection of whiche we knowe that his resurrection is a most certaine argument Whereof he disputeth more at large in the .xv. chapter of his first Epistle to the Corinthians But by the waye this is to be noted that it is sayd that he rose agayne from the dead in which sayeng is expressed the truthe bothe of his death and of his resurrection as yf it had ben sayd that he did bothe die the same death that other menne naturally doe dye and receyued immortalitie in the same fleshe whiche he had put on mortall To his resurrection is not vnfittly adioyned his ascendynge into heauen For although Christ beganne more fully to set forth his glorie and power by risyng agayne for that he had nowe layed awaye that base and vnnoble estate of mortal life and the shame of the crosse yet by his ascendynge vp into heauen only he truely beganne his kyngedome Whiche the Apostle sheweth where he teacheth that Christ ascended to fulfil al thinges Where in semyng of repugnancie he sheweth that there is a goodly agreement bycause he so departed from vs that yet his presence might be more profitable to vs whiche had ben penned in a base lodgyng of the flesh while he was conuersant in earth And therefore Iohn after that he had rehearsed that notable callyng If any thirst let him come to me c. By and by sayth that the holy ghost was not yet geuen to the faythfull bycause Iesus was not yet glorified Whiche the Lord himselfe also did testifie to the Disciples sayeng It is expedient for you that I goe awaye For if I doe not goe away the holy ghost shall not come But he geueth them a comfort for his corporall absence that he will not leaue them as parentlesse but will come agayne to them after a certayne manner in deede inuisible but yet more to be desired bycause they were then taught by more assured experience that the authoritie whyche he enioyeth and the power whiche he vseth is sufficient for the faithfull not only to make them liue blessedly but also to die happyly And truely we see howe muche greater abundance of his spirite he then poured out how much more royally he then aduauÌced his kingdome howe much greater power he then shewed bothe in helpyng his and in ouerthrowyng his enemies Beyng therefore taken vp into heaueÌ he toke away the presence of his body out of our sight not to cesse to be present with the faythfull that yet wandred in the earth but with more present power to gouerne both heauen and earth But rather the same that he had promised that he would be with vs to the ende of the worlde he performed by this his ascendyng by whiche as his bodye was lifted vp aboue all heauens so his power and effectuall workynge was poured and spred abrode beyonde all the baundes of heauen and earth But this I had rather to declare in Augustines wordes than mine owne Christ sayth he was to goe by death to the right hande of the father from whense he is to come to iudge the quicke and the dead and that lykewyse in bodyly presence accordyng to the âounde doctrine and rule of fayth For in spirituall presence with them he was to come after his ascension And in an other place more largely and plainely Accordyng to an vnspeakeable and vnuisible grace is that fulfilled whiche he had spoken beholde I am with you all the dayes euen to the ende of the worlde But
accordyng to the fleshe which the Worde toke vpon him accordyng to that that he was borne of the Uirgin accordyng to that that he was taken of the Iewes that he was fastened on the tree that he was takeÌ downe from the crosse that he was wrapped in linen clothes that he was layed in the graue that he was openly shewed in his risynge agayne this was fulfilled Ye shal not alway haue me with you Why so bycause he was conuersant accordyng to the presence of his body forty dayes with his disciples and they beyng in his companie seyng him not folowyng him he ascended into heauen and is not here for he sitteth there at the right hande of his father and is here for he is not gone awaye in presence of maiestie Therefore accordyng to the presence of his maiestie we alwaye haue Christ accordyng to the presence of his fleshe it was truely sayd to his Disciples but me ye shall not alwaye haue For the church had him a few dayes accordyng to the presence of his flesh but nowe she holdeth him by fayth but seeth him not with eyes Wherfore it by and by foloweth that he is sitteÌ downe at the right hande of his father whiche is spoken by waye of similitude taken of princes that haue theyr sitters by to whome they commit their office to rule and gouerne in their stede So it is sayd that Christ in whom the father will be exalted and reigne by his hand was receyued to sit at his right hand as yf it had ben sayd that he was inuested in the dominion of heauen and earth solemnely entred vpon the possession of the gouernement committed vnto him that he not only entred vpon it but also continueth in it till he come downe to iudgement For so doth the Apostle expounde it when he sayth thus The Father hath set him at his right hand aboue all principalitie and power streÌght and dominion and euery name that is named not only in this world but in the world to come c. He hath put althinges vnder his feete and hath geuen him to be head of the church aboue althynges Nowe you see to what purpose belongeth that sittyng that is that all creatures bothe heauenly and earthly maye with admiration loke vpon his maiestie be gouerned with his hande beholde his countenance and be subiect to his power And the Apostles meane nothyng els when they so oft rehearse it but to teache that all thinges are lefte to his will Therefore they thinke not rightly which thinke that blessednesse is only meant by it And it forceth not that in the Acres Stephen testifieth that he saw him standing bicause we speake not heare of the gesture of his body but of the maiestie of his dominion so that to Sitte is nothyng els but to be chiefe iudge in the heauenly iudgement seate Hereupon doth faith gather manifolde frute For it learneth that the Lord by his ascendyng into heauen hath opened the entrie of the heauenly kingdome whiche before had ben stopped vp by Adam For when he entred into it in our flesh as in our name therupon followeth that whiche the Apostle sayth that we doe alredy in him after a certaine manner sit in heauen For that we doe not with bare hope loke for heauen but alredy in our head we possesse it Moreouer fayth perceyueth that he sitteth with his father to our great benefit For he is entred into a âanctuarie not made with handes and there appereth before the face of the Father a continuall aduocate and intercessor for vs he so turneth the fathers eyes to his righteousnesse that he turneth them awaye from our sinnes He so reconcileth his minde vnto vs that by his intercession he prepareth vs a waye and passage to his throne fillyng it with grace and mercifulnesse which otherwise wold haue ben full of horrour to wretched sinners Thirdly fayth conceyueth his power wherein consisteth our strength might welth and glorieng agaynst the helles For ascendyng into heauen he led captiuitie captiue and spoilyng his enemies he enriched his people and dayly filleth them with heapes of spirituall richesse He sitteth therefore on hye that from thense pouryng out his power vnto vs he maye quicken vs to a spiritual life sanctifie with his spirit and garnish his church with the diuerse giftes of his grace preserue it safe agaynst all hurtes by his protection restrayne with the strength of his hand the ragyng enemies of his crosse and of our saluation finally holde all power bothe in heauen and in earth till he haue ouerthrowen all his enemies whiche are also our enemies and made perfect the bildyng vp of his Church And this is the true state of his kingdome this is the power that his father hath geuen him till he make an ende of the laste act when he cometh to iudge the quicke and the dead Christ doth in deede here shewe to them that be his plaine proues of his power present amonge them but bicause vnder the basenesse of flesh his kingdome doth in a manner lie hidden in earth therefore for good cause is fayth called to thinke vpon that visible presence which he will openly shew at the laste day For he shal in visible forme come downe from heauen euen such as he was seen to goe vp and he shall appere to all men with vnspeakeable maiestie of his kyngdome with bright glistryng of immortalitie with infinite power of godhed with a garde of Angeles From thense therefore we are bidden to loke for him to come our redemer at that day wheÌ he shall seuer the Lambes from the Goaste the chosen from the forsaken and there shal be none of all eyther the quicke or the dead that shall escape his iudgement For from the furthest corners of the world shal be heard the sounde of the trompet wherwith all shal be called to his iudgement seate both they that shal be founde alyue at that daye they whome death hath before taken out of the companie of the quicke Some there be that in this place expouÌd the wordes of the Quicke and the dead otherwise and we see that some of the olde wryters dyd stick in doubte vpon the constructioÌ of this article But as the aforesayd meanyng is plaine easy to perceyue so doth it better agree with the Crede which is euideÌt that it was written accordyng the capacitie of the coÌmon people And herewith nothyng disagreeth that whiche the Apostle affirmeth that it is apointed to all men ones to die For although they whiche shall remayne in mortall life at the last iudgement shall not dye after a naturall manner and order yet that change whyche they shall suffer bycause it shal be like a death is not vnproprely called death It is in deede certayne that not all shall slepe but all shal be ãâ¦ã meaneth that ⪠In one moment their mortall life shall perish ãâã be
prophetes manners of speaking are to be noted as A child is borne to vs. Again Reioce the daughter of SioÌ behold thy king coÌmeth to thee Also that confyrmation of loue shoulde be very colde whyche Paule setteth oute that Christe suffered deathe for his enemies For therevpon we gather that he had no respect of himselfe that same he plainely affirmeth in saieng I sanctifie my selfe for them For he that geueth awaie the frute of his holynesse vnto other doth thereby testifie that he purchaceth nothing for hymselfe And truely this is moste worthyly to be noted that Christe to geue him selfe wholy to saue vs did after a certaine manner forget himselfe But to thys purpose thei doe wrongfully drawe this testimonie of Paule Therefore the father hath exalted him geueÌ him a name c. For by what deseruinges coulde man obteine to be iudge of the worlde and the heade of the Angeles and to enioye the soueraigne dominion of God and that in hym shoulde rest that same maiestie the thousandth parte whereof all the powers of men and Angeles can not reache vnto But the solution thereof is easy and playne that Paule doth not ther entreate of the cause of exalting of Christe but onely to shewe the effect ensuing thereof that it might be for an example to vs. And no other thing is meant by that whiche is spoken in an other place that it behoued that Christe shold suffer and so enter into the glorie of his Father The thirde booke of the Institution of Christian Religion Whiche entreateth of the manner howe to receiue the grace of Christ and what profites do growe vnto vs and what effectes ensue thereof The fyrste Chapter That those thinges which are spoken of Christ do profite vs by secret working of the holy Ghoste NOwe it is to be seen howe those good thinges doe come vnto vs whiche the Father hathe geuen to his only begotten Sonne not for his own priuate vse but to enriche them that were without them needed them And fyrste this is to be learned that so longe as Christe is oute of vs and we be seuered from him whatsoeuer he suffered or dyd for the saluation of mankinde is vnprofitable and nothinge auayleth for vs. Therefore that he maye enterparten wyth vs those thinges that he hathe receiued of hys Father it behoueth that he become oures and dwell in vs. And for that cause he is called our heade and the fyrste begotten amonge many brethren and on the other side it is saide that we are graffed into him and did putte on hym For as I haue before saide all that euer he possesseth belongeth nothinge to vs vntyll we growe together into one with hym But although it be true that wee obteyne thys by faythe yet forasmuche as we see that not al without dyfference do embrace this enterpartening of Christe whyche is offered by the Gospel therefore very reason teacheth vs to clymbe vp hyer and to enquire of the secret effectuall workinge of the Spirite by whyche it is brought to passe that we enioye Christe and all his good thynges I haue before entreated of the eternall godhede and essence of the Spirit at thys present let vs be content wyth thys one speciall article that Christe so came in water and bloode that the Spirite shoulde testifie of hym leaste the saluation that he hathe purchaced shold slippe awaie from vs. For as there are alleged three witnesses in heauen the Father the Worde and the Spirit so are there also three in earth Water Bloode the Spirit And not without cause is the testimonie of the Spirite twise repeted whiche we feele to bee engrauen in oure heartes in steede of a seale whereby commeth to passe that it sealeth the washinge and sacrifice of Christ. After whiche meaninge Peter also saith that the faythfull are chosen in santification of the spirit vnto obedience and sprynkling of the blood of Christ. By whiche woordes he telleth vs that to the entent the shedinge of that holy bloode shoulde not become voyde oure soules are cleansed wyth it by the secrete wateringe of the holy Spirite According whervnto Paule also speakinge of cleansinge and iustification saieth that we are made partakers of them bothe in the name of Iesus Christe and in the Spirite of oure God Finally thys is the summe that the holy Spyrite is the bonde wherewyth Christe effectually byndeth vs vnto hym For proofe whereof also do serue all that wee haue taughte in the laste booke before thys concernynge hys anoyntynge But that this being a matter specially worthy to be knowen may be made more certainly euident we must holde this in minde that Christ came furnished with the holy Spirit after a certaine peculiar manner to the ende that he might seuer vs from the worlde and gather vs together into the hope of an eternal inheritance For this cause he is called the Spirit of sanctification bicause he doth not onely quicken and nourish vs with that general power which appeareth as wel in mankinde as in all other liuinge creatures but also is in vs the roote and feede of heauenly life Therefore the Prophetes do principally coÌmend the kingdome of Christe by this title of prerogatiue that then shoulde florishe more plentifull aboundance of the Spirit And notable aboue all the rest is that place of Ioel In that day I will poure of my Spirit vpon al fleshe For though the Prophet there seeme to restraine the giftes of the Spirit to the office of prophecieng yet vnder a figure he meaneth that God by the enlightning of his Spirite will make those his scholers whyche before were vnskilfull and voyde of all heauenly doctrine Nowe forasmuche as God the Father dothe for his Sonnes sake geue vs his holy Spirit yet hathe left with him the whole fulnesse thereof to the ende that he shoulde be a minister and distributer of his liberalitie he is sometime called the Spirite of the Father and sometime the Spirite of the Sonne Ye are not saith Paule in the fleshe but in the Spirit for the Spirit of God dwelleth in you But if any haue not the spirit of Christe he is not his And herevpon he putteth vs in hope of ful renuing for that he which raised vp Christ from the deade shall quicken our mortall bodies bicause of his Spirit dwelling in vs. For it is not absurditie that to the Father bee ascribed the praise of his owne giftes whereof he is the author yet that the same be ascribed to Christe with whome the giftes of the Spirite are lefte that he maie geue them to those that be his Therefore he calleth all them that thirste to come to him to drynke And Paule teacheth that the Spirit is distributed to euery one according to the measure of the gifte of Christ. And it is to be knowen that he is called the Spirite of Christ not onely in respect that the eternall Worde of God is
forraine nations whiche had ben transplanted into Samaria and the places borderynge there about feared the fayned Gods and the God of Israell whiche is as much as to mingle heauen and earth together But now our question is What is that fayth whiche maketh the chyldren of God different from the vnbeleuers by which we call vpon God by the name of our Father by whyche we passe from death to life and by which Christ the eternall saluacion and âhe dwelleth in vs. The force and nature thereof I thinke I haue shortly and plainely declared Now let vs againe goe through all the partes of it euen from the beginning which beyng diligently examined as I thinke there shal remaine nothing doubtefull When in defining faith we cal it a knowledge we meane not thereby a coÌprehendyng such as men vse to haue of those thinges that are subiect to mans vnderstandyng For it is so far aboue it that maÌs wit must goe beyond surmount it self to come vnto it yea and when it is come vnto it yet doth it not atteyne that whiche it feleth but while it is persuaded of that whiche it conceiueth not it vnderstandeth more by the very assurednesse of persuasion than yf it did with maÌs owne capacitie throughly perceyue any thing familiar to man Therefore Paule sayth very well where he calleth it to comprehende what is the length bredth depth and heighth and to knowe the loue of Christ that farre surmounteth knowledge For his meanynge was to signifie that the thynge whiche our mynde conceyueth by faythe is euery waye infinite and that this kinde of knowledge is farre hyer than all vnderstandynge But yet bycause the Lorde hath disclosed to his Saintes the secret of his will whiche was hidden from ages and generations therefore by good reason fayth is in Scripture sometime called an acknowledging and Iohn calleth it a certayne knowledge where he testifieth that the faithfull doe certainely knowe that they are the children of God And vndoutedly they knowe it assuredly but rather by beyng confirmed by persuasion of Gods truthe than by beyng informed by naturall demonstration And his also the wordes of Paule doe declare sayeng that while we âwell in the body we are wanderyng abrode from the lord bycause we walke by fayth and not by sighte whereby he sheweth that those thynges whiche we vnderstande by fayth are yet absente from vs and are hidden from our sight And hereupon we determine that the knowledge of fayth staÌdeth rather in certaintie than in comprehendyng We further call it a sure and stedfaste knowledge to expresse thereby a more sound constantie of persuasion For as faith is not contented with a doubtefull and rowling opinion so is it also not coÌtented with a darke and entangled vnderstaÌding but requireth a ful and fixed assurednesse ⪠such as men are wont to haue of thinges fouÌd by experience and proued For vnbelefe sticketh so faste and is so depe rooted in our heartes and we are so bent vnto it that this which all men confesse with their mouth to be true that God is faithfull no maÌ is without great contention persuaded in his heart Specially when it coÌmeth to the profe then the waueryng of all menne discloseth the fault âhat ââore was hidden And not without cause the Scripture with so nâââble citâes of coÌmendacion maineteyneth the authoritie of the worde of God but endeuoreth to geue remedie for the aforesayde disease that God maye obteyne to be fully beleued of vs in his promises The wordes of the Lorde sayth Dauid are pure wordes as the Sâââeââryed in a fornace of earth fined seuen times Agayne The worde oâ the Lorde fined is a shielde to all that truste in him And Salomon confirmynge the same and in a manner in the same wordes sayth Euery worde of God is pure But sithe the whole .cxix. Psalme entreateth only in a manner vpon the same it weare superfluous to allege any moe places Truely so oft as God doth so coÌmend his word vnto vs he doth therein by the waye reproche vs with our vnbeleuingnesse bycause that commendacioÌ tendeth to no other end but to roote vp all peruerse doubtinges out of our heartes There be also many which so coÌceiue the mercie of God that they take litle coÌfort thereof For they be euen therewithall pinched with a miserable carefulnesse while they doubte whether he will be mercifull to them or noe bicause they enclose within to narrow boundes the very same mercifulnesse of whiche they thinke themselues moste assuredly perswaded For thus they thinke with themselues that his mercie is in deede greate and plentiefull poured out vpon many offrynge it selfe and ready for all menne but that it is not certayne whether it will extende vnto them or no or rather whether they shal atteyne vnto it or no. This thought when it so stayeth in the midde race is but a halfe Therefore it doth not so confirme the spirite with assured quietnesse as it dothe trouble it with vnquiet doubtefulnesse But there is a far other felyng of full assurednesse whiche in the Scriptures is alwaye assigned to fayth euen suche a one as playnely settynge before vs the goodnesse of God dothe clearely put it out of doubte And that can not be but that we muste needes truely feele and proue in our selues the swetenesse thereof And therefore the Apostle out of fayth deriueth assured confidence and out of it agayne boldenesse For thus he sayeth that by Christe we haue boldenesse and an entrance with confidence whiche is through fayth in him By whiche wordes truely he sheweth that it is no right fayth but when we are bolde with quiet mindes to shewe our selues in the presence of God Which boldnesse procedeth not but of assured confidence of Gods good will and our saluation Whiche is so true that many times this word Faith is vsed for Confidence But herupon hangeth the chiefe staye of our faith that we do not think the promises of mercie which the Lord offreth to be true only in other biside vs not at all in our selues but rather that in inwardly embracing theÌ we make them our owne FroÌ hense procedeth that coÌfidence which the same Paule in an other place calleth peace vnlesse some had rather say that peace is deriued of it It is an assurednesse that maketh the conscieÌce quiet cherefull before God without which the coÌscience must of necessitie be vexed in a manner torne in peces with troublesome trembling vnlesse parhappes it do forget God it selfe so sloÌber a litle while I may truely say For a litle while for it doth not loÌg enioy that miserable forgetfulnesse but is with often recourse of the remembrance of Gods iudgement sharply tormented Briefly there is none truely faithful but he that beyng persuaded with a souÌd assurednesse that God is his mercyfull louyng father doth promise himselfe all thinges vpon trust of Gods goodnesse and none but he that trustyng
