of synne Therefore let thys summe of that distinction be kepte that manne syns hee ys corrupted synneth in deede wyllyngely and not agaynste his will nor compelled by a moste bente affection of minde and not by vyolente compulsion by motion of hys owne luste and not by forren constraynte but yet of suche peruersenesse of nature as hee ys hee canne not but bee moued and dryuen to euell If thys bee true then surely yt is playnely expressed that hee ys subiecte to necessytye of â—ynâ—ynge Bernarde agreeynge to Augustine wryteth thus onely manne among all liuinge creatures is free and yet by meane of sinne hee also suffreth a certaine violence but of will and not of nature that euen thereby also hee shoulde not bee depryued of freedome for that whyche is wyllynge is free And a lyttle after wyll beynge chaunged in it selfe into worse by I woote not what corrupte and marueylous manner so maketh necessitie that very necessitie for as muche as it is willinge can not excuse wyll and wyll forasmuche as it is drawen by aluremente can not exclude necessitie for this necessitie is after a certaine manner willing Afterwarde he saith that we are pressed down wyth a yoke but yet none other but of a certaine wyllynge bondage therefore by reason of oure bondage we are miserable by reason of our wil we are inexcusable bicause wil when it was free made it selfe the bond seruaunt of sinne At length he concludeth that the soule is so after a certaine marueilous and euell manner holden both a bonde seruaunt and free vnder this certaine willinge and yll free necessitie a bonde seruante by reason of necessitie free by reason of wyll and that whiche is more maruelous and more miserable therein gylty wherin it is free therein bonde wherein it is gylty and so therein bond wherin it is free Herby truely the readers do perceiue that I brynge no new shynge whyche longe agoe Augustine broughte fourthe oute of the consent of all godlye men and almoste a thousande yeares after was kepte styll in monkes Cloysters But Lombarde when he coulde not distynguyshe necessitie from compulsion gaue matter to a pernitious erroure On the otherside it is good to consider what manner remedie is that of the grace of God whereby the corruption of nature is amenhed and healed For whereas the Lorde in helpyng vs geueth vs that whyche we wante when we shall knowe what his worke is in vs it will streightwaye appeare on the other side what is our nedynesse When the Apostle sayeth to the Philippians that he trusteth that he whiche beganne a good worke in them will performe it vnto the daye of Iesus Christe is no doubte that by the beginnynge of a good worke he meaneth the very beginnyng of conuersion whiche is in will Therefore God beginneth a good worke in vs by stirryng vp in our heartes the loue desire endeuour of righteousnesse or to speake more properly in bowyng framyng and directyng our heartes to righteousnesse he endeth it in confirmyng vs to perseuerance And that no manne should cauill that good is begonne by the Lorde when will beyng of it selfe weake is holpen the holy ghost in an other place declareth what will is able to doe beyng lefte vnto it selfe I will geue you sayeth he a newe heart I will put a newe spirit in the middes of you And I will take awaye the stony heart from your flesh and I will geue you a heart of fleshe And I will put my spirite in the middes of you and I will make you to walke in my coÌ„maundementes Whoe shall saye that the weakenesse of mans will is strengthened with helpe whereby it maye effectually aspire to the choise of that that is good when it must be whole transformed renewed If there be any softenesse in a stone which by some help being made tenderer will abide to be bowed euery way then wil I graunt that the heart of man is pliable to obey that whiche is right so that that whiche in it is vnperfecte be supplied by the grace of God But if he meante to shewe by this similitude that no goodnesse coulde euer be wroong out of our heart vnlesse it be made throughly new let vs not parte betwene him and vs that which he chaleÌ„geth to him self alone If therefore a stone be transformed into fleshe when God turneth vs to the desire of that whiche is right then is all that whiche was of our owne will taken awaye and that which coÌ„meth in place thereof is all of God I saye that will is taken awaye not in that it is will bicause in the conuersion of man that whiche was of the firste nature abideth whole also I saye that it is created newe not that will then beginneth to be but that it be turned from an euell will into a good And this I affirme to be wholy done by God bycause we are not able so much as to thinke