Iob. 2 4. stretch foorth thy hand saith he a little vpon him and then thou shalt see whether he will cursse thee to thy face or no. For by the naturall sharpenesse of wit wherein he much excelleth he easilie sawe that this of all temptations is the greatest when the life it selfe than which nothing is more swéet is put in danger The fruit which they that haue valiantlie labored shall receiue must alwaies as Paule warneth vs be set before our eies For so shal we sée that when we suffer for Christ his sake we shall bring singular commoditie not vnto him but vnto our selues That which the Latin interpretour turned Existimo that is I thinke or count is in Gréeke written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word cannot be referred vnto an opinion that is doubtfull and vncerteine For that word is chéeflie vsed of such as make reckonings which bring their accounts into a summe and hold it definite and certeine Wherefore the meaning is as if he should haue said This I hold for certeine that those euils which we suffer are not to be compared with that glorie which we wait for Indéed the afflictions of the godlie are not of their owne nature so light but Paule extenuateth them onelie by waie of comparison Afflictions otherwise grieuous are extenuated by comparison with eternall life Wherefore this place conteineth an amplification of that felicitie which God promiseth vnto vs which hereby is made the more notable in that it farre excelleth all the trauels of this life Of which thing godlie men are so thoroughlie persuaded as they reioise euen in the middest of their tribulations The verie same comparison Paule vseth in the latter epistle to the Corinthians verse 17. the fourth chapter for he saith that Our light affliction which is but for a moment bringeth vnto vs a maruelous exceeding weight of eternall glorie By these words is shewed wherefore eternall life surmounteth all the trauels of this life namelie bicause of the weight continuance and greatnesse thereof For whatsoeuer things we suffer here are called of Paule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Momentanie He addeth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which words the lightnes of them is shewed But contrariewise vnto the glorie is attributed both eternitie and also a woonderfull great weight which excéedeth all measure 8 The apostle addeth Rom. 8. Which shall be reuealed vnto vs. He saith that this glorie shall be reuealed least we should thinke our selues now to be vtterlie destitute of the same For we alreadie possesse a great part thereof although as yet it be not perfect nor manifest to the world So Paule speaketh vnto the Colossians Col. 3 3. Ye are dead with Christ and your life is hidden with Christ in God but when Christ your life shal appeere then also shall ye appeere togither with him in glorie But it is to be noted that Paule in this one word glorie comprehendeth the whole felicitie which we wait for Glorie here signifieth the whole felicitie And therein he followeth the iudgement of men which are woont to estéeme glorie as the chéefest goodnes Whereof also the philosophers thus affirme that As the shadowe followeth the bodie so dooth glorie followe true and perfect vertue Wherefore glorie comprehendeth two things Glorie comprehendeth two things which must be earnestlie desired first that a man be indued with vertues secondlie that he get a good name among the people But why the blessednes which we wait for Why the blessednes is not reuealed in this life is not reuealed in this life Chrysostome thinketh this to be the cause namelie that it farre passeth the state of this life And Paule tarrieth the longer in the amplification thereof that he may the more stir vp the Romans to the suffering of afflictions Similitudes For a soldier is excéedinglie confirmed to suffer perils if he hope that the victorie will be gainfull vnto him A difference betweene the seruants of Christ and the seruants of this world And a merchant is not discomfited with anie labours of sailing and trauelling if he hope thereby to win great gaine Further we ought to consider that the lot of the citizens of this world differeth farre from the lot of holie men which serue Christ For they with the greatnes of their labours go beyond those good things which they labour to atteine but we though we behaue our selues stoutlie and valiantlie as Paule saith yet are not our works to be compared with that end which we set before vs. An example of the Ethniks 9 That we may easilie vnderstand this difference the examples of the Romans will soone teach vs. Brutus for preseruation of the libertie of his countrie did not sticke to slaie his owne children In the dooing whereof he also had respect to atteine the praise of a good citizen for thus the Poet Virgil writeth of him His countries loue him driues and greedie lust of endlesse fame These were the ends that mooued the Ethniks The ends of the Ethniks were small and slender which vndoubtedlie were verie small and slender causes For the libertie which they had respect vnto was no such as is ours whereby we are deliuered from sin from satan from death and from the wrath of God Humane praise inconstant of small force They sought humane praise a thing doubtlesse inconstant and of small force but our end is to approoue our selues vnto God whose iudgement cannot be deceiued Torquatus also slue his owne sonne bicause in fighting against the enimie he had violated the lawe of warre Then we also to kéepe the lawe of God ought not to doubt when néed shall require to suffer all maner of most gréeuous torments For the lawes of God must not be compared with the lawes of warre Camillus being banished out of his countrie afterward finding it to be opprest by the Galles valiantlie restored the same bicause he thought he could not liue with more glorie in anie other place But it shall not be so great a maruell in a christian man who being hurt by anie in the church leauing aside the desire of reuenge will helpe his brother by whom he is hurt and by his trauell will adorne the church for out of it no man can liue a holie life nor yet atteine vnto eternall felicitie Quintus Mutius Scaeuola of his owne accord thrust into the fire his right hand which had missed the striking of Porsenna What maruell is it then if a man to obteine the kingdome of heauen will offer vnto the fire not onelie one of his hands but also his whole bodie to be burnt Curtius being armed at all points and mounted vpon a horsse threw himselfe willinglie into the gulfe of the earth bicause the citie of Rome might be deliuered from the pestilence For so had the Oracle giuen answer that the wrath of the gods would cease if that which the Romans estéemed best were throwne into that gulfe
they bee afraide of themselues least if they should once laie it awaie they shall not be able to resume it againe Whereuppon Dionysius the Tyrant trusted no man he issued not out of his Castle without his garde But those which be borne kings doe sometimes liue like priuate men neither doe they séeme to haue their kingdome taken from them so did Christ and so ought we to doe to giue place willingly vnto our neighbours and to humble our selues euen as Christ gaue place For wee shal be exalted and that greatly exalted For the passions of this life are not worthie of the glorie to come which shall be reuealed in vs. Rom. 8. 18. And If we shall suffer together with him 2. Tim. 2. verse 12. Luk. 24. 26. Ephe. 2. 6. Ephe. 1. 20. 22. we shall also raigne together with him It behooued him to suffer and so to enter into his glorie and so doeth it behooue vs. For he hath quickened vs together with him and made vs sit in the heauenly places He exalted him that he might sit at his right hand and he put all things vnder his féete Séeing he cast him downe vnder all mortall men he aduaunced him aboue all creatures from the Crosse vnto the throne of his diuinitie This exaltation must be vnderstoode according to his humanitie for his diuine nature was neuer diminished Onely in respect of mans iudgement it may be saide to be exalted for it did not declare it selfe Ephe. 1. 21. He gaue him a name which is aboue euerie name that is to wit dignitie power and degree Vnto the Ephesians it it written Aboue euerie name that is named in this worlde or in the worlde to come Christ is made the head of the Church that in the name of Iesus euerie knee shoulde bow A place taken out of Esaie and cited in the 14. Chapter to the Romanes Esa 46. 23. Ro. 14. 11. The Lorde liueth to mee shall euerie knee bow There is meant Adoration and that such as is due vnto God not vnto a name or syllables as fooles dooe which hearing the name of Iesus doe vncouer their head and thinke nothing of the thing it selfe So doe they also behaue themselues towards the outward elements of the sacrament giue little héede vnto the thing signified Knéeling is an outward signification of the inward worshipping Whether is this adoration giuen to the humanitie or to the diuinitie Vnto whole Christ the natures are not separated Neither when we honour a king doe wee bid him put off his purple robe albeit that the reason of worshipping him is taken from his diuinitie But Paul vnto the Romanes séemeth to say that it will come to passe in the day of iudgement that euery knée shall bowe True it is but nowe that honour is begun then it shall be perfect when all his enemies shall be put vnder his footestoole Hereby also appeareth the diuinitie of Christ since adoration is attributed vnto him Some babble certaine things of Purgatory because the knées of things that are belowe shall bowe But what shall be doone in the time of iudgement when they shall bee no longer in Purgatorie Shall the honour of Christ then cease Iames. 2. 