we suffer with him we shal also reigne together with him that we be so fashioned like to his suffringes till we atteyne to the likenesse of his resurrection For asmuch as the Father hath predestinate these to be fashioned like the image of his sonne whome in him he hath chosen that he maye be the first begotten among all his brethreÌ„ and therfore that neyther death nor present thinges nor thinges to come shall seuer vs from the loue of God which is in Christ but rather all thinges shall turne to vs to good and to saluation Loe me do not iustifie a maÌ„ by workes before God but we say that all they that are of God are regenerate made a newe creature that they may passe out of the kingdome of sinne into the kingdome of righteousnesse that by this testimonie thei make their callyng certayne and are iudged as trees by the frutes The .xvi. Chapter ¶ A confutation of the sclaunders whereby the Papistes goe about to bryng this doctrine in hatred WIth this one word may the shamelesnesse of certayne vngodly men be confuted whiche sclaunder vs with sayeng that we destroy good workes and doe draw men awaye from the followyng of theÌ„ when we say that they are not iustified by workes nor do deserue saluatioÌ„ and againe that we make to easy away to right cousnesse when we teache that it lieth in the free forgeuenesse of sinnes and that we do by this enticement allure men to sinne whiche are of their owne will to much enclined thereto already These sclaunders I say are with that one word sufficiently confuted yet I will brefely answer to them bothe They allege that by the iustification of fayth good workes are destroyed I leaue vnspoken what manner of men be these zelous louers of good workes whiche doe so backbite vs. Let them haue licence as freely to rayle as they do liceÌ„tiously infect the whole world with the filthinesse of their life They faine that they be greued that when fayth is so gloriously aduaunced workes are dryuen downe out of their place What if they be more raysed vp and stablished For neyther doe me dreame of a fayth voyde of good workes nor a iustification that is without them This onely is the difference that when we confesse that fayth and good workes do necessarily hange together yet we set iustification in fayth not in workes For what reason we doe so we haue in redinesse easily to declare if we do but turne to Christ vnto whome our faythe is directed and from whome it receyueth her whole strength Why therefore are we iustified by faith bycause by fayth we take holde of the righteousnesse of Christ by which alone we are reconciled to God But this thou canst not take holde of but that thou must also therewithall take holde of sanctification For he was geuen to vs for righteousnesse wisdome sanctification redemptioÌ„ Therfore Christ iustifieth none whome he doth not also sanctifie For these benefites are coupled together with a perpetuall and vnseperable knot that whome he enlighteneth with his wisdome them he redemeth whome he redemeth he iustifieth whom he iustifieth he sanctifieth But for asmuch as our question is only of righteousnesse and sanctifieng let vs staye vpon these We maye put difference betwene them yet Christ conteineth them bothe vnseperably in himself Wilt thou therfore obteine righteousnesse in Christ Thou must first possesse Christ thou canst not possesse him but that thou must â—e made partaker of his sanctification bicause he can not be torne in peces Sithe therefore the Lord doth graunt vs these benefites to be enioyed none otherwise than in geuing himself he geueth them bothe together the one neuer without the other So appereth how true it is that we are iustified not without workes and yet not by workes bycause in the partaking of Christ wherby we are iustified is no lesse coÌ„teined sanctification than righteousnesse That also is moste false that the mindes of men are withdrawen from the affection of weldoyng when we take from them the opinion of merityng Here by the way the readers must be warned that they foolishly reason froÌ„ reward to merit as I shall afterward more plainly declare namely bicause they know not this principle that God is no lesse liberal when he assigneth reward to workes than wheÌ„ he geueth power to do well But this I had rather differre to the place fit for it Now it shal be enough to touche howe weake their obiection is whiche shal be done two wayes For first whereas they say that there shal be no care of well framyng of life but when hope of reward is set before them they erre quite from the truth For if this only be enteÌ„ded when men serue God that thei loke to reward or let out to hire or sell their labors to him they litle preuayle for God will be freely worshipped freely loued he I say alloweth that worshipper which when all hope of receyuing reward is cut of yet cesseth not to worshippe him Moreouer if men be to be pricked forward no man can put sharper spurres vnto them than those that are taken of the ende of our redeÌ„ption and calling such as the word of God spurreth men withal when it teacheth that it is to wicked vnthaÌ„kefulnesse not mutually to loue him agayne whiche first loued vs that by the blood of Christ our consciences are cleansed from dead workes to serue the liuyng God that it is a haynous sacrilege if beyng ones cleased we defile our selues with newe filthinesse and prophane that holy blood that we are deliuered from the handes of our enemies that we maye without feare serue him in holinesse and righteousnesse before him all the dayes of our life that we are made free from sinne that we maye with a free Spirit folow righteousnesse that our olde man is crucified that we may rise agayne into newnesse of life agayne that if we be dead with Christ as becommeth his members we must seeke those thinges that are aboue and must in the world be wayfaring men from home that we may long toward heauen where is our treasure that the grace of God hath appered to this end that forsakyng al vngodlinesse worldly desires we maye liue soberly holyly and godlyly in this world lokyng for the blessed hope and the appering of the glorie of the great God sauior therefore that we are not apointed that we should stirre vp wrath to our selues but that we may obteyne saluation by Christ that we are the teÌ„ples of the Holy ghost which it is not lawfull to be defiled that we are not darknesse but light in the Lord whiche muste walke as children of light that we are not called to vncleannesse but to holinesse bicause this is the will of God our sanctificatioÌ„ that we absteyne from vnlawfull desires that our callyng is holy that the same is not fulfilled but with purenesse of life that we are
foreknow out of an idle watchtoure the thinges that he worketh not but in suche sense as it is ofte red For truely when Peter sayth in Luke the Christ was by the determined coūsel foreknowlege of God appoynted to death he doth not bryng God as a loker on but the author of our saluation So the same Peter also where he sayth that the faithfull to whome he wrote were chosen accordyng to the foreknowlege of God proprely expresseth that secrete Predestination wherby God hath marked for his children whome he wold And the worde Purpose whiche he ioyneth for a diuers woorde expressyng all one thing forasmuche as it dothe euery where signifie a stedfast determination as they commonly calle it vndoutedlye teacheth that God when he is author of our saluation goeth not oute of hymselfe In whiche sense he sayth in the same Chapiter that Christe was the lambe foreknowen before the creation of the worlde For what is more fonde or triflyng than to say that God from on hye did stande lokyng whense saluation should come to mankynde Therefore in Paule the foreknowen people is as muche as a small portion mingled with the multitude which falsly pretendeth the name of God In an other place also Paule to beate downe their bostyng which beyng but couered with a visor doo take vpon themselues the thefe preeminence among the godly before the world sayth that God knoweth who be his Finally by that sayeng Paule poynteth vnto vs two sortes of people the one of the whole kynrede of Abraham the other seuerally chosen oute of it and whiche beyng layde vp vnder the eyes of God is hidden from the sight of men And it is no dout that he toke this out of Moses whych affirmeth that God will be mercifull to whome he wyll althoughe he there spake of the electe people whoe 's estate in outwarde seemyng was egall as if he shoulde haue sayde that in the common adoption is included with hym a speciall grace towarde some as it were a more holye treasure and that the common couenaunt withstandeth not but that the same small numbre maye be exempte in degree and he wyllyng to make hymselfe the free disposer and ruler of this thyng precisely denyeth that he will be merciefull to one rather than to an other for any other reason but for that it so pleaseth hym because when mercie commeth to hym that seeketh it though he in deede suffer not a denyall yet he either preuenteth or partely getteth to hymselfe the fauor wherof God claymeth to hymselfe the prayse Now let the soueraigne Iudge and maister pronounce of the whole mater When he saw so great hardnesse in his hearers that he dyd in a maner waste his