of pardon and reconciliation hee by and by tourneth to an other thing and wandereth about in longe superfluous circumstances rehersinge howe maruelously the Lorde gouerneth the frame of heauen and earth and the whole ordre of nature yet is there nothinge that serueth not fittly for the circumstance of the matter that he speaketh of For vnlesse the power of God wherby he is able to do all thinges be presently set before our eies our eares wil hardly heare the worde or wil not esteme it so much as it is worth Beside that her is declared his effectual power bicause godlinesse as we haue already shewed in an other place doth alwaie applie the power of God to vse and worke specially it setteth before it selfe those workes of God wherby he hath testified himselfe to be a father Herevpon commeth that in the Scriptures is so often mention made of the redemption wherby the Israelites might haue learned that God whiche was ones the author of saluation will be an euerlastinge preseruer thereof And Dauid putteth vs in mynde by hys owne exaumple that those benefites whiche God hathe particularly bestowed vpon euery man doe afterwarde auaile to the confyrmation of his faithe Yea when God seemeth to haue forsaken vs it behoueth vs to stretche oure wittes further that hys aunciente benefites maie recomforte vs as it is saide in an other Psalme I haue ben mindefull of olde daies I haue studied vpon all thy workes c. Againe I will remembre the workes of the Lorde and his meruelles from the beginning But bicause without the word all quickly vanisheth awaie that we conceiue of the power of God and of his woorkes therefore we do not without cause affyrme that there is no faithe vnlesse God geue lighte vnto it with testimonie of hys grace But here a question myghte bee moued what ys to bee thought of Sara and Rebecca bothe which being moued as it semeth with zele of saith passed beyonde the bondes of the word Sara when she feruently desyred the promysed issue gaue her bondmaide to her housbande It can not be denied but that shee many waies sinned but nowe I touche onely thys faulte that beinge carryed awaye wyth her zele she did not restraine herselfe within the bondes of Gods worde yet it is certaine that that desire proceeded of faith Rebecca being certified by the oracle of God of the electioÌ of her sonne Iacob ⪠procured his blessing by euell crafty meanes she deceued hir husbande the witnesse and minister of the grace of God shee compelled her sonne to lye she by dyuerse guiles and deceites corrupted the trueth of God Fynally in makinge a scorne of hys promise shee dyd as muche as in her laye destroie it And yet thys acte howe muche soeuer it was euell and woorthy of blame was not without faith for it was necessarie that she sholde ouercome many offenses that shee might so earnestly endeuoure to atteine that whiche without hope of earthly profite was ful of greate troubles daungers As wee may not say that the holy Patriarche Isaac was altogether without faithe bicause he beinge by the same oracle of God admonished of the honoure transferred to the yonger sonne yet cessed not to bee more fauourably bente to hys fyrste begotten sonne Esau. Truely these examples do teache that oftetimes erroures are mingled with faithe but yet so that faith if it be a true faith hath alwaie the vpper hande For as the particular erroure of Rebecca did not make void the effect of the blessing so neither did it make voide her faith whyche generally reigned in her mynde and was the beginning and cause of that doynge Neuerthelesse therein Rebecca vttered howe readye mans mynde is to fall so sone as he geueth hym selfe neuer so lyttle lybertie But thoughe mans defaut and weakenesse dothe darken faith yet it doth not quenche it in the meane time it putteth vs in minde how carefully wee oughte to hange vpon the mouthe of God and also confyrmeth that whyche wee haue taughte that faythe vanysheth awaye vnlesse yt bee vpholden by the woorde as the myndes boothe of Sara and Isaac and Rebecca hadde become vaine in theyr croked wanderinges out of the waie vnlesse thei had ben by Gods secret brydle holden in obedience of the worde Againe not without cause we include all the promises in Christ forasmuche as in the knowledge of him the Apostle includeth al the Gospell and in an other place he teacheth that all the promises of God are in him yea and Amen The reason whereof is ready to be shewed For if God promise any thinge he therein sheweth hys good will so that there is no promise of hys that is not a testimonie of his loue Neither maketh it any mater that the wycked when they haue great and continuall benefites of Gods liberalitie heaped vpon them doe thereby wrappe themselues in so much the more greuous iudgement For syth thei do neither thinke nor acknowlege that those things com vnto them froÌ the hande of God for if thei acknowlege it thei do not with themselues consider his goodnesse therefore thei can not thereby be better taught of his mercie than brute beastes which according to the measure of their estate do receiue the same frute of Gods liberalitie yet they perceiue it not Neither doth it any more make againste vs that many times in refusing the promises apointed for them they do by that occasion procure to them selues the greater vengeance For although the effectuall workinge of the promyses do then onely appeare when they haue founde faith with vs yet the force and natural propretie of them is neuer extinguyshed by oure vnbeleefe or vnthankfulnesse Therefore when the Lorde by hys promyses doth prouoke man not onely to receiue but also to thynke vpon the frutes of hys bountifulnesse hee doth therwith all declare vnto him hys loue Wherevpon we muste returne to thys poynte that euery promyse is a testifieng of Gods loue towarde vs. But it is out of question that no man is loued of God but in Christe he is the beloued Sonne in whome the loue of the Father abydeth and resteth and then from hym poureth it selfe abroade vnto vs as Paule teacheth that wee haue obteyned fauoure in the beloued one Therefore it muste needes bee deryued and come vnto vs by meane of hym For thys cause the Apostle in an other place calleth him oure peace in an other place hee setteth hym oute as a bonde whereby God is with fatherli natural kindenes bound vnto vs. It foloweth then that we must caste our eyes vpon hym so oft as any promyse ys offered vs. And that Paule teacheth no absurditie that all Gods promyses whatsoeuer they bee are confyrmed and fulfilled in hym There be certayne exaumples that make for the contrarie For yf ys not lykely that Naaman the Syrian when hee requyred of the Prophete the manner how to worship God arighte was instructed concerning the
our iniquities are layed vpon Christ that they should bee cleansed in him and this that they are cleansed by our owne workes betwene this that Christ is the procuryng of mercie and this that God muste be made mercifull by workes But yf we speake of pacifieng the conscience what pacification shal this be for a mans conscience to heare that his sinnes are redemed by satisfactions When shal he certainely knowe the measure of his satisfaction Therefore he shall alway doubte whether he haue God merciefull or no he shall alwaye bee âexed and alwaye quake for feare For they that rest vpon light peâ satisfactions doe to contemptuously esteme the iudgement of God ââd doe litle consider how great is the greuousnesse of sinne as we âall declare in an other place But although we graunt them to redeme some sinnes with iust satisfaction yet what will they doe when they are oppressed with so many sinnes for satisfaction wherof a huÌred liues although they were wholy applied therunto caÌ not suffice Biside that all the places wherin the forgeuenesse of sinnes is affirmed do not belong to yonglinges but to the already regenerate childreÌ of God them that haue ben loÌg nourished in the bosome of the church That embassage which Paul so honorably extolleth I beseche you in the name of God be ye reconciled vnto God is not directed to strangers but to them that had ben already regenerate But he biddynge satisfactions farewell sendeth them to the crosse of Christ. So when he wryteth to the Colossians that Christ by the bloud of the crosse hath pacified all thynges in heauen or in earth he restrayneth not this to the only moment wherein we are receiued into the church but extendeth it to our whole course Whiche easily appereth by the processe of the text where he sayth that the faithfull haue a redemption by the bloud of Christ that is forgeuenesse of sinnes Albeit it is superâluous to heape together moe places that redily offer themselues to be founde Here they âlie to the sanctuarie of the foolish distinction that some sinnes are veniall and some deadly that for deadly sinnes is greate satisfaction due that veniall sinnes are purged with more easy remedies as with sayeng of the Lordes prayer with sprinklyng of holy water with absolution at the masse So they mocke and trifle with God But whereas they alwaye haue in their mouthe veniall and deadly sinne yet they coulde neuer discerne the one from the other sauyng that they make vngodlinesse and vncleannesse of heart a veniall sinne But we as the Scripture the rule of right and wrong teacheth vs doe pronounce that the rewarde of sinne is death and that the soule that sinneth is worthy of death But that the sinnes of the faythfull ar veniall not for that they doe not deserue death but bycause by the mercie of God there is no condemnation to them that are in Christ Iesus bicause they are not imputed bycause they are taken awaye by pardon I know howe vniustly they sclaunder this our doctrine For they saye that it is the Stoikes strange conclusion concernyng the equalitie of sinnes But they shall easily be conuinced by their owne mouth For I demaunde of them whither among the very same sinnes that they confesse to be deadly they doe not acknowlege one to be greater than an other It doth not therfore immediatly follow that sinnes are egall bicause they are al together deadly When the Scripture definitiuely sayth that the reward of sinne is death that the obedieÌce of the law is the way of life that the traÌsgreâââh of the law is death they can not escape this sentence What end oâ satisfieng then will they finde in so great a heape of sinnes If the satisfaction of one daye be the satisfaction of one sinne while they are about that one satisfaction they wrappe themselues in many sinnes siche the iustest man passeth no one day wherin he falleth not many times Now when thei shall prepare themselues to make satisfaction for these sinnes they shall heape vp great numbers yea rather innumerable Then the hope of satisfieng beyng cut of what do they staye vpon how dare they still thinke of satisfieng They goe about to winde out theÌselues but as the prouerbe is the water stil cleaueth vpon them The forge a distinction of fault penaltie Thei coÌfesse that the fault is forgeuen by the mercie of God but that when the fault is forgeuen the penaltie remaineth which the righteousnesse of God requireth to be payed that satisfactions doe properly belong to the release of the penaltie Good God what a skippynâ lightnesse is this now they confesse that the forgeuenesse of the fault lieth freely open for men which sometime they teache men to deserue with prayers wepinges and al other kindes of preparations But yet still al that is âaught vs in the scripture coÌcerning the forgeuenesse of sinnes doth directly fight against this distinction Whiche although I think that I haue alredy more than sufficieÌtly coÌfirmed yet I wil adde some other testimonies wherwith these winding snakes may be holden so faste that they shall not be able ones to folde in the toppe of their taile This is the new Testament whiche the lord hath couenanted with vs in his Christ that he will not remember our iniquities What he meant by these wordes we learne by an other Prophet where the lord sayth If the righteous turne away froÌ his righteousnesse I wil not remeÌber al his righteousnesses If the wicked depart froÌ his wickednesse I wil not remeÌber al his iniquities Wheras he sayth that he wil not remeÌber their righteousnesse this is asmuch to say that he wil haue no regard of them in respect to reward them Therfore not to remember sinnes is asmuch as not to cal them to punishmeÌt The same thing is called in an other place to cast it behinde his backe to wype it away like a cloude to drowne it in the bottome of the sea not to impute it to hide it By such manners of speche the holy ghost doth plainely expresse his meanyng vnto vs if we would apply vnto him willinge eares to learne Truely if God doe punysh sinnes he imputeth theÌ if he taketh vengeance he remeÌbreth theÌ if he cal them to iudgemeÌt he doth not hide them if he examine theÌ he doth not cast them behinde his backe if he loke vpon them he hath not wiped them away like a cloude if he sift them he hath not cast them into the bottome of the sea And in this manner doth Augustine expouÌd it in plaine wordes If God haue couered sinnes then he wold not loke vpoÌ them if he wold not loke vpoÌ them then he wold not mark them if he wold not marke theÌ then he wold not punish them he would not know them he had rather pardon them Why therfore did he say that sinnes were couered that they should not be seen What
When the Lord meant to cut of all hope of Pardon from so haynous wickednesse he thought it not enough to saye that it should neuer be forgeuen but the more to amplifie it he vsed a diuision wherein he comprehended bothe the iudgement that euery mans conscience feleth in this life and the last iudgement that shal be openly pronounced at the resurrection as though he shold haue sayd Beware ye of malicious rebellioÌ as of moste present dampnation For he that of set purpose shall endeuour to quenche the light of the holy Ghost shall not obteine pardon neither in this life whiche is geuen to sinners for their conuersion nor in the last daye when the lambes shal be seuered by the angels of God froÌ the goates and the kingdome of heauen shal be cleansed from all offenses Then they brynge fourth that parable out of Mathewe Agree with thine aduersarie least he deliuer thee to the Iudge the iudge to the Sargeant and the Sargeant to the pryson from whence thou shalt not get out vntil thou hast payed the uttermoste farthing If in this place the Iudge do signifie God and the aduersarie plentife the Deuil the Sargeant the Angell and the pryson Purgatorie I wyll gladlye yelde vnto them But if it be euident to all men that Christe meant there to showe into howe many daungers and mischeues they caste them selues that had rather obstinatly pursue the extremitie of the lawe than deale according to equitie and good ryght to the ende to exhorte hys disciples the more earnestly to agreement with equitie where then I praye you shall Purgatorie be founde They fetche an argument out of the saying of Paul where he affirmeth that the knees of thynges in heauen earthe and helles shall bowe to Christ. For they take it as confessed that helles can not there be meant of those that are adiudged to eternal damnation Therfore it remayneth that it must be the soules lying in peine in Purgatorie They did not reason very euyll if the Apostle did by knelynge meane the true Godly worshippyng But sithe he teacheth only that there is a dominion geuen to Christ wherby all creatures are to bee subdued what profe is there to the contrary but that we may by helles vnderstande the Deuels that shal be brought before the iudgement of God to acknowledge hym their iudge with feare and tremblyng Lyke as Paul hym selfe expoundeth the same prophecie in an other place All sayeth he shal be brought before the iudgement seate of Christ. For it is wrytten So truly as I lyue euery knee shal bowe to me c. But we maye not so expounde that whiche is in the Reuelation I haue heard all creatures bothe these thynges that are in heauen and those that are vpon the earth and these that are vnder the earth and those that are in the sea and all those that are in them I haue hearde them all saye to hym that sytteth on the Throne and to the Lambe Blessinge and honor and glorie and power for euer and euer That I doe in deede easely graunte but what creatures doe they thynke to be heare rehearsed For it is moste certaine that there are conteined creatures both without reason and without sense Whereby is affirmed nothing els but that all the partes of the world from the hyest toppe of the heauens to the very mydle point of the earth doe in their manner declare the glorie of their creator As for that whiche they alledge out of the historie of the Machabees I will not vouchesaue to answer it least I should seme to recken that worke in the nombre of the holye bookes But Augustine receyued it for Canonicall But first of what sure credit did he receiue it The Iewes sayeth he esteme not the wryting of the Machabees as they doe the lawe the Prophetes and the Psalmes of whiche the Lorde hym selfe hath witnessed as of his witnesses saying It was necessary that all thynges should be fulfylled that are wrytten in the lawe and the Psalmes and Prophetes concerninge me But it hathe bene receiued of the Churche not vnprofitably if it be soberly red or heard And Hierome teacheth without any doubtinge that the authoriâie therof is of no force to prouing of doctrines And it euidently appeareth by that olde booke whiche is entituled vnder the name of Cypriane concerning the exposition of the Crede that it had no place at all in the olde Churche But why doe I here stryue without cause As though the author hym selfe doeth not sufficiently shew how muche he is to be credited when in the ende he craueth pardon ãâã he haue spoken any thyng not well Truely he that confesseth his writynges to nede pardon sayeth plainly that they are not the oracles of the holy Ghost Besyde that the godlynesse of Iudas is praysed for none other cause but for that he had an assured hope of the last resurrection when he sent an offrynge for the dead to Hierusalem Neither dothe the wryter of that historie referre that whiche Iudas did to be a pryce of redemption but that they myght be partakers of the eternall lyfe with the other faithfull that had died for their contrie and relgioÌ This doyng was in dede not without superstition and preposterous zele but they are more than foles that drawe a sacrifice of the lawe so farre as vnto vs for as muche as we knowe that thynges doe cesse by the comming of Christ that then were in vse But they haue an inuincible bulwarke in Paul whiche can not so easely be battered If any man saith he buylde vpon this foundation gold syluer precious stones tynber heye stubble the Lorde shal shewe euery mans worke what it is because it shall be reueled in fier and the fier shall trie euery mans worke what it is If any mans woorke doe burne it shall suffer losse but he shal be safe but as through the fier What fier saye they can that be but the fier of Purgatorie by which the filthinesses of synne are cleansed away that we may enter pure in to the kyngdome of God But the moste parte of the olde wryters thought it to be an other fier that is to saye Trouble or the crosse by whiche the Lorde tryeth them that be his that they should not rest in the filthinesse of the fleshe and that is muche more probable than in fainyng Purgatorie All be it I doe neyther agree with these men because I thynke I haue attained a certaine and muche plainer vnderstandyng of that place But before that I vtter it I wold haue them aunsweare me whether the Apostles and all the sainctes must haue gone through this fier of Purgatorie I knowe they wyll saye nay For it were to muche inconuenient that they must haue neded to be purged whose merites they dreame to ouerflowe aboue measure to all the meÌbres of the churche But the Apostle affirmeth it For he dothe not saye that the worke of some
desire of glory For shew me a man if thou canst that vnlesse he haue forsaken him selfe according to the commaundement of the Lorde will of his owne free will vse goodnesse among men For all they that haue not ben possessed with this feling if they haue folowed vertue they haue done it at the least for praises sake And all the Phylosophers that euer moste of all affirmed that vertue was to be desired for it selfes sake were puffed vp with so great pride that it appeared that they desired vertue for no other thinge but that they might haue matter to be proude vpon But God is so nothing at all deliâed neither with those gapers for the peoples breath nor with these swelling beastes that he pronouÌceth that thei haue already receiued their rewarde in the world maketh harlottes and Publicanes nerer to the kingdome of heauen than them And yet we haue not throughly declared with how many and how great stoppes maÌ is hindreth from that whiche is right so long as he hath not forsaken him selfe For it was truely sayde in tyme past that there is a world of vices hidden in the soule of man And thou canst finde no other remedies but denying thy selfe and leauing regarde of thy selfe to bende thy mynde to seeke those thinges that the Lorde requireth of thee and to seke them therfore only because they please him In an other place the same Paul doth more plainly although shortly goe throughe all the partes of a well ordred life saying The grace of God that bryngeth saluation vnto all men hathe appeared and teacheth vs that we should denie all vngodlynesse and worldly lustes that we should lyue sobre mynded ryghteously and Godly in this present world loking for the blessed hope glorious appearing of the mighty God and of our sauiour Iesus Christ whiche gaue him selfe for vs to redeme vs from all vnryghteousnesse and to purge vs a peculiar people vnto him selfe feruently geueÌ vnto good workes For after that he hath set forth the grace of God to encourage them to make redy the waye for vs to worshyppe God he taketh awaye twoo steppes that doe moste hynder vs that is to saye Ungodlinesse wherunto we are naturally to muche enclined and Worldly desires whiche extende further And vnder the name of vngodlinesse he not only meaneth superstitions but also comprehendeth all that disagreeth with the earnest feare of God And worldly lustes are in effect as much as the affections the fleshe Therfore he commaundeth vs in respect of both the tables of the lawe to put of our owne wit to forsake all that our owne reason and wyll informeth vs. And all the doinges of our lyfe he bringeth into thre partes sobrietie righteousnesse and godlinesse of the whiche sobrietie without doubt signifieth as well chastitie and temperaunce as a pure and measurably sparing vse of temporall thinges and a pacient sufferance of pouertie Righteousnesse conteineth al the duties of equitie to geue euery man his owne The thirde is Godlinesse that seuereth vs from the defilinges of the worlde and with true holinesse ioyneth vs to God These thinges when they be knyt together with an vnseparable knot make a full perfection But for as muche as nothing is more hard than forsaking the reason of the fleshe yea subduing and renouncing her desires to geue our selues to God and our brethren to studie for an angelike life in the filthy state of this earth therefore Paul to loose our myndes from all snares calleth vs back to the hope of blessed immortalitie admonishing vs not to stryue in vaine because as Christ hath ones appered the redemer so at his last coÌming he shall shewe the frute of the saluation that he hath purchaced And thus he driueth away the enticementes that blynde vs and make vs not to aspire as we ought to the heauenly glorie yea and he teacheth that we must trauaill as men being from home in this worlde that the heauenly inheritaunce be not lost or fall away from vs. Nowe in these wordes we perceiue that the forsaking of our selues hath partly respect to men and partly yea chiefly to God For where as the scripture biddeth vs so to behaue our selues with men that we preferre them before vs in honour that we faithfully employ our selues wholly to procure their commodities therfore it greueth such commaundementes as our mynde is not able to receiue but first beinge made voide of naturall sense For with suche blyndnesse we runne all into loue of our selues euery man thinketh him self to haue a iust cause to aduaunce him selfe and to despise all other in comparison of him self If God haue geuen vs any good gift by by bearing our selues bolde therof we lift vp our courage and not only swell but in a maner burste with pryde The vices wherwith we abound we do both diligeÌtly hyde from other and to our selues we flatteringly faine them light and scleÌder and sometime embrace them for vertues And if the same good giftes whiche we prayse in our selues or better doe appere in other least we should be compelled to geue place to them we do with our enuiousnesse deface them and fynde fault with them If there be any faultes in them we are not contented seuerely and sharpely to marke it but we also odiously amplifie it HereupoÌ groweth that insolence that euery one of vs as though he were priuileged from the commoÌ estate would be hier than the rest and carelesly proudely set light by euery maÌ or despise theÌ as inferiours The poore yeld to the rich base people to gentlemen seruantes to their maisters vnlearned to the learned but there is no man that doth not nourish within himself some opinioÌ of excellencie So euery man in flatteryng himself beareth a certaine kingdome in his brest For presumptuously takyng vpon them somwhat whereby to please themselues they iudge vpon the wittes and manners of other menne But yf they come to contention there bursteth out their poyson For many doe make a shewe of great mekenesse so longe as they finde all thinges gentle and louely but howe many a one is there that kepeth that continuall course of modestie wheÌ he is pricked and stirred to anger And there is no remedie hereof ⪠but that the moste hurtfull pestilence of loue of soueraigntie and selfe loue be rooted out of the bottome of their heartes as it is rooted out by the doctrine of the Scripture For there we are so taught that we muste remember that the good giftes that God hath geuen vs are not our owne good thynges but the free giftes of God wherof yf any be proude they bewraye their owne vnthaÌkefulnesse Whoe maketh thee to excell Paule sayth yf thou haste receyued al thinges why doest thou boste as yf they were not geuen thee Then that we muste with continuall reknowledgyng of our faulâes call our selues ââck to humilitie So shal there remayne in vs nothyng to be proude ãâã but there shal