19 Doe not the Diuels beléeue and tremble and while Christ was in the worlde they did confesse and worship and desired him that he woulde not torment them Were there not many of the dead raised vp by the Apostles and other holy men in the name of Christ and hell obeyed the name of the Lord Also the diuels at this day cannot tempt any more than Christ willeth and suffereth Doe they not perceiue the figuratiue kinde of spéeche Angels haue no knées The meaning is that he shall be the Lorde of all and shall be worshipped of all and in euerie place Euerie tongue shall confesse him to be Christ and that vnto the praise and glorie of God This triumph laide before our eyes is in Christ that we may vnderstande wee shall be partakers of him if we will humble our selues with him Let no man therefore be ashamed to be humbled and suffer afflictions If we be not mortified with Christ we shall die euerlastingly with the Diuell Better therefore it is to suffer with Christ for what are these sufferings in comparison of hell What are they in comparison of vnquenchable fire what are they to the worme that dieth not what are they to the gnashing of téeth and what to the vttermost darkenesse Without doubt it is better nowe to suffer easily than to indure those extremities Againe compare these things with the eternall glory Is not that so great as wee ought for the same to leade all the time of this life in torment and vexation Verilie as vnto the Corinthians it is saide 2. Cor. 4. 17 This momentanie and easie affliction shall procure vnto vs a great weight of glorie But I am wide if I require sufferings that should be like vnto the passions of Christ since we cā not despise money since we cannot choose but make much thereof as though it shoulde neuer perish as if we our selues shoulde neuer die We cannot be content with things that be necessarie vnlesse we maintaine multitudes of seruaunts we recken it nothing vnlesse all be of silke and siluer all is nothing worth Vndoubtedly this is not the crosse of Christ Christ sheweth that ye should goe one waie but ye goe another Vnlesse ye take this key how shall heauen be opened vnto you If thy Crosse séeme to be heauie and grieuous take thou the wood which was throwen into the waters of Marath I meane the death of Christ and thereby thy afflictions will bee seasoned The Crosse of Christ maketh all things fauourie so it be takē vp by faith By it are our sinnes forgiuen vs our concupiscence is broken and is not imputed vnto vs the Diuill is vanquished we be deliuered from the lawe from death and condemnation By it is the wall broken which made diuision betwéene vs and the Iewes we be reconciled vnto the heauenly things thereby God shewed what account he made of vs and on the other side there is kindled in vs a loue towardes him By it is the iustice of God satisfied God who otherwise is angrie for our sinnes is well pleased with vs righteousnesse being fréely giuen vs. By it are shewed all examples of liuing well Christ hath drawen all things vnto him He is remembred in all the Sacraments and is comprehended by faith By it is hell conquered Wherefore let vs not disdaine to vndergoe the Crosse with Christ otherwise we are crucified for sinne Thereby we are broken in péeces vnder the wrath of God and damnation except wee be with Christ but we féele not our Crosse of sinne vntill the lawe be brought thereunto There doe wée perceiue our wickednesse By this we being stirred vp doe come vnto Christ and doe offer our selues with a willing minde to suffer those things which he would haue
with others in which the verie same matters although after a much plainer sort are intreated of And if perhaps some places be so hard as they cannot be reached vnto wée must thinke that such are not much necessarie vnto our saluation For the holie Ghost is not so without care of our saluation as of set purpose he would that to be hid from vs which we ought to knowe naie rather the difficultie of vnderstanding of the scriptures is oftentimes verie profitable vnto the faithfull For by that meanes a more honest indeuour is stirred vp in them the desire of vnderstanding is increast and they become more feruent in praier wherein they labour ernestlie with God that he will giue them grace to knowe that which as yet is hidden from them Moreouer Out of the preface In Rom. Looke In Rom. 4 13. by such meanes they are become willing to aske the aduise of others better learned than themselues whereby the hautines of mind which perhaps might arise is suppressed humilitie and mutuall loue among the members of Christ is restored Neither dooth the difficultie of the scriptures which somtimes happeneth harme vnto anie except such as be peruerse men Chrysost Chrysostome as we touched before in his preface to the epistle to the Romans taught that This darknes is mollified by often diligent reading and so mollified as he dare speake it that we of our selues without anie maister may vnderstand whatsoeuer is taught in them so that we meditate our selues therein both daie and night For I my selfe saith he did not attaine to this skill by the sharpenes of mine owne wit but by earnest indeuour For euen the dullest wits by diligent labor doo compasse hard and obscure things And he bringeth a verie apt similitude A similitude The thoughts meanings of a man are most secret yet oftentimes are the thoughts and meanings of our fréend whom we earnestlie loue and with whom we are alwaies conuersant perceiued of vs by a becke or nod without a signe of words or spéeches which he vttereth Euen so saith he it commeth to passe in the epistles of Paule so that a man loue them and be dailie occupied in them He that asketh shall receiue he that seeketh shall find and he that knocketh it shall be opened vnto him This he spake to the common people exhorting them to the studie of the scriptures 16 But there bée some others woont also to iangle that the holie scriptures In 1. Cor. 13 ver 12. for their doubtfulnes and obscuritie may be called glasses and as it were riddles and therefore would conclude that they are in no wise sufficient for our saluation but that we must refer our selues to the iudgment of fathers and councels For the principles or rules they saie whereby our life is directed must be most plaine and euident vnto vs. But these men are alreadie answered In things necessarie to saluation the scriptures are not ambiguous that in such things as are incident to saluation the scriptures want no plainnesse nor perspicuitie and those things which in one place are somewhat darklie intreated of are plainlie taught in another And who vnderstandeth not that the apostle in that place speaketh not absolutelie but by a comparison What a grosse kind of reasoning is this A grosse kind of reasoning Those things which be taught in the holie scriptures and in the sacraments be glasses and riddles of diuine things if they be compared to the knowlege that we shall haue in the life to come therefore simplie and of themselues they be so obscure as they are not sufficient for our saluation But those things which we now beléeue are not so euident vnto mans reason as that they can be shewed by causes though in the life to come all things shall be so perfectlie knowne vnto vs that we shall be able to reduce all things to their owne causes and from cause to cause till we come to the highest And what can the fathers themselues or the councels teach vs more than they themselues learned in the holie scriptures * For whatsoeuer they adde ouer and aboue these must be reiected as mans deuise 17 Those words which we haue in the latter epistle to the Corinthians the third chapter doo fitlie serue to the expounding of this matter But we behold as in a mirror verse 18. the glorie of the Lord with open face and are changed into the same image from glorie to glorie as by the spirit of the Lord. For the apostle in these words laieth togither two kinds of knowleges which we haue of heauenlie things Two maner of comparisons of our knowledge and compareth the one with that which was vnder the lawe and the other with that which we expect in the life to come And in the first comparison he saith that The knowledge vnder the lawe was secret and hidden and was signified by the vaile which Moses cast ouer his face when he spake to the people And against this obscure knowledge he opposeth the knowledge which wée haue after Christs comming wherwith we behold heauenlie things with open face the vaile being put awaie But least thou shouldest thinke that our knowledge is yet perfect he vseth this participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Beholding through a glasse For the fruition of the things themselues is reserued til we come vnto the eternall rest whereby we be changed transformed euerie daie into the image of God euen from lesser to greater glorie Augustine handleth this place verie properly in his 15. book De trinitate the third chapter We must not take offense saith he that God hath so instructed vs in the knowledge of him as it were through a glasse and in darke saiengs bicause so our nature hath required it For we be framed in such sort as we are led vnto the knowledge of causes by their effects and are trained by similitudes vnto certeine truths In 1. Cor. 2 vers 7. How the holie scriptures shuld be read of all men 18 No more are they to be heard which would persuade that the holie scriptures should be taken from laie men bicause the mysteries which are in them ought not to be committed to al persons For that is as much saie they as to cast holie things vnto dogs But the people of Christ must not be counted as dogs For they that haue beléeued be baptised and be partakers of the sacraments They haue the spirit of GOD and therefore must not be defrauded of his word And although within the whole flocke of christians there may be found some which be contemners and perhaps some blasphemers and mockers shall therefore the greatest number of the faithfull be depriued of the commoditie of the scriptures for their sakes No verelie Which thing is euidentlie prooued by the example of the apostles which were not ignorant that among such a number as came to the hearing of their seruice there were many present