wordes without fruite among the multitude to remedie this offence he crieth out Whatsoeuer my Father geueth me it shall come to me For this is the wyll of my Father that whatsoeuer my Father hath geuen me I shall not lose any thyng of it Note that the begynnyng is taken at the Fathers gyfte that we may be deliuered into the faithfull kepyng and defence of Christe Here some man peraduenture will turne a circle aboute and wyll take exception sayeng that they onely are accompted in the propre possession of the Father whoe 's yeldyng hath ben voluntarie by Fayth But Christe standeth onely vpon that poynte that althoughe the fallynges awaie of greate multitudes doo shake the whole worlde yet the counsell of God shall be stedfast and stande faster than the heauens themselues that his election may neuer fayle They are sayde to haue ben the elect of the Father beefore that he gaue to them his onely begotten Sonne They aske whether it were by nature yea rather them whyche were straungers he made his owne by drawyng them to hym There is a greatee clearenesse in the woordes of Christe than can by shiftyng be couered with any darknesse No man sayth he can come to me vnlesse my Father drawe hym But who so hathe hearde and learned of my Father he commeth to me If all generally without difference should bow their knee before Christ then the election were common but nowe in the fewnesse of the beleuers appeareth a manifest diuersitie Therfore after that Christe had affirmed that the disciples whiche were geuen him were the peculiar possession of God the Father within a little after he added I praie not for the worlde but for those whom thou hast geuen me because they are thyne Whereby is proued that the whole worlde belongeth not to the Creator of it sauyng that grace delyuereth a fewe from the wrath of God and from eternall deathe whiche otherwyse shoulde haue perished but the worlde it selfe is lefte in his owne destruction to whiche it was appoynted In the meane time although Christe putt hymselfe meane betweene yet he claymeth to himselfe the power of choosyng in common with the Father I speake not sayth he of all I knowe whome I haue chosen If any man aske from whense he hath chosen them he answereth in an other place Oute of the worlde whiche he excludeth out of his prayers when he commendeth his disciples to his Father This is to be holden that when he affirmeth that he knoweth whome he hath chosen there is signified some speciall sort in the generall kynde of men then that the same speciall sort is made to differ not by the qualitie of their owne vertues but by the heauenly decree Wherupon foloweth that many excell by their own force or diligence when Christ maketh hymselfe the author of election For when in an other place he reckeneth Iudas among the elect wheras he was a deuell this is referred onely to the office of Apostleshyp whyche althoughe it bee a cleere myrror of the fauor of God as Paul so oftentymes acknowlegeth in his owne persone yet it conteyneth not in it selfe the hope of eternal saluation Iudas therfore when he did vnfaithfully beare the office of an Apostle myght be worse than the deuell but of those whome Christ hath ones graffed into his bodye he will suffre none to perishe because in preseruyng their saluation he wil performe that whiche he hath promysed that is he will stretche foorth the power of God whiche is greater than all For whereas he sayth in all other place Father of those whome thou haste geuen me I haue loste none but the sonne of perdition although it be an abusiue speche by figure yet it hath no doutefull meanyng The summe is that God maketh them his chyldren by free adoption whome he will haue to be his chyldren and that the inwarde cause therof is in hymselfe because he is content with his owne secrete good pleasure But Ambrose Origene and Hierome thoughte that God distributeth his grace among men as he forseeth that euery man will vse it well Yea and Augustine was ones in the same opinion But when he had better profited in Knowlege of the Scripture he not only reuoked
and therof brought forth all liuing creatures and thinges without lyfe with maruellous order disposed the innumerable varietie of things to euery thīg 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 chosē 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 exāple 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 whē 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 creatiō 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 y◠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
men to be made gilty for one mans faulte and so the sinne to become coÌ„mon Whiche semeth to haue ben the cause why the oldest Doctours of the churche did but darkely touche this pointe or at leaste did not set it out so plainely as was conuenient And yet that fearefulnesse coulde not bryng to passe but that Pelagius arose whose prophane inuention was that Adam sinned only to his owne losse and hurted not his posteritie So through this sutteltie Satan wente about by hidyng the disease to make it incurable But when it was proued by manifest testimonie of Scripture that sinne passed froÌ„ the firste man into al his posteritie he brought this cauillation that it passed by imitation but not by propagation Therfore good men trauailed in this pointe and aboue al other Augustine to shewe that we are corrupted not by forein wickednesse but that we bryng with vs from the wombe of our Mother a viciousnesse planted in out begetting whiche to denie was moste greate shamelesnesse But the rashenesse of the Pelagians and Celestians will not seeme marueylous to hym whiche by the writinges of that holy manne shall perceyue howe shamelesse beastes they were in all other thynges Surely it is not doubtfully spoken that Dauid confesseth that he was begotten in iniquities and by hys Mother conceyued in Sinne. He doeth not there accuse the sinnes of his Father or Mother but the better to sette forth the goodnesse of God towarde hym he begynneth the confession of hys owne wickednesse at hys verie begettyng For asmuche it is euident that that was not peculiar to Dauid alone it followeth that the common estate of all mankynde is noted vnder hys example All we therefore that descende of vncleane sede are borne infected wyth the contagion of Sinne yea before that we see the lighte of thys lyfe we bee in the sight of God filthie and spotted For who could geue cleane of the vncleanesse not one as it is in the boke of Iob. We heare that the vncleannesse of the parentes so passeth into the chyldren that all wythoute anye exception at theyr beginnynge are defiled But of this defilynge we shall not finde the beginnyng vnlesse we goe vp to the fyrste parente of all vs to the wellhed Thus is it therefore that Adam was not onely the progenitour but also the roote of mans nature and therefore in his corruption was all mankynde worthelye corrupted whyche the Apostle maketh playne by comparynge of hym and Christe As sayeth he by one manne Sinne entred into the whole worlde and death by Sinne and so death wente ouer all menne for asmuche as all haue sinned so by the grace of Christ righteousnesse and lyfe is restored vnto vs. What will the Pelagians here prate that Adams sinne was spred abroade by imitation Then haue we no other profite by the righteousnesse of Christe but that he is an example sette before vs to followe Whoe canne abide suche robberie of Gods honour If it be out of question that Christes righteousnesse is oures by communication and thereby lyfe it followeth also that they bothe were so loste in Adam as they be recouered in Christe and that Sinne and death so crepte in by Adam as they are abolished by Christ. The wordes are playne that many are made righteous by the obedience of Christe as by the disobedience of Adam they were made sinners and that therefore betwene them two is this relation that Adam wrappyng vs in his destructâ—ion destroyed vs with hym and Christe with his grace restored vs to saluation In so clere light of trueth I thinke we nede not a longer or more laborious profe So also in the firste Epistle to the Corinthians when he goeth aboute to stablishe the godly in the trust of the resurrectioÌ„ he sheweth that the life is recouered in Christ that was loste in Adam He that pronounceth that wee all are dead in Adam doeth also therewithall plainely testifie that we were infected with the filth of sinne For damnation coulde not reache vnto them that were touched with no giltinesse of iniquitie But it canne be no waye playnelier vnderstanded what he meaneth than by relation of the other member of the sentence where he teacheth that hope of life is restored in Christe But it is well enough knowen that the same is done no other waye â–ª than when by meruellous maÌ„ner of communicating Christ poureth into vs the force of his righteousnesse As it is wrytten in an other place that the spirite is life vnto vs for righteousnesse sake Therefore wee maye not otherwyse expounde that whyche is sayde that we are dead in Adam but thus that he in sinnynge dyd not onely purchace mischiefe and ruine to hymselfe but also throwe downe our nature hedlonge into like destructioÌ„ And that not only to the corruption of hym selfe whych perteyneth