as the same Apostle witnesseth therefore in an other place he sayeth that God doth not only helpe our weake will or amende our peruerse will but that he worketh in vs to will Whereupon is easely gathered that whiche I saide before that what so euer good is in will it is the worke of only grace In whyche sence in an other place he sayeth that it is God that worketh all in all Neyther doth he there entreate of the vniuersal gouernement but geueth vnto God alone the prayse of al good thinges that the faythfull haue And in sayeng all â–ª truely he maketh God the authour of spiritual life euen from the beginning to the end Whiche self same thing he had taught before in other wordes sayeng that the faythful are of God in Christ. where he playnly maketh mention of the newe creation wherin that whiche was of common nature before is destroied For there is to be vnderstanded a comparyson betwene Adam and Christe whyche in an other place he more plainely expresseth where he teacheth that we are the worke of God created in Christe to good workes whyche hee hathe prepared that we shoulde walke in them For he goeth aboute by this reason to proue that oure saluation is of free gifte bicause the beginninge of all goodnesse is at the seconde creation whiche wee obteyne in Christe But if there were any power of oure selues were yt neuer so smale we shoulde haue also some portion of merite But hee to proue vs altogether nothing worthe resoneth that we haue deserued nothing bicause we are create in Christe to good workes whiche God hathe prepared In whiche wordes he signifieth againe that all partes of good workes euen from the first motioÌ„ are propre to God only For this reason the Prophete after he had said in the Psalme that we are the workemanshipe of God that there shoulde be no particion addeth by and by We made not our selues That he speaketh ther of regeneration whiche is the beginning of spirituall life appeareth
by the tenor of the text wher it by by after foloweth that we are his people the flocke of his pastures we see now howe he not contended simply to haue geuen to God the praise of our saluation doth expresly exclude vs froÌ„ all felowshipe with him as if he would saye that ther resteth no pece be it neuer so lyttle for man to glorie in bicause it is all of God But ther will be some peraduenture that will graunt that Will beynge of her owne nature turned away from good is conuerted by the only power of the Lord but so that beinge prepared before it hath also her owne parte in doinge as Augustin teacheth that grace goeth before euerye good worke but so that will dothe accompanie it and not leade it as a waytinge maide after it not a forgoer Whiche thynge beinge not euell spoken by the holy man Peter Lombarde doth disordrely wriâ—he to this purpose But I affirme that as wel in the wordes of the Prophete whiche I haue alleged as in the other places these two thinges be plainely signified that the Lorde dothe bothe correcte oure corrupted will or rather destroie it also of himselfe putteth in place thereof of a good will In as muche as it is preuented by grace in that respect I geue you leaue to call it a Wayting maide but for that beinge reformed it is the worke of the Lord this is wrongfully geuen to man that he doth with wil comming after obey grace going before Therfore it is not well written of Chrysostome that neither grace wtout will nor will without grace can worke any thing as if grace did not worke very will it selfe as euen nowe we haue seen by Paule Neither was it Augustines purpose when he called mans will the wayting mayde of grace to assigne vnto her a certaine second office in doing a good worke but bicause this only was his entent to confute the wicked doctrine of Pelagius whiche did set the principal cause of saluation in mans deseruing therfore he stode only vpoÌ„ this point that grace was before al deseruing which was sufficiente for the matter that he then had in hand not medlinge in the meane time with the other question coÌ„cerning the perpetuall effect of grace which yet in an other place be excellently wel handleth For sometimes when he saith that the lord doth preuent the vnwilling that hee maye will and foloweth the wyllynge that he wyll not in vayne he maketh him altogether the whole authour of the good worke Albeit his senteÌ„ces touchyng this matter are to plaine to neede any loÌ„g arguyng vpon them Men sayeth he doe labour to finde in our will something that is our owne not of God but how it may be founde I know not And in his first boke against Pelagius Celestius where he doth expound that saying of Christ â–ª Euery one that hath hearde of my father cometh to me