The end of good men is life eternall and the kingdome of heauen and the end of vertues is to prepare and renew vs to the glorie of God But honour is said to be the reward of vertues in respect of others which doo behold and woonder at the gifts of God which are in good and godlie men And when they desire to present or recompense them with some good thing haue nothing more excellent than honor they giue that vnto them After this maner therefore honor is accounted the reward of vertue caution 2 An other caution is that none be so inflamed with the desire of honor as he séeke to attaine to the same after what sort he will be it by right or by wrong Salust Salust spake an excellent sentence as concerning this matter The good man and the euill doo both alike desire vnto themselues glorie honor and rule the one by true meanes but the other wanting good arts striueth to compasse the same by fraud guile caution 3 Thirdlie we must beware that a man séeke not more honor than his deserts and vertues require nor that he séeke to wrest vnto him honors and dignities when he rather deserueth blame for this would be both absurd and without all order of iustice Abimelech tooke no héed of those things Abimelech was ambitious which I haue recited but ranne into them all for he proposed to himselfe a kinglie power or rather tyrannie as the chéefe end for he directed therevnto all his acts and deuises And moreouer he indeuored to attaine thereto by deceits and guiles and not by a good waie and iust meanes or rather he séemed to be of Euripedes iudgement A sentence of Euripedes That euen right it selfe is to be violated for dominion sake And for so much as he wanted deserts he rather extorted honor which is giuen as a testimonie of vertues than got it vnto himselfe by honest meanes He circumuented his citizens by no obscure kind of largesse for he with faire words desired the kingdome bicause he would bestow vpon them most large and ample benefits for so much as he was their kinsman The Ethniks lawes condemne ambition The lawes euen of Ethniks condemne such ambition for it is decréed Ad legem Iuliam de ambitu that he which attaineth to honors by briberie should be condemned both in a fine of monie namelie in a hundred péeces of gold and withall should be made infamous And that ambition is woont to driue men to commit murders In 2. kin 11 without all respect of anie kindred the histories as well holie as prophane doo sufficientlie teach vs. Gen. 4 3. Caine being afraid least his brother should be preferred before him did slaie him For the same cause did Romulus kill Remus Domitian laie in wait for Titus and Antonius Caracalla slue his brother Geta. Also there haue béene children so desirous to reigne as they could not staie vntill their parents came to their fatall death And againe fathers fearing least their children should attempt innouations haue put them to death as Herod did of whom Augustus said he had rather be his hog than his sonne bicause he absteined from hogs by reason of the Iewish religion but he forbare not from murdering his children I passe ouer the most cruell proscriptions of the Romans wherein all regard of friendships was set aside Also how the earnest endeuor of peruerse religion or idolatrie violentlie breaketh out and rageth there is no néed to repeat old histories séeing our age hath ouer manie examples of the same Of desire of Praise 8 The godlie haue wherewithall to comfort themselues verie well In 1. Cor. 4. verse 5. by this sentence of the apostle When the Lord shall come 1. Cor. 4. then shall euerie one haue praise of God when they be backbited when their good name is impeached and when the things that they haue well doone are brought into slander by euill persons For they be taught to expect praise from Christ and with a noble courage to contemne the praise that commeth from men which for the most part is vaine Indéed man of his owne nature is gréedie inough of praise Wherefore Augustine in his 13. booke De Trinitate Augustine dooth cite a verse of Ennius namelie Ennius that All mortall men doo feruentlie desire that they may be praised And no maruell séeing man is according to the image of God and God will haue his praises to be most highlie celebrated But this desire must be reformed least by our abuse it hinder saluation This may be doone if we followe the counsell of Paule in expecting praise to come from God whereby it may be counted perfect and sincere Augustine Augustine in his 13. booke of confessions writeth that concerning this matter he had much cause to be greatlie gréeued for he was oftentimes commended neither was it an easie thing to ouercome the flattering motion of the mind but he saith that he vsed this comfort that he knew it was most surelie determined by God that praise is a perpetuall companion of pure and chast life And hereof were not the Ethniks ignorant when as they made praise to be as a shadowe following the bodie to kéepe continuall companie with vertue I ought not saith one for that cause to liue naughtilie that all men may hate me so soone as they heare me spoken of But when we heare our selues praised Remedies against humane praises there must be vsed a double remedie First let vs reioise on the behalfe of our neighbours bicause they be so appointed by God and inspired by his spirit as they will praise and allow of those things which they shall iudge woorthie to be praised which benefit of God is not common Another remedie there is that whatsoeuer praise is giuen vnto vs let vs turne all that vpon God himselfe The loue of glorie sometime driueth men into madnesse Iulian the apostata who is author of all good things taking speciall héed that we be not desirous to be praised of men For this desire is so pernicious that sometime it driueth men to madnesse Iulian the apostata as we read in the sixt booke of the tripartite historie although otherwise a man wicked yet in humane philosophie and sciences of the Schools verie well learned what time as he mooued warre against the Persians was so desirous of glorie that in pride of mind he began now to dreame and imagine vnto himselfe a glorie whereby he might be equall with Alexander of Macedonia Yea and he fell into so great a follie as he said that The soule of Alexander was translated and dwelt in himselfe We be taught in the epistle to the Romans Rom. 2 29. that True praise is to be expected from God where the apostle speaking of Circumcision which is in the spirit not in the flesh nor in the letter straitwaie added Whose praise is not of men but of God And in
the second to the Corinthians 2. Co. 10 18 he saith Not he which commendeth himselfe is allowed but whom God commendeth If praise be from God so is also dispraise If euerie mans praise shall come vnto him from God the same is also to be iudged of dispraise For in the iudgement of God as there shall be manie praised so on the other part manie according to their deserts shall be dispraised In 1. Sam. 12 verse 5. 9 But insomuch as godlie men doo séeme somtimes to be forgetfull of themselues when they speake honourablie of their owne vertues we will declare in few words how the same may be lawfull How the godlie may praise them selues First the godlie make no shew or brag of their owne vertues for they knowe them to be the gifts of God and that they themselues be defiled and manie waies corrupted Secondlie they acknowledge those vertues to be giuen them not onelie for their owne sakes but also for the people that they may prouide and care for such things as be necessarie for others Thirdlie they perceiue that they haue not fulfilled the lawe of God but that they oftentimes offend and fall and that they be not able to stand in iudgement before God But if they be compared with their aduersaries they doubt not but euen before God they shall be their superiours Moreouer they would that by their good life the glorie of God should be set foorth and that others by their example should be stirred vp to liue well and godlie Furthermore they call their owne acts to remembrance not for to make vaunt of themselues among others but to giue a weight vnto their doctrine sith their spéeches be neither false nor vaine nor full of wind For as when place serueth they set foorth their goodnesse so else-where they dissemble not their euill But here must be diligent héed taken that we be not be guiled by our flesh For as touching the thing it selfe the verie same is doone by the godlie which is doone by the wicked howbeit that which is doone well of the one is doone wickedlie of the other Samuel Esaie 38 3. Ezechias and others commend their owne acts the verie same dooth the Pharisie Luke 18 11 but not with the same mind God is he that knoweth the hart and séeth with what mind euerie thing is doone of euerie man Againe the godlie giue thanks vnto God for his gifts and as often as they call this to remembrance so manie times doo they begin to be of a most assured hope that GOD will in this sort be with them perpetuallie Lastlie they would not that the same light which they perceiue is kindled in them Matt. 5. 