nothyng to vs but bicause he infected al his sede with the same corruptioÌ„ wherinto he was fallen For otherwise that sayeng of Paule could not staÌ„d true that all are by nature the sonnes of wrath yf they were not already accursed in the wombe And it is easelye gathered that nature is there meante not suche as it was create by God but suche as it was corrupted in Adam For it were not conuenient that God shold bee made the authour of Death Adam therefore so corrupted hym selfe that the infection passed from hym into all hys ofsprynge And the heauenly Iudge hym selfe Christe doeth also playnely enough pronounce that all are borne euell and corrupted where he teacheth that what soeuer is borne of fleshe is fleshe and that therefore the gate of lyfe is closed agaynste all menne vntill they be begotten agayne Neyther for the vnderstandynge thereof is any curiouse disputation nedefull whyche not a little combred the olde wryters whether the soule of the sonne do procede by deriuation from the soule of the father bycause in it the infection principally resteth We must be coÌ„tent wyth this that suche giftes as it pleased the Lorde to haue bestowed vpon the nature of man he lefte them wyth Adam and therefore when Adam loste them after he had receyued them he lost them not only from himselfe but also from vs all Whoe shall be carefull of a conueyance from soule to soule when he shall heare that Adam receyued these ornamentes whyche he loste no lesse for vs than for hymselfe that they were not geuen to one manne alone but assigned to the whole nature of manne Therefore it is not agaynste reason yf he beynge spoyled nature bee lefte naked and poore yf he beyng infected wyth Sinne the infection crepeth into nature Therefore from a rotten roote arose vp rotten branches whiche sent their rottennesse into the other twigges that spronge out of them For so were the chyldren corrupted in the father that they also were infectiue to theyr chyldren that is to saye so was the beginnynge of corruption in Adam that by continuall flowynge from one to an other it is
the olde testamente dyd shewe onely an image in abscence of the truthe and a shadowe in steede of the bodye But the newe testament geueth the truthe present and the sounde bodie it self And this difference is mentioned commonli whersoeuer the new testament is in comparison set againste the olde but it is more largely entreated of in the epistle to the Hebrues than any where els There the Apostle disputeth againste them whiche thought that the obseruations of Moses lawe might not be taken awaye but that thei sholde also drawe wyth them the ruine of all religion To confute thys erroure he vseth that whiche had been forespoken by the Prophete concerning the presthoode of Christe For whereas there is geuen hym an eternall presthoode it is certaine that that prestehoode is taken away wherin newe successors were dayly put in one after an other But hee proueth that the institution of this newe prestehoode is to be preferred bicause it is stablished with an othe He after addeth further that in the same change of the preestehoode is also conteined the change of the Testament And that it was necessarie so to be he proueth by this reason for that the weakenesse of the law was such that it coulde helpe nothing to perfection Then he procedeth in declaring what was that weakenesse euen this that it had certaine outwarde righteousnesses of the fleshe whyche could not make the obseruers of them perfect according to conscience that by sacrifices of beastes it coulde neither wipe away synnes nor purchase true holynesse He concludeth therefore that there was in it a shadowe of good thynges to come but not the liuely image of the thinges them selues and that therefore it had not other office but to bee as an introduction into a better hope whiche is delyuered in the Gospell Here is to bee seen in what poynte the couenant of the lawe is compared with the couenant of the Gospell and the ministerie of Christe with the ministerie of Moses For if the comparison concerned the substance of the promisses then were there greate dyfference betweene the twoo testamentes but sithe the poynte of oure case leadeth vs an other waye we muste tende to thys ende to fynde oute the truth Let vs then set forth heere the couenant whiche he hathe stablished to be eternall and neuer to peryshe The accomplyshment therof whereby it atteineth to be stablished and continuing in force is Christe Whyle suche establyshment was in expectation the Lorde did by Moses apointe ceremonies to bee as it were solemne signes of the coufyrmation Nowe this came there in question whether the ceremonies that were ordeyned in the lawe oughte to geue place to Christe or no. Althoughe these ceremonies were in deede onely accidentes or verylye additions and thynges adioyned or as the people call them accessarie thynges to the couenaunte yet bycause they weare instrumentes or meanes of the admynistration thereof they beare the name of the couenaunte yt selfe as the lyke ys wonte to bee attributed to other Sacramentes Therefore in summe the olde Testamente is in thys place called the solemne fourme of confyrmynge the couenaunte conteyned in Ceremonies and Sacrifices The Apostle saythe that bycause in yt ys nothynge perfecte vnlesse wee passe further therefore yt behoued that they shoulde bee dyscoâ—tinued and abrogate that place myght be geuen to Christe the assurer and mediatore of better testament by whome eternall sanctification is ones purchaced to the elect and the transgressions blotted oute that remayned vnder the lawe Or if you like it better thus That the olde testament of the Lorde was that whiche was deliuered wrapped vp in the shadowish and effectual obseruation of ceremonies and that therfore it was but for a time bicause it did but as it wer hang in suspense vntyll it myght staye vpon a more stedfast and substantiall confyrmation and that then onely it was made newe eternall after that it was consecrate and stablyshed by the bloode of Christe Wherevpon Christe calleth the cuppe that he gaue at his supper to his Disciples The cup of the newe testament in his bloode to signifie that then the testameÌ„t of God attemeth his trueth by whiche it be coÌ„meth newe and eternal when it is sealed with his bloode Hereby appeareth in what sense the Apostle saide that in the scholynge of the lawe the Iewes were brought vnto Christ before that he was shewed in the flesh And he confesseth that thei were the children and heires of God but yet suche as for their yonge age were to be kept vnder the custodie of a schoolemaster For it behoued that ere the sonne of righteousnesse was yet rysen their sholde neither be so great brightnesse of reuelation nor so great deepe sight of vnderstandynge Therefore God so gaue them in measure the light of hys worde that thei saw it as yet farre of and darkely Therfore Paule expresseth this sclendernesse of vnderstanding by the terme of yonge age whiche the Lords wil was to haue to be exercised with that elements of this worlde with out warde observations as rules of instruction for children vntyll Christe shoulde shyne a broade by whom it behoued that the knowledge of the faithfull people shoulde growe to full age This distinction Christe him selfe meant of when hee saide that the lawe and the Prophetes were vntyll Ihon and that from thenseforth the kingedome of God is preached What did the lawe and the Prophetes open to men of their time euen this thei gaue a taste of that wisedome which in time to come sholde be plainely disclosed and thei shewed it before as it were twinclingely shyning a farr of But when it came to passe that Christ might be pointed to with the finger then was the kingedome of God set open For in him are laied abroade the treasures of al wisdome and vnderstanding whereby wee atteine euen in a manner into the secret closettes of heauen And it maketh not against vs that ther can scarsely any one be found in the Christian Churche that in excellencye of faith maye be compared with Abraham or that the Prophetes excelled in suche force of spirite that euen at this daye thei lighten the whole worlde withall For oure question is not here what grace the Lord hathe bestowed vpon a few but what ordinarie disposition he vsed in teachinge his people suche as is declared in the Prophetes them selues which were endued with peculiar knoweledge aboue the rest For euen their preaching is dark and enclosed in figures as of thinges a farre of Moreouer howe meruellous knoweledge soeuer appeared in them aboue other yet forasmuche as they wer dryuen of necessitie to submit them to the common childish â—â—struction of the people thei them selues also were reckened in the nuÌ„bre of children Fynallye there neuer chaunged any suche clere sfyght to any at that tyme but that it dede in some parte savoure of the darknesse of the time Whervpon Christ saide Many kinges and Prophetes