steppe at al of remeÌbrance behinde it finally it passeth away as a clapping of haÌdes vpoÌ a stage at any pleasant sight And we forgetting not only death but also that we be subiect to death as though we had neuer heard any report therof fall to a carelesse assurednesse of earthly immortalitie If any maÌ in the meane time tel vs of the Prouerbe that man is a creature of a dayes continuance we graunt it in deede but so heedelesly that still the thought of euerlastyng continuance resteth in our minde Whoe therfore can denie that it is a great profit to vs all not only to be admonished in wordes but by all the exaÌples of experieÌce that may be to be coÌuinced of the miserable estate of earthly life for asmuche as euen when we are conuinced we scarcely cesse to stand amased with peruerse foolish admiratioÌ of it as though it coÌteined the vttermost end of good thinges But if it be necessarie that God instruct vs it is our dutie likewise on our behalues to harken to him when he calleth awaketh our dulnesse that despisyng the world we may with al our heartes endeuour to the meditatioÌ of the life to come But let the faithfull accustome themselues to suche a despisyng of present life as maye neither engendre a hatred thereof nor any vnthankfulnesse toward God For this life howsoeuer it is ful of infinite miseries is yet worthily reckened amoÌg the not sclender blessynges of God Therfore if we acknowlege no benefit of God in it we are gilry of no small vnthankfulnesse toward God himselfe But specially it ought to bee to the faythfull a testimonie of Gods good will for asmuche as it is wholy directed to the furtherance of their saluation For before that he openly deliuer vnto vs the inheritance of eternall glorye hys will is to shewe hymselfe a Father vnto vs by smaller examples and these be the benefites that are dayely bestowed vpon vs. Sithe therefore this life serueth vs to vnderstand the goodnesse of God shal we disdaine it as though it had not a cruÌme of goodnesse in it We must therefore put on this felyng and affection to recken it among the giftes of goodnesse that are not to be refused For though there wanted testimonies of Scripture of which there are both many and most euident very nature it self doth exhort vs to geue thaÌkes to the Lorde for that he hath brought vs into the light of it that he graunteth vs the vse of it that he geueth vs all necessarie succors for the preseruation of it And this is a muche greater reason yf we consider that we are in it after a certayne manner prepared to the glorie of the heauenly kingdome For so the Lorde hath ordeyned that they whiche in time to come shal be crowned in heauen must fight certaine battels in earth that they should not triumph till they had ouercome the hard aduentures of the battel obteyned the victorie Then an other reason is that we do by diuerse benefites beginne therin to taste the swetenesse of Gods liberalitie that our hope desire should be whetted to long for the reuelyng thereof When this is determined that it is a gift of Gods clemencie that we lyue this earthly lyfe for whiche as we be bound vnto him so we ought to be mindefull and thankfull theÌ we shal in fit order come to coÌsider the most miserable estate therof to this end that we may be deliuered froÌ to much gredinesse of it wherunto as I haue before sayd we are of our selues naturally enclined Now what so euer is taken from the wrongfull desire of this life ought to be added to the desire of a better life I grauÌt in deede that thei thought truely that thought it best not to be borne the next to die quickly For what could they beyng destitute of the light of God and true religion see therin but vnhappy and miserable And they dyd not without reason that mourned and wepte at the birthes of their frendes and solemnely reioysed at their burials but they did it without profit bicause beyng without the right doctrine of fayth they did not see how that may turne to good to the godly which is of it self neither blessed nor to be desired and so they ended their iudgement with desperation Let this therfore be the marke of the faithful in iudgyng of mortall life that when they vnderstand it to be of it self nothing but miserie they maye resort wholly the more freshly redily to the eternall life to come When we come to this comparison then this present lyfe maye not only be safely neglected but also vtterly despysed and lothed in comparison of the other For if heauen be our contrey what is the earth els but a place of banishment If the departyng out of the world be an entryng into lyfe what is the world but a graue to abide in it what is it els but to be drowned in death If to be deliuered from the bodie is to be set in perfect libertie what is the bodye els but a pryson If to enioye the presence of God is the hyest summe of felicitie is it not miserable to lacke it But til we be escaped out of the world we wander abrode from the Lord. Therefore if the earthly life be compared with the heauenly life doutlesse it ought to be despised troden vnder foote But it is neuer to be hated but in respect that it holdeth vs in subiection to sinne yet that hatred is not properly to be layed vpon our life But how so euer it be yet we must be so moued either with werinesse or hatred of it that desyrynge the end of it we may be also redy at the will of the Lorde to abide in it so that our werinesse may be far from all grudging and impatience For it is like a place in battell array wherin the Lorde hath placed vs which we ought to kepe tyll he call vs away Paul in dede lameÌteth his state that he is holden bond in the bondes of the body longer than he wyshed and sigheth with feruent desire of his redemption neuerthelesse to obey the commaundement of the Lorde he professed him self ready to both because he acknowledgeth himself to owe this vnto God to glorifie his name either by death or life and that it is in God to determine what is moste expedient for his glory Therfore if we must liue and die to the Lorde let vs leaue to his will the tyme of our life and death but so that we be styll feruent in desire of death and be coÌtinually occupied in meditation therof and despise this life in comparison of the immortalitie to come and wyshe to forsake it when it shall please the Lorde because of the bondage of sinne But this is monstruous that in stede of that desire of death manye that bost them selues to be Christians are so afrayed of it that they treÌble at euery
mention of it as of a thing betokening vnluckely and vnhappy Truely it is no maruell if naturall sease in vs do quake for fear when we heare of the dissoluing of vs. But this is in no wyse tolerable that there be not in a Christian mans brest the light of godlinesse that should with greater comfort ouercome and suppresse that feare howe great soeuer it be For if we consider that this vnstedfast faulty corruptible fraile withering and rotten tabernacle of our body is therfore dissolued that it may afterward be restored againe into a stedfast perfect vncorruptible and heauenly glorie shall not faith compell vs feruently to desire that whiche nature feareth If we consider that by death we are called home out of banishmeÌt to inhabite our contry yea a heauenly contrey shall we obteine no comfort there by But there is nothinge that desireth not to abide continualli I graunt therefore I affirme that we ought to loke vnto the immortalitie to come wher we may atteine a stedfast state that no where appeareth in earth For Paul dothe very well teache that the faithfull ought to goe cherefully to death not because they would be vnclothed but because they desyre to be newly clothed Shall brute beastes yea and lifeles creatures euen stockes and stones knowing their present vanitie be earnestly bent to loking for the last day of the resurrection that they may with the children of God be deliuered from vanitie and shall we that are endued with the light of wyt and aboue wyt enlightened with the spirite of God when it standeth vpon our being not lift vp our myndes beyond this rottennesse of earth But it perteineth not to my present purpose nor to this place to speake against this peruersnesse And in the beginning I haue alredie professed that I would not here take vpon me the large handlinge of common places I would counsel suche fearfull myndes to rede Cyprians boke of Mortalitie vnlesse thei were mete to be sent to the Phylosophers that they may beginne to be ashamed when they se the contempt of death that those do shewe But this let vs hold for certainly determined that no man hath well profited in Christes schole but he that doth ioyfully loke for the daye both of death and of the last resurrection For both Paule describeth all the faithfull by this marke also it is common in the Scripture to call vs thither as oft as it will set forthe a ground of perfect gladnesse Reioyce saithe the Lorde and lift vp âour heads for your redemption commeth nere at hande Is it reasonable I praie you that the thing which he willed to be of so great force to raise vp ioye cherefulnesse in vs sholde brede nothing but sorrowe and discouragement If it be so why do we still boast of hym as oure Scholemaster Let vs therfore gette a sounder minde and howsoeuer the blinde and senslesse desire of the flesh do striue against it let vs not doubt to wishe for the comming of the Lorde not onely with wishinge but also with groning and sighing as a thing most happy of all other For he shal come a redemer to vs to drawe vs out of this infinite gulfe of euels and miseries and to leade vs into that blessed inheritance of his life and glorie This is certainely true all the nation of the faithfull so longe as they dwel in earth must be as shepe appointed to slaughter that they mate be fashioned like Christ their heade Therfore thei were in moste lamentable case vnlesse thei had their minde raised vp into heauen surmounted all that is in the worlde and passed ouer the present face of things Contrariwise wheÌ thei haue ones lifâed their heades aboue all earthly thinges although thei see the wealth and honoures of the wicked storyshing if thei see them enioying quiet peace if thei see them proude in gorgiousnesse and sumptuousnesse of all thinges if they see them to stowe in plentiful store of al delites by side that if thei be spoyled by their wickednesse yf they susteine reprochfull dealinges at theyr pride if thei be robbed by their couetousnesse if thei be vexed by any other outrage of theirs thei will easily vpholde themselues in such aduersyties For that daie shal be before their eies when the Lorde shall receiue his faithfull into the quiet of his kingdome when he shal wipe all teares from theyr eyes when he shall clothe them with the robe of glorie gladnesse when he shall feede them with the vnspeable swetnesse of his deinties when he shall aduaunce them to the felowshippe of his hie estate ynally when he shall vouchesaue to enterparten hys felicitie wyth them But these wycked ones that haue floryshed in the earâhe he shall throwe into extreeme shame he shall change their delites into tormentes their laughing and mirth into weping and gnasshing of tethe he shall disquiet their peace with terrible torment of coÌscience he shall punish their deintinesse with vnquenchable fier shall put their heades in subiection to those godly men whose patience thei haue abused For this is righteousnes as Paule testifieth to geue release to the miserable to them that are vniustly afflicted and to render affliction to the wycked that do afflict the godly when the Lorde Iesus shall be reueled from heauen This truely is our onely comfort whiche if it be taken awaie we must of necessitie either despeir or flatteringly delite oure selues wyth the vayne comfortes of the worlde to oure owne destruction For euen the Prophete confesseth that his fete stagged when he taried to longe vpon considering the present prosperitie of the wicked and that he coulde not otherwise stande stedfaste but when he entred into the sanctuarie of God and bended his eyes to the last ende of the godly and the wicked To conclude in one word then only the crosse of Christ triumpheth in the heartes of the faythfull vpon the Deuil fleshe synne the wicked when our eyes are turned to the power of the resurrection The tenth Chapter ¶ Howe we ought to vse this present lyfe and the helpes thereof BY suche introductions the Scripture doth also wel informe vs what is the right vse of earthely benefites whiche is a thyng not to be neglected in framyng an order of lyfe For if we must lyue we must also vse the necessary helpes of life neyther can we eschue euen those thynges that seme rather to serue for delite than for necessity Therfore we must kepe a measure that we may vse them with a pure conscience either for necessitie or for delight That measure the Lorde apointeth by his worde when he teacheth that this lyfe is to them that bee his a certaine iorney through a strange countrey by whiche they trauayle towarde the kingdome of heauen If we must but passe through the earth doubtlesse we ought so far to vse the good thynges of the earth as they may rather further than
maÌ that hath a takyng of profit in a pece of ground by an other mans liberall graunt do also claime to himselfe the title of propretie doth he not by such vnthankfulnesse deserue to lose the very self possession whiche he had Likewise if a bondslaue beyng made free of his Lord do hide the basenesse of the estate of a Libertine boaste himself to be a freeman borne is he not worthy to be brought back into his former bondage For this is the right vse of enioyeng a benefite if we neyther clayme to our selues more thaÌ is geueÌ nor do defraude the author of the benefite of his praise but rather do so behaue our selues that that which he hath geuen froÌ himself to vs may seme after a certaine maÌner to remaine with him If this moderation be to be kept toward men let all men loke and consider what manner of moderation is due to God I know that the Sophisters do abuse certain places to proue therby that the name of Merit toward God is fouÌd in the Scriptures They allege a senteÌce out of Ecclesiasticus Mercie shall make place to euery man accordyng to the Merit of his workes And out of the Epistle to the Hebrues Forget not doyng good and communicating for with such sacrifices men merite of God As for my right in resistyng the authoritie of Ecclesiasticus I doe now release it Yet I denye that they faithfully allege that which Ecclesiasticus whatsoeuer writer he were hath written For the Greke copie is thus ãâã ãâã ãâã ãâã ãâã He shal make place to euery mercie and euery man shall finde accordyng to his workes And that this is the true text which is corrupted in the Latine translation appereth both by the framing of these wordes by a loÌger ioyning together of the sentence goyng before In the Epistle to the Hebrues there is no cause why they should snare vs in one litle word when in the Greke wordes of the Apostle is nothing els but that such sacrifices do please are acceptable to God This alone ought largely to suffice to subdue beate downe the outragiousnesse of our pride that we faine not any worthinesse to workes beyoÌd the rule of Scripture Now the doctrine of the Scripture is that all our good workes are continually be sprinkled with many filthy spottes wherewith God may be worthily offended and be angry with vs so far is it of that they be able to winne him to vs or to prouoke his liberalitie toward vs Yet bicause he of his teÌder kindenesse doth not examine them by extremitie of law he taketh theÌ as if they were most pure and therfore though without merite he rewardeth them with infinite benefites bothe of this present life and of the life to come For I do not allow the distinctioÌ set by meÌ otherwise learned godly that good workes deserue the graces that are geuen vs in this life that eternal life is the reward of faith alone For the Lord doth coÌmonly alway set in heauen the reward of labors and the crowne of battell Agayne to geue it so to the merit of workes that it be taken away from grace that the Lord heapeth vs with graces vpon graces is against the doctrine of the Scripture For though Christ sayth that to him that hath shal be geuen that the faithful and good seruant which hath shewed himself faithful in few thinges shal be set ouer many yet he also sheweth in an other place that the encreases of the faithful are the giftes of his free goodnesse All ye that thirst sayth he come to the waters ye that haue not monie come and bye milke and honye without monie and without any exchange What so euer therfore is now geuen to the faithfull for help of saluation yea blessedneââe it selfe is the mere liberalitie of God yet bothe in this and in those he testifieth that he hath consideration of workes bicause to testifie the greatnesse of his loue toward vs he vouchsaueth to graunt such honor not only to vs but also to the giftes which he hath geueÌ vs. If these things had in the ages past ben handled disposed in such order as thei ought to haue beÌ there had neuer arisen so many trobles dissensions Paul sayth that in the bulding of Christian doctrine we must kepe stil that fundation which he had layed amoÌg the CorinthiaÌs biside which no other can be layed that the same fundation is Iesus Christ. What maÌner of fundatioÌ haue we in Christ is it that he was to vs the beginning of saluatioÌ that the fulfillyng therof shold follow of our selues hath he but only opened the way by which we should goe forward of our own streÌgth Not so but as he sayd a litle before when we acknowlege him he is geueÌ to vs for righteousnesse No maÌ therfore is wel founded in Christ but he that hath full righteousnesse in him for asmuch as the Apostle sayth not that he was sent to help vs to obteine righteousnesse but that he himself might be our righteousnesse Namely that we are chosen in him froÌ eternitie before the making of the world by no deseruyng of oures but accordyng to the purpose of the good pleasure of God that by his death we are redemed froÌ the daÌnation of death deliuered froÌ destruction that in him we are adopted of the heauenly father into children heires that by his bloud we are recoÌciled to the Father that beyng geuen to him to be kept we are deliuered from peril of perishyng of beyng lost that beyng so engraffed in him we are alredy after a certaine manner partakers of eternall life beyng entred into the kingdome of God by hope and yet more that hauing obteined such partaking of him how so euer we be yet fooles in our selues he is wisdom for vs before God howsoeuer we be sinners he is righteousnesse for vs howsoeuer we be vncleane he is cleannesse for vs howsoeuer we be weake howsoeuer vnarmed lieng open in danger of Satan yet oures is the power which is geueÌ him in heaueÌ earth whereby he may treade downe SataÌ for vs breake the gates of helles howsoeuer we stil cary about with vs the body of death yet he is life for vs brefely that al his things are oures we in him haue all things in our selues nothing vpoÌ this foundation I say it behoueth that we be bulded if we wil encrease into a holy temple to the Lord. But the world hath a long time beÌ otherwise taught For there haue ben fouÌd out I wote not what moral good workes by which meÌ may be made acceptable to God before that thei be graffed in christ As though the Scripture lieth wheÌ it sayth that they are al in death which haue not possessed the Sonne If they be in death how shold thei bring forth matter of life As
about and beyng drawen out of heauen is pressed downe to the earth I meane by this that it must be lifted vp aboue it selfe that it maye not bryng into the sight of God any of those thinges whiche our blinde and foolish reason is wont to imagine nor may holde it self bound within the compasse of her owne vanitie but rise vp to purenesse worthy for God Bothe these thinges are specially worthy to be noted that whosoeuer prepareth himself to pray shold thereto applie al his senses and endeuors not as men are wont be diuersly drawen with wandering thoughtes bicause there is nothyng more contrarie to the reuereÌce of God thaÌ such lightnesse which is a witnesse of to waÌton liceÌtiousnesse and lose from al feare In which thing we must so much more earnestly labor as we find it more hard for no man can be so bent to praye but that he shal fele manye biethoughtes to crepe vppon him either to breake of or by some bowing and swaruing to hinder the course of his praier But here let vs cal to minde how great an vnworthines it is when God receiueth vs vnto familiar talke with him to abuse his so great gentelnesse with minglyng holy and profane thinges together when the reuerence of him holdeth not our mindes fast bounde vnto him but as if we talked with some meane man we do in the middest of our praier forsaking him leape hether and thether Let vs therfore know that none do rightly and wel prepare theÌselues to prayer but they whom the maiestie of God pearceth that they come to it vncumbred of earthly cares and affections And that is ment by the ceremonie of lifting vp of handes that men should remeÌber that they be farre distant from God vnlesse they lifte vp their senses on hie As also it is said in the Psalm To thee haue I lifted vp my soule And the Scripture oftentimes vseth this maner of spech to lift vp praier that they which desire to be hard of God should not sit stil in their dregges Let this be the summe that how much more liberallye God dealeth with vs gently alluring vs to vnlode our cares into his bosome so muche lesse excusable ar we vnlesse his so excellent and incomparable benefit do with vs ouerwey al other thinges and draw vs vnto it self that we may earnestly apply our endeuors senses to pray which can not be done vnlesse our mind be stroÌgly wrastling with the hinderances do rise vp aboue theÌ An other point we haue set forth ⪠that we aske no more than God geueth leaue For though he biddeth vs to poure out oure hartes yet he doth indiffeÌrently geue loose reynes to folyshe and froward affections and when he promiseth that he will do according to the wil of the Godly he procedeth not to so tender bearing with them that he submitteth himself to their wil. But in both these pointes men do commonly much offend For not onely the most part of meÌ presume without shame without reuerence to speake to God for their follies and shamelesly to present to his throne whatsoeuer liked theÌ in theyr dreame but also so great folishenes or senlesse dulnesse possesseth theÌ that they dare thrust into the hearing of God euen al their most filthy desires wherof they would greatly be ashamed to make men priuie Some profane men haue laughed to scorne yea and detested this boldnesse yet the vice it selfe hath alwaye reigned And hereby it came to passe that ambitious men haue chosen Iupiter to be their Patrone couetous men Mercurie the desirous of learning Apollo and Minerua warriârs Mars and Lechorous folke Uenus Like as at this day as I haue euen now touched men do in prayers graunt more licence to their vnlawful desires than when they sportinglye talke with their Egalles But God suffreth not his gentlenes to be so mocked but claiming to himselfe his right maketh our praiers subiect to his aucthorite restraineth theÌ with a bridle Therfore we must kepe fast this saying of Ihon This is our affiance that if we aske any thynge according to his wil he heareth vs. But forasmuch as our abilities ar far froÌ being sufficient to performe so great perfection we must seke a remedie to helpe vs. As we ought to bend the sight of our mind to god so the affection of the heart ought also to followe to the same ende But bothe doe staye far benethe it yea rather doe faynt and fayle or be carried a contrarie waye Therefore God to succour this weakenesse in our prayers geueth the spirite to be our Scholemaister to instruct vs what is right and to gouerne our affections For bicause we knowe not what we ought to praye as we ought the spirit commeth to our succour and maketh intercession for vs with vnspeakeable groninges not that it in deede eyther prayeth or groneth but stirreth vp in vs affiance desires and sighynges whiche the strength of nature were not able to conceyue And not without cause Paule calleth them vnspeakeable groninges which so the faithful send forth by the guidyng of the Spirit bicause they whiche are truely exercised in prayers are not ignorant that they be so holden in perplexitie with blinde cares that they scarcely finde what is profitable for them to speake yea while they goe about to vtter stammeryng wordes they sticke fast encombred Wherupon it foloweth that the gift of prayeng rightly is a singular gift These thinges are not spoken to this purpose that we fauoryng our owne slouthfulnesse should geue ouer the charge of prayeng to the Spirit of God lie dull in that carelesnesse to whiche we are to muche enclined as there are heard the wicked sayenges of some that we must lie negligently gapyng to wayte vntill he preuent our mindes occupied els where but rather that we lothyng our owne slouthfulnesse and sluggishnesse should craue suche helpe of the Spirit Neyther doth Paule when he biddeth vs to pray in Spirit therefore cesse to exhort vs to wakefulnesse meanyng that the instinct of the Spirit so vseth his force to frame our prayers that it nothyng hindereth or slacketh our owne endeuor bicause God will in this behalf proue how effectually fayth moueth our heartes Let also an other law be that in prayeng we alway fele our owne wante and that earnestly thinkyng howe we stande in neede of those thinges that we aske we ioyne with our prayer an earnest yea feruent affection to obteine For many do slightly for manners sake recite prayers after a prescribed forme as though they rendred a certayne talke to God and although they confesse that this is a necessarie remedie for their euels bicause it is to their destructioÌ to be without the help of God which they craue yet it appereth that they do this dutie for custome for asmuch as in the meane time their mindes are colde and do not weye what they aske The generall and confuse felyng in deede of their necessitie leadeth