14. should be hidden vnder a bushell or the citie to be set in an obscure place where it cannot be séene It is probable that Samuel had respect vnto these things but yet to nothing rather than that the people should acknowledge their sinne Of Flatterie 10 Flatterers be they In 1. Sam 29 verse 8◠which for commoditie sake doo temper their words to win fauour of him whom they flatter for some commoditie sake For it is flatterie when we applie our selues both in words and déeds vnto the will of another and that feinedlie and not faithfullie to the intent we may reape some profit by him They which be of this sort doo dissemble all things and altogither depend vpon the will and countenance of another and doo not onlie sinne in talking but oftentimes in kéeping silence The etymologie of the word is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A seruant The etymologie of the word for it is altogither seruile and vnhonest Chrysostome in his fift homilie vpon the epistle to the Philippians Flatterie saith he is when we honour anie man What flatterie is for that which he ought not to be honoured that we may get from him some temporall benefit The same father in his twentieth homilie vpon the first to the Thessalonians saith It is flatterie when for some euill purpose we doo anie thing that becommeth not a man Euerie speaking in fauour is not flatterie Gal. 1 20. but if we speake anie thing to please howbeit not dissemblinglie or falselie to the intent we might win some man vnto Christ that is not flatterie For Paule himselfe although he saie that he dooth not couet to please men but God and addeth that his communication was not in the intisement of words yet vnto the Corinthians he saith 1. Thes 2 5. that He was made all things to all men 1. Cor. 9 2◠to the Iewes a Iew to them which were vnder the lawe as though he also had beene vnder the lawe finallie all things to all men that he might win all But this was no flatterie for that as I haue said is when we not trulie but feinedlie applie our selues to the wils of others to the intent we may reape some temporall commoditie And so is flatterie distinguished from christian humanitie Dauid did flatter 1. Sam 27. Wherefore Dauid shamefullie flattered Achis and that with a most subtill kind of flatterie For Plutarch in a little booke how one may discerne a flatterer from a fréend saith that He is the closest flatterer The most cunning kind of flatterie who when he flattereth most carrieth yet with him such a shew of libertie as he may séeme not to flatter but rather to gainesaie For that grosse kind of flatterie namelie to hold vp a man with yea and naie euerie man can soone espie Plato saith that It is the most hurtfull kind of iniustice if a man can so hide it as he may séeme to be iust Dauid did so flatter as it might séeme in words that he would withstand the king and to heape kindnesse vpon him whether he would or no. This is to make a shew of iustice in a matter that is vniust for he falned that he would imploie his whole trauell and indeuour towards the king and to take it in euill part that he should be so dismissed At this daie in princes courts and speciallie in the court of Rome there is no waie more readie to attaine honors than if one so order himselfe as he can sooth euerie man in euerie thing Whether Dauid ment to tarrie in the campe Dauid fained himselfe to depart with gréefe and that he was verie destrous to tarrie He fained I saie for his meaning was not so For if he had fought he had dealt vngodlie towards his owne countrie men if he had not fought he should haue béene vngratefull towards him of whom he was interteined R. Ben Gerson saith that He would remaine in the campe bicause he might make frustrate the counsels of the Philistines and reueale the same vnto his owne people And vndoubtedlie when as afterward Absalon had made a commotion against him 2. Sa. 15 34. he priuilie sent Chusa the Arachite who might frustrate the counsell of
or euer they be done Paule saith in his later epistle to Timothie 2. Tim. 1 9. Which hath called vs with his holie calling not according to our works but according to his purpose grace which was giuē to vs in Christ Iesus before the world was Héere we manifestlie sée that with the predestination of God is ioined the eternitie of times And vnto the Ephesians Ephes 1 4. We are said to be elect before the foundations of the world were laid whereby he hath constantlie decréed The predestination of God is immutable 2. Tim. 2 19. Rom. 5 5. Rom. 8. verse 24. By these words we are taught that the predestination of God is immutable for Paule saith in the latter epistle vnto Timothie The foundation standeth firme the Lord knoweth who are his And in the eight chapter when the apostle would teach that hope maketh not ashamed that they which had an assured hope should be saued he bringeth a proofe thereof by predestination verse 29. Ibidem 35. saieng Whom he hath foreknowne those also hath he predestinate And he addeth Who shall separate vs from the loue of God Iames 1 17. Shall tribulation Shall anguish c. And Iames saith that With God is no changing nor variablenes Esaie 46 9. verse 29. And in Esaie God crieth I am God and am not changed And in the epistle to the Romans the 11. chapter where is intreated of predestination Paule saith The gifts and calling of God are without repentance verse 8. But wheras God in Ieremie the 18. chapter saith Sometimes the promises thretnings of God are changed that Hée would change his sentence which he had threatened vnto manie nations so that they would repent that is not to be vnderstood of predestination but of those things which are fore-told shall come to passe by that will of God which they call the will of the signe namelie when by his prophets he declareth vnto men either what their sinnes haue deserued or what hangeth ouer their heads by reason of naturall causes The gifts of God come vnto vs by Christ 12 Whom he hath loued in Christ This we adde bicause whatsoeuer God giueth or decréeth to giue that giueth he and will giue through Christ And as we haue oftentimes alledged Paule to the Ephesians saith Ephes 1 4. Christ is the hed of all the predestinate that We are elected and predestinated in Christ for he is the prince and head of all the predestinate yea none is predestinate but onlie to this end to be made a member of Christ To call into the adoption of children So Paule in a manner euerie where speaketh specially in the first chapter to the Ephesians Ephes 1 5. for there he saith that We are predestinate to the adoption of children And that calling followeth straight waie after predestination Rom. 8 29. those words which we haue alreadie alledged doo declare Whom he hath predestinate those also hath he called To iustification by faith That vnto calling is adioined iustification Paule by these selfe-same words teacheth Ibidem Whom he hath called those also hath he iustified Vnto glorie by good works This also Paule teacheth in the selfe-same place Whom he hath iustified saith he those also hath he glorified And that this glorie shall followe by good works Ephes 1 4. and that we are predestinate vnto those good works that place vnto the Ephesians which we haue alreadie often cited manifestlie prooueth Ephes 2 10. For first he saith that We are predestinate that we should be holie blameles before God Afterward he saith that God hath prepared good works wherin we should walke That they may be made like vnto the image of th◠sonne of God This image indéed is begun in vs by regeneration when we are iustified and in them that are of full age it groweth dailie to perfection by good works and is fullie finished in the eternall glorie But in infants this likenes hath place while that it is begun by regeneration and is finished in that last glorie Howbeit in them for want of age are not required good works That in them might be declared the mercie and goodnes of the Creator This is the last end of predestination shadowed vnto vs by Paule in the similitude of the potter which hath power to make one vessell to honour and another to dishonour so God hath prepared his vessels to glorie that in them he might declare his glorie By this definition we gather that God hath predestinate vnto the elect not onlie glorie but also good works that is means whereby he will haue his elect come vnto glorie By this we may sée how fowlie they are deceiued which liue wickedlie and yet in the meane time boast that they are predestinate For the scriptures teach that men according vnto the predestination of God are not brought vnto glorie by wicked facts and naughtie déeds but by vertuous life and manners Neither are they to be harkened vnto which crie out They which liue ill cannot brag of their predestination Howsoeuer I liue the predestination of God shall haue his effect For this is vtterlie to be ignorant what predestination is and impudentlie to go about to abuse it 13 Now that we haue seuerallie after this manner examined this definition by his parts let vs gather thereout certeine things not vnprofitable First this that predestination is a worke of God and is to be placed in the purpose of God Predestination is not in the things but in the mind of God for although men are said to be predestinate yet must we not appoint predestination in them So likewise things are said to be perceiued knowne when as yet in them is neither knowledge nor perceiuing but onlie in the man that knoweth them Wherefore euen as we can fore-sée either raine or cold or fruit before they come so God predestinateth men which as yet haue no being For of relatiues some are such that of necessitie the one cannot be but togither with the other as a father and a sonne and some there are whereof the one may be although the other be not at the same time with it as the former and the latter knowledge and the thing to be knowne Predestination is before the predestinate Predestination therefore is referred vnto this latter kind of relatiues which predestination yet forsomuch as it is as we haue said in the mind of him that predestinateth those things wherto the predestinate are directed namelie grace iustification good works and glorification are in them which be predestinate for these haue no place but in the saints But in that we haue put the effects of predestination Why the effects are put in the definition in the definition thereof it is not to bée maruelled at for this definition can not be giuen vnlesse the correlatiues as they call them be also expressed The ends of