he sayth Freewill is so holpen not only that it maye knowe what is to be done but also maye doe it when it hath knoweÌ„ it And so when God teacheth not by the letter of the law but by the grace of the spirit he so teacheth that he that hath learned doth not only see it in knowyng but also desire it in willing and performe it in doyng And bicause we are now in hand with the chiefe point wherupon the mater hangeth let vs go forward proue the summe therof to the reders only with a fewe the most playne testimonies of the scripture And then leaste any man should accuse vs of wrongfull wresting the Scripture let vs shew that the trueth which we affirme beyng takeÌ„ out of the Scripture wanteth not the testimonie of this holy man I meane Augustine For I thinke it not expedient that all the thinges be rehersed that may be brought out of the Scriptures for coÌ„firmation of our meanyng so that by the moste chosen that shal be brought forth the way may be prepared to vnderstand al the rest that are here and there coÌ„monly red And agayne I thinke it shall not be vnfitly done if I openly shewe that I agree well with that man whom worthyly the consent of godly men doth much esteme Surely it is euideÌ„t by plaine certaine profe that the beginning of goodnesse is from no where els but only from God for there can not be founde a will bent to good but in the elect But the cause of election is to be sought out of man Whereupon foloweth that man hath not right Will of him selfe but it procedeth from the same good pleasure whereby we are electe before the creatioÌ„ of the world There is also an other reason not vnlike vnto yt. For wheras the beginning of willing doyng wel is of faith it is to be seene whense saith it self cometh For asmuch as the whole Scripture crieth out that it is a free gift of God it foloweth that it is of the mere grace of God when we which are with al our minde naturally bent to euell beginne to will that which is good Therefore the lord when he nameth these two thinges in the coÌ„uersioÌ„ of his people to take away from them a stony heart and to geue theÌ„ a heart of flesh plainly testifieth that that which is of our selues must be done away that we may be conuerted to righteousnesse and that what so euer cometh in place therof is from himself And he vttereth not this in one place only For he sayth in Ieremie I wil geue them one heart one way that they maye feare me al their dayes And a litle after I will geue the feare of my name into their heart that they departe not froÌ„ me Agayne in Ezechiel I wil geue them one heart and I wil geue a newe spirite in their bowels I will take away the stony heart out of their flesh and I will geue them a heart of flesh He coulde not more euidently clayme to himselfe and take from vs what so euer is good and right in our will than when he declareth that our conuersion is a creation of a newe spirite and of a newe heart For it followeth alwaye that bothe out of our will proceedeth no goodnesse till it be reformed and that after reformation so muche as it is good is of God and not of vs. And so reade we the prayers of holy meÌ„ne made to that effecte as The Lorde incline our heart to him sayeth Salomon that we maye kepe his commaundementes He sheweth the frowardenesse of our heart whiche naturally reioyseth to rebell agaynste the lawe of God if it be not boowed And the same thyng is in the Psalme Lorde incline my heart to thy testimonies For the comparison of contrarietie is alwaye to be noted whyche is betwene the peruerse motion of the heart whereby it is carried to obstinatie and this correction whereby it is led to obedience When David feelyng him selfe for a tyme
And in the same meaninge in an other place hee teacheth that grace is not of deseruynge butte deseruynge of grace And a lyttle after hee concludeth that God wyth hys gyftes goeth before all deseruynges that oute of the same hee maye gather hys owne deseruinges and doothe geue alltogether freelye bycause hee fyndeth nothynge wherevpon to saue Butte what neede is yt to make a longer regyster when suche sentences are often founde in hys wrytynges But the Apostle shall yet better deliuer them from thys erroure yf they heare from what begynnynge hee conueieth the glorie of the Saintes Whome he hathe chosen them he hathe called whome hee hathe called them hee hathe iustified whome hee hathe iustified them hee hathe gloryfyed Why then as witnesseth the Apostle are the faythefull crowned bycause by the Lordes mercye and not by theyr owne endeuoure they are boothe choosen and called and iustyfyed Awaye therefore wyth thys vayne feare that there shall noâ—e more bee anye deseruynges yf free wyll