that the meane of the men is called vppon ouer the wâmen when they haue them as their husbandes vnder whoe 's charge and defense they liue Therfore the calling vpon of the name of Abraham vpon the Israelites staÌdeth in this when they conuey their pedegree from hym and doo with solemne memorie honor him for their author and parent Neither doth Iacob this because he is careful for the enlarging of the renome of hys name but for asmuch as he knew that the whole blessednesse of his posteritie consisted in the enheritance of the couenant which God had made with him he wisheth that which he seeth should be the chefe of al good thinges to them that they be accompted in hys kynred For that is nothing ells but to coÌuey to them the succession of the couenant They againe when they bryng suche remembrance into their prayers do not flee to the intercessions of deade meÌ but do put the lord in minde of his couenant wherby the most kynde father hath promised that he wil be fauourable beneficial to them for AbrahaÌs Isaacs Iacobs sakes How litle the holy ones did otherwise leane vpon the merites of their father the common sayeng of the Chirch in the Prophet testifieth Thou art our Father and Abraham knew vs not Israel was ignorant of vs. Thou Lord art our Father and our redemer And wheÌ they thus they adde therwithal Returne O Lord for thy seruaÌts sakes yet thinking vpoÌ no intercessioÌ but bending their minde to the benefite of the couenant But now sith we haue the Lord Iesus in whoe 's hand the eternal couenant of mercy is not only made but also coÌfirmed to vs whoe 's name shoulde we rather vse in our praiers And because these good maisters wil haue the Patriarches so âe by these wordes made intercessors I woulde sayne know of them why in so great a route AbrahaÌ the Father of the Chirch hath no place at al amoÌg them Out of what sinke they fetch their aduocates it is not vnknoweÌ Let them answere me how fit it is the AbrahaÌ whoÌ God preferred aboue al other and whom he aduanÌced to the hyest degree of honor should be neglected and suppressed Uerily wheÌ it was euident that such vse was vnknoweÌ to the old Chirch they thought good for hiding of the newnesse to speake nothing of the olde Fathers as though the diuersitie of names excused the new and forged maner But whereas some obiect that God is prayed vnto to haue mercy on the people for Dauids sake it doth so nothing at al make for defÌse of their error that it is a most stroÌg profe for the confutation therof For if we coÌsider what person Dauid did beare he is seuered from al the asseÌbly of the Saintes the God should stablish the couenant which he hath made in hys hande So both the couenaÌt is rather considered thaÌ the man vnder a figure the only intercessioÌ of Christ is asfirmed For it is certaine the that which beloÌged only to Dauid in so much as he was the image of Christ accordeth not with any other But this forsothe moueth some that it is oftentimes red that the prayers of Saints haue ben heard Why so Euen because they prayed They trusted in thee sayth the Prophet and they were saued they cried and they were not confounded Therefore let vs also pray as they did that we maye be heard as they were But these men otherwise than they ought doe wrongfully reson that none shal be heard but they that haue ones ben heard How much better doth Iames say Elias sayeth he was a man like to vs and he prayed with prayer that it should not raine and it rained not vppon the earth in three yeares and six monethes Againe he prayed and the heaueÌ gaue raine and the earth gaue her frute What doth he gather any singular prerogatiue of Elias to which we oughte to ââee No. But he teacheth what is the continuall strength of godly pure prayer to exhorte vs likewise to pray For we do niggardly costrue the redinesse and gentlenesse of God in hearing them vnlesse we be by such experiences coÌfirmed into a more sure affiance of his promises in which he promiseth that his eare shal be enclined not to one or two nor yet to a fewe but to al that call vpon hys name And so much lesse excusable is this foolishnesse because they seme as it were of set purpose to despise so many admonitions of Scripture Dauid was oft deliuered by the power of God Was it that he should draw that power to hymselfe that we shoulde be deliuered by hys helpe He himselfe affirmeth farr otherwise The righteous loke for me til thou render to me Agayne The righteous shall see and they shall reioyse and truste in the Lorde Behold thys poore man hath cryed to God and he hath answered him There be in the Psalmes many suche prayers in whiche to craue that whiche he requireth he moueth God by this maner that the righteous be not made ashamed but may by his example be raised vp to hope wel Lett vs nowe be contented with thys one example Therefore euery holy one shall praye to thee in fitt tyme. Whiche place I haue so much the more willingly rehearsed because the lewde babblers whiche doe lett out to hire the seruice of their waged tong haue not ben ashamed to allege it to proue the intercession of the dead As thoughe Dauid meant any thing ells than to shewe the frute that shall come of the mercifulnesse and gentlenesse of GOD when he shall be heard And in thys kynde we muste learne that the experience of the grace of God as wel towarde our selues as other is no sclender helpe to confirme the credit of hys promises I leaue vnrehearsed many places where Dauid setteth before hymselfe the benefites of God for mater of confidence because the reders of the Psalmes shal commonly fynde them without seking This selfe same thing had Iacob before taught by hys own exaÌple I am vnworthy of al thy mercies and of the truthe which the hast performed to thy seruante I wyth my staffe haue passed ouer thys Iordan now I come fourth with twoo âandes He allegeth in dede the promise but not alone but he also ioineth the effect that he may the more couragiously in tyme to come trust that God will be the same towarde hym For he is not like to mortall men whiche are wery of their liberality or whoe 's abilitie is wasted but he is to be weyed by hys own nature as Dauid wisely doth where he sayth Thou hast redemed me O God that speakest truth After that he hath geueÌ to God the prayses of his saluation he addeth that he is a true speaker because vnlesse he were coÌtinually like himselfe there could not be gathered of his benefites a sufficiently strong reason of affiance and callyng vpon hym But when we knowe that so oft as
pledge and earneste of our adoption but also he geueth vs the Spirite for witnesse of the same adoption through whom we may with a free and lowde voyce crie Abba Father So ofte therfore as any delay shal withâarde vs let vs remembre to aske of hym that correctyng our fearefulnesse he will sette before vs that Spirite of coragiousnesse to be our guide to pray boldly Whereas we are not so taught that euery one shoulde seuerally call hym his owne father but rather that we should all in common together call hym Our Father therby we are put in mynde howe great affection of brotherly loue ought to be among vs whiche are altogether by one same right of mercy and liberalitie the children of suche a Father For we all haue one common Father from whom cometh whatsoeuer good thyng may betide vnto vs there ought to be nothyng seuerall among vs whiche we are not ready with great cherefulnesse of mynde to communicate one to an other so muche as nede requireth Now if we be so desirous as we oughte to be to reache our hande and helpe one to an other there is nothyng wherin we may more profite our brethren than to commende them to the care and prouidence of the most good Father who beyng well pleased fauoring nothing at al can be waÌted And verily euen this same we owe to our Father For as he that truely hartily loueth any Father of household doth also embrace his whole housholde with loue and good will likewise what loue affection we beare to this heauenly Father we must shewe towarde his people his householde and his inheritance which he hath so honored that he hath called it the fullnesse of his only begotten Sonne Let a christian man therfore frame his prayers by this rule that they be common and may comprehend all them that be brethren in Christe with hym and not onely those whom he presently seeth and knoweth to be suche but al men that lyue vpon earth of whom what God hath determined it is out of our knowlege sauyng that it is no lesse godly then naturall to wish the best to them and hope the beste of them Howbeit we ought with a certayne singular affection to beare a special inclination to them of the household of faith whom the Apostle hath in euery thing peculiarly commended vnto vs. In a suÌme Al our praiers ought to be so made that they haue respect to that communitie which our Lord hath stablished in his kyngdome and his house Yet this withstandeth not but that we may specially pray both for our selues and for certaine other so that yet our mynde depart not from hauyng an eye to this communitie nor ones swarue from it but applie all thynges vnto it For though they be singularly spoken in forme yet because they are directed to that marke they cesse not to be common All this may be easily vnderstoode by a like example The commaundemeÌt of God is generall to relieue the nede of all poore and yet they obey this commaundement which to this ende do helpe their pouertie whom they knowe or see to be in nede although they passe ouer many whome they see to be pressed with no lesse necessitie either because they can not know all or be not able to helpe all After this maner they also doo not against the will of God which hauyng regard vnto and thinkyng vppon this common felowship of the Chirche doo make suche particular prayers by whiche they doo with a common mynde in particular wordes commende to God themselves or other whoe 's necessitie God willed to be more nereiy knowen to them Howbeit all thyngs are not like in praier and in bestowyng of goodes For the liberalitie of geuing can not be vsed but toward them whoe 's nede we haue perceyued but with prayers we may helpe euen them that are most strange and moste vnknowen to vs by howe greate a space of ground soeuer they be distant from vs. This is done by that generall forme of praier wherin all the children of God are conteined among whom they also are Hereto we may applie that which Paule exhorteth the faithfull of his tyme that they lift vp euery where pure handes without stryfe because when he warneth them yâ strife shutteth the gate against praiers he willeth them with one mynde to lay their petitions in common together It is added that he is in heauen Wherupon it is not by and by to be gathered that he is bounde faste enclosed and compassed with the circle of heauen as within certayne barres For Salomon also confesseth that the heauens of heauens can not conteyne hym And he hymselfe faith by the Prophet that heauen is his seate and the earthe his footestoole Wherby verily he signifieth that he is not limited in any certaine coaste but is spread abroade throughout all thynges But because our mynde suche is the grossenesse of it coulde not otherwyse conceiue his vnspeakable glorie it is signified to vs by the heauen than which there can nothing come vnder our sight more ample or fuller of maiesty Sith therfore wheresoeuer our senses comprehende any thyng there they vse to fasten it God is sett out of all place that when we will seke hym we should be raised vp aboue all sense bothe of body and soule Agayne by this maner of speakyng he is lifted vp aboue all chaunce of corruption and change finally it is signified that he comprehendeth and coÌtemeth the whole worlde and gouerneth it with his power Wherfore this is al one as if he had ben called of infinite greatnesse or height of incomprehensible substance of vnmeasurable power of euerlastyng immortalitie But while we haue this we must lift vp our mynde hier when God is spoken of that we dreame not any earthly or fleshly thyng of hym that we measure hym not by our small proportions nor drawe his will to the rule of our affections And therwithall is to be raysed vp our affiance in him by whose prouidence and power we vnderstande heauen and earth to be gouerned Let this be the summe that vnder the name of Father is sett before vs that God which hath in his owne image appeared to vs that he may be called vpon with assured faith and that the familiar name of Father is not onely applied to stablishe affiance but also auaileth to holde fast our myndes that they be not drawen to doutfull or fained Gods but shoulde from the onely begotten sonne clymbe vp to the onely father of Angels and of the Chirche then that because his seate is placed in heauen we are by the gouernance of the worlde put in mynd that not without cause we come to hym which with present care cometh of his owne will to mete vs. Who so come to God saith the Apostle they must first beleue that there is a God then that he is a rewarder to all them that seke hym Bothe these thyngs Christ affirmeth
lyes of Satan and hys kyngdome may vanish away be destroyed and perish he defendeth them that be his with the helpe of hys Spirite directeth them to vprightnesse and strengtheneth them to coÌtinuance but ouerthroweth the wicked coÌspiracies of hys enemies shaketh abrode their treasons and deceites preuenteth their malice and beateth downe their stubbornnesse til at length he kill Antichrist with the Spirite of hys mouth and destroy all vngodlinesse with the brightnesse of his comming The third petition is That the wil of God be done in earth as it is in heauen Which although it hangeth vpon his kingdome and can not be seuered from it is not in vaine added seuerally for our grossnesse whiche doth not easily or by and by conceiue what it is that God reigne in the world It shal therfore be no absurditie if this be taken by waye of plainer exposition that God shal then be king in the world when al things shal submitt themselues to his will Now here is not meant of hys secret will wherby he gouerneth al thinges and directeth them to their ende For though Satan and men are troblesomly caried againste him yet he can by hys incomprehensible counsell not only turne aside their violent motions but also driue them into order that he may do by them that which he hath purposed But here is spokeÌ of an other wil of God namely that whereunto answereth willing obedience and therefore the heauen is by name compared with the earth because the Angells as it is sayd in the Psalme do willingly obey God and are diligently bent to do his commaundements We are therfore coÌmaunded to wish that as in heauen nothing is done but by the becke of God and the Angels are quietly framed to al vprightnesse so the earth al stubbornnesse and peruersenesse being quenched may be subiect to such gouernemeÌt And when we require this we renounce the desires of our owne fleshe because whosoeuer doth not resigne and yelde his affections to God he doth as much as in hym lyeth set himself against him forasmuch as nothing cometh out of vs but faulty And we are againe by thys prayer framed to the forsaking of our selues that God may gouerne vs after his wil and not that only but that he may also create in vs new mindes and new hartes our olde being brought to nought that we may fele in our selues none other motion of desire than a mere coÌsent with his wil summarily that we may wil nothing of our selues but that his Spirite may gouerne our hartes by whoÌ inwardly teaching vs we may learne to loue those thinges that please hym and to hate those thinges that displease him Wherupon this also foloweth that whatsoeuer affections fyght against his wil he may make them vaine and voide Loe here be the first three chefe pointes of thys prayer in asking wherof we oughte to haue the onely glorie of God before our eyes leauing the respect of our selues and hauing no regarde to any of our owne profit whiche although it come hereof largely vnto vs yet we ought not here to seke it But albeit al these thinges though we neither thinke of them nor wish them nor aske them must neuerthelesse come to passe in their due time yet we must wishe them and require them And thys to doe is no smal profit for our trauaill that we may so testifie and professe our selues to be the seruantes and childreÌ of God as much as in vs lyeth endeuoring and being truely and throughly geuen to set fourth hys honor which is due to hym being bothe a Lord and a Father Whoso therefore doe not with affection and zele of auauncing the glorie of God pray that the name of God be hallowed that hys kyngdome come that hys wyll be done they are not to be accompted among the childreÌ and seruantes of God and as all these thinges shal be done agaynst their willes so they shal turne to their confusion and destruction Now foloweth the seconde part of the prayer in which we come down to our own commodities not that bidding farewel to the glorie of God which as Paul witnesseth is to be regarded euen in meate and drink we shold seke only what is profitable for our selues but we haue alredy geuen warning that there is thys difference that God peculiarly claiming three petitions to hymselfe doth draw vs to hymselfe wholly that he may in thys wise proue our godlinesse Then he graunteth vs also to haue an eye to our own commodities but with this condition that we aske nothiÌg for our selues but to this ende that whatsoeuer benefites he bestoweth vpoÌ vs they may set fourth his glorie forasmuche as nothing is more rightfull than that we lyue and dye to hym But in thys petition we aske of God generally al thinges whiche the vse of the body nedeth vnder the elementes of this world not only wherwith we may be fed and clothed but also whatsoeuer he foreseeth to be profitable for vs that we may eate our bred in peace By which prayer brefely we yelde our selues into his care and commit vs to his prouidence that he may fede cherishe and preserue vs. For the most good Father disdayneth not to receiue also our body into hys faythfull sauegarde and keping to exercise our Fayth in these smal thinges when we loke for all thinges at hys handes euen to a crumme of bred and a droppe of water For wheras it is come to passe I wote not how by our iniquitie that we be moued and vexed with greater care of the fleshe than of the soule many which dare trust to God for their soule are yet carefull for their fleshe are yet in doute what they shall eate and wherewith they shal be clothed and if they haue not plenty of wyne wheate and oyle aforehande they tremble for feare So muche more do we esteme the shadow of this lyfe which lasteth but a moment than that euerlasting immortalitie But whoso trusting to God haue ones cast away yâ carefulnesse for the prouision of the fleshe do also by and by loke for saluatioÌ and euerlasting lyfe at hys hand which are greater things It is therfore no smal exercise of Fayth to hope for those thinges of God whiche otherwise do so much holde vs in care and we haue not smally profited when we haue put of thys vnbeleuingnesse whiche sââcketh fall within the bones almost of all men As for that whiche some doe here teache of transubstantiall bred it semeth but smally to agree with the meaning of Christ yea but if we did not euen in thys frayle lyfe geue to God the office of a nourishing Father our prayer should be vnperfect The reason whiche they bryng is to muche profane that it is not mete that the children of God which ought to be spiritual should not only cast their minde to earthly cares but also wrappe God therin with them As though his blessing fatherly fauor doth not also appeare in yâ sustenaÌce