bicause the Lord hath determined to haue mercie vpoÌ„ men to this ende that they shuld repeÌ„t he teacheth men whether they shall trauaile if they will obteine grace Therfore so long as we shall dwell in the pryson of our body we must continually wrastle with the vices of our corrupt flesh yea with our own naturall soule Plato sayth in certayne places that the life of a Phylosopher is a meditation of death but we may more truely say that the life of a Christian maÌ„ is a perpetuall studie and exercise of mortifieng the fleshe till it beyng vtterly slayue the Spirit of God get the dominion in vs. Therefore I thinke that he hath much profited that hath learned much to mislyke himself not that he should sticke faste in â—hat myre and goe no further but rather that he should haste and long toward God that being graffed into the death life of Christ he should studie vpon a continuall repentance as truely they can not otherwise do that haue a naturall hatred of sinne for no man euer hated sinne vnlesse he were first in loue with righteousnesse This doctrine as it was most simple of all other so I thought it beste to agree with thâ— truthe of the Scripture Nowe that Repentance is a singular gift of God I thinke it be so wel knowen by the doctrine aboue taught that I neede not to repete a long discourse to proue it agayne Therfore the church prayseth and hath in admiratioÌ„ the benefit of God that he hath geuen the Gentiles repentance vnto saluation And Paule commaundyng Timothee to be patieÌ„t and milde toward the vnbeleuers sayth If at any time God geue them repentance that they maye repent from the snares of the Deuel God in deede affirmeth that he willeth the conuersion of al meÌ„ and directeth his exhortations generally to all men but the effectual workyng therof hangeth vpon the Spirit of regeneration Bicause it were more easy to create vs men than of our owne power to put on a better nature Therfore in the whole course of regeneration we are not without cause called the worke of God created to good workes which he hath prepared that we should walke in them Whom soeuer the lordes will is to deliuer from death those he quickeneth with the Spirit of regeneration not that repentance is properly the cause of saluation but bycause it is alredy seen that it is vnseparable froÌ„ fayth and from the mercie of God sithe as Esaye testifieth there is a redemer come to him and to those that in Iacob are returned from their wickednesse This truely standeth stedfastly determined that were so euer liueth the feare of God there the Spirite hath wrought vnto the saluation of man Therfore in Esaie when the faithful complaine and lament that they are forsaken of God they recken this as a token of beyng reprobates that their heartes were hardened by God The Apostle also meanyng to exclude apostataes from hope of saluation apointeth this reason that it is impossible for them to be renewed vnto repentance bicause God in renewyng them whom he wil not haue perish sheweth a tokeÌ„ of his fatherly fauour and in a maÌ„ner draweth them vnto him with the beames of his cherefull and mery contenaÌ„ce on the other side with hardenyng them he thundereth agaynst the reprobate whose wickednesse is vnpardonable Whiche kinde of vengeance the Apostle threateneth to wilfull apostataes whiche when they depart from the faith of the Gospell do make a scorne of God reprochefully despise his grace and defile treade vnder feete the bloud of Christ yea as much as in them is they crucifie him agayne For he doth not as some fondly rigorous men would haue it cut of hope of pardon from all wilfull sinnes but teacheth that apostasie is vnworthy of all excuse so that it is no maruell that God doth punish a contempt of himself so full of sacrilege with vnappeasable rigour For he sayth that it is impossible that they which haue ones ben enlightened haue tasted of the heauenly gift haue ben made partakers of the holy ghost haue tasted of the good word of God the powers of the world to come yf they fall shuld be renewed to repeÌ„tance crucifiyng againe of newe and makyng a scorne of the sonne of God Againe in an other place If sayth he we willingly sinne after knowledge of the truth receyued there remayneth no more sacrifice for sinnes but a certayne dreadfull expectation of iudgement c. These also be the places out of the wroÌ„g vnderstandyng wherof the Nouatians in old time haue gathered matter to play the mad men with whose rigorousnesse certaine good meÌ„ beyng offended beleued this to be a counterfait Epistle in the Apostles name whiche yet in all partes doth truely fauour of an Apostolike spirite But bycause we contend with none but with theÌ„ that allowe it it is easy to shewe how these sentences do nothing mainteine their errour Firste it is necessarie that the Apostle agree with his maister whiche affirmeth that all sinne and blasphemie shal be forgeueÌ„ except the sinne agaynst the holy Ghost which is not forgeuen neyther in this world nor in the world to come It is certaine I saye that the Apostle was contented with this exception vnlesse we will make him an aduersarie to the grace of Christ. Whereupon foloweth that pardon is denied to no special offenses but only to one whiche procedyng of a desperate rage can not be ascribed to weakenesse and openly sheweth that a man is possessed of the Deuell But to discusse this it behoueth to enquire what is that same so horrible offense that shall haue no forgeuenesse Whereas Augustine in one place defineth it an obstinate stifnesse euen vnto death with despeire of pardon that doth not well agree with the very wordes of Christ thaâ— it shall not be forgeuen in this world For eyther that is spoken in vaine or it maye be coÌ„mitted in this life But if Augustines definition be true then it is not committed vnlesse it continue euen vnto death Wheras some other saye that he sinneth against the holy ghost that enuieth the grace bestowed vpon his brother I see not froÌ„ whense that is fetched But let vs bring a true definitioÌ„ which beyng ones proued with sure testimonies shall easily by it selâ—e ouerthrowe all the reste I saye therefore that they sinne agaynst the holy ghost which of set purpose resist the truthe of God with brightnesse wherof they are so daseled that they can not pretend ignorance whiche they do only to this ende to resâ—st For Christe meanynge to expounde that whiche he had sayd immediatly addeth He that speaketh a worde agaynst the sonne of man it shal be forgeueÌ„ him but he that blasphemeth agaynst the holy ghost shal not be forgeuen And Matthew for the blasphemie against the holy Spirit putteth the spirit of blasphemie But how can a maÌ„ speake a reproche against the
continuall brawling that they know not the very first rules of Logike Do thei thinke that the Apostle doted when he alleged these places to proue his sayeng The man that shal do these thynges shall liue in them and Cursed is euery one that fulfilleth not all thinges that are written in the volume of the lawe Unlesse they be mad they will not saye that life was promised to the kepers of Ceremonies or curse thretened onely to the breakers of them If these places be to bee vnderstanded of the morall lawe it is no doubte that the morall workes also are excluded from the power of iustifieng To the same purpose serue these argumentes that he vseth bycause the knowledge of sinne was by the lawe therefore righteousnesse is not by the lawe Bycause the lawe worketh wrath therefore it worketh not righteousnesse Bycause the lawe can not make conscience assured therefore also it can not geue righteousnesse Bycause fayth is imputed vnto righteousnesse therefore righteousnesse is not a rewarde of worke but is geuen beyng not due Bycause we are iustified by fayth therefore gloryeng is cut of If there had ben a lawe geuen that might geue life then righteousnesse were truely by the lawe but God hath shut vp all vnder sinne that the promise might be geuen to the beleuers Let them nowe fondly saye yf they dare that these thynges are spoken of ceremonies and not of manners but very children would hisse out so great shamelesnesse Therefore let vs hold this for certayne that the whole lawe is spoken of when the power of iustifieng is taken awaye from the lawe But if any manne maruell why the Apostle vsed such an addition not beyng content with only namyng of workes the reason is ready to be shewed for it For although workes be so hiely estemed yet they haue that value by the allowance of God rather than by their owne worthinesse For whoe can booste vnto God of any righteousnesse of workes but that which he hath allowed Whoe dare clayme any reward as due vnto theÌ„ but such as he hath promised They haue therfore this of the bountifulnesse of God that they are compted morthy both of the name and reward of righteousnesse they be of value only for this cause when the purpose of him that doth them is by them to shew his obedience to God Wherfore the Apostle in an other place to proue that Abraham could not be iustified by workes allegeth that the law was geuen almost fower hundred and thirty yeres after the couenant made Unlearned men would laugh at suche an argument bicause there might be righteous workes before the publishyng of the law But bicause he knew that there was no such value in workes but by the testimonie vouchsauing of God therfore he taketh it as a thing coÌ„fessed that before the law thei had no power to iustifie We vnderstaÌ„d why he namely expresseth the worke of the law wheÌ„ he meaneth to take awaye iustification froÌ„ any workes bycause controuersie