aduance set foorth the power of Gods seueritie and saith further that God hath no néed of this cruell dealing to make his name famous Which thing he laboureth to prooue by a certeine sentence taken out of the booke of Ecclesiasticus But that is thus to be interpreted that None of vs ought to thinke that God hath néed of the works of men for his felicitie is perfect and absolute without the aid and helpe of anie creature But that the iustice of God is made manifest by the vnfaithfulnes wicked facts of men while that God taketh vengeance on them who dare denie when as Paule teacheth that most euidentlie and plainlie He citeth also out of the selfe-same booke of Ecclesiasticus God hath mercie on all men Rom. 9 17 23. Eccle. 12 3 because of repentance But the solution of this obiection euidentlie appereth by that which hath bin spoken namelie that these words are to be vnderstood of the vniuersalitie of the elect For by the winking at sins it is so farre off that the wicked doo aspire vnto repentance that they rather waxe euerie daie worse and worse they fall headlong into more gréeuous sinnes But it perteineth to the predestinate onelie to returne againe into the right waie after that GOD hath borne some-while with them The reprobate may for a while doo good workes the predestinate may fal into most grieuous sinnes 1. Sam. 9 21. 1. King 11 4. 48 And touching answering to obiections héere will I finish and consequentlie end the third article Howbeit this wée will in the meane time put you in mind of that the reprobate may sometimes in some degrée doo good workes and that the predestinate on the other side maie fall into sinnes most gréeuous Of the first part Saule maie be vnto vs an example and firme testimonie for he was at the beginning moderate hauing a modest opinion of himselfe as the scripture saith Salomon also at the later end of his age fell gréeuouslie yea he fell awaie from God 4. Kings 3 vers 2. 6. when yet at the beginning he was most holie and had in his praiers when hée was consecrated required those things 1. Kings 21 27 29. 1. King 12 2 which highlie pleased God wherefore he was also heard Likewise Achab repented which repentance God talking with Helias commended Ezec. 18 â—4 And also Ioas the king as long as Ioiada the priest liued behaued himselfe well Ezechiel also teacheth the selfe-same thing when he writeth If a righteous man depart from his righteousnes and liue wickedlie I will forget all his righteousnes Yea and experience it selfe testifieth that there are many which haue liued indifferent honestlie and yet doo at the length in the last time of their life perish Wherefore it is manifest that in the reprobate good workes sometimes haue place which yet come not from a sincere and a perfect faith but from a faith that indureth but for a time and therefore they cannot simplie be said to be good neither doo they in verie déed please God but onlie haue a shew of goodnes and maie as touching outward discipline be praised And that the predestinate doo somtimes most gréeuouslie sinne 2. Sam. 11 4 Matt. 26 74. Psal 206 33 Exod. 32 21 Dauid is a witnes who committed adulterie and man-slaughter Peter also is a witnesse who abiured his sauiour Likewise Moses and Aaron are witnesses who as the Scripture testifieth committed no light sinne We dailie also sée that they which are peraduenture in the number of the predestinated doo fall into horrible crimes and therefore we maie affirme Good works doo serue both to predestination to reprobation that good works doo sometimes serue vnto predestination and sometimes also to reprobation Predestination by them bringeth the elect to eternall life as touching reprobation they are sometimes reasons why the fall is made the gréeuouser For they which fall awaie from God forsomuch as they were by him adorned with good workes as their sinne is more gréeuous Sinnes also doo serue to both so also is their punishment more sharpe Sins in like maner serue both to reprobation to predestination for they that are reprobate are by them brought to eternall destruction they which are predestinate doo by them the more set foorth the glorie of God when they are deliuerd froÌ„ them And therby also is ministred vnto them occasion more and more to knowe themselues to acknowledge the benefites that are giuen vnto them of God and so doo giue thanks for them doo call vpon him for helpe And yet are not these things so to be taken that bicause God by his most singular wisedome vseth these thigns most rightlie to our saluation we should therefore sinne we must followe the holie scripture which commandeth that Euill things are not to be done Rom. 3 8. that good may come thereof 49 Now let vs at the length come to the fourth article Look part 1. pl. 3 art 13. in which we purpose to intreate of thrée things in especiall First whether by the predestination or reprobation of God anie necessitie be laid vpon vs Secondlie if there be anie necessitie Whether by predestination is brought in necessitie whether the same doo hinder frée will Lastlie whether by the foreknowledge or predestination of God be taken awaie his iustice whereby he is said in the Scriptures to render to euerie man according to his worke Rom. 2 6. These things being throughlie declared I trust the article proposed shal be fullie satisfied Touching the first part this we said first How necessitie is defined that necessitie is defined to be that which cannot be otherwise But the principles or grounds of necessitie are sometimes inward and sometimes outward Things which of their owne nature are of necessitie and of an inward principle The grounds of necessitie are inward outward A diuision of necessitie A Geometricall necessitie either they are absolutelie necessarie as God and whatsoeuer things if they be changed include contradiction as they speake As that foure is not an euen number or that foure and thrée are not seuen and this is called a Geometricall necessitie for that it suffereth no varietie Other things indéede are of necessitie of an inward ground but yet not absolutelie and simplie vnlesse they followe the accustomed course of nature Fire is said of necessitie to burne that which is apt to be burnt and the sunne also of necessitie perpetuallie mooueth but these are not simplie necessarie for God is able to let them and to cause these physicall and naturall things sometimes to cease from their proper operation Dan. 3 21. As it is manifest of the thrée children put into the ouen of fire which were not burnt although the flame were most great Iosua 10 12 The sun also staid from his course whilest Iosua pursued after his enimies And in the time of Helias 1. Kin.
sinnes and filthines Wherefore séeing these things séeme to be so far off from vs it is néedfull that we haue boldnes strength and the assurance of a most firme assent which maie make these things to abide and to stand with vs as things most assured With such a most strong shield of defense ought we to be armed Ephe. 6 16. wherby we maie quench all the firie dartes of the diuell when they are cast against vs that we maie also ouercome euen the world for as Iohn testifieth This is the victorie 1. Iohn 5 4. which ouercommeth the world euen our faith Further we must note that this word Argumentum that is Argument which in Gréeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turned of some Demonstratio that is a Declaration bicause by faith are shewed declared those things which appéere not But me thinketh Augustine although perhappes not so Latine-like yet verie faithfullie turned it Conuictio that is An ouercomming for by faith our mind is ouercome to grant that those things are true which God either speaketh or promiseth 4 But Hostiensis intreating of the holie Trinitie and the catholike faith laboureth by two reasons to shew that faith by these words of the apostle is not defined bicause that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or substance agréeth also with hope For as much therefore as it is not proper to faith he saith it cannot be applied to the definition thereof Further bicause faith hath not a regard onlie to things to come and those things which are hoped for but also is referred vnto things past for we beléeue that God created heauen earth that Christ was borne of a virgine that he suffered for vs and was raised from the dead but all these things are past neither are they hoped for to come againe These two reasons of Hosâ—iensis are verie weake neither doo they prooue that these words vnto the Hebrues cannot be applied vnto the definition of faith I grant indeed that the intent of the apostle in that place was not to define faith bicause he spake of patience chéeflie Whether in that place to the Hebrues faith is defined and would shew that it is most néerelie knit to faith bicause faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is A substance c. But by this reason are touched all things that expresse the nature of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be applied vnto faith And to the first obiection we saie that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or substance must indéed be applied vnto hope but yet that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it draweth from faith not that which it hath of it selfe Neither ought it to séeme anie new matter if these things which are of a diuerse nature Things differing in nature haue some things common in their definitions haue some thing common in their definitions for a lion a dog and a man although they differ much in nature yet herein they agrée that they be liuing creatures And therefore in their definitions is something put which is common vnto them all séeing both they are bodies and are also things hauing life and indued with senses Wherefore it ought not to séeme maruellous if faith and hope agrée in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forsomuch as they are distinguished by other differences What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred to in faith in hope For in faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred vnto the assent but in hope to the expectation whereby we patientlie abide vntill the promises and such things as we haue receiued by faith be rendered vnto