the Sonne and of the Holy ghost or must we passe ouer in silence the creation of the worlde Yea but the truthe of God is bothe in this behalfe and euery where mightiâr than that it neede to feare the euell speakyng of the wicked as Augustine strongly maynteineth in his worke of the good of Perseuerance For we see that the false Apostles coulde not by defamyng and sclanderyng the true Doctrine of Paule make hym to bee ashamed of it But whereas they say that this whole disputation is perillous also for godly myndes because it maketh against exhortatioÌs because it shaketh faith because it troubleth the hart it self this is vaine Augustine sticketh not to confesse that for these causes he was wonte to be blamed for that he did to freely preache Predestination but as he had in readinesse wherwithall he largely confuteth them But we because many and diuers absurdities are thrust into this place had rather to reserue euery one to be wyped away in place fitt for it Onely this I desire generally to obteyne of them that those thynges which the Lorde hath layed vp in secrete we may not searche those thynges which he hath brought openly abroade me may not neglect least either on the one part we be condemned of vayne curiositie or on the other parte of vnthankfulnesse For this also is very wel sayd of Augustine that we may safely folow the Scripture whiche as with a motherly pace goeth stoupyngly least it shoulde forsake our weakenesse But who so are so ware and so fearfull that they would haue Predestination to be buried least it shoulde trouble weake soules with what color I beseche you wyll they couer theyr arrogance when they indirectlye accuse God of foolishe vnaduisednesse as though he foresaw not the danger which thei think themselues to haue wisely mett with Who soeuer therfore trauaileth to bryng the doctrine of Predestination into mislikyng he openly saith euyl of God as though somwhat had vnaduisedly slipped from him which is hurtful to the Chirche Predestination wherby God adopteth some into the hope of life iudgeth some to eternall death no man that would be accompted godly dare simply denie But they wrappe it vp with many cauillations specially they which make foreknowlege the cause of it We in dede doo say that they be bothe in God but we say that the one is wrongfullye made subiecte to the other When we geue foreknowlege to God we meane that all thynges alway haue ben and perpetually dooe remayne vnder his eies so that to his knowlege there is nothyng to come or pasâe but all thynges are present and so present that he dothe not imagine onely by conceyued formes as those thynges are presente to vs whereof our mynde holdeth fast the remembrance but he truely beholdeth and seeth them as sett before hym And this foreknowlege extendeth to the whole compasse of the worlde and to all creatures Predestination we call the eternall decree of God whereby he hadde it determyned with hymselfe what he willed to become of euery man For all are not created to like estate but to some eternall life and to some eternall damnation is foreappointed Therfore as euery man is created to the one or other ende so we say that he is predestinate either to lyfe or to death But this predestination God hath not onely testified in euery seuerall persone but hath shewed an example therof in the whole issue of Abraham wherby myght playnly appeare that it lyeth in his will what shall be the estate of euery nation When the Hyest diuided the nations and seuered the children of Adam his parte was the people of Israell the corde of his inheritance The separation is before the eyes of all men in the persone of Abraham as in a drye stocke one people is peculiarly chosen all other beyng refused but the cause appereth not sauyng that Moses to cutte of all occasion of gloryeng from posteritie teacheth that they excell onely by the free loue of God For he assigneth this to be the cause of their deliuerance for that God loued the Fathers and chose their seede after them More playnely in an other chapiter He was pleased in you to choose you not because you passed other nations in number but because he loued you The same admonition is often repeted with hym Beholde to the Lorde thy God belongeth the heauen the earth and whatsoeuer thyngs are in it and he hath pleased hymselfe onely in your Fathers and hath loued them and hath chosen you their sede Agayne in an other place sanctificatioÌ is comaunded them because they are chosen to be a peculiar people And agayne in an other place Loue is affirmed to be the cause of protection Whych also the faithfull doo declare with one voyce sayeng He hath chosen for vs our inheritaunce the glorie of Iacob whome he hath loued For they do all impute to free loue all the gyftes wherewith they were garnished of God not onely because they knewe that they themselues had obteined them by no deseruynges but also that euen the holy Patriarch was not endued with suche vertue that he coulde purchase to hymselfe and his posteritie so greate a prerogatiue of honor And the more stronglye to treade downe all pride he vpbrayded them that they haue deserued no And the more strongly to treade downe all pride he vpbrayded them that they haue deserued no such thing forasmuch as they are a stubborne hard necked people And oftentimes the Prophetes do hatefully and as by way of reproche cast the Iewes in the teethe with this election because they had fowly departed from it Whatsoeuer it be nowe lett them come fourth which wil binde the election of God either to the worthinesse of men or to the merites of works When they see one nation to be preferred before al other and when they heare that God was led with no respect to be more fauourably bent to a fewe and vnnoble yea and ârowarde and disobedient men wil they quarel with hym because hys will was to shewe suche an example of mercie But they shall neither with their pratling voices hinder his worke nor with throwing stones of tauntes into heaueÌ shall hitt or hurt his righteounesse but rather they shall fall backe vpon their owne heds Moreouer the Israelites are called backe to thys principle of the free couenant when either thankes are to be geuen to God or their hope to be raised vp against the time to come He made vs and not we our selues saith the Prophet his people and the shepe of his pastures The negatiue is not superfluous which is added to exclude vs that they may knowe that of all the good thinges wherwith they excell God is not onely the author but fetched the cause therof from himselfe because there was nothing in them worthie of so greate honor Also he biddeth them to be contented with the mere good pleasure of God in
he therefore colde in admonishyng and exhortyng Let these good zelous men coÌpare their earnestnesse with his it shal be found in them âse in comparison of his incredible heate And truely this principle taketh away all doutes that we are not called to vncleannesse but that euery man should possesse his vessell in honor c. Agayne that we are the handy worke of God created to good workes whiche he hath prepared that we should walke in them Summarily they that are euen but meanely exercised in Paule shal without long declaration easily perceiue how fitly he maketh these thinges to agree which thei fayne to disagree Christ commaundeth that men beleue in him ⪠yet is his definitiue sentence neyther false nor contrarie to this coÌmaundement where he sayth No man can come to me but he to whome it is geuen of my father Let preachyng therefore haue his course whiche maye bring men to fayth and with continuall profityng holde them faste in perseuerance Neither yet let the knowlege of predestination be hindered that they which obey may not be proude as of their owne but maye glorie in the Lord. Christ not for nothyng sayth Whoe so hath eares of hearyng let him heare Therfore when we exhorte preach they that haue eares do willingly obey but who so lack eares in them is fulfilled that whiche is written That hearyng they heare not But why sayth Augustine shold some haue other not haue Whoe hath knowen the minde of the Lord Must that therfore be denied which is open bicause that can not be compreheÌded whiche is hidden These sayenges I haue faithfully reported out of Augustine but bicause paraduenture his wordes shall haue more authoritie than mine goe to let vs bring forth the very wordes that are red in himself If when this is heard many are turned into dulnesse and sluggishnesse and beyng enclined froÌ labour to lust do goe after their desires ought that therefore to be accompted false whiche is spoken of the foreknowlege of God If God haue foreknowen that they shal be good shal they not be good in how great euelnesse soeuer they nowe liue and if he haue foreknowen that they wil be euell shal they not be euel in how great goodnesse soeuer they be now seen Shal therfore those things which are truely spokeÌ of the foreknowlege of God be for such causes either to be denied or to be left vnspoken of namely then when if they be not spoken of men goe into errors The rule sayth he to kepe truthe vnspoken is one thing and the necessitie to speake truth is an other As for the causes of leauyng truth vnspoken it were long to search them out al of whiche yet this is one that they be not made worse whiche vnderstande it not while we meane to make them more learned that vnderstand it whoe when we speake any such thing are in deede not made more learned nor yet are made worse But when a true thing is in such case that when we speake it he is made worse that can not conceiue it and when we speake it not he is made worse that can conceyue it what thinke we now to be done is not the truth rather to be spoken that he maye conceiue it that can conceyue it that kepe it vnspoken that not only neither of them maye conceiue it but also he that more vnderstandeth may be the worse wheras if he did heare conceiue it by him also many shold learne And we wil not say that which as the Scripture witnesseth we lawfully might haue spokeÌ For we feare for so the least when we speake he be offended that can not conceiue it but we feare not least while we holde our peace he that can conceyue truthe be deceiued with falshed Whiche sentence he at the last shortly knittyng vp more plainely also confirmeth Wherefore if the Apostles they which followed them the doctors of the Church did both namely both godlyly preache of the eternall election of God and holde the faythfull in awe vnder the discipline of godly life why doe these our aduersaries beyng confuted with inuincible violence of truthe thinke that they saye well in sayeng that that whiche is spoken of predestination is not to be preached to the people although it be true Yea it must in any wise be preached that he which hath eares to heare may heare But who hath eares if he haue not receiued them froÌ him that promiseth that he will geue them Truely let him yâ receiueth not refuse it so that yet he which receiueth it do take drinke do drink liue For as godlinesse is to be preached that God may be rightly worshipped so is also predestination that he whiche hath eares to heare of the grace of God may glorie in God and not in himself And yet that holy man as he had a singular desire to edifie so tempereth the manner of teaching the truthe that offense be wisely auoyded so far as it lawfully maye be For he sheweth that those thinges which are truely sayd maye also be conueniently sayd If any man do thus preache to the people If ye beleue not the cause is for that ye are already predestinate of God to destruction suche a man doth not only cherish slouthfulnesse but also maineteyne wickednesse If any man also stretch his sayeng to the time to come and saye that they whiche heare shall not beleue bicause they are reprobate this shal be rather a cursyng than a teachyng Such therfore Augustine not vnworthily biddeth to departe from the Church as foolish teachers and vnlucky and ill prophecieng Prophetes In an other place he truely affirmeth that it is to beholden that a man then profiteth with rebukyng when he hath mercie and helpeth whiche maketh to profit whome he will euen without rebukyng But why some thus some otherwise God forbidde that that we should saye that the power of iudgyng belongeth rather to the claye than to the potter Agayne afterward When men by rebuking either come or returne into the way of righteousnes who worketh saluatioÌ in their heartes but he which when any whosoeuer he be planted watereth geueth the encrease whom when he wil saue no freewill of man resisteth It is therefore not to be doubted that the willes of men can not resist the will of God which both in heauen earth hath done what soeuer he would and which hath also done those thinges that are to come but that he may do what he wil for asmuch as euen of the very willes of men he doth what he wil. Agayne wheÌ he wil leade meÌ to him doth he binde them with corporal bondes He inwardly worketh inwardly holdeth hearts inwardly moueth hearts draweth them with their willes which he himself hath made in theÌ But that which he by and by addeth ought in no wise to be omitted that bicause we know not whoe belongeth or not belongeth to the number of the
nothing lesse a greeth with the nature of God than to haue a doble wil in him Which I grant to theÌ so that thei fitly expouÌd it But why do thei not consider so many testimonies where God putting vpoÌ him the affections of man desceÌdeth beneath his owne maiestie He saith that he hath with stretched out armes called the rebellious people that he hath early late trauailed to bring them backe to him If thei wil applie al these things to god not consider the figure ther shal arise many superstuous coÌtentions which this one solution bringeth to agrement that the propretie of maÌ is figuratiuely applied to god Howbeit the solution whiche we haue brought in an other place largely sufficeth that although the will of God be as to our sense manifold yet he doth not in himselfe dyuersly will this and that but accordinge to hys wisedome which is diuersly manifolde as Paul calleth it he amaseth oure senses till it shall be geuen vs to knowe that he marueylously willeth that which now semeth to be against his will Thei also mocke with cauillations that sith God is the father of al it is vnrighteous that he shold disherit any that hath not before with his own fault deserued this punishment As though the liberalitie of God streacheth not euen to Hogges dogges But if they speake onli of mankinde let them aunswer why God bounde himself to one people to be the father therof why also out of the same people he pricked a smal numbre as it were a floure Butte their owne luste of euel speakynge hindereth these railers that they consider not that God so bringeth forthe his sunne to shine vpon the good and euell that the inheritance is laied vp for a fewe to whome it shall one day be sayd Come ye blessed of my Father possesse the kingdom c. Thei obiect also that God hateth none of these thinges that he hath made Which although I graunte them yet this remaineth safe whiche I teache that the reprobate are hatefull to God and that very rightfully bicause thei beinge destitute of his Spirit can bring forth nothing but cause of curse Thei saue further that there is no difference of the Iewe and the Genâile and therfore that the grace of God is wythout difference set before all menne namely if thei grant as Paule determineth that God calleth as well out of the Iewes as out of the Gentiles accordynge to hys good pleasure so that he is bounde to no man After this maÌner also is that wyped awaie whiche thei obiect in an other place that God hathe enclosed al thinges vnder sinne that he may haue mercie vpon all namely bicause he will that the saluacion of all them that are saued be ascribed to his mercie although this benefite be not common to al. Now when many thinges are alleaged on both partes let this be our conclusion to tremble with Paule at so great depth and if wanton tongues shall be busie that we be not ashamed of thys his crieng out O man what arte thou that striuest with God For Augustine truely a stirmeth that thei do peruersly which measure the righteousnesse of God by the measure of the righteousnesse of man The .xxv. Chapter Of the laste Resurrection ALthough Christ the sonne of righteousnesse hauing ouercome death shining by the Gospel geueth vs the lighte of life as Paule witnesseth whereby also it is saide that by beleuing we haue passed from death into life beinge nowe not foreners and strangers but citizens with the saintes of the householde of God whiche hath made vs to sit with the onely begotten sonne himself in heauenly places that nothing may be wanting to perfect felicitie yet least if shold be greuous vnto vs to be exercised vnder this harde warfare as though we had no frute of the victorie which Christ hath gotten we must holde fast that which is in an other place taught of the nature of hope For bicause wee hope for those things which appeare not and as it is said in an other place faithe is a demonstratioÌ of things inuisible so loÌg as we are enclosed in the pryson of the fleshe we are wayfaring from the Lorde For whiche reason the same Paul saith in an other place that we are deade that our life is hidden with Christ in God that when he which is our life shall appeare then shall we also appeare with him in glorie This therfore ys oure condition that with liuing soberly iustly godlily in this world we loke for the blessed hope and the coÌming of the glorie of the greate God of our sauiour Iesus Christ. Here we neede a singular patience that wee be not wearied either tourne backe our course or forsake our staÌding Therfore whatsoeuer hath beÌ hetherto set out concerning our saluacion requireth mindes lifted vp to heauen that we may loue Christ whom we haue not seen and beleuynge in hym maye reioyse wyth vnspeakeable and glorious ioyfulnesse tyll wee receyue the ende of oure saythe as Peter telleth vs. After which manner Paul saith that the faythe and charitie of the godly hath respect to the hope which is laied vp in heaueÌ When we thus with our eies fastened vpon Christ do hang of heauen nothing with holdeth them in earthe from carrieng vs to the promised blessednesse then is that truely fulfilled Our heart is where our treasure is Herevpon coÌmeth that faith is so rare in the world bicause nothing is more hard to our dulnesse theÌ through iÌnumerable steppes to climbe vp aboue them with endeuoringe forward to the price of our heauenly calling To the great heape of miseries wherw t we be almoste ouerwhelmed are added the mockinges of vngodly men wherew t our simplicitie is railed at when volutarily forsakinge the allurementes of present good thinges we seeme to folowe the blessednes hidden froÌ vs as it were a fleeing shadow Finally aboue beneth vs before vs behinde vs violent tentations besege vs to the susteining of the feare wherof our courages shold be far to weake vnlesse beinge vncumbred of earthly thinges thei were fast bound to the heauenly life which in seming is far froÌ vs. Wherfore only it hath soundly profited in the Gospel whiche is enured to a continual meditation of the blessed resurrection Of the soueraigne ende of good thinges the philosophers haue in olde time curiousli disputed also striued among theÌselues yet none except Plato acknowleged the soueraigne good of man to be his conioyning with God But what maÌner of coÌioyning that was he colde not perceaue so much as with any smale taste no maruel sith he had neuer learned of the holy bonde therof To vs the only perfect felicitie is knowen euen in this earthly wayfaring but such as daily more more enkindleth our heartes with desire of it till the ful enioyning may satisfie vs. Therefore I said that
none receiue frute of the benifites of Christ but thei that lift vp theyr mindes to the resurrectioÌ For Paul setteth vp this marke to the faithful toward which he saith that he endeuoreth forgetteth al things til he coÌ to it And so much the more cherfulli ought we to trauail toward it least if this world wthold vs we suffer greuous punishmeÌt for our slothfulnesse Wherfore in an other place he marketh the faithful with this mark that their conuersatioÌ is in heaueÌ froÌ wheÌse also thei loke for their sauiour And that their courages shoulde not faint in this race he ioyneth al creatures companions with them For bicause euery where ar seen deformed ruines he saith that al things in heauen earth doe endeuour the renewing For sith Adam by his fal dissolued the perfect ordre of nature to the creatures their bondage is peineful greuous whervnto they are subiect by reasoÌ of the sinne of maÌ not for that thei are endued with any feling but for that they naturally couet the perfect estate froÌ which they are fallen Therfore Paul saith that thei grone are as in peine of childe bearing that we to whom are geuen the first frutes of the Spirit may be ashamed to pyne awaie in our corruption not at the least to folow the dead elements which beare peine of an others sinne And the more to pricke vs forward he calleth the last coÌming of Christ our redemption It is true in dede that al the partes of our redemption are already fulfilled but bicause Christ hath ones ben offered for sinnes he shall be seen againe without sinne vnto saluacion With what miseries soeuer we be pressed let this redeÌptioÌ susteine vs eueÌ vntill the performaÌce of it The very weight of the thing it self shal whet our endeuor For neither doth Paul wtout cause affirme that the whole gospel is void deceitful vnlesse the dead do rise again bicause our state shold be more miserable thaÌ the state of al men namly sith we lieng open to the hatredes reproches of many are euery houre in danger yea are as shepe appointed to the slaughter therfore the authoritie therof shold fal away not only in one part but also in the whole suÌme whiche bothe our adoptioÌ the effect of our saluacioÌ coÌteineth And so let vs be hedefully bent to this most earnest thing of al that no coÌtinuance of time may make vs wery For which purpose I haue differred to this place that whiche I had breefely to entreate of it that the readers may learne when thei haue receiued Christe the author of their saluatioÌ to rise vp hier may knowe that he is clothed with heauenly immortalitie glorie that the whole body may be made lyke fashioned to the heade as also the holy ghost oftentimes setteth forthe in his persoÌ an exaÌple of the resurrectioÌ It is a thing harde to be beleued the bodies when thei haue been coÌsumed with rottennesse shal at their appointed time rise vp againe Therfore where many of the Philosophers haue affirmed soules to be iÌmortal the resurrectioÌ of the flesh hath ben allowed of few wherin although ther was no excuse yet we ar thereby put in minde that it is to harde a thing to draw mans senses to beleue it That faith may ouercome so great a stoppe the scriptur ministreth two helpes the one is in the likenes of Christ the other is the almightines of god Nowe so oft as the resurrectioÌ is thought of let the image of Christ come into our mindes which in the nature that he toke of vs so ranne out the race of mortal life that now hauing obteined immortalitie he is to vs a pledge of the resurrectioÌ to coÌ For in the miseries wherw t we ar beseged we carie about his mortifieng in our flesh that his life may be openli shewed in vs. And we may not seuer him froÌ vs neither can we possibly but that he must be torne in sunder WhervpoÌ coÌmeth that argument of Paul If the deade do not rise againe then neither is Christ risen again bicause verily he taketh that principle for coÌfessed the Christ was not made subiect to death nor obteined victorie of death by rising againe priuately for him self but that that was begone in the heade which must nedes be fulfilled in al the membres accordinge to the degree ordre of euery one For it were not right that thei shold in al pointes be made egal with him It is said in the Psalm Thou shalt not suffer thy meke one to see corruptioÌ Although a portioÌ of this trust perteine to vs according to the measure of gift yet the ful effect hath not appeared but in Christ whiche being free froÌ all rotting hath receiued againe his body whole Now least the felowship of blessed resurrectioÌ with Christ shold be doutful to vs that we may be contented with this pledge Paul expresly affirmeth that he therfore sitteth in heauen shal come at the last day a iudge that he may make oure base and vile body like fashioned to his glorious body In an other place also he teacheth that God raysed not vp his sonne froÌ death to the entent to shew a token of his power but to stretche out the same effectual force of the Spirit toward vs which are faithful whome he therefore calleth life while he liueth in vs bycause he was geuen to this ende that he sholde make aliue that which is mortall in vs. I knit vp in a brefe abridgement those things which might both be more largely handled ar worthâ to be more gorgeously set out yet I trust that the godli readers shal in few words fiÌde matter enough which mai suffice to edifie their faith Christ therfore is risen again that he might haue vs coÌpanions of the life to come He was raised vp of the father in so much as he was the head of the church froÌ which he doth in no wise suffer himself to be plucked away He was raised vp by the power of the Spirit which is common to vs vnto the office of quickening Finally he was raised vp that he shold be resurrection liâe But as we haue saide that in this miroure there is to be seen of vs a liuely image of the resurrection so let it be to vs a sure substance to stay our minde so that yet we be not lotheful or wery of longe tarieng bycause it is not our part to measure the seasons of times by our will but patiently to rest til God at his owne fit time repaire his kingdome To which purpose semeth the exhortatioÌ of Paul The first frutes is Christ then thei that are Christes euery one in his ordre But yâ no questioÌ shold be moued of the resurrection of Christ vpoÌ which the resurrection of vs all is founded we se by how many how diuerse meanes he hath made it approued