shall not stonde For yt ys mooste foolyshe to bee frayed awaye and to flee from that to whyche the Scrypture calleth vs. If saythe hee thou haste receyued all thynges why gloryest thou as yf thou haddest not receyued them Thou seest that for the same cause hee taketh all thynges from free wyll to leaue no place for deseruynges butte as the bountiefullnesse and lyberalytye of God ys manyfolde and impossible to bee spente oute those graces whyche hee bestoweth on vs bycause he maketh them oures hee rewardeth as yf they were oure owne vertues Moreouer they brynge fourthe that whyche maye seeme to bee taken oute of Chrysostome If thys bee not the power of oure wyll to choose good or euell then they that are partakers of the same nature muste eyther all be euell or all bee good And not farre from that ys he what soeuer hee was that wrote the booke Of the callyng of the Gentyles whyche ys carryed aboute vnder the name of Ambrose when hee maketh thys argumente that no manne should euer departe from the faythe vnlesse the grace of God dyd leaue vnto vs the state of mutabylyte wherein yt ys marueyle that so excellente menne fell besyde them selues For howe chaunseth yt came not in Chrysostomes mynde that yt ys Gods election that so maketh dyfference betweene menne As for vs wee feare not to graunte that whyche Paule wyth greate earnestnesse affyrmeth that all togyther are peruerse and geuen to wyckednesse butte wyth hym we adioyne thys that by Gods mercye yt commeth to passe that all abyde not in peruersenesse Therefore whereas naturally wee are all sycke of one desease they onely recouer healthe vpon whome yt hathe pleased God to laye hys healynge hande The reste whome by iuste iudgemente hee passeth ouer pyne awaye in theyr owne rottenesse tyll they bee consumed Neyther ys yt of any other cause that some contynewe to the ende and some fall in theyr course begonne For contynuaunce yt selfe ys the gyfte of God whyche hee geueth not to all indyfferently butte dealeth yt to whome yt pleaseth hym selfe If a manne aske for a cause of the dyfference why some contynewe constantly and some fayle by vnstedfastenesse wee knowe none other cause butte that God susteyneth the one sorte strengthened wyth hys power that they perysh not and doth not geue the same strengthe to the other sorte that they maye bee exaumples of inconstancie Further they presse vs sayinge that exhortations are vaynelye taken in hande that the vse of admonitions ys superfluous that yt ys a fonde thynge to rebuke yf yt bee not in the power of the synner to obey When the lyke thynges in tyme paste were obiected agaynste Augustyne hee was compelled to wryte the booke of Corruption and grace Where althoughe hee largely reipe them away yet hee bryngeth hys aduersaryes to thys summe O manne in the commaundemente learne what thou oughtest to dooe in correction learne that by thyne owne faulte thou haste yt not in prayer learne whense thou mayste receyue that whyche thou wolddeste haue Of the same argumente in a manner ys the booke of the Spyryte and Letter where hee teacheth that God measureth not the commaundementes of hys lawe by the strengthe of manne but when hee hathe commaunded that whiche ys ryghte hee freelye geueth to hys electe power to fullfyll yt And thys is no matter of longe dysputacion Fyrste wee are not onely in thys cause butte also Christe and all the Apostles Nowe let the other looke howe they wyll gette the maysterie in stryuynge that matche them selues wyth suche aduersaries Dothe Christe whyche testyfyeth that wee canne do nothynge wythoute hym any thynge the lesse rebuke and chastyce them that wythoute hym dyd euell Dothe hee lesse exhorte euery manne to applye hym selfe to good woorkes Howe seuerely dothe Paule inuey agaynste the Corynthians for neglectynge of charytye and yet he prayeth for charitie to bee geuen to the same menne from God Hee testifieth in the Epistle to the Romaines that it is neither of hym that wylleth nor of hym that runneth but of God that hathe mercye and yet hee cesseth not afterwarde to admonishe to exhorte and to rebuke Why do they not therefore speake to the Lorde that hee do not so lose hys laboure in requyrynge of menne those thynges whyche hee hymselfe alone canne geue and in punyshynge those thynges whyche are done for wante of hys grace Why do they not admonyshe Paule to spare them in whose power it is not to wyll or to runne butte in the mercie of God goynge before them whiche nowe hath forsaken them As if the Lorde had not a verye good reason of hys doctryne whyche offreth yt selfe redily to be founde of them that reuerently seeke yt but howe muche doctrine exhortation and rebukynge