vs. To the other reason we answer that Paule made mention of things past which are made sure and plaine vnto vs by faith for he saith not onlie that it is a substance of things to be hoped for but addeth that it is an argument or conuiction of things that appéere not Now these things which are past appéere not for by that word Faith hath respect vnto things past present and to come so they be hidden Paule comprehendeth whatsoeuer is beléeued and is not euident whether it be past or whether it be to come or whether it be now present But peraduenture thou wilt demand why in the first place he maketh mention of those things which are hoped for We answere that it is rightlie doone bicause these things are for good cause put first which are more hard to beléeue for peraduenture there be some which will easilie enough grant that God created all things that Christ the sonne of GOD came into the world and was borne of the virgin and such like but yet they will much doubt of the remission of their sinnes of the resurrection of the flesh to come and of the eternall glorie which shall be giuen to the iust Wherefore aptlie and orderlie are those things placed which are read in the epistle to the Hebrues 5 But what the nature of faith is Esaie the prophet hath aptlie expressed in the 26. chapter in which place is described the church as a citie built of God Esaie 26 2. The prophet crieth Open your gates and a iust nation shall enter therein and he addeth the cause of that righteousnes Schomer emunim that is Preseruing or keeping faith where thou séest that by faith the beléeuers are iustified Then he addeth the thing wherein consisteth that faith whereby the people of God is iust namelie bicause Ietser samuchthitt sor schalom that is With a constant affection thou shalt keepe peace This is the true faith whereby we are iustified namelie that we beléeue that God will be vnto vs the author of peace and felicitie and a faithfull kéeper of his promise And Augustine in his fortith treatise vpon Iohn saith What is faith but to beléeue that which thou séest not Which selfe-same thing he writeth vpon the words of the apostle in his 27. sermon but in his booke De spiritu litera the 31. chapter he writeth that To beléeue is nothing else but to consent that that is true which is spoken The Maister of the sentences in the third booke the 23. distinction saith that Faith somtimes is that which we beléeue The Creed of Athanasius For in the Créed of Athanasius it is said And this is the catholike faith that we should beléeue c. Sometimes it is that whereby we beléeue and in this latter signification doo we vnderstand faith in this discourse A distinction of faith into a liuelie faith and a dead faith He separateth also a liuelie faith from a dead faith which distinction is to be liked bicause Iames maketh mention of a dead faith Iam. 2 20. But we must knowe that a dead faith is onelie a faith in name neither is it anie more a faith than a dead man is a man For euen as a dead man is called a man A dead faith is no faith although he be none so a dead faith although it be called a faith
in the 29. chapter when he had reprooued the people of Israel said that They were come to that passe that all the visions of the prophets were vnto them like a booke sealed vp which they might not read if it were shewed vnto them And he straitwaie added the cause saieng Bicause this people honoureth me with their lips but their hart is far from me 38 Wherefore the fault must not be laid vnto the scriptures Psal 19 8. but rather vnto the sloth and negligence of Men who loue darknesse rather than light otherwise The holie scripture is plain and giueth vnderstanding euen to the simple So as they be verie ill aduised which vnder the pretence of difficultie and obscurenesse laie aside the reading of the scriptures And some such ye may find which saie they knowe not the secret mysteries of the father the sonne and the holie Ghost and that they knowe not whether they be one God and whether one God be these thrée namelie the father the sonne the holie Ghost And in the meane time they neglect the diligent reading of the scriptures and sometime they so deceiue themselues as they suffer to be obtruded vnto them to be worshipped and honoured for God him whom they thinke to be a creature In those mysteries they faine themselues dull of vnderstanding when as otherwise they be sharpe enough of wit and diligent to defend their owne inuentions And whereas they challenge vnto themselues the knowledge of the scriptures and boast that they haue the keie of them neither doo they enter in themselues nor yet suffer others to enter But I returne vnto Dauid Kimhi who albeit as I haue shewed that he did interpret the place of the psalme to belong to Dauid who trusting in the goodnesse of God hoped to receiue helpe in all dangers and that he vnderstood not these things to be spoken of the happie resurrection so as except he had affirmed the same in an other place I would soone haue iudged him to be a Saducie yet did he not ouerpasse a certeine sentence of the elders in Midrasch which is written after this maner Achare melammed melmalto bhi vet bolaa that is He teacheth that after death the worm moth shall not beare rule ouer him But wherefore in this place they haue so greatlie shunned the light I sée no other cause but the hatred which they beare against christians which was greater than that wherewith the people of Rome hated Vatinius For séeing it is not vnknowne vnto them that the apostles namelie Peter and Paule had vsed this testimonie of Dauid for confirming of the resurrection of Christ therefore deuised they so manie sundrie intricated expositions bicause they should not consent vnto the apostles of Christ Last of all it is to be noted that the prophet was taught by inspiration from God not by the power of nature that resurrection should come when he saith vnto God himselfe Thou shalt not leaue my soule in hell neither suffer thy holie one to see corruption And much more in those things that followe Thou shalt shew me the path of life c. 39 The prophesie of Dauid being plainelie expounded Esaie 26 4. A place of Esaie touching the resurrection declared it séemeth good to bring foorth an other testimonie which we read in the 26. chapter of Esaie There the prophet at such time as the Israelites were gréeuouslie afflicted and oppressed with extreme calamities would haue them comforted by testifieng vnto them what helpe shuld be expected from God the helpe I meane of eternall life through the resurrection that should come Wherefore he turning his spéech towards God saith Thy slaine men shall liue 1. Thes 4 16 calling martyrs or those whose whole life was a martyrdome The slaine men of God bicause they set foorth the glorie of God through their good works and whom the same Paule calleth The dead in Christ And he addeth Togither with my dead bodie coupling and associating himselfe to those elect of God that shall be raised vp Certeinlie the péece of sentence added dooth not a little serue for vehement affirmation For he sheweth that he speaketh or intreateth not of things vnknowne or such as perteined not vnto him but of those things which he verelie perceiued and after a sort had alreadie tasted Which we in like maner should imitate namelie to applie vnto our owne selues those things which are promised by GOD vnto the saints Vndoubtedlie The slaine of God shall liue in that resurrection which is now begun when God reléeueth his elect in afflictions but shall be thoroughlie and perfectlie fulfilled at the last daie in the blessed resurrection Wherevpon verse 21. in the Acts of the apostles the third chapter that daie is called The time of restitution of all things And we must not forget that the Hebrue word Nibblathi may by another maner of Hebrue pricks be read in the plurall number Nibblothai so as it may signifie My dead bodies shall rise as though God should answer vnto the prophet which said Thy slaine men shall arise and saie affirmatiuelie Yea verelie my dead bodies shall arise Furthermore it must be diligentlie considered that the cause of the resurrection is expressed The cause of the resurrection for therefore the slaine men shall arise bicause they be of God but God is not God of the dead but of the liuing as Christ himselfe testifieth 40 Besides this it is said Awake ye or Be ye raised vp Bicause the death of the godlie is counted like a sléepe as we oftentimes read in the scriptures And he addeth Reioise ye bicause séeing there is speaking of the resurrection of the godlie that daie must of necessitie be most comfortable vnto them And he calleth them The inhabitants of the dust partlie bicause it happeneth to them to be disquieted and torne in péeces while they be in this life and partlie bicause after death they be resolued into ashes Afterward he turning himselfe to God saith Thy deaw is euen as the deaw of herbs For euen as they A similitude being dried vp in the winter either else through heate of the sunne doo againe flourish and wax gréene by receiuing the deaw of heauen so the dead by vertue of thy goodnes and power shall returne vnto life Herein consisteth the elegancie of this similitude that euen as these things flourish and are gréene without mans labour euen so shall the dead rise againe by the power of God without the force of nature God hath painted out in externe things the forme and image of the expected resurrection while as those things doo spring bud foorth flourish and fructifie which before were withered 1. Co. 15 36. Which similitude also Paule to the Corinthians toucheth It followeth in the prophet The earth shall thrust foorth hir dead and shall discouer hir bloud but thou my people enter thou into thy chambers namelie while the blessed resurrection is attended for Thou maist patientlie
withdrawe himselfe for auoiding of offences and for the trueth sake of the Gospell anie manner of way to be confessed for I iudge that then the commaundement of flying away taketh place That certaine precepts may séeme contrarie and be not And that there may be giuen two precepts which at the first viewe séeme contrarie which neuerthelesse when they be particular are not repugnant in themselues I will shewe by plaine examples On the one part we are commaunded to defende and preserue Christian libertie and not to yéelde the same vnder the tyrannie and abuse of hipocrites On the other part we are commaunded to yéelde vnto the weakenesse of the brethren as wee haue it in the Epistle to the Romanes Rom. 14. 1. These in déede séeme to be contrarie but he that rightlie considereth the state of the times dooth easilie take away that repugnancie which appeareth to be which was singularlie wel doone by Paul who then refused to circumcise Titus Gal. 2. 3. when it was required as necessarie to saluation yet did he suffer Timothie to be circumcised when he knew that it serued to edifying Acts. 16. 3. and that it might be doone without danger necessarie to follow Gal. 2. 14. The same Apostle could not abide that Peter should doe according to the Iewes because he sawe that by his example manie were verie gréeuouslie offended Yet dooth he afterward prudentlie exhort his Romans that with louing charitie they should beare with the infirmitie of the nouices and weake brethren These thinges at the first sight are verie contrarie yet are they not repugnant if euerie thing be doone in time conuenient Who knoweth not Exo. 20. 12. Rom. 13. 1. Mat. 10. 19. 27. 29. that it is commaunded by the lawe of God that we should obey parentes princes and Magistrates Contrariwise that we are commaunded for Christ and the Gospels sake to leaue parentes children brethren whatsoeuer we possesse These thinges doe verie well stand together without controuersie so that they be doone in fit times and momentes Matt. 6. 1. c. Otherwhile the time requireth that we should doe our good workes in secret according as Christ warned touching prayer and fasting Matt. 6. 15. Otherwhile also it requireth that we should doe these thinges in the sight of men namelie where they may be doone with the praise and glorie of our Lord. In old time sacrifices were instituted by manie commaundementes of God which neuerthelesse in case of mercy or other matter of more weight were sometimes omitted A good thing was it sometime to rest vpon the Sabbaoth day from all bodilie labours but otherwhile it behooued to fight Wherefore some preceptes are particular which in shew may séeme to be contrarie but this forceth nothing at all for both haue not place at one and the selfesame time Therefore euen as those preceptes whereby we are commaunded to tarie and to flie doe stand firme so likewise dooth the precept abide firme wherein we are commaunded to flie because each one of them must be vsed in his due time But the ground of their doctrine which affirme this precept to be abrogated is this to wit that they thinke that the flying away which hath ioyned with it the feare of death cannot set foorth the glorie of God Howbeit they are deceaued for the feare of death is not by it selfe faultie as we haue declared And if they which flie away be godlie they haue speciallie determined this with themselues that they will not deny the trueth earnestlie desiring to preserue that faith which they know they haue receaued by the bountifull goodnesse of the heauenlie father Which no man doubteth but it belongeth to the furtheraunce of the glorie of GOD. Wherefore we bring to passe by this feare that we auoide manie euils namelie the afflictions of the bodie and death least we being forced by the rigour of these should deny the trueth and make a shipwracke of faith There is no man therefore but vnderstandeth that feare to be good because he considereth not death and tormentes of the bodie by themselues which if he did yet neither should it then be faultie of it selfe but so farre foorth as they might cast a weake Christian man into the danger of forswearing or depriue him of Christian faith which thing vndoubtedlie maketh not to the glorie of God Since I haue aunswered vnto the two questions propounded I would not speake anie further sauing that I perceiue you may iustlie desire more namelie that I should aunswere vnto their Argumentes which with great contention defend the contrarie opinion as touching flying away who would haue vs in anie wise to be of their minde that vnder the pretence of auoyding sin they might commodiouslie abide in their owne pleasant countries with such wealth as they haue retaining still their vsuall slothfulnesse and dissimulation in the affaires of religion Wherefore that I may the more fullie satisfie you since I haue shewed that the feare of death is not in his owne nature faultie and that the commaundement of flying away was not abolished I will as well as I can rehearse those thinges which are obiected and afterward will I confute them so much as the present cause shal séeme to require Obiections 2. Tim. 1. 7 First some obiect that which Paul hath vnto Timothie For God hath not giuen vnto vs the spirit of feare but of fortitude of loue and of temperance If this be so say they it doth not become a Christian man to flie the same being a token of feare Wherefore he ought to remaine being strengthened with the spirit of fortitude and to make no account at all of the threatninges of tyrants Vnto whome I aunswere that in déede it becommeth a Christian man to be valiant and constant and to be voide of all feare Howbeit this fortitude of the spirit is neither in all men nor yet is alwayes after one manner For sometimes it so incourageth a man as he refuseth not both to confesse the trueth and to die for the same euen as the examples of manie Martyrs doe testifie but sometimes it driueth a man to this other kinde of confession namelie to forsake together with his natiue countrie all cōmodities and delightfull thinges and in the stead of them taketh vppon him manie discommodities griefes daungers and detrimentes which they that trauell into an other place must abide He that neither of both waies dare confesse Christ is shamefullie withdrawen by the dreadfulnesse of feare and had rather reuenge or by dissimulation suppresse the trueth than to die or to forsake the swéete nest of his natiue countrie earthlie pleasures Wherefore this present place of scripture admonisheth the Christians that they should retaine the spirit of fortitude and put it in vre But because there be diuers kindes of that spirit it ought no more to be restrained vnto one kinde than vnto an other But when the one or the other is necessarie to be
all meanes to haue me tarie here Howbeit what he shal bring to passe I know not This neuerthelesse must I shewe you that my purpose was in my iourney to goe to Geneua and to bee there for a while in your companie But the winter which is nowe at hande hath terrified me from anie further iourney doubtlesse that which I haue nowe deferred I hope the next spring I shal bring to passe And if you think that I be able to doe you anie pleasure here onelie giue we warning and it shall suffice I wish you well to fare in the Lorde and that you maie long remaine in safetie to the Church of Christ At Strasborough the 3. of Nouember 1553. To Maister Iohn Caluin ABout the feast of Easter I wrote letters vnto you right worthie sir but it was by a yong gentlemā of Hungarie who was slaine not farre from Selestade Wherfore since there happened so sorrowful a mischaunce they could not be brought vnto you And those thinges which I then knewe and wrote since I doubt not but that you had knowledge of them by some other meanes I thinke them not fit to be repeated There is a verie fearefull newes reported of out of England namelie that there the Parliament as they call it hath assented to restore vnto the Pope his most tyrannicall gouernment The popish kingdome restored in England And Philip is and is accounted king of Englande The good men on all partes flie frō thence as much as they can And I can not expresse howe great a disturbance there is of all thinges And nowe amongest vs there bee thrée excellent knightes namelie Morisin Cheeke and Cooke no lesse famous in godlinesse than in learning who I thinke within fewe daies will come vnto you These thinges I therefore write to the intent that you together with your Church will pray for that state not onelie afflicted but in a manner ouerthrowen Doubtlesse nowe are the Bishoppe of Canterburie and the rest of the Bishoppes in extreame daunger We here liue in peace and quietnesse as touching outwarde matters and nowe we perceiue we are deliuered of feare touching our French Church whereas manie before suspected that something woulde bee chaunged in doctrine and administration of the Sacramentes Which neither is nor I hope shal be doone I would to God that the cōtention of some against their pastor might be taken awaie But yet doe I trust that at length it will be quieted and as I iudge wil easilier be quenched by dissembling our iudgment than if men resist by violence and power And this euill hath also néede of prayers Finallie I would haue you vnderstande that this doeth greatlie gréeue me together with other good men that against the trueth against your good name they spread verie foule and false reports as touching the eternall election of God and that heretikes ought not to bee put to death But it maketh no matter since as wee heare in these thinges which they write they dare not confesse their names I saide as we heare because there is not one of those namelesse bookes brought hither to Strasborough Wee that be here and especiallie Zancus and I doe defende your part and the trueth so much as in vs lieth But how Maister Alasco was ill intreated through out Denmarke and the Churches of Saxonie you maie vnderstande by this man that deliuereth you my letters Fare you well and pray for vs. Zancus saluteth you verie much I in like maner pray you salute in my name Martinengus and also Galeatius the Marques and N. From Strasborough the 9. of Maie To Maister Iohn Caluin SIr I lately receiued letters from Vienna that I shoulde sende them vnto you which before I did not because I had no sooner a conuenient messenger And nowe I write partly vppon this occasion and partly because it séemeth now lōg since I saluted you Which duetie though I haue slacked for a time yet will I not suffer it wholie to cease And besides this my good wil there hath happened another thing namely that a fewe dayes past I read with great pleasure the worke which you set foorth in defence of the wholesome eternall predestination of almightie God Wherefore since I was greatly delighted with the reading thereof I thought it iust and my part to giue you thankes And I doubt not but that vnto your labour will come a iust and aboundant fruite as touching them which bee chosen and predestinate vnto eternal life by GOD vnto whose glorie it was taken in hand And I also haue gathered manie things for the confirmation of this matter in my Commentarie vppon the Epistle to the Romanes which certaine monethes past I sent vnto Basill to Peter Perne to be imprinted which Booke neuerthelesse could not at this Mart be finished which nowe I let you vnderstand to assure you that euen for good cause and with all my heart I am glad of your writing We haue here no newes but that your selfe knowe The inauguration of the newe Emperour after an vnusuall forme and manner and hitherto not heard of hath bread an incredible woonder For by this Coronation as they terme it the authoritie of the Romane Antichrist séemeth more to bee ouerthrowen than euer before And by what meanes the Archbishops which be Electors coulde bee brought to consent vnto this maner of inauguration no man in a maner can tell But howsoeuer it is we will expect the workes of God Hither came two from Vienna the one of which is a preacher but the other is an Earle young in déede of age but yet well exercised in learning and one that much fauoureth Religion He was a Counsellour to the newe Emperour but nowe he dwelleth with Maximillian the King of Bohemia hens well inclined to the Euangelicall Churches and indeuoureth to shew that the Lutherans and wee iudge one thing as touching the matter of the sacrament but yet hitherto he could not make this plaine vnto some He iourneieth to Tubinge and Hedilborough from thence to Philip into Saxony who he saith that hee for a certaintie knoweth to be now constrained to write testifie what his opinion is touching the question of the sacrament God graunt him such constancie as becommeth his learning and godlines Both of these men affirme that king Maximilian is enclined to the religion of the Gospell and wisheth that the Church of Vienna should be altogether reformed These were the things which I had to write vnto you I beséeche God the father of our Lorde Iesus Christ that he will long preserue you in health to his Church From Zuricke the 21. of Aprill I pray you salute in my name our fellowe Ministers To Maister Iohn Caluin TRuelie sir it was neither griefe nor maruell vnto mée that a fewe daies since when you sent letters to our friende Maister Bullinger by whom you would make the excuse you wrote nothing vnto mée But this was verie grieuous vnto me before to heare that you were sicke and
you that you will finish that which you haue begunne and that you will bring foorth and publish that which you are traueling in Now it remaineth that I should aunswere vnto those thinges which you demaund as touching our communion with Christ And omitting that which Iohn a Lasco a famous man both in learning and godlinesse hath iudged of this matter I will onelie in fewe wordes open what is my faith as touching this mysterie For I indeuour to be short especiallie sith such is your learning and sharpnesse of wit as you can by fewe wordes vnderstand what my meaning is Of our communiō or coniunction with Christ Hebr. 2. 14. Somewhat is the coniunction of one and the same nature which we haue common with Christ from his incarnation For it is mentioned in the second Chapter to the Hebrues where it is thus written Forasmuch then as the children are partakers of flesh and bloud he also himselfe tooke part with them Yet neuerthelesse it is not proper vnto the Christians for the Turkes and Iewes A certaine coniunction with Christ common to all men in generall and as manie as be comprehended among the number of men are on this wise ioyned with Christ Wherefore it behooueth that there come an other likenesse whereby the nature of euerie Christian as touching soule bodie and bloud be ioyned vnto Christ and that is it when by the helpe and indowment of Christes benefites we are renued vnto all thinges and being adorned with diuine properties are made holie and iust and through the giftes of God doe claime vnto our selues the gift of immortalitie and of eternall glorie Now then we consist no more of our weake and féeble flesh nor or faultie and corrupt bloud neither of an vnsauourie and sicklie soule but we are clothed with the flesh of Christ we are watered with the bloud of Christ we liue are mooued by the soule of Christ not that we haue as touching nature cast away our flesh bloud and soule but because we by the heauenly giftes which through beléeuing we haue obtained doe beginne while we liue here to haue the same nature which by the benefit of the first creation was all one in nature with that which Christ in his byrth tooke of the Virgin adorned and dailie more and more restored and finallie made perfect when we shall be come to the blessed resurrection Ye haue therefore my singular good brother in fewe wordes comprehended the beginning and end of our communion or coniunction with Christ Then doe wee beginne after some sort to be like vnto him when we be borne men and finallie when by the faith of Christ we are restored vnto his merites giftes benefites and properties which as we at our conuersion beginne to obtaine so shall we not haue it fullie perfect before we be aduaunced vnto the eternall life by the blessed resurrection Howbeit betwéene the beginning and end of this communion we must néedes graunt and beléeue that there is a meane which is secret and much lesse perceaued than those two extreme communions rehearsed yet neuerthelesse it is perceiued if with a faithfull attention we consider the holie scriptures For those vndoubtedlie shewe that so manie of vs as beléeue are the members of Christ and haue in common one head namelie Christ so ioyned to euerie one of vs as from thence by ioynts and knittinges together as is said vnto the Colossians and Ephesians we drawe the spirit Col. 2 19. Ephe. 4. 16. heauenlie life and all the properties and vertues of God and of Christ Therefore betwéene the first coniunction which I name to be of nature and the latter which I may iustlie say is of likenesse or similitude I put this meane the which may be called a coniunction of vnion or of secret mysterie thereby doubtlesse we are ioyned to Christ as to our head and are flesh of his flesh and bones of his bones séeing in that we beléeue we are all wholie quickened in him wée are increased and ioyned together with other members And of this inward coniunction aswell Baptisme as the Supper of the Lorde be most assured and firme tokens For straightwayes so soone as we beléeue in Christ we are made partakers of this communion and for because that in a profitable receiuing of the sacraments faith must be had therefore by it is the same coniunction both confirmed and increased while we doe vse the sacraments Wherefore through faith we are lifted vp from the degrée of nature so as we be ioined vnto Christ as members to their heade Furthermore from the immortall and heauenly heade which we doe nowe in verie déede possesse through faith are deriued vnto vs sundrie giftes heauenly benefites and diuine properties These are the things most déere brother which I thought to shewe as touching the coniunction we haue with Christ yet doe I not so vnderstand that meane cōiunction as though I should thinke that the very substance of the flesh bloud of Christ is mingled indéed with the substances of the flesh and bloud of euerie one of vs or as if the body of Christ were really as I may say diuided among al men but I beléeue a certaine secret mystical communion wherby he is truely become our heade as the holy scriptures doe testifie Whereof it comes that I will not so easilie subscribe to Cyrill which affirmed such a communion as thereby euen the substance of the flesh bloud of Christ first is ioyned to the blessing for so he calleth the holie breade and then that it is also mingled by the meate with the flesh bloud of the communicants You sée therefore what my iudgement is of this matter I beléeue that there be thrée degrees of our communion with Christ and doe perceiue that the same meane secrete mysticall degree is expressed in the holy scriptures vnder the metaphor of members and the head of the husband and of the wife And euen as the substāce it selfe of the head is not mingled with the substance of the foote or hand although it be knit and ioyned vnto them by most straite knots Againe as the substance of the bodie of the husbande groweth not vp vnto one and the same bodie with the wife although by a singular bonde it be coupled together with it so are we by a woonderfull and inward societie ioyned with the bodie and blould of Christ although that our substances of ech part remaine vnmingled But now sir I see that I haue discoursed more at large with you than was conuenient your learning being considered wherefore if I haue vsed ouer many words pardon me according to your curtisie Betweene our two opinions there is but a little or no difference at all I beseech Christ that he will bring into his Churches concorde where yet there is none and that where it is he will vouchsafe to nourish and increase it Fare you wel and loue me as you doe I pray you in my name