our thought vpon this howe wretched a thing it is to be estranged from the felowship of God and not that only but also to fele the maiestie of God so bent against thee that thou canst not escape but be fast strayned of it For first his displeasure is like a most violent fier with touchyng whereof all thinges are deuoured and swallowed vp Then all creatures so serue him to execute his iudgement that they to whome the Lord shall so shewe his wrath shal fele the heauen earth sea and beastes as it were with cruell indignation enflamed against them and armed to their destruction Wherefore it is no small thyng that the Apostle pronounceth when he sayth that the vnbeleuyng shal suffer eternal punishmeÌt by dyeng from the face of the Lord and from the glorie of his power And so oft as the Prophetes do caste vs in feare with bodily figures although they speake nothing excessiuely for our dulnesse yet they adde fore shewynges of that iudgement to come in the sunne and the moone and the whole frame of the world Wherfore the vnhappy conscieÌces do finde no rest from beyng vexed and tossed with a terrible whirlewinde froÌ felyng themselues to be torne in peces by God beyng angirly bent agaynst them from beyng pearced and launced with deadly stinges from treÌbling at the lightening of God and beyng broosed with the weight of his hand so that it is much more ease to entre into al bottomlesse depthes and deuouryng pittes than to stande one moment in those terrors What and how great then is this to be pressed with euerlastyng and neuer cessing siege of him Of whiche thyng the .xc. Psalme conteyneth a notable sentence that although with onely sight he scatter abrode all mortall men and bryng them to nought yet his worshippers howe muche more ferefull they are in the world so much more he enforceth them and pricketh them forward loden with the crosse vntill he be all in all The ende of the third Boke THE FOVRTH BOKE OF THE INSTItution of Christen religion which entreateth of the outvvard meanes or helpes vvherby God allureth vs into the felovvshyp of Christ and holdeth vs therein ¶ The first Chapter Of the true Churche with which we ought to kepe vnitie because it is the mother of al the godly THat by Faith of the Gospel Christ is become ours and we be made partakers of the saluation broughte by him and of eternal blessednesse is already declared in the last booke But because our rudenesse and slouthfulnesse yea and vanitie of witte doe nede outwarde helpes whereby Fayth in vs maye both be engendred and growe and encrease in proceding towarde the marke wherunto it tendeth God hath also added them therby to prouyde for our weakenesse And that the Preaching of the Gospell might floryshe he hath left this treasure with the Churche He hath appointed Pastors and teachers by whoe 's mouth he myght teache them that be his he hath furnyshed them with authoritie finally he hath left nothyng vndoone that might auaile to the holy consent of faith and right order First of all he hath ordeined Sacramentes which we fele by experience to be more than profitable helpes to nourishe and confirme Faith For because beeyng enclosed in the prison of our fleshe we do not yet attaine to the degree of Angels God applying hymselfe to our capacitie accordyng to hys wonderful Prouidence hath appointed a meane wherby we being far distant froÌ him might come vnto hym Wherfore the order of teaching requireth that now we entreate of the Church and of the gouernemeÌt orders and power of it and then of the Sacramentes and lastely also of ciuile order and therewithall that we call away the godly readers from those corruptions wherewyth Satan in the Papane hath depraued all thynges that God had appointed for our saluation I will begin at the Churche into whoe 's bosome God wil haue hys children to be gathered together not onely that they should by her helpe and ministerie be nouryshed whyle they are infantes and yong chyldren but also be ruled by her motherly care tyll they growe to ryper age and at length come to the marke of Fayth For it is not lawfull that those thynges be seuered which God hath conioyned that to whom he is a Father the Churche be also their mother and that not onely vnder the lawe but also sins the commyng of Christe as Paule wytnesseth which teacheth that we are the children of the newe and heauenly Hierusalem In the Crede where we professe that we beleeue the Churche that is not spoken onelye of the visible Churche whereof we now entreate but of all the electe of God in whose number they are also comprehended that are departed by death And therefore thys worde Beleue is there set because oftentimes there can no other difference be noted betwene the children of God and the vngodly betwene his peculiar flocke and sauage beastes For wheras many doe enterlace this worde in that is without probable reason I graunt in dede that it is the more commonly vsed and also wanteth nor the consenting testimonie of antiquitie forasmuch as euen the Nicen Crede as it is reported in the Ecclesiasticall historie addeth the preposition in But there withall we maie marke by the writinges of the auncient Fathers that it was in old time receiued without controuersie to say that they beleued the Churche and not in the Churche For Augustine and that auncieÌt writer whatsoeuer he was whoe 's work remaineth vnder the name of Cyprian concerning the exposition of the Crede do not onely so speake themselues but also do expresly note that it should be an vnproper maner of speaking if the preposition were adioyned and they confirme their opinion with no trifling reason For we therefore testifie that we beleue in God because vpon him as a true speaker our minde reposeth it selfe and in him our confidence resteth which could not so coÌueniently be spoken to say in the Churche no more than it could be sayed I beleue in the forgeuenesse of sinnes or in the resurrection of the fleshe Therefore although I would not striue about woordes yet I had rather folowe the proprietie of speakyng that shoulde be fittest to expresse the matter thaÌ curiously to seke for formes of speche wherby the matter may without cause be darkened But the ende is that we should know that although the deuill attempt all meanes to ouerthrowe the grace of Christe and though the ennemies of God be carried with violente rage to the same entente yet it can not be extinguished nor the bloude of Christ be made barren but that it will bryng forth some fruite And so is both the secrete election of God and his inward callyng to be coÌsidered because he alone knoweth whoe be hys and holdeth theÌ enclosed vnder a seale as Paule termeth it saying that they beare hys tokens whereby they maye be seuerally knowen from the reprobate But because a
Cardinals with the whole flocke of their clergie are so geuen foorth to all wickednesse filthinesse vncleannesse to all kynds of lewde and mischeuous doings that they resemble rather monsters than men therin truely they bewray them selues to be nothing lesse than bishops And yet they nede not to feare least I shold further disclose their filthinesse For bothe I am wery to haue to doo in so stinkyng myre and I must fauour chast eares and I thinke that I haue already enough and more proued that which I went about that is that although Rome had in olde tyme ben the head of Chirches yet at this day she is not worthy to be iudged one of the smallest toes of the Chirches feete As concerning the Cardinals as they cal them I can not tell how it is come to passe that they be so sodeinly risen vp to so great dignitie This name in Gregories time belonged to bishops only For so oft as he maketh mention of Cardinals he meaneth it not of them of the Chirche of Rome but of any other so that brefely a Cardinal Priest is nothing els but a bishop In the writers before that age I finde not this name at all But I se that they were then lesse than bishops whom they bee nowe farre aboue This saying of Augustine is wel knowen Although according to the names of honor which the vse of the Chirch hath alredy obteined bishopricke is greater than priesthode yet in many thinges Augustine is lesse than Hierom. Here in dede he maketh difference betwene a priest of the Chirch of Rome other but he indifferently setteth them al behind the bishops And that was so long obeserued that in the CouÌcel at Carthage wheÌ there wer present two legates of the see of Rome the one a bishop the other a priest the priest was thrust back into the last place But not to folow to old exaÌples there remaineth a CouÌcel holdeÌ vnder Gregorie at Rome at which the priestes sat in the lowest place subscribed seuerally by themselues as for the DeacoÌs thei had no place at al in subscribing And truly they had then no office but to be preseÌt vnder the bishop at ministring of doctrine and of the sacrameÌts Nowe the case is so changed that they are become the cousins of kinges and Emperours And it is no doute but that they grewe vp by littell and littell together with their head till they were aduaunced to this hie toppe of dignitie But this also I thought good to touche shortly by the waie that he reders might the better vnderstande that the See of Rome suche as it is at this day doeth muche differ from that auncient one vnder pretense wherof it doeth nowe maynteine and defende it selfe But of what sort soeuer they wer in old tyme forasmuch as they haue now nothyng of the true and lawfull office in the Chirche they reteine onely a deceitfull colour and vaine visour yea forasmuche as they haue all thinges vtterly contrary it was necessarie that that should happen to them which Gregorie writeth so oft I saie it sayth he wepyng I geue warnyng of it groning that sith the order of priesthode is fallen within it shall also not be able to stand long without But rather it behoued that this shold be fulfilled in them whiche Malachie saith of suche Ye haue gon backe out of the waie and haue made many to stumble in the lawe Therfore ye haue made voide the couenant of Leui saith the Lord. Therfore beholde I haue geuen you out of estimation and vile to all the people Nowe I leaue it to all the godly to thynke of what sort is that supreme height of the Hierarchie of Rome wherunto the Papistes with abhominable shamlessenesse stick not to make subiect the very word of God whiche ought to haue ben honorable and holy bothe to heauen earth men and Angels The .viii. Chapter Of the power of the Chirche as touchyng the articles of Faith and with howe vnbridled liceÌtiousnesse it hath in the Papacie ben wrested to corrupt all purenesse of Doctrine NOwe foloweth the thirde place of the power of the Chirche whiche partely consisteth in all the bishops and partly in the Counsels and those either prouinciall or generall I speake onely of the spirituall power whiche is propre to the Chirch That consisteth either in doctrine or in iurisdiction or in makyng of lawes Doctrine hath two partes the authoritie to teache articles of Doctrine and the expoundyng of them Before that we beginne to discourse of euery one of these in specialtie we will that the godlye readers bee warned that whatsoeuer is taughte concerning the power of the Chirche they muste remember to applye to that ende wherunto as Paule testifieth it was geuen that is to edification and not to destruction whiche who so lawfully vse they thinke them selues no more than the ministers of Christ and therwithall the ministers of the people in Christ. Now of the edifyeng of the Chirch this is the only waie if the ministers themselues endeuour to preserue to Christ his authoritie whiche can not otherwise bee safe vnlesse that be lefte vnto hym which he receiued of his Father that is that he be the only schole-maister of the Chirche For it is written not of any other but of hym alone Heare hym The power of the Chirche therfore is not to be sparingly set foorth but yet to be enclosed within certain boundes that it be not drawen hether thether after the lust of men Herunto it shal be muche profitable to note how it is described of the Prophets and Apostles For if we simply graunt vnto men such power as they list to take vpon theim it is plaine to all men what a slippery redinesse there is to fall into tyrannie whiche ought to be farre from the Chirch of Christ. Therfore here it must be remembred that whatsoeuer authoritie or dignitie the holy ghost in the scripture geueth either to the prestes or to the Prophetes or to the Apostles or to the successours of the Apostles all that same is geuen not proprely to the men themselues but to the ministerie ouer which they are appointed or to speake it more plainely in one worde wherof the ministerie is committed to them For if wee goe through them all in order we shall not fynde that they had any authoritie to teache or to answer but iâ the name and worde of the Lord. For when they are called to the office it is also enioined them that they shold bring nothing of theÌ selues but speke out of the mouth of the Lord. And he himself doeth not bryng them foorth to be hearde of the people before that he haue geueÌ them instructions what they ought to speake to the entent that they should speake nothyng beside his woord Moses himselfe the prince of all the Prophetes was to be hearde aboue the reste but he was first instructed with his commaundementes that he might not
had a liuely image in the outwarde signe Christes wil was by the outward signe to testifie that hys fleshe is meate If he did set before vs only an empty imaginatiue forme of bred not true bread where were the correlation or similitude which should leade vs froÌ the visible thing to the inuisible For that al thinges may agree together the signification shall extende no further but that we be fed with the forme of the fleshe of Christ. As if in Baptisme the forme of water should deceiue our eyes it should not be to vs a certayne pledge of our washing yea by that deceitfull shewe there should be geuen vs an occasion of wauering Therfore the nature of the Sacrament is ouerthrowen vnlesse in the maner of signifieng the earthly signe answer to the heauenly thing And therefore we lose the truth of thys mysterie vnlesse true bred represent to vs the true body of Christ. I repete it againe Sith the Supper is nothing ells than a visible testifieng of that promise which is in the vi chapter of Iohn namely that Christ is the bred of lyfe which came downe from heauen there must be visible bred vsed for a meane wherby that same spirituall bred may be figured vnlesse we will that we lose all the frute whiche in this behalfe God tenderly graunteth to susteine our weakenesse Now by what reason should Paule gather that all we are one body and one bred whiche doe together partake of one bred if there remayned onely an imaginatiue forme and not rather a naturall truth of bred But they could neuer haue ben so fowly begyled with the deceites of Satan but because they wer alredy bewitched with this error that the body of Christ enclosed vnder bred was by the bodily mouth sent down into the belly The cause of so brutishe imagination was that consecration signified as much among them as a magical enchauntment But thys principle was vnknowen to them that bread is a Sacramente to none but to men to whom the worde is directed lyke as the water of Baptisme is not changed in it selfe but so sone as the promise is adioyned it beginneth to be that to vs which it before was not Thys shall better appeare by example of a lyke Sacrament The water springing out of the rocke in the desert was to the fathers a token and signe of the same thing which the wyne doth figure to vs in the Supper For Paul teacheth that they dronke the same spirituall drinke But it was a common watering for the beastes and cattell of the people Wherupon it is easily gathered that in earthly elementes when they are applyed to a spirituall vse there is made no other turning but in respect of men in so much as they are to them seales of the promises Moreouer sithe Gods purpose is as I often repete as it were by handsome chariots to lift vs vp to himselfe they doe by their waywardenesse wickedly disapoint the same which do in dede cal vs to Christ but lurkig inuisibly vnder bred For it is not possible that the mynde of men vncombryng it selfe from the immesurablenesse of places should atteine to Christ euen aboue the heauens That which nature denyed them they attempted to amende with a more hurtfull remedie that abiding in earth we should nede no heauenly nerenesse of Christ. Lâe this is the necessitie that compelled them to transfigure the body of Christ. In Bernardes time althoughe a harder maner of speaking was growen in vse yet transubstantiation was not then knowen And in all ages before that this similitude dyd flye aboute in every mans mouth that there is with bred and wyne a spiritual thing ioyned in thys mysterie Of the wordes they answer as they thinke wittily but bringing nothing fit for thys preseÌt cause The rod of Moses say they being turned into a Serpent although it dyd get the name of a Serpent yet kepeth stil the olde name and is called a rod. So in their opinion it is as probable that although the bred passe into a new substance it may be abusively and yet not vnaptly called that which it appeareth to the eies But what likelhode or nerenesse fynde they betwene a cleare miracle and their fained illusion of whiche no eye in earth is witnesse The Magicians had mocked with deceites so that the Egiptians were persuaded that they excelled in diuine power to change creatures aboue the order of nature Moses came fourth dryuing away all their deceites shewed that the inuincible power of God was on his side because his owne rod consumed al the rest But forasmuch as that was a turning discernable with eyes therfore as we haue sayd it perteyneth nothing to thys preseÌt cause and in a litle time after the rod visibly returned into his own forme Beside that it is not knowen whether that soden turning was of substance or no. Also the alluding to the rods of the Magicians is to be coÌsidered which the Prophet therfore would not call Serpentes least he should seme to signifie a turning where none was because those deceiuers had done nothing but cast a myst before the eies of the beholders What likenesse herewith haue these formes of speche The bred which we breake So ofte as ye shal eate this bred They coÌmmunicated in breaking of bred and suche other It is certaine that their eyes were only deceiued with the enchantmeÌt of the Magicians As concerning Moses the mater is more douteful by whose hande it was no more hard for God to make of a rod a Serpent and againe of a Serpent to make a rod thaÌ to cloth Angels with fleshly bodies by and by after to vncloth them If the nature of thys mysterie were the same or like there were some color for their solution Let this therfore remaine certaine that it is not truly nor fittly promised vs that in the Supper the flesh of Christ is truely to vs for meate vnlesse the true substance of the outwarde Signe agree with it And as one error groweth of an other the place of Ieremie is so foolishlye wrested to proue transubstantiation that it irketh me to reherse it The Prophet complaineth that wood is put in his bred meaning that by the crueltie of his enemies his bred was infected with bitternesse As Dauid with a like figure bewayleth that his meate was corrupted with gall and hys drynke with vineger These men will haue it that the body of Christ was by way of allegorie fastened to the crosse But some of the olde fathers thought so As though we ought not rather to pardoÌ their ignorance and to bury their shame than to adde shamelessnesse to compell them yet still to fight like enemies with the natural meaning of the Prophet Other which see that the proportionall relation of the signe and the thing signified can not be ouerthrowen but that the truth of the mysterie must fal do confesse that the bred of the Supper is
verily a substaÌce 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 deÌnes For my mynde is not yet as of set purpoÌse 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 Marciân 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
whole space of heauen and earth shold in so great distance of places not only be conioyned but also vnited that soules may receiue foode of the fleshe of Christe Therfore let waiward men cesse to procure hatred to vs by a filthy sclaunder as though we did enuiously restraine any thyng of the immeasurable power of God For they do either to foolishly erre or to maliciously lye For it is not here in question what God coulde but what he woulde We affirme that to bee done which pleased hym But it pleased hym that Christ shold be made like to his brethren in all thyngs except synne What maner of thyng is our fleshe Is it not suche as consisteth of the certaine measure of it as is conteined in place as is touched as is seen And why say they may not God make that one selfe same fleshe may occupie many and diuers places may be conteined in no place may be without measure forme Thou madde man why requirest thou of the power of God to make fleshe at one selfe tyme to be and not to be fleshe Like as if thou sholdest instantly require hym to make at one self tyme the light to be bothe light darknesse But he willeth light to be light darknesse to be darknesse fleshe to be fleshe He shall in deede when it pleaseth hym turne darknesse into lyght and lyght into darknesse but wen thou requirest that lyght and darknesse may not differ what doest thou els but peruert the order of the wisdome of God Therefore fleshe must be fleshe and Spirite Spirite euery thyng in suche lawe and condition as God hath created it But suche is the condition of fleshe that it muste be in one yea and that a certaine place and consist of her measure and other forme With thys condition Christ toke fleshe vpon him to whiche as Augustine witnesseth he hath geuen in dede vncorruption and glorye but he hath not taken from it nature and truth They answer that they haue the worde whereby the will of God is made playne namely if it be graunted them to banish out of the Chirch the gifte of exposition whiche may bring lighte to the worde I graunt that they haue the worde but suche as in olde tyme the Anthropomorphites had when they made God hauing a body suche as Marcion and the Manichees had when they fayned the body of Christ to be eyther heauenly or fantasticall For they alleged for testimonies The firste Adam was of the earth earthly the seconde Adam is of heauen heaueÌly Againe Christ abaced himselfe taking vpon him the forme of a seruant and was founde in likenesse as a maÌ But the grosse eaters think that there is no power of God vnlesse with the monster forged in their braines the whole order of nature be ouerthrowen whiche is rather to limit God when we couet with our fained inueÌtions to proue what he can do For out of what worde haue they taken that the body of Christe is visible in heauen but lurketh inuisible in earth vnder ⪠innumerable litle peces of bred They wil say that necessitie requireth this that the body of Christe should be geuen in the Supper Uerily because it pleased them to gather a fleshly eating out of the wordes of Christ they being caried away with their owne foreiugement were driuen to necessitie to coine this sutteltie which the whole Scripture crieth out against But that any thing is by vs diminished of the power of God is so false that by our doctrine the prayse of it is very honorably set out But forasmuche as they alway accuse vs that we defraude God of hys honor when we refuse that whiche according to common sense is hard to be beleued although it haue ben promised by the mouth of Christ I make againe the same answere that I made euen nowe that in the mysteries of Fayth we doe not aske counsell of common sense but with quiet willingnesse to learne and with the Spirite of mekenesse whiche Iames commendeth we receiue the doctrine come from heauen But in that when they perniciously erre I deny not that we followe a profitable moderation They hearing the wordes of Christe Thys is my bodye imagine a miracle moste farre from hys mynde But when out of thys fayned inuention aryse fowle absurdities because they haue allready with hedlong hast put snares vpon themselues they plunge themselues into the bottomlesse depthe of the almightinesse of God that by thys meane they may quenche the lyght of truthe Hereupon commeth that proude precisenesse We will not knowe howe Christe lyeth hydde vnder the bred holdyng our selues coÌtented with thys saying of hys This is my body But we as we doe in the whole Scripture doe with no lesse obedience than care studye to obteyne a sounde vnderstanding of thys place neither doe we with preposterous heate rashly and without choise catch holde of that which first thrusteth it selfe into our myndes but vsing diligent musing vpon it we embrace the meaning whiche the Spirite of God ministreth and standing thereupon we doe from alofte despise whatsoeuer earthly wisdome is set against it Yea we holde our myndes captiue that they may not be bolde so muche as with one litle worde to carpe against it and do humble them that they maye not dare to rise vp against it Hereupon sprong vp the exposition of the woordes of Christ which to be by the continual vsage of the Scripture common to al Sacramentes al they that haue ben though but meanely exercysed therin do knowe Neither do we after the exaÌple of the holy virgin thynke it lawful for vs in a hard mater to enquire how it may be done But because nothing shal more auaile to confirme the Fayth of the godly than when they haue learned that the doctrine whiche we haue taughte is taken out of the worde of God and standeth vpon the authoritie thereof I will make this also euident with as greate brefenesse as I can The body of Christ sins the tyme thaâ it rose agayne not Aristotle but the Holy ghost teacheth to be limited and that it is compreheÌded in heauen vntill the laste day Neither am I ignorante that they boldly mock out those places that are alleged for thys purpose So oft as Christ sayth that he wil departe leauing the world they answer that that departing is nothing ells but a changing of mortall state But after this manner Christe shoulde not set the Holy ghost in hys place to supplye as they call it the wante of hys absence forasmuche as he doth not succede into his place nor Christ himselfe doth descende again oute of the heauenly glorye to take vppon hym the state of mortall lyfe Truely the commyng of the Holy ghost and the ascending of Christe are thynges set as contrarie therefore it can not be that Christe should according to the fleshe dwel with vs after the same manner that he sendeth his Spirite Moreouer he in playne wordes