do woorke of themselues to the chaungynge of the mynde Paule declareth when he wryteth that neither he that planteth is any thynge nor hee that watereth but the Lorde that geueth the encrease onely effectually woorketh So wee see that Moses seuerely stabelysheth the commaundementes of the lawe and the Prophetes do sharpely call vpon them and threaten the transgressors whereas they yet confesse that menne do then onely waxe wyse when a hearte is geuen them to vnderstande that it is the propre woorke of God to circumcise the heartes and in steede of stony heartes to geue heartes of fleshe to writ his lawe in the bowells of menne fynally in renewynge of soules to make that hys doctryne may be effectuall Wherfore then serue exhortations For thys purpose if thei be dispysed of the wycked wyth an obstynate hearte they shall be for a witenesse vnto them when they shall come to the iudgemente seate of the Lorde yea and euen nowe alreadye they beate and strike their conscience for howesoeuer the moste frowarde manne laugheth them to scorne yet canne he not disproue them but thou wilte saie what may sylly miserable menne do yf the softenesse of heart whyche was necessarily
much contrary to order and truthe But they consyder not that true religion ought to be framed according to the wil of God as by a perpetual rule and that God hymselfe abydeth alway like hym selfe and is no imagined Ghost or fantasy that may be diuersly fashioned after euery mans lykyng And truely we may playnly se with how lying deceites superscition mocketh God while she goeth aboute to doo hym pleasure For catchyng holde of those thynges in a maner only whiche God hath testified that he careth not for she either contemptuously vseth or openly refuseth those thinges that he appoynteth and saithe to be pleasant vnto hym Therefore whosoeuer dooe sette vp newe inuented formes of worshippyng God they wourship and honour their owne dotyng deuises bycause they durste not so trifle with God vnlesse they had fyrste fayned a God agreyng with the folies of their triflynge toyes Wherefore the Apostle pronounceth that that vnstayed and wandryng opinion of the maiestie of God is a very ignorance of God When sayth he ye knewe not God ye serued them that in nature were no goddes And in an other place he sayth That the Ephesians were without a God at suche tyme as they strayed from the right knowledge of the one God And at least in this case it differeth not muche whether thou beleue one god or many because in bothe cases thou departest from and forsakest the true God whom when thou hast ones forsaken ther is nothing left with thee but a detestable ydoll It foloweth therfore that we must determyne with Lactantius that there is no lawfully allowable religion but that which is ioyned with truthe There is also a seconde fault that they neyther haue at any tyme any consideration of God but againste their willes nor do approche towarde hym til for all their holdynge backe they be forcibly drawen to hym and euen then also they haue not a willynge feare that procedeth from reuerence of Goddes maiestie but onely a seruile and constrained feare whiche the iudgement of God wringeth out of them which iudgement bycause they can not escape therfore they dread it but yet so as therwithall they abhorre it And so that saying of Statius that feare fyrst made goddes in the worlde may be fittly spoken of vngodlynes and of this kynde of vngodlynes onely They that haue a mynde abhorryng from the iustice of God do hartily wishe to haue his throne of iudgement ouerthrowen whiche they knowe to stande for punishement of offences against his iustice by whiche affection they warre agaynst God whoe can not be without his iudgement But when they vnderstande that his power impossible to bee auoyded hangeth ouer them bycause they can neither by force remoue it nor by flyghte escape it therfore they feare it So least they should in all thynges seme to despise hym whose maiestie still preasseth vpon them they vse a certayne outwarde forme of religion suche as it is but in the meane tyme they ceasse not to defile them selues wiht all kynde of vices to ioyne outragious mischeues to mischeues vntyll they haue in all poyntes violate the holy lawe of the Lorde and destroyed his whole righteousnesse or at least they are not so holden backe with that fained feare of God but that they swetely rest in their sinnes and flatter theimselues and had rather to folowe the intemperance of their flesshe then restraine it with the bridle of the holy ghoste But for as muche as the same is but a voyde and lying shadowe of religion yea scarcely worthy to be called a shadowe hereby agayne is easyly