may be moued of those and none other Albeit sometime he excepteth all workes without any additioÌ„ as when he sayth that by the testimonie of Dauid blessednesse is assigned to that man to whome the Lord imputeth righteousnesse without workes Therfore they can with no cauillatious bryng to passe but that we shall get this generall exclusiue only And they do in vayne seeke that triflyng sutteltie that we are iustified by that only faith whiche worketh by loue so that righteousnesse must stand vpon loue We graunt in deede witn Paule that no other faith iustifieth but that whiche is effectually workyng with chatitie but that faith taketh not her power of iustifiyng from that effectualnesse of charitie Yea it doth by no other meane iustifie but bicause it bryngeth vs into the communicatyng of the righteousnesse of Christ. Or els all that which the Apostle so earnestly presseth should fall to nought To him that worketh sayth he the reward is not teckened accordyng to grace but accordyng to Det. But to him that worketh not but beleueth in him that iustiâ—ieth the vnrighteous his fayth is imputed vnto righteousnesse Could he speake more euidently than in so sayeng that there is no righteousnesse of faith but where there are no workes to whiche any reward is due and that only then fayth is imputed vnto righteousnesse when righteousnesse is geuen by grace that is not due Now let vs examine howe true that is whiche is sayd in the definition that the righteousnesse of fayth is the reconciliation with God whiche consisteth vpon the only forgeuenesse of sinnes We muste alwaye returne to this principle that the wrath of God refteth vpon all men so long as they coÌ„tinue to be sinners That hath Esaye excellently well set out in these wordes The haÌ„d of the Lord is not shortened that he is not able to saue nor his eare dulled that he can not heare but your iniquities haue made disagreement betwene you and your God and your sinnes haue hidden his face from you that he heareth you not We heare that sinne is the diuision betwene man and God and the turnyng awaye of Gods face from the sinner Neyther can it otherwise be For it is disagreyng froÌ„ his righteousnesse to haue any felowship with sinne Wherefore the Apostle teacheth that manne is enemie to God till he be restored into fauour by Christ. Whome therfore the Lord receyueth into ioynyng with him him he is sayd to instifie bycause he can neyther receyue him into fauour nor ioyne him with himselfe but he muste of a sinner make him righteous And we further say that this is done by the forgeuenesse of sinnes For if they whome the Lord hath recoÌ„ciled to himself be iudged by their workes they shal be found still sinners in deede whoe yet must be free cleane from sinne It is certayne therefore that they whom God embraceth are no otherwise made righteous but bicause they are cleansed by hauing the spottes of there sinnes wiped awaye by forgeuenesse thaâ— such a righteousnesse maye in one worde be called the forgeuenesse of sinnes Both these are most clerely to be seene by these wordes of Paule whiche I haue already alleged God was in Christ reconcilyng the world to himself not imputyng their sinnes to man and he hath lette with vs the word of reconciliation And then he addeth the summe of his message that him which knew no sinne he made sinne for vs that we might be made the righteousnesse of God in him Here he nameth righteousnesse and reconciliation without difference that we maye perceyue that the one is mutually conteyned vnder the other And he teacheth the manner to atteyne this righteousnesse to be when our sinnes are not imputed vnto vs. Wherefore doubte thou not hereafter howe God doth iustifie vs when thou hearest that he doth reconcile vs to himself by not imputyng sinnes So to the Romanes he proueth by the testimonie of
boasted concernyng the merites of workes do ouerthrow as well the praise of God in geuing of righteousnesse as also the assurednesse of saluation NOw we haue declared that which is the chefe point in this matter that bycause yf righteousnesse be vpholden with workes it must needes by by fal downe before the sight of God it is conteined in the only mercie of God the only coÌ„municating of Christ therefore in only faith But let vs diligeÌ„tly mark that this is the chefe stay of the matter least we be entangled with that general error not only of the coÌ„mon people but also of learned meÌ„ For so sone as question is moued of the iustificatioÌ„ of faith workes they flee to those places which seme to geue to workes some merit in the sight of God as though the iustification of workes were fully wonne if it be ones proued that they be of any value with God But we haue aboue plainely shewed that the righteousnesse of workes coÌ„sisteth only in the perfect and ful keping of the law Wherupon foloweth that no maÌ„ is iustified by workes but he that hauyng climbed vp to the hiest top of perfection can not be proued gilty of any offense be it neuer so litle Therefore it is an other a seueral questioÌ„ Howsoeuer workes suffice not to iustifie a man whether yet do they not deserue fauour with God First of the name of merit I must needes say this afore hand yâ— whosoeuer first applied it to workes of meÌ„ coÌ„pared to the iugemeÌ„t of God he did very ill prouide for the purenesse of faith Truely I do by my good wil absteine froÌ„ striues about words but I wold with that this sobrietie bad alway beÌ„ vsed amoÌ„g Christian writers that they wold not haue fouÌ„d in their heartes to vse words strange froÌ„ the Scriptures which engeÌ„dred much offense no frute For whereto I beseche you was it needeful to haue the name of Merit brought in when the price of good workes might be fittly expressed by an other name wtout offense But how much offense the word coÌ„teineth in it is euident with the great hurt of the world Surely as it is most proude it caÌ„ do nothing but darkeÌ„ the grace of God and fill meÌ„ with froward pride The old writers of the Church I grauÌ„t haue coÌ„monly vsed it I wold to God they had not with the abusyng of one litle word geueÌ„ to posteritie matter of error Howbeit they theÌ„selues also do in many places testifie how in no case thei meant to geue any preiudice against the truth For thus sayth Augustine in one place Let Merites of men here hold their peace which haue perished by AdaÌ„ let the grace of God reigne by Iesus Christ. Againe The saintes geue nothing to their owne Merites they will geue al to none but to thy mercie O God In an other place WheÌ„ maÌ„ seeth that whatsoeuer good he hath he hath it not froÌ„ himself but froÌ„ his God he seeth that al that which is praised in him is not of his own Merites but of the mercie of God You see how taking froÌ„ men the power of doing wel he also throweth downe the dignitie of Merit And Chrysostome sayth Our workes if there be any which folow the free calling of God are repayment det but the gâ—â—tes of God are grace bouÌ„tifulnesse the greatnesse of liberall geuing But leauing the name let vs rather loke vpoÌ„ the thing I haue verily before alledged a sentence out of Bernard â–ª As it sufficeth to Merit not to presume of Merites so to want Merites sufficeth to iudgemeÌ„t But by adding forth with an expositioÌ„ he sufficieÌ„tly mitigateth the hardinesse of the word where he sayth Therfore care thou to haue Merites wheÌ„ thou hast theÌ„ know yâ— thei are geueÌ„ hope for frute the mercie of God so thou hast escaped al daÌ„ger of pouertie vnthaÌ„kfulnesse presumptioÌ„ Happy is the church which neither waÌ„teth Merites without presumptioÌ„ nor presumptioÌ„ without merites And a litle before he had largely shewed how godly a meaning he vsed For of Merites saith he why shold the Church be careful which hath a stedfaster surer cause to glorie of the purpose of God God caÌ„ not denie himself he wil do that which he hath promised If there be no cause why the shuldest aske by what merites may we hope for good thinges specially sith yâ— hearest it sayd Not for your sakes but for my sake it sufficeth to Merit to know that Merites suffice not What al our workes deserue the scripture sheweth wheÌ„ it saith that thei can not abide the sight of God bicause thei are ful of vncleannesse then what the perfect obseruing of the law if any such could be found shal deserue wheÌ„ it teacheth that we should think ourselues vnprofitable seruaÌ„tes when we haue done al thinges that are coÌ„maunded vs bicause we shal haue geueÌ„ nothing freely to the Lord but only haue performed our due seruices to whiche there is no thanke to be geuen But those good workes which he himself hath geuen vs the Lord both calleth oures testifieth that thei are not only acceptable to him but also that they shal haue reward It is our duetie againe for our part to be encouraged with so great a promise to gather vp our heartes that we be not weried with wel doyng to yeld true thankfulnesse to so great bouÌ„tifulnesse of God It is vndouted that it is the grace of God what soeuer there is in workes that deserueth prayse that there is not one droppe which we ought properly to ascribe to our selues This if we do truely earnestly acknowlege there vanisheth away not only all affiance but also opinion of Merit We I say do not part the prayse of good workes as the Sophisters do betwene god maÌ„ but we reserue it whole perfect vnminished to the lord Only this we assigne to man that eueÌ„ the self same workes that were good he by his vncleannes corrupteth defileth For nothing coÌ„meth out of maÌ„ how perfect so euer he be that is not defiled with some spot Therefore let the Lord cal into iudgement eueÌ„ these things that are best in the workes of meÌ„ he shal verily espie in them his owne righteousnesse but mans dishonestie shame Good workes therfore do please God are not vnprofitable to the doers of them but rather they receiue for reward the most large benefites of God not bicause thei so deserue but bicause the goodnesse of god hath of it self apointed this price vnto theÌ„ But what spitefulnesse is this that men not contented with that liberalitie of God which geueth vndue rewardes to workes that deserue no such thing do with ambitioÌ„ full of sacrilege endeuor further that that which is wholly of the liberalitie of God maye seme to be reÌ„dred to the merites of meÌ„ Here I appelle to the coÌ„mon iudgement of euery man If any
vnto iniquitie now yeld them in bondage to righteousnesse For what frute had you of those thinges in whiche ye are nowe worthily ashamed c. What manner of seede of election I praie you dyd then budde in them whiche bring manifoldly defiled in all their life as it were wyth desperate wickednesse wallowed in the most abhominable and accursed sinne of all If he woulde haue spoken after their opinion he shold haue shewed how much thei were bound to the bountifulnesse of God by which thei had ben preserued from slyding into so great filthinesse So Peter also shoulde haue exhorted his to thankefulnesse for the perpetual sede of election But hee contrary wise putteth them in mynde that the time past sufficed to make an ende of the lustes of the Gentiles What ende of the lustes of the Gentiles What if we come to examples What budde of righteousnesse was there in Rahab the harlot before faith in Manasse when Hierusalem was dipped and in a manner drowned in the bloode of the Prophetes in the Thefe which amonge his laste gaspinges beganne to thinke of repentance Away therfore with these argumentes whiche silly curious men do rashely deuise to themselues without the Scripture But let that abide certaine with vs which the Scripture hathe that all haue straied like loste shepe euery one hathe swarued into his owne waye that is perdition Out of this goulfe of perdition whome the Lorde hath determined ones to plucke forthe them he differreth tyl hys fyt time onely he preserueth them that they fall not vnto vnpardonable blaspheme As the Lorde by the effectualnesse of hys callinge towarde the electe maketh perfecte the saluation wherevnto he hadde by eternall counsell appoynted them so he hathe hys iudgementes againste the reprobate whereby he executeth his counsel of them Whome therefore he hath created vnto the shame of life and destruction of deathe that thei shoulde be instrumentes of his wrathe examples of his seâ—eritie froÌ„ theÌ„ that they may com to their end somtime he taketh awaie the power to heare his word somtime by the preachinge of it hee more blyndeth amaseth theÌ„ Of the fyrst maÌ„ner wheras there be innumerable examples lette vs choose out one more cleare and notable than all the reste There passed awaye about fower thousande yeares afore Christe in whyche hee hydde from all the Gentiles the lyghte of hys healthe bringing doctrine If any maÌ„ aunswer that he therefore made them not to enioye so greate a benefit bycause he iudged them vnworthy they whiche come after shall not be proued any more woorthy Of whiche thynge byside the experience Malachie is a substantiall wytnesse wich reprouinge infidelitie mingled with grosse blasphemies yet declareth that there shall come a redeemer Why therefore is hee rather geuen to these than to those He shal trouble hymselfe in vaine that shal here search for a cause hyer than the secret vnsearchable counsell of God Neither is it to bee feared least any scholer of Porphirie shoulde freely gnaw at the righteousnesse of God while we answer nothing in defense of it For when we say that none perishe vndeseruing and that it is of the free bountyfulnesse of God that some be deliuered ther is largely enoughe saide for the setting forth of his glorie so that it needeth not our shyftinge The soueraigne iudge therefore maketh awaie for his predestination when whom he hath ones reiected them beinge depriued of the communicatinge of his lyghte hee leaueth in blindenesse Of the other manner there are bothe dayly examples and also many conteined in the Scripture One selfe same preachinge is commonly made to a hundred twenty receiue it with ready obedience of faith the rest do either set naught by it or scorne it or hisse it out or abhorre it If any man aunswer that this diuersitie proceedeth of theyr malice and peruersnesse he shall not yet satisfie vs bycause the others witte also shoulde be possessed with the same malice vnlesse God dyd amende it with his goodnesse Therfore we shal still be encombred vnlesse we call to mynde that whiche Paule saith Who maketh thee to differ Wherby he signifieth that some excell other some not by theyr owne vertue but by the onely grace of God Why therfore dothe he in graunting grace to those passe ouer these Of those Luke sheweth a cause Bycause they are ordeined to life Of these what shal we think but bicause thei are the vessels of wrath vnto dishonor Wherfore let it not greue vs to saye with Augustine God sayth he might turne the will of the euell into good bicause he is almighty He mighte in dede Why therefore doth he it not bicause he wold not Why he wold not is in himself For we ought to be no more wise than we ought to be And that is much better than to shift with Chrysostome and say that he draweth him that is willing reacheth his hand that the difference may not seme to stand in the iudgemeÌ„t of God but in the only wil of men Truely it so standeth not in the propre motion of man that euen the godly they that feare God haue neede of a singular instruction of that Spirit Lydia the purple seller feared God and yet it behoued that her heart shold be opened that she might harken to the doctrine of Paul profit in it This is not spokeÌ„ of one woman alone but that we shold know that the profiting of euery man in godlinesse is the secret worke of the Spirit This verily can not be brought in questioÌ„ that the lord sendeth his word to many whose blindnesse he will haue to be more enforced For to what purpose doth he hidde so many coÌ„mauÌ„dements to be carried to Pharao was it bicause he hoped that with often repeted messages he wold be appeased No but before he beganne he foreknew foretolde the end Goe sayd he to Moses declare to him my wil but I wil harden his heart that he obey not So when he stirreth vp Ezechiel he warneth him aforehand that he sendeth him to a rebellious and stubborne people to the end that he should not be afrayde if he perceiue himself to singe to defmen So he foretelleth to Ieremie that his doctrine shold become a fier to destroye wast the people like stuble But the prophecie of Esaye yet more enforceth it For he is thus sent of the Lord Goe and saye to the children of Israell With hearyng heare ye and vnderstande not With seyng see ye and know not Make obstinate the heart of this people make heauy their eares and ouer playster their eyes least paraduenture they maye see with their eyes and heare with their eares and vnderstand with their heart that beyng turned they may be healed Behold he directeth his voice to them but that they maye waxe more deff he lighteth a light but that they maye be made more blinde he sheweth forth doctrine
are by his power brought foorth and deliuered out of the thraldome of Egypt that is to say out of the bondage of sinne that our Pharao is drowned that is to saye the deuell although euen so also he ceasseth not to exercise and weary vs. But as that Egyptian was not throwen downe into the bottome of the sea but beyng ouerthrowen on the shore did yet with terrible syght make the Israelites afrayde but coulde not hurte them so this our enemie yet in dede threateneth sheweth his weapons is felt but can not ouercome In the Cloude was a signe of cleansyng For as then the Lorde couered them with a cloude cast ouer them and gaue them refreshyng colde least they should faint and pine away with to cruell burning of the sunne so in Baptisme we acknowlege our selues couered and defended with the blood of Christ least the seueritie of God which is in dede an intollerable flame shoulde lie vpon vs. But although this mysterie was then darke and knowen to few yet because there is none other way to obteyne saluation but in those two graces God wold not take away the signe of them both from the old Fathers whom he had adopted to be heires Now it is clere how false that is which some haue lately taught and wherin some yet continue that by Baptisme we be loosed and deliuered from originall sinne and from the corruption which was from Adam spread abrode into his whole posteritie and that we be restored into the same righteousnesse and purenesse of nature which Adam should haue obteined if he had stand fast in the same vprightnesse wherein he was first created For suche kynde of teachers neuer vnderstode what was originall sinne nor what was originall righteousnesse nor what was the grace of Baptisme But we haue alredy proued that original sinne is the peruersenesse and corruption of our nature whiche firste maketh vs giltie of the wrath of God and then also bryngeth forth workes in vs whiche the Scripture calleth the woorkes of the fleshe Therefore these two poyntes are seuerally to be marked namely that we being in all partes of our nature defiled and corrupted are already for suche corruption only holdē worthily condemned and conuicted before God to whom nothyng is acceptable but righteousnesse innocence and clennesse Yea and very infantes themselues bryng their owne damnation with them from their mothers wombe Who although they haue not yet brought foorth the fruites of their iniquitie yet haue the sede therof enclosed within them Yea their whole nature is a certaine sede of sinne therfore it can not but be hatefull abhominable to God The faithfull are certified by Baptisme that this damnation is taken away and driuen from them forasmuch as we haue allready said the Lord doth by this signe promise vs that ful and perfect forgeuenesse is graūted bothe of the fault whiche should haue ben imputed to vs and of the peine whiche we should haue suffred for the faulte they take holde also of righteousnesse but suche as the people of God may obteyne in this life that is to say by imputation onely because the Lorde of his owne mercy taketh them for righteous and innocent The other poynte is that this peruersnesse neuer ceasseth in vs but continually bryngeth foorth newe fruites namely those workes of the fleshe which we haue before described none otherwise than a burning fornace continually bloweth out flame and sparcles or as a spring infinitely casteth out water For lust neuer vtterly dieth and is quenched in men vntill being by death deliuered out of the body of death they haue vtterly put of themselues Baptisme in dede promiseth vs that our Pharao is drowned and the mortification of sinne yet not so that it is no more or may no more trouble vs but only that it may not ouercome vs. For so long as we lyue enclosed within this pryson of our bodye the remnantes of synne shall dwell in vs but if we holde fast by faith the promyse geuen vs of God in Baptisme they shal not beare rule nor reigne But let no man deceiue himselfe Let no man flatter hymselfe in his owne euell when he heareth that synne alwaye dwelleth in vs. These thynges are not spoken to this ende that they shoulde carelesly slepe vpon their sinnes which are otherwise to much enclined to sinne but onely that they should not faint and be discouraged which are tickled and pricked of their fleshe Let them rather thynke that they ar yet in the way and let them beleue that they haue much profited when they feele that there is dayely somewhat minished of theyr luste tyll they haue atteined thether whether they trauayle namely to the last deathe of their fleshe which shal be ended in the dyeng of this mortall lyfe In the meane tyme let them not cesse both to striue valiantly and to encourage them to goe forwarde and to stirre them vp to full victorie For this also oughte more to whett on their endeuors that they see that after that they haue long trauailed they haue yet no small businesse remainyng This we ought to hold we are baptised into the mortifying of our fleshe which is begon by baptisme in vs which we daily folowe but it shal be made perfect whē we shal remoue out of this life to the lord Here we saye no other thyng than the Apostle Paule in the seuenth Chapter to the Romaines moste clerely setteth oute For after that he had disputed of free righteousnesse because some wicked menne dydde thereof gather that we myght lyue after our owne luste because we should not be acceptable to God by the deseruynges of workes he addeth that all they that are clothed with the righteousnesse of Christ are therwith regenerate in Spirite and that of this regeneration we haue an earnest in baptisme Hereuppon he exhorteth the faithfull that they suffer not sinne to haue dominion in their membres Now because he knewe that there is alway some weakenesse in the faithfull that they should not therfore be discouraged he adioyneth a comforte that they are not vnder the lawe Because againe it might seme that Christians might growe insolent because they are not vnder the yoke of the law he entreateth what maner of abrogating that is and therwithal what is the vse of the lawe which question he had now the seconde tyme differred The summe is that we be deliuered from the rigor of the lawe that we should cleaue to Christ but that the office of the lawe is that we being conuinced of our peruersnesse shold confesse our owne weaknesse and miserie Now forasmuche as that peruersnesse of nature doth not so easely appeare in a prophane man which foloweth his owne lustes without feare of God he setteth an example in a man regenerate namely in him self He saith therfore that he hath a continual wrastlyng with the remnantes of his fleshe and that he is holden bounde with miserable bondage that he can not consecrate himself
that infants which can not beleue lie in their damnation I answer that Christe there speaketh not of the generall gyltinesse wherwith all the posteritie of Adam are enwrapped but only thretneth the despisers of the Gospell which do proudely and stubbornely refuse the grace offred them But this nothing perteineth to infantes Also I set a coÌ„trarie reason against them that whomesoeuer Christ blesseth he is discharged from the curse of Adam and the wrathe of God Sithe therfore it is knowen that infantes are blessed of him it foloweth that they are discharged from death Then he falsly citeth that whiche is no where red that whosoeuer is borne of the Spirite heareth the voyce of the Spirit Which although we graunt to be written yet shal proue nothyng ells but that the faithfull are framed to obedience accordyng as the Spirite woorketh in them But that whiche is spoken of a certaine number it is faultie to drawe indifferently to all Fowerthly he obiecteth because that goeth before which is naturall we muste tarry type tyme for Baptisme whiche is spirituall But althoughe I graunte that all the posteritie of Adam begotten of the fleshe doo from the very wombe beare their owne damnation yet I denye that that withstandeth but that God may presently bryng remedy For neither shall Seruettus proue that there were many yeares appoynted by God that the spirituall newnesse of lyfe many beginne As Paul testifieth although they whiche are borne of the faithfull are by nature damned yet by supernatural grace they are saued Then he bryngeth forth an allegorie that Dauid going vp into the toure of Sion did leade neither blinde men nor lame men with him but strong souldiors But what if I set a parable against it wherin God calleth to the heauenly banket blinde men and lame men howe will Seruettus vnwynde himselfe out of this knott I aske also whether lame and maimed men had not fyrst ben souldiors with Dauid But it is superfluous to tary longer vpoÌ„ this reasoÌ„ which the readers shall fynde by the holy hystorie to be made of mere falsehod There foloweth an other allegorie that the Apostles were fishers of men not of litle children But I aske what that sayeing of Christ meaneth that into the nette of the Gospel are gathered al kyndes of fishes But because I lyke not to play with allegories I answer that wheÌ„ the office of teaching was enioyned to the Apostles yet they were not forbidden from baptisyng of infantes Howbeit I wold yet knowe when the Euangelist nameth them Anthropous men in whche woorde is comprehended all mankynde without exception why they should deny infantes to be men Seuenthly he allegeth that sithe spirituall thyngs agree with spirituall infantes which are not spiritual are also not mete for baptisme But first it is plainly euideÌ„t howe wrongfully they wrest the place of Paule There is entreated of doctrine when the Corinthians did to muche stande in their owne conceite for vayne sharpnesse of witte Paule rebuketh their sluggishnesse for that they wer yet to be instructed in the first introductions of heauenly wisdome Who can therof gather that Baptisme is to be denied to infants whom being begotten of the fleshe God doth by free adoption make holy to himself Where as he sayth that they must be fed with spirituall meate if they be newe men the solution is easy that by Baptisme they are admitted into the flocke of Christ and that the signe of adoption suffiseth them til being growen to age they be able to beare strong meate that therfore the time of examination which God expresly requiâ—eth in the holy Supper must be taried for Afterward he obiecteth that Christ calleth all his to the holy Supper But it is certaine enough that he admitteth none but them that be already prepared to celebrate the remembrance of his deathe Wherupon foloweth that infantes whome he vouchesaued to embrace do stay in a seuerall and proper degree by themselues till they grow to age and yet are not strangers Whereas he saieth that it is monstrous that a man after that he is borne should not eate I answere that soules are otherwise fed than by the outward eatyng of the Supper and that therfore Christ is neuerthelesse meate to infantes althoughe they absteine from the signe But of Baptisme the case is otherwise by which onely the gate into the Chirch is opened to them Agayne he obiecteth that a good Stewarde distributeth meate to the household in due time Which although I willyngly graunt yet by what right wil he appoint vnto vs the certaine tyme of Baptisme that he may proue that it is not geuen to infantes out of tyme. Moreouer he bryngeth in that coÌ„maundemeÌ„t of Christ to the Apostles that they shold make hast into the haruest whyle the fieldes waxe white Uerily Christe meaneth this onely that the Apostles seeyng the fruite of their labor present shoulde the more cherefully prepare themselues to teache Who shall thereof gather that the onely tyme of Haruest is the ripe time for Baptisme His eleuenth reason is that in the first Chirch christians and disciples were all one but we see nowe that he fondely reasoneth from the parte to the whole Disciples are called men of full age whiche had ben already throughly taught and had professed Christ as it behoued that the Iewes vnder the law should be the disciples of Moses yet no man shall therof rightly gather that infantes were strangers whome the Lord hath testified to be of his householde Besyde these he allegeth that all Christians are brethren in which number infantes are not vnto vs so long as we debarre them from the Supper But I returne to that principle that none are heires of the kingdome of heauen but they that are the membres of Christ then that the embracyng of Christ was a true token of the adoption wherby infantes are ioyned in common with full growen men and that the absteining for a time from the Supper withstandeth not but that they perteyne to the body of the Chirche Neither did the these that was conuerted on the Crosse cesse to be brother of the godly although he neuer cam to the Supper Afterward he addeth that none is made our brother but by the Spirite of adoption which is geuen only by the bearing of Faith I answer that he still falleth backe into the same deceitefull argument because he ouerthwartly draweth that to infantes which was spoken only of growen men Paule teacheth there that this is Gods ordinarie maner of callyng to bryng his electe to the faith when he stirreth vp to them faithful teachers by whoe 's ministerie and trauaile he reacheth his hande to them Who dare therby appoint a lawe to him but that he may by some other secrete way graffe infantes into Christ Where he obiecteth that Cornelius was baptised after that he had receiued the Holy ghost howe wrongfully he doothe out of one example gather a generall rule appereth
because he had a litle before sayd sithe these thinges are knowen to men forasmuche as they are done by meÌ„ they may haue honor as things but as maruelous things they may not And to no other ende tendeth that which our aduersaries doe to vnaduisedly draw to themselues that Christ did after a certaine manner beare hymselfe in his owne handes when he reached the mysticall bred to the disciples For by enterlacing this aduerbe of likenesse after a certaine manner he sufficiently declareth that he was not truely nor really enclosed vnder the bâ—ed And no maruell sithe in an other place he plainly affirmeth that bodies if spaces of places be taken from them shal be no where and because they shal be no where they shal not be at al. It is a hungry cauillation to say that in that place is not entreated of the Supper in which God vttereth speciall power because the question was moued concerning the fleshe of Christe and the holy man of set purpose answering sayth Christ gaue immortalitie to hys fleshe but toke not nature from it After this forme it is not to be thought that he is eche where spred abrode for we must beware that we doe not so affirme the Godhed of the man that we take away the truth of the body And it foloweth not that that whiche is in God muste be eche where as God is There is a reson by and by added for one person is God and man and both are one Christ eche where by thys that he is God in heauen by thys that he is man What a negligeÌ„ce had it ben not to excepte the mysterie of the Supper beyng a thing so earnest and weyghty if there had ben in it any thing against the doctrine which he entreated of And yet if a man doe hedefully rede that which foloweth within a litle after he shal fynde that vnder that general doctrine the Supper is also comprehended that Christ the onely begotten Sonne of God and the same the sonne of man is eche where whole present as God that he is in the temple of God that is in the Chirch God as it were there dwelling and in some certaine place of heauen by reason of the measure of hys true body We see howe to the vniting of Christe with the Chirch he doth not draw his body out of heauen which surely he would haue done if the body of Christe were not truely meate to vs vnlesse it were enclosed vnder bred In an other place defining how the faythfull doe nowe possesse Christ Thou hast hym sayth he by the signe of the crosse by the Sacrament of Baptisme by the meate and drinke of the altar How rightly he reckeneth a superstitious vsage among the Signes of the preseÌ„ce of Christ I doe not now dispute but he that coÌ„pareth the presence of the fleshe to the signe of the crosse sufficiently sheweth that he fayneth not a twoo bodyed Christ that the same he maye lurke hidden vnder the bred which sitteth visible in heaueÌ„ If this nede plainer declaratioÌ„ it is by and by after added in the same place that according to the preseÌ„ce of maiestie we alway haue Christ that according to the presence of the fleshe it is rightly sayed Me ye shal not alwaye haue They answere that thys is also added that according to an vnspeakable and inuisible grace it is fulfilled which is sayd of hym I am with you euen vnto the ending of the worlde â–ª But that is nothing for their auantage because this is at length restrayned to hys maiestie which is euer in comparison set against the body and hys fleshe by expresse name is made differeÌ„t from his grace and power As in an other place the same comparison of contraries is red in him that Christe by bodily presence left the disciples that by spirituall presence he maye bee stil with them where it is playne that the substance of the fleshe is distinguished from the power of the Spirite which conioyneth vs with Christ though we be otherwise farre seuered by distance of places The same maner of speaking he oftentimes vseth as when he sayth He is to come againe to the quicke and the dead with bodily presence according to the rule of Fayth and sounde doctrine For with spirituall presence he was also to come to them and to abide with the whole Chirch in the world vntill the ending of the world Therefore thys speche is directed to the beleuers whome he had already begonne to saue with bodily presence and whom he was to leaue with bodily absence that he mighte with hys Father saue them with spirituall presence To take bodily for visible is but trifling sithe he setteth also the body in coÌ„parison against the diuine power and adding to saue with the Father he clearely expresseth that he doth poure abrode his grace from heauen to vs by hys Spirite And sithe they putt so muche confidence in thys lurkyng hole of inuisible presence goe to lett vs see how well they hyde themselues in it Firste they shall not bryng fourth one syllable oute of the Scriptures wherby they maye proue that Christe is inuisible but they take that for confessed whiche no man that hath his sounde witt will graunte them that the body of Christe can not otherwise be geuen in the Supper but being couered with the visor of bred And this is the very pointe aboute whiche they striue with vs so farr is it of from hauyng the place of a principle And when they so babble they are compelled to make a double body of Christe because after their opinion it is in it selfe visible in heauen but inuisible in the Supper after a special maner of dispensation But how trimly this agreeth it is easy to iudge both by other places of Scripture and by the witnesse of Peter Peter sayth that Christ must be holden or conteined in heauen til he come againe These meÌ„ teache that he is euery where but without forme They take exception and say that it is vniuste dealing to make the nature of a glorified body subiect to the lawes of common nature But this answere draweth with it that doting error of Seruettus which is worthily to be abhorred of all the godly that the body was swallowed vp of the Godhed I do not say that thei thinke so But if this be reckened among the qualities of a glorified body to fill all thinges after an inuisible manner it is euidente that the bodily substance is destroied and that there is left no difference of the godhed and the nature of man Againe if the body of Christ be so of many fashions and diuerse that it is seen in one place is inuisible in an other where is the very nature of a body which coÌ„sisteth of his mesured proportioÌ„s and where is the vnitie Much more rightly doth TertulliaÌ„ say which affirmeth that the body of Christ was a true and natural body because in the mysterie of