expresseth that he will not be alway with hys disciples in the worlde Thys saying also they thynke that they do gayly wype awaye as though Christ sayd that he wil not alway be poore and miserable or subiect to the necessities of thys frayle lyfe But the circumstance of the place cryeth playnly to the contrarie because there is not entreated of pouertie and nede or of the miserable state of earthly life but of worship and honor The anointing pleased not the disciples because they thought it to be a superfluous and vnprofitable cost and nere vnto riotous excesse therefore they had rather that the price thereof which they thought to be il wasted had ben bestowed vppon the poore Christ answereth that he shall not alway be present that he maye be worshipped with suche honor And none otherwise did Augustine expounde it whoe 's wordes be these which are nothyng doutefull When Christ sayd Ye shal not alway haue me he spake of the presence of his body For according to his maiestie accordyng to hys prouidence according to hys vnspeakable and inuisible grace thys was fulfilled which he sayd Beholde I am with you euen to the ending of the worlde But according to the fleshe which the worde toke vnto hym according to thys that he was borne of the Uirgin according to thys that he was taken of the Iewes that he was fastened to the tree that he was taken downe from the crosse that he was wrapped in linnen clothes that he was layed in the graue that he was manifestly shewed in the resurrection thys was fulfilled Ye shall not alwaye haue me with you Why so Because he was conuersante accordinge to the presence of hys bodye forty dayes wyth hys disciples and whyle they accompanyed hym in seynge not in folowing he ascended He is not here for he sitteth there at the right hande of the Father And yet he is here because he is not gone awaye in presence of maiestie Otherwyse according to the presence of maiesty we haue Christ alway and according to the presence of the fleshe it is rightly sayd But me ye shal not alway haue For according to the presence of the fleshe the Chirch had him a fewe dayes nowe she holdeth hym by Fayth but seeth him not with eyes Where that I may note thys also brefely he maketh hym presente to vs three wayes by maiestie prouidence and vnspeakable grace vnder whiche I comprehend this maruelous communioÌ of hys body and blood if so that we vnderstande it to be done by the power of the Holy ghost not by that fayned enclosing of his body vnder the elemente For our Lord hath testified that he hath fleshe and bones which may be felt and seen And to Goâ away and Ascende doe not signifie to make a shewe of one ascending and going awaye but to doe in dede that whiche the woordes sounde Shall we then will some man saye assigne to Christe some certaine coast of heauen But I answere with Augustine that this is a moste curious and superfluous question if so that yet we beleue that he is in heauen But what doth the name of ascending so oft repeted doth it not signifie a remouing from one place to an other They denye it because after their opinion by heighth is onely signified maiestie of Empire But what meaneth the very manner of ascending ⪠was he not in sight of his disciples loking on lifted vp on hye Doe not the Euangelistes plainly declare that he was taken vp into the heauens These witty Sophisters do answere that with a cloude set betwene him and them he was conueyed out of their sight that the faithfull might learne that from thense fourth he should not be visible in the world As though to make credit of his inuisible presence he ought not rather to vanishe away in a moment or as though the cloude ought not rather to compasse him before that he stirred his foote But when he is carried vp on hye into the ayre and with a cloude cast vnderneth hym teacheth that he is no more to be soughte in earth we safely gather that now he hath hys dwelling place in the heauens as Paule also affirmeth and from thense biddeth vs to loke for hym After this maner the Angels warned the disciples that they in vaine gazed vp into heauen because Iesus which is taken vp into heauen shall so come as they haue seen him goe vp Here also the aduersaries of sounde doctrine starte awaye with a pleasante shifte as they thynke sayeng that he shall then come visible which neuer wente out of the earth but that he abideth inuisible with them that be hys As though the Angells did there signifie a double presence and do not simply make the disciples witnesses of his going vp seing it with their eyes that no douting mighte remayne euen as if they had sayd he in your sightes beholding it being takeÌ vp into heauen hath claymed to hymselfe the heauenly Empire it remayneth that ye paciently abide in expectation till he come againe the iudge of the world because he is nowe entred into heauen not that he may alone possesse it but that he maye gather together with him you and all the godly But forasmuche as the defenders of this bastarde doctrine are not ashamed to garnishe it with the consenting voyces of the olde wryters and specially of Augustine I will in fewe wordes declare how peruersly they goe aboute it For whereas their testimonies haue ben gathered together of learned and godly men I will not doe a thing alredy done let hym that will seke them oute of their workes I wil not heape together neyther out of Augustine hymselfe al that might make to the purpose but will be contente to shewe by a fewe that he is without controuersie whole on our side As for this that our aduersaries to writhe him from vs doe allege that it is commonly red in his bookes that the flesh and blood of Christ is distributed in the Supper namely the Sacrifice ones offred in the crosse it is but trifling sithe he also calleth it eyther Thankesgeuing or the Sacramente of the body But in what sense he vseth the woordes of fleshe and blood we nede not to seke with long compassing about forasmuche as he declareth himselfe sayeng that Sacramentes take their names of the likenesse of the thinges whiche they signifie and that therefore after a certaine manner the Sacramente of the body is the body Wherewith accordeth an other place whiche is well enough knowen The Lorde sticked not to saye This is my body when he gaue the signe of it Againe they obiect that Augustine writeth expresly that the body of Christe falleth to the grounde and entreth into the mouth euen in the same sense that he affirmeth it to be consumed because he ioyneth them bothe together Neither doth that make to the contrarie whiche he sayth that wheÌ the mysterie is ended the bred is consumed
to haue made distinction of the maner of presence And verily some had rather with great shame to vtter their ignorance than to yelde neuer so litle of their error I speake not of the Papistes whoe 's doctrine is more tolerable or at the least more shamefast But contentiousnesse so carrieth some away that they say that by reson of the natures vnited in Christ wheresoeuer the Godhed of Christ is there is also his fleshe which can not be seuered from hys Godhed As though that same vniting haue compounded of those twoo natures I wote not what meane thing which was neither God nor man So in dede did Eutyches and after hym Seruettus But it is plainly gathered out of the Scripture that the only one person of Christ doth so consist of twoo natures that either of them hath still her owne propertie remayning safe And that Eutyches was rightfully condemned they wil be ashamed to deny it is maruel that they marke not the cause of hys condemning that takyng away the difference betwene the natures enforcing the vnitie of persoÌ he made of God man and of man God What madnesse therefore is it rather to mingle heauen and earth together than not to draw the body of Christ out of the heauenly Sancturarie For wheras they bring for themselues these testimonies None is gone vp to heauen but he that is come down the Sonne of man which is in heauen Againe The sonne which is in the bosome of the Father he shall declare them it is a poynt of like senslesse dullnesse to despise the communicating of properties which was in olde tyme not without cause inueÌted of the holy Fathers Truely when the Lord of glory is said to be crucified Paule doth not meane that he suffred any thiÌg in his godhed but because the same Christ which being an abiect and despised in the flesh did suffer was both God and Lord of glory After thys manner also the Sonne of man was in heauen because the selfe same Christ which according to the fleshe did dwel the Sonne of man in earth was God in heauen In which sorte he is sayd to haue descended from the sayd place according to hys Godhed not that the Godhed did forsake heauen to hide it selfe in the prison of the body but because although it fylled all thynges yet in the verye maÌhode of Christ it dwelled corporally that is to say naturally and after a certaine vnspeakable maner It is a coÌmon distinction in scholes which I am not ashamed to reherse that although whole Christ be euery where yet not the whole that is in hym is euery where And I wold to God the Scholemen themselues had wel weyed the pith of thys sayeng for so should the vnsauorie inuention of the fleshly preseÌce of Christ haue ben met withall Therefore our mediator sithe he is whole euery where is alway at hande with his and in the Supper after a speciall maner geueth himselfe present but yet so that whole he is present not the whole that he is because as it is said in his fleshe he is conteined in heauen till he appeare to iudgement But they are farre deceiued which conceiue no presence of the fleshe of Christ in the Supper vnlesse it be made present in bread For so they leaue nothyng to the secrete workyng of the Spirite whiche vniteth Christ hymself vnto vs. They thinke not Christ present vnlesse he come downe to vs. As though if he did lift vs vp to hym we should not aswel enioy his presence Therfore the question is only of the maner because they place Christ in the bread but we think it not lawful for vs to pluck hym out of heauen Let the readers iudge whether is the righter Only let this cauillation be driuen away that Christe is taken awaye from his Supper vnlesse he be hidden vnder the couer of bread For sith this mysterie is heauenly it is no nede to drawe Christ into the earth that he may be ioyned to vs. Nowe if any man do aske me of the maner I will not be ashamed to confesse that it is a hyer secrete than that it can be eyther coÌprehended with my witt or vttered with my woordes and to speake it more plainly I rather fele it than I can vnderstand it Therfore I do herein without controuersie embrace the truthe of God in whiche I maye safely rest He pronounceth that his fleshe is the meate of my soule and his blood is the drinke With suche foode I offre my soule to hym to bee fedde In his holy Supper he commaundeth me vnder the signes of bread and wyne to take eate and drinke his body and blood I nothing dout that bothe he dothe truely deliuer them and I doo receiue them Onely I refuse the absurdities whiche appeare to be either vnworthy of the heauenly maiestie of Christ or disagreyng from the truth of his nature of manhode forasmuche as they must also fight with the word of God which also teacheth that Christ was so taken vp into the glorie of the heauenly kyngdome that it lyfteth hym vp aboue all estate of the worlde and no lesse diligently setteth forth in his nature of man those thynges that are proprely belongyng to his true manhode Neither ought this to seme incredible or not consonant to reason because as the whole kyngdome of Christ is spirituall so whatsoeuer he doth with his Chirch ought not to be reduced to the reason of this worlde Or that I may vse the wordes of Augustine this mysterie as other are is done by men but from God in earth but from heauen Such I say is the presence of the body as the nature of the Sacrament requireth which we say here to excell with so great force and so great effectualnesse that it not only bryngeth to our myndes vndouted trust of eternall lyfe but also assureth vs of the immortalitie of our fleshe For it is nowe quickned of his immortall fleshe and after a certaine manner communicateth of his immortalitie They whyche are caried aboue this with their excessiue speches do nothyng but with suche entanglementes darken the simple and playne truthe If any be not yet satisfied I wold haue hym here a whyle to consider with me that we now speake of a Sacrament all the partes wherof ought to be referred to Faith But we do no lesse deintyly and plentifully feede Faith with this partakyng of the bodye which we haue declared than they that plucke Christe hymselfe oute of heauen In the meane tyme I plainly confesse that I refuse that mixture of the fleshe of Christ with our soule or the pouryng out of it suche as they teache because it suffiseth vs that Christ dothe out of the substance of his fleshe breathe life into our soules yea doth poure into vs his owne lyfe although the very flesh of Christ doth not entre into vs. Moreouer it is no doute that the proportion of Faith whereby Paule willeth vs to examine all
the promise Againe of those ceremonies that they vse it is not red that any one is institute of god Therfore here caÌ be no SacrameÌt Of Matrimonie The last is Matrimonie which as all men confesse to be ordeined of God so no man vntill the tyme of Gregorie euer sawe that it was geuen for a Sacrament And what sober man would euer haue thought it It is a good a holy ordinaÌce of God so tyllage carpentrie shoemakers craft barbers craft are lawfull ordinances of God and yet they are no Sacramentes For there is not only this required in a Sacrament that it be the worke of God but that it be an outwarde Ceremonie appoynted of God to confirme a promise That there is no suche thyng in Matrimonie very chyldren also can iudge But say they it is a Signe of a holy thyng that is of the spirituall conioynyng of Christe with the Chirche If by this woorde Signe they vnderstand a Token sett before vs of God to this ende to raise vp the assurednesse of our Faithe they are farre besyde the truthe If they simplye take a Signe for that which is brought to expresse a similitude I wyll shewe howe wittyly they reason Paule sayth As one starre differeth from an other star in brightnesse so shal be the resurrectioÌ of the dead Lo here is one Sacrament Christ sayth The kyngdome of heauen is lyke to a grain of mustardsede Lo here is an other Againe The kingdom of heaueÌ is like vnto leaueÌ Lo here is the third Esai saith Behold the lord shal fede his flock as a shepherd Lo here is the fowerth In an other place The Lord shall go forth as a Gyant Loe here is the fifth Finally what end or measure shal there be There is nothyng but by this meane it shal be a Sacrament Howe many parables and similitudes are in the Scripture so many Sacraments there shal be Yea and theft shal be a Sacrament because it is written the day of the Lorde is lyke a thefe Whoe can abyde these sophisters prating so foolishly I graunt in dede that so oft as we see a vine it is very good to call to remembrance that whiche Christ sayth I am a vine ye be branches my father is the vinedresser So oft as a shepherde with his flocke cometh toward vs it is good also that this come to our mynde I am a good shepherd my shepe heare my voice But if any man adde such similitudes to the number of Sacramentes he is mete to be sent to Antycira But they still laye fourth the wordes of Paule in which he geueth to Matrimonie the name of a Sacrament he that loueth his wife loueth hymselfe No man euer hated his owne flesh but nourisheth it and cherisheth it euen as Christ doth the Chirch because we are members of hys body of his fleshe and of his bones For this a man shall leaue hys Father and mother and shal cleaue to his wife and they shal be two into one fleshe Thys is a great Sacrament but I saye in Christ and the Chirch But so to handle the Scriptures is to mingle heaueÌ and earth together Paule to shew to maried men what singular loue they ought to beare to their wiues setteth fourth Christe to them for an example For as he poured fourth the bowells of his kindenesse vpon the Chirch which he had espoused to himselfe so ought euery man to be affectioned toward his own wife It foloweth after He that loueth his wife loueth himselfe as Christ loued the Chirch Now to teache how Christ loued the Chirch as himselfe yea how he made himselfe one with hys spouse the Chirch he applyeth to hym those thinges which Moses reporteth that Adam spake of him selfe For when Eue was brought into his syght whom he knew to haue ben shapen out of his syde This woman sayth he is a bone of my bones and fleshe of my fleshe Paul testifieth that all this was spiritually fulfylled in Christ and vs when he sayeth that we are membres of his body of his fleshe and of his bones yea and one fleshe with hym At lengthe he addeth a concludyng Sentence This is a great mysterie And least any man shoulde be deceiued with the doble signifyeng of the woordes he expresseth that he speaketh not of the fleshely conioynyng of man and woman but of the spiritual mariage of Christe and the Chirch And truely it is in dede a great mysterie that Christe suffred a ribbe to be taken from himselfe whereof we might be shapen that is to say wheÌ he was stroÌg he willed to be weake that we might be strengthened with his strength that now we may not our selues lyue but he may lyue in vs. The name of Sacramente deceiued them But was it rightfull that the whole Chirch should suffer the punishment of their ignorance Paul said Mysterie which word when the translater might haue lefte beyng not vnused with Latin eares or might haue translated it a Secrete he chose rather to put in the worde Sacrament yet in no other sense than Paule had in Greke called it Mysterie Now let them go and with crieng out raile against the skil of toÌges by ignorance whereof they haue so long most fowly been blynde in an easy mater and suche as offreth it self to be perceiued of euery man But why doo they in this one place so earnestly sticke vpon this litle word Sacrament and some other tymes do passe it ouer vnregarded For also in the first Epistle to Timothe the Translater hath vsed it and in the selfe same Epistle to the Ephesians in euery place for Mysterie But let this slippyng be pardoned them at least the liers ought to haue had a good remeÌbrance For wheÌ they haue ones set out Matrimonie with title of a Sacrament afterward to call it vncleannesse defyling and fleshly filthinesse how gyddy lightnesse is this How great an absurditie is it to debarre prests from a SacrameÌt If they deny that they debarre them froÌ the SacrameÌt but froÌ the lust of copulation they escape not so away froÌ me For they teach that the copulatioÌ it self is a part of that SacrameÌt that by it alone is figured the vniting that we haue with Christ in conformitie of nature bicause man and womaÌ ar not made one but by carnall copulatioÌ Howbeit some of theÌ haue here founde two Sacramentes the one of God and the soule in the betrouthed man and woman the other of Christe and the Chirch in the husband and the wife Howsoeuer it be yet copulatioÌ is a Sacrament from which it was vnlawful that any christian should be debarred Unlesse peraduenture the Sacraments of christiaÌs do so yll agree that thei can not stand together There is also an other absurditie in their doctrines They affirme that in the Sacrament is geuen the grace of the Holye ghoste they teache that copulation is a Sacrament and they denye that at copulation the Holy ghost
made sure and of force Therefore that shadowish ceremonie of the lawe taught that wee are all shutt oute from the face of God and that therefore wee neede a Mediator whyche maye appeare in oure name and maye beare vs vpon hys sholders and holde vs fast bounde to his breast that we may be hearde in his person then that by sprynkeling of bloode our praiers are cleansed whiche as wee haue already saide are neuer vorde of filthinesse And wee see that the holy ones when thei desyred to obteyne any thynge grounded theyr hope vpon sacrifices bycause they knewe them to be the stablishinges of all requestes Lett hym remembre thy offrynge sayeth Dauid and make thy burnt offringe fatt Herupon is gathered that God hath ben froÌ the beginning appeased by the intercessioÌ of Christ to receiue the praiers of the godly Why then doth Christe apoint a new heire when his Disciples shall beginne to praie in his name but bicause this grace as it is at this daye more glorious so deserueth more commendation wiâh vs. And in this same sense he had said a little before Hetherto ye haue not asked any thinge in my name nowe aske No that thei vnderstode nothing at all of the office of the Mediator whereas all the Iewes were instructed in the principles but bicause thei had not yet clerely knowen that Christ by his ascending into heauen shold be a surer patron of the Church than he was before Therefore comfort their greefe of the abscence with some speciall frute he claimeth to himselfe the office of an aduocate teaceth that thei haue hitherto wanted the cheâe benefite which it shal be graunted them to enioye when being aâded by his mediation thei shal more frely cal vpon God as the Apostle saith that his newe waie is dedicate in his blood And so much lesse excusable is oure frowardnes vnlesse we do with both armes as the saieng is embrace so inestimable a benefite whiche is proprely apointed for vs. Nowe whereas he is the onely waie and the onely entrie by which it is graunted vs to come in vnto God whoe so doe swarue from this way and forsake this entrie for them there remayneth no waie nor entrie to God there is nothinge left in his throne but wrath iudgment terroure Finally sithe the Father hathe marked him for oure heade guide thei which do in any wise swarue or go awaie from him do labore as much as in them lieâh to race out dysfigure the marke which God hath imprinted So Christ is set to be the only Mediator by whose intercession the Father may be made to vs fauourable and easy to be entreated Howe be it in the meane time the holy ones haue theyr intercessions left to them wherby thei do mutually coÌmend the safetie one of an other to God of which the Apostle maketh mention but those be such as hange vpon that one only intercession so farre is it of that thei minish any thing of it For as thei springe out of the affectioÌ of loue wherwith we embrace one an other as the membres of one body so thei are alâo reâerred to the vntâie of the heade Sythe therefore they also are made in the name of Christe what doe they els butte testifie that noe manne canne be holpen by any prayers at al butte wyth the intercession of Christe And as Christe wythe hys intercession wyth standeth not butte that in the Churche wee maye wyth prayers bee aduocates one for an other so lette thys remaine certayne that all the intercessors of the whole Churche oughte to bee directed to that onely one yea and for this cause we ought specially to be beware of vnthankfulnesse bycause God pardoning oure vnworthinesse doth not onely geue leaue to euery one of vs to praie for himselfe but also admitteth vs to be entreaters one for an other For where God appointeth aduocates for his Churche which deserue worthily to be reiected if they praie pryuately euery one for himselfe what a pride were it to abuse this libertie to darken the honoure of Christe Nowe yt ys a meare trifelynge whyche the Sophisters bable that Christe ys the Mediatoure of redemption butte the faythefull are Mediatoures of intercession As thoughe Christe hauynge perfourmed a Mediation for a time hathe geuen to hys seruauntes that eternall Mediatoreshippe whyche shall neuer dye Full courteouslye forfoothe they handle hym that cutte awaie so little a portion of honor from hym But the Scripture saythe farre otherwise wyth the symplicitie whereof a godly man ought to be contented leauinge these deceyuers For where Ihon saithe that yf any doe synne we haue an aduocate wyth the Father Christe Iesus dothe he meane that he was ones in olde tyme a patrone for vs and not rather assigneth to hym an euerlastinge intercession Howe saye we to thys that Paule also affirmeth that he sitteth at the right hande of God the Father and maketh intercession for vs And when in an other place he calleth hym the only Mediatoure of God and men meaneth he not of prayers of whych he had a little before made mention For when he hadde before said that intercession muste be made for all men for proofe of that sayeng hee by and by addeth that of all menne there is one God and one Mediatore And none otherwise doth Augustine expounde it when he saith thus Christian menne dothe mutually commende themselues in their prayers But he for whom none maketh intercession but he for al he is the onely and true Mediatoure Paule the Apostle though he were a principall membre vnder the heade yet bycause hee was a membre of the bodye of Christe and knewe that the greatest and truest preeste of the church entred not by a figure into the inward places of the vaile to the holy of holy places but by expresse and stedfast trueth into the innermost places of heauen âo a holynesse not shadowish but eternal coÌmendeth hymself also to the prayers of the faithful Neither doth he make himself a Mediatore betweene the people God but prayeth that al the meÌbres of the bodye of Christe shoulde mutually praye for hym bycause the membres are carefull one for an other and if one membre suffer the other suffer with it And that so the mutuall prayers one for an other of all the membres yet trauayling in earthe may ascende to the head which is gone before into heauen in whome is appeasement âor our synnes For yf Paule were a Mediatoure the other Apostles shoulde also bee Mediatores and if there were many Mediatoures then neither shold Paules owne reason stande faste in whych he hadde saide For ther is one God one Mediatoure of one God and menne the manne Christe in whome wee also are one if wee keepe the vnitie of faithe in the bonde of peace Againe in an other place But if thou seke for a Preest he is aboue the heauens wher he maketh intercessioÌ for thee whiche in
earth died for thee Yet do we not dreame that he falleth downe at the fathers knees in humble wise entreateth for vs but we vnderstand with the Apostle that he so appeareth before the face of God that the vertue of hys deathe auayleth to be a perpetuall intercession for vs yet so that beinge entred into the sanctuarie of heauen vnto the ende of the ages of the world he alone carrieth to God the prayers of the people abiding a farre of in the porche As touchinge the Saintes whiche being deade in the fleshe do liue in Christ if we geue any praier at all to them lette vs not dreame that they themselues haue any other waye of askynge than Christe whyche onli is the way or that their praiers be acceptable to God in any other name Therefore sithe the Scripture calleth vs backe from all to Christ only sith the heauenly fathers wil is to gather together al in him it was a point of to much dulnesse I wyll not say madnesse so to desire to make for oure selues an entrie by them that wee shoulde bee ledde a waie from hym wythoute whome euen they them selues haue no entrie open But that this hath been usually done in certaine ages past that it is at this day done whersoeuer Papistrie reigneth who can denie Their merites ar froÌ time to time thrust in to obteine the good wil of God for the moste part Christ being passed ouer God is praied to by their names Is not this I beseche you to coÌuey away to theÌ the office of that only intercession which we haue affirmed to belong to Christe alone Againe what Angel or Deuel euer reueled to any maÌ any one syllable of this their intercession whiche these men fame For in the Scripture is nothinge of it What is the reason therefore of inuentinge it Trueli when the witte of man so seketh for it selfe succoures wherwith we are not sertified by the word of God it plainli bewraieth his own distrustfulnesse If we appeale to al their coÌsciences that are delited with the intercession of saintes we shal finde that the same coÌmeth froÌ no other ground but bicause thei ar greued with carefulnes as though Christ wer in this behalf either to weake or to rigorous By whiche doubtfulnesse firste thei dyshonoure Christe and robbe him of the title of onely Mediatoure whiche as it is geueÌ him of the Father for a singular prerogatiue so oughte not also to be conueied away to any other And in this very doinge thei darken the glorie of hys byrth thei make voide hys crosse finally what soeuer hee hathe done or suffered they spoyle and defraude of the due praise thereof for all tende to thys ende that he maie bee in deede and be accompted the onely Mediatoure And therewith they caste awaye the goodnesse of God whiche gaue hymselfe to be their Father For he is not their father vnlesse thei acknowledge Christ to be their brother Which thei vtterly denye vnlesse thei thinke that he beareth a brotherly affection towarde them than which ther can nothing be more kinde or tender Wherfore the Scripture offereth only him to vs sendeth vs to him and stayeth vs in hym He saythe Ambrose ys oure mouthe by whyche wee speake to the Father oure eye by whyche we see the Father oure ryghte hande by whyche we offer vs to the Father otherwise than by whole intercession neyther we nor all the Saintes haue any thing with God If thei aunswer that the common praiers which thei make in churches ar ended with this conclusion adioyned Through Christ our Lord this is a trifeling shifte bicause the intercessioÌ of Christ is no lesse profained when it is mingled with the praiers merites of dead men than if it were vtterly omitted only dead meÌ were in our mouth Again in al their Letanies Hymnes Proses wher no honor is lefte vngeuen to deade saintes there is no mention of Christ. But their folysh dulnesse proceded so far that here we haue the nature of SuperstitioÌ expressed whiche when it hath ones shaken of the bridle is wont to make no end of running a stray For after that men ones begone to loke to the intercessioÌ of Saintes by litle litle ther was geueÌ to euery one his special doing that according to the diuersitie of busines somtime one a somtime an other shold be called vpon to be intercessor then they to them selues euery one hys peculiar Sainte into whose faythe they coÌmitted theÌselues as it wer to the keping of safgarding Gods And not only wherew t the prophet in the olde time reproched Israell Gods were set vp according to the nuÌbre of cities but eueÌ to the numbre of persons But sith the Saintes referre their desires to the only wil of God behold it rest vpon it he thinketh foolishly fleshly yea sclauÌderously of them which assigneth to them any other praier then whereby they praie for the coÌming of the kingdome of God from which that is moste far distant whiche thei faine to them the euery one is with priuate affection more partially bent to his owne worshipers At length many absteined not froÌ horrible sacrilege in calling now vpoÌ theÌ not as helpers but as principal rulers of their saluatioÌ Lo wherunto foolish men do fal wheÌ thei wander out of their true staÌding that is the word of God I speake not of the grosser mounstruousnesses of vngodlines wherin although thei be abhominable to God Angels men thei are not yet ashamed nor wery of theÌ Thei falling down before the image or picture of Barbara Catharine such other do muÌble Pater noster Our father This madnes the Pastors do so not care to heale or restraine that beinge allured with the sweâe sauour of game thei allow it with reioising at it But although thei turne froÌ themselues the blame of so haynous an offense yet by what colore wil thei defende this the Loy or Medard are praied vnto to looke down vpoÌ helpe their seruants froÌ heaueÌ that the holy Uirgin is praied vnto to coÌmauÌd her sonne to do that which thei ask In yâ old time it was forbidden in the Councell at Carthage that at the alter no directe prayer shold be made to Saintes And it is likely that wheÌ the holy men could not altogether suppresse the force of the naughty custome yet the added at least this restraiÌt that the publike praiers shold not be corrupted with this forme Saint Peter praie for vs. But how much further hath their deuellish importunacie ranged whiche stick not to geue away to deade men that which proprely belonged only to God and Christ But wheras thei trauaile to bring to passe the such intercessioÌ may seme to be grouÌded vpon the authoritie of scripture therin thei labor in vaine We reade ofteÌtimes saye they of the praiers of Angels and not the only but it is said that the praiers of the faithfull are by their hands
of reconciliation that they did therewithall require the consent of the people as he sheweth in an other place From this discipline there was no man exempted that euen the Princes together with the common people did submit themselues to beare it And rightfully sithe it was euident that it was the discipline of Christ to whom it is mete that all scepters and crownes of kinges be submitted So when Theodosius was depriued by Ambrose of power to come to the communion because of the slaughter committed at Thessalonica he threwe down all the royall ornamente wherewith he was clothed he openly in the Chirch bewayled his sinne whiche had crept vpon him by fraude of other men he craued pardon with groning and teares For great kinges ought not to thinke this to be any dishonor to them if they humbly throwe down themselues before Christ the king of kinges neither ought it to displease them that they be iudged by the Chirch For sith in their court they heare nothing ells but mâre flatteries it is more than necessarie for them to be rebuked of the Lord by the mouth of the Prestes But rather they ought to wishe that the Prestes should not spare them that the Lord may spare them In this place I omitt to speake by whom this iurisdiction is to be exercised because it is spoken of in an other place This onely I adde that that is the lawfull maner of proceding in excommunicating a man whiche Paule sheweth if the Elders doe it not alone by themselues but with the Chirch knowing and allowing it that is in such sort that the multitude of the people may not gouerne the doing but may marke it as a witnesse and a keper that nothing should be done of a fewe by wilfull affection But the whole maner of doing beside the calling vpon the name of God ought to haue such grauitie as may resemble the preseÌce of Christ that it maye be vndouted that he there sitteth for ruler of his owne iugement But this ought not to be passed ouer that such seueritie becometh the Chirch as is ioined with the Spirite of mildenesse For we must alway diligently beware as Paule teacheth that he whiche is punished be not swallowed vp of sorrow for so should of a remedy be made a destructioÌ But out of the ende may better be gathered a rule of moderation For wheras this is required in excommunication that the sinner should be brought to repentance and euill examples taken away least either the name of Christ should be euil spoken of or other meÌ be prouoked to followe them if we shal haue an eye to these thinges we shal be able easily to iudge how farr seueritie ought to procede and where it ought to end Therfore when the sinner geueth a testimonie of his repentance and doth by this testimonie as much as in him lyeth blott out the offense he is not to be enforced any further but if he be enforced rigorousnesse doth then excede measure In which behalfe the immesurable seueritie of the olde fathers can not be excused which both disagreed from the prescribed order of the Lord and also was maruelously dangerous For when they charged a sinner with solemne penance and depriuation froÌ the holy communion somtime for seuen yeres sometime fower yeres somtime three yeres somtime for their whole life what other thyng could follow therof but either great hipocrisie or most great desperatioÌ Likewise wheras no man that had fallen the seconde time was admitted to seconde penance but was cast out of the Chirch euen to the ende of his life that was neyther profitable nor agreing to reson Therefore whosoeuer shal wey the mater with sound iugemeÌt shal here in perceiue want of their discretion Howbeit I do here rather disallow the publike maner thaÌ accuse al them that vsed it wheras it is certaine that many of them misliked it but they did therfore suffer it because they could not amende it Truely Cipriane declareth how much beside his own wil he was so rigorous Our pacience saith he and easinesse gentlenesse is redy to them that come I wish al to returne into the Chirch I wish al our fellow soldiars to be enclosed within the tentes of Christ and in the houses of God thâ father I forgeue al thinges I dissemble many thinges for zele desire to gather brotherhode together I examine not with full iugement euen those thinges that are coÌmitted against God in pardoning defaultes more than I ought I am my selfe almoste in defaulte I doe with redy and full loue embrace them that returne with repentance coÌfessing their sinnes with humble and plaine satisfaction Chrysostome is somwhat harder and yet he sayth thus If God be so kinde why will his Prest seme so rigorous Moreouer we know what gentlenesse Augustine vsed towarde the Donatistes in so much that he sticked not to receiue into Bishoprike those that had returned from schisme euen immediatly after their repeÌtance But because a contrary order had growen in force they were compelled to leaue their own iugement to folow it But as this mildenesse is required in the whole body of the Chirch that it should punish them yâ are fallen mercifully and not to the extremitie of rigor but rather according to the precepte of Paule shoulde confirme charitie towarde them so euery priuate maÌ for himselfe ought to temper himselfe to this mercifulnesse and gentlenesse Therfore it is not our part of wype out of the number of the elect suche as are dryuen oute of the Chirche or to despeire of them as thoughe they were allredy loste We maye in dede iudge them strangers from the Chirch and therefore strangers from CHRIST but that is onely duryng the tyme that they abide in diuorce But if then also they shewe a greater resemblance of stubbornnesse than of gentlenesse yet lette vs committ them to the iugemente of the Lorde hoping better of them in time to come than we see in time present and let vs not therfore cesse to pray to God for them to comprehend al in one word let vs not condemne to death the person it selfe whiche is in the hande and iudgement of God alone but let vs rather weye by the law of the Lorde of what sort euery mans works be Which rule while we folow we rather stande to the iudgement of God than pronounce our owne Let vs not take to our selues more libertie in iudgyng vnlesse we will bynde the power of God within bouÌdes and appoint a law to his mercie at whoe 's pleasure when he thinketh it good very euell men are turned into very good strangers are graffed and foreins are chosen into the Chirch And this the Lord doeth therby to mocke out the opinion of men and rebate theyr rashenesse which if it be not restrained presumeth to take to it selfe power of iudgyng more than it ought For where as Christ promiseth that that shal be bounde in heauen whiche they that
be his shall bynde in earthe he limitteth the power of byndyng to the Censure of the Chirch by whiche they that are excommunicate are not throwen into euerlastyng ruine and damnation but hearyng their lyues and maners to be condemned they are also certified of their owne euerlastyng condemnation vnlesse they repente For excommunication hearyng differeth from accursyng that accursyng takyng away all pardon doeth condemne a man and adiudge him to eternall destruction excommunication rather reuengeth and punisheth maners And though the same do also punishe the man yet it doeth so punyshe hym that in forewarnyng hym of his damnation to come it doth call hym backe to saluation If that be obteined reconciliation and restoryng to the coÌmunion is ready But accursyng is either very seldome or neuer in vse Therfore although ecclesiasticall discipline permitteth not to liue familiarly or to haue frendly conuersation with them that be excommunicate yet we ought to endeuor by such meanes as we may that returnyng to amendment they may returne to the felowshyp and vnitie of the Chirch as the Apostle also teacheth Do not saith he think them as enemies but correct them as brethren Unlesse this geÌtlenesse be kept as well priuately as in common there is danger least from discipline we forthwith fall to butcherie This also is principally required to the moderation of discipline whithe Augustine entreateth of in disputyng against the Donatistes that neither priuate men if they see faultes not diligently enough corrected by the Councell of Elders should therefore by and by depart from the Chirch nor the Pastors themselues if they can not accordyng to theyr hartes desyre purge all thynges that nede amendment should therfore throwe awaye the ministerie or with vnwonted rigorousnesse trouble the whole Chirch For it is most true which he writeth that he is free and discharged from curse whosoeuer he be that eyther by rebukyng amendeth what he can or what he can not amende excludeth sauing the bonde of peace or what he can not exclude sauyng the bond of peace he doeth disalowe with equitie and beare with stedfastnesse He rendreth a reason therof in an other place because all godly order and maner of ecclesiasticall discipline ought alway to haue respecte vnto the vnitie of the Spirite in the bond of peace which the Apostle commaundeth to be kept by our bearing one with an other and when it is not kept the medicine of punishement begynneth to be not onely superfluous but also hurtfull therfore cesseth to be a medicine He that saith he doth diligeÌtly thinke vpon these thinges doth neither in preseruyng of vnitie neglecte the seueritie of discipline nor doeth with immeasurablenesse of correction breake the bonde of felowship He graunteth in dede that not only the Pastors ought to trauail to this point that there may remaine no fault in the Chirch but also that euery man ought to his power to endeuor therunto and he plainly declareth that he which neglecteth to monish rebuke correct the euell although he do not fauor them nor syn with them yet is giltie before the Lorde But if he be in suche degree that he may also seuer them from the partaking of sacraments and doth it not now he sinneth not by an others euell but by his owne Only he willeth it to be done with vsing of discretion which the Lord also requireth least while the taâes be in rootyng out the corne be hurte Hereupon he gathereth out of Cyprian Let a man therfore mercyfully correct what he can and what he can not lette hym patiently suffer and with loue grone and lament it This he saith because of the precisenesse of the Donatistes who when they saw faultes in the Chirches which the Bishops did in dede rebuke with words but not punishe with excoÌmunicatioÌ because thei thought that they could this way nothing preuaile did sharply inuey against the Bishops as betrayers of discipline and did with an vngodly schisme deuide themselues froÌ the flock of Christ. As the Anabaptists do at this day which when they acknowlege no congregation to be of Christ vnlesse it do in euery point shine with angelike perfectioÌ do vnder preteÌce of their zele ouerthrow al edificatioÌ Such saith Augustine not for hatred of other mens wickednesse but for desire to mainteyne their owne contentions do couet either wholly to draw away or at least to diuide the weake people snared with the bostyng of their name they swelling with pride mad with stubbornesse traiterous with sclauÌders troublesome with seditions least it shold openly appere that they want the light of truth do pretend a shadow of rigorous seueritie and those thinges which in scripture are coÌmauÌded to be done with moderate healing for correcting of the faultes of brethren preseruing the sincerenesse of loue and keping the vnitie of peace they abuse to sacrilege of schisme and occasion of cutting of So doeth Satan transforme hymselfe into an angel of light when by occasion as it were of iuste seueritie he persuadeth vnmercifull crueltie coueting nothyng els but to corrupt breake the bond of peace and vnitie which bond remainyng tast among ChristiaÌs all his foes are made weake to hurt his trappes of treasons are broken and his councels of ouerthrowing do vanishe away This one thing he chefely commendeth that if the infection of sinne haue entred into the whole multitude then the seuere mercie of liuely discipline is necessarie For saith he the diuises of separation are vaine hurtful ful of sacrilege because they are vngodly proude do more trouble the weake good ones than they amende the stoute euell ones And that which he there teacheth other he himself also faithfully folowed For writing to Aurelius bishop of Carthage he coÌplaineth that dronkennesse which is so sore coÌdeÌned in scripturs doth range vnpunished in Affrica he aduiseth him that asseÌbling a CouÌcel of Bishops he shold prouide remedy for it He addeth by and by after These thinges as I thinke are taken away not roughely not hardly not after an imperious maner but more by teaching than by commauÌdyng more by admonishing than by thretenyng For so must we deale with a multitude of synners ⪠but seueritie is to be exercised vpon the sinnes of fewe Yet he doth not meane that Bishops should therefore winke or holde their peace at publike faultes because they can not seuerely punishe them as he himself afterwarde expoundeth it But he willeth that the measure of correction be so tempered that so farre as may be it may rather bryng healthe than destruction to the body And therfore at length he concludeth thus Wherefore bothe this commaundement of the Apostle is in no wyse to be neglected to seuer the euell when it may be doone without peryll of breakyng of peace and this is also to be kept that bearyng one with an other we shoulde endeuor to preserue vnitie of the Spirite in the bonde of peace The parte that