gathered howe muche the true godlynesse whiche is powred only into the hartes of the faithful I meane that out of whiche religion spryngeth doothe differ from this confuse knowledge of God And yet the hypocrites would obteyne by crooked compasses to seeme nye vnto God whome they fle from For where as there ought to haue bene one continued vnbroken course of obedience in their whole lyfe they in a maner in all their doynges carelessely rebellyng agaynst hym labour with a fewe sacrifices to appease hym Where as they oughte to haue serued hym with holynesse of lyfe and syncerenes of hart they inuent triflynges and obseruances of no value to procure his fauour withall yea they doo the more licentiousely lye dull in their own dregges bycause they trust that they may be discharged against him with their own mockeries of propitiatory satisfactions Finally where as their affiaunce ought to haue been fastened in hym they neglectyng hym doo reste in themselues or in creatures At length they entangle theym selues with suche a heape of erroures that the darke myste of malice doothe choke and at laste vtterly quenche those sparkes that glimmeryngly shyned to make them see the glory of god Yet that sede still remaineth whiche can by no meane be plucked vp by the rote to beleue that ther is a certain godhead but the same sede is so corrupted that it bryngeth forth of it none other but very euyl fruites Yea therby is that whiche I trauaile to proue more certainly gathered that there is a felyng of godhead naturally grauen in the hartes of men forasmuche as the very reprobate them selues are of necessitie enforced to confesse it In quiet prosperitie they pleasauntely mocke at god yea they are full of talke and pratynge to diminysshe the greatnesse of his power but yf ones any desperation touche them it stirreth them vp to seke the same God and mynistreth them sodeyn shorte prayers by whiche it may appeare that they were not vtterly ignoraunt of god but that the same whyche ought sooner to haue ben vttered was by obstinacie suppressed The .v. Chapter ¶ That the knowledge of God doeth shiningly appeare in the makyng of the world and in the continual gouernement thereof MOreouer because the furthest ende of blessed life standeth in the knowledge of God that the way to felicite should be stopped to none therefore God hath not onely planted in the mindes of men that sede of religion which we haue spoken of but also hath so disclosed him selfe in the whole workmanship of the world and daily so manifestly presenteth himselfe that men cannot open their eies but they must nedes beholde him His substance in dede is incomprehensible so that his diuine maiestie farre surmounteth all mens senses but he hath in al his workes grauen certain marks of his glory and those so plaine and notably discernable that the excuse of ignorance is taken away from men be they neuer so grosse and dull witted Therfore the Prophete rightfully crieth oute that he is clothed with light as with a garment as if he should haue said that then he first began to come forthe to be seen in visible apparell since the tyme that he first displaied his ensignes in the creacion of the world by which euē now what way soeuer we turne our eies he appereth glorious vnto vs. In the same place also the same prophete aptly compareth the
terrible penall ordinaunces therein may be restrayned at least with feare of punishement But thei are restrained not bycause their inwarde minde is moued or affected withall but bicause beynge as it were brideled thei withholde their hande from outwarde worke and do kepe in their peruersenesse within them whiche otherwise thei woulde haue outragiously poured oute Thereby they become truelye nether the better nor the more righteous before God For although beinge letted either by feare or by shame thei dare not put that in practise which thei haue conceiued in their minde nor openly blowe abrode the rages of their lust yet haue thei not a hearte framed to the feare obedience of God yea the more that thei holde backe themselues so much the stronglier within thei are kindeled thei burne thei boyle redy to do any thinge and to breake fourth any whether if this terroure of the lawe did not staye them And not that onely but also thei moste spitefully hate the lawe and do detest God the lawemaker so that yf they coulde thei woulde very faine take him awaie whome thei canne not abide neither when he commaundeth rightfull thinges nor when he reuengeth him vpon the despisers of his maiestie In some in deede more darkely in some more plainely but in all generally that are not regenerate is this feelinge that thei are drawen to the folowinge of the lawe not by willinge submission but resisting and against their willes only by violence of feare But this constrained and enforced righteousnesse is necessarie for the publike common state of men the quiet wherof is herein prouided for while ordre is taken that all thinges be not cōfounded with vprore whiche woulde come to passe if all thinges were lawefull for all men Yea it is not vnprofitable for the chyldren of God to bee exercised wyth thys Schoolynge so longe as they before theyr callynge beynge yet destytute of the spyrite of sanctification are styll wanton with the follye of the fleshe For when they are drawen backe though it be but from outward licentiousnesse by the terroure of gods vengeance although for that thei are not yet tamed in minde thei goe for the present time but a little forwarde yet thei partely growe in vre to beare the yooke of Christe so that when thei are called they be not altogether rude and rawe to dysciplyne as to a thynge vnknowen Thys offyce the Apostle seemeth proprely to haue touched when hee sayeth that the lawe was not sette for the ryghteous manne butte for the vnryghteous and dysobedient wicked and synners euell doers prophane men slaiers of their parentes murtherers fornicators Sodomites robbers of children lyers and periured men what soeuer ells is againste sounde doctrine For he sayeth that it is a staye to the wylde outragynge lustes of the fleshe that ells woulde straye abroade without measure But to bothe maye that bee applyed whyche hee saythe in an other place that the lawe was to the Iewes a Schoolemayster to Christe for there are twoo sortes of menne whome wyth her schoolynge shee leadeth by the hande to Christe The one sorte of whome wee fyrste spake bycause they are to full of affyance of theyr owne strengthe or ryghteousnesse are not meete to receiue the grace of Christe vnlesse they bee fyrste emptyed therefore the lawe bryngeth them downe to humilitie by knoweledge of them selues that so they maye bee prepared to desyre that whyche before they thoughte thei wanted not The other sorte neede a brydle to be holden backe leaste they so geue loose the remes to the wantonnesse of theyr fleshe that they fall of alltogether from all studye of ryghteousnesse For where the spyryte of God doth not yet gouerne there sometime lustes do so boile that it is in greate perille leaste thei throwe downe the soule that is subiecte to them into the forgetfullnesse and despisinge of God and so wolde it come to passe if God did not with this remedie prouide for it Therefore those whom hee hathe apoynted to the inheritaunce of his kyngedome yf he do not by and by regenerate them he keepeth then by the workes of the lawe vnder feare vntyl the tyme of his visitation not that chaste and pure feare such as ought to be in chyldren but yet a profitable feare for this that they may according to their capacitie be taught by introduction to true godlynesse Of thys we haue so many proues that it needeth not example For who soeuer haue any tyme contynued in not knowynge of God wyll confesse that this happened vnto them that they were holden by the brydle of the lawe in some feare obedience of God vntil the time that beinge regenerate by hys spirite they beganne hartelye to loue hym The thirde vse whiche is also the principall vse and more nearely loketh vnto the propre ende of the law concerneth the faithful in whose heartes allready lyueth and reigneth the spirite of God For although they haue the lawe wrytten and grauen in their heartes by the finger of God that is to saye be so affectioned and mynded by the direction of the spirite that thei desire to obeye God yet doe they still twoo waies profite in the lawe For it is to them a verye good meane wherby they maie dayly better more assuredly learne what is the will of the Lord whyche they aspyre vnto and maye bee confyrmed in the vnderstandynge thereof As if a seruaunt be already bente with all the affection of hys hearte to please hys Lorde yet hathe hee neede dylygentelye to searche oute and marke the fashions of hys Lorde that hee maye frame and applye hym selfe vnto them And lette none of vs exempte hym selfe from thys neede For no manne hathe hetherto attained to so greate wysedome but that hee may by dayly instruction of the lawe gette newe profyte in proceedynge to the purer knoweledge of Godes wyll Then bicause wee neede not onely doctrine but also exhortation thys other profite shall the seruaunt of God take by the lawe to be by the often meditation thereof stirred vp to obedience to be strenghthened in it to be holden backe from the slyppery waye of offendinge For after thys manner muste these holly ones dryue forwarde them selues whyche wyth howe greate cherefullnesse so euer they trauayle to Godwarde accordynge to the spirite yet thei are alwaye loden with the sluggyshnesse of the fleshe that they procede not wyth suche ful redinesse as thei oughte To thys fleshe is the lawe geuen as a whyppe that lyke a slowe and dull Asse yt maye be prycked forwarde to worke yea to the spirituall manne bycause hee is not yet dyspatched of the burden of the fleshe yt shall bee a continuall pricke that suffcreth hym not to stande styll Euen to thys vse Dauid hadde respecte when hee dyd sette fourth the lawe with those notable praises The lawe of the Lorde ys vndefiled conuertynge soules the iustices of the Lorde are vpryghte and chearynge heartes the commaundemente of the
vpon the promises of Gods good will toward him conceyueth and vndoubted lokynge for of saluation as the Apostle sheweth in these wordes Yf we keepe sure to the ende our confidence and gloriyng of hope For hereby he meaneth that none hopeth well in the Lorde but he that with confidence glorieth that he is heyre of the kyngdome of heauen There is none I saye faythfull but he that leanyng vpon the assurednesse of his owne saluation doth confidently triumph vpon the deuell and death as we are taught by that notable concluding sentence of Paule I am persuaded sayth he that neyther death nor life nor Angeles nor principalities nor powers nor thinges present nor thinges to come shal be able to separate vs froÌ„ the loue of God wherwith he embraceth vs in Christ Iesu. And in like manner the same Apostle thinketh that the eyes of our minde are by no other meane well lightened vnlesse we see what is the hope of the eternall inheritance to whiche we are called And eche where his common manner of teachyng is such that he declareth that no otherwise we do not well comprehend the goodnesse of God vnlesse we gather of it the frute of great assurednesse But some man will say the faithfull doe finde by experience a far other thing within themselues whiche in recordyng the grace of God toward them are not only tempted with vnquietnesse whiche oftentimes chaunceth vnto them but also are sometime shaken with most greuous terrors so great is the vehemencye of temptations to throw downe their mindes which thing semeth not sufficiently wel to agree with that assurednesse of fayth Therefore this doubt must be answered if we will haue our aforesayde doctrine to stande But truely when we teache that fayth ought to be certayne and assured we doe not imagine suche a certaintie as is touched with no doubtynge nor suche an assurednesse as is assayled with no carefulnesse but rather we saye that the faythfull haue a perpetuall stryfe with their owne distrustfulnesse So farre be we from setlynge their consciences in such a peasable quietnesse as maye be interrupted with no troubles at all yet on the other side we saye that in what sorte so euer they bee afflicted they doe neuer fall and departe from that assured confidence whiche they haue conceyued of the mercie of God The Scripture setteth forth no example of fayth more playne or more notable than in Dauid specially if a manne beholde the whole continuall course of his lyfe But yet howe he was not alwaye of quiet minde hymselfe declareth by innumerable complaintes of whiche at this time it shal be sufficient doe choose out a fewe When he reprocheth his owne soule with troublesome motions what is it els but that he is angry with his owne vnbeleuengnesse Why treÌ„blest thou my soule sayth he and why art thou disquieted within me trust in God And truely that same discouragement was a plaine token of destruction euen as if he thought himselfe to be forsaken of God And in an other place we reade a larger confession thereof where he sayth I sayd in my ouerthrow I am cast out from the sight of thy eyes Also in an other place he disputeth with himselfe in carefull and miserable perplexitie yea quareleth of the very nature of God sayeng Hath God forgotten to haue mercie will he caste of for euer And yet harder is that whiche foloweth But I haue sayde To die is mine charges are of the right hande of the hyest For as in despere he condemneth himselfe to destruction and not only confesseth himselfe to be tossed with doutyng but as if he were vaÌ„quished in battel he leaueth nothyng to himself bycause God hath forsaken him and hath turned to destroy him the same hande that was wont to be his helper Wherefore not without cause he exhorteth his soule to returne to her quietnesse bicause he had found by experience that he was tossed amoÌ„g troblesome waues And yet whiche is meruellous in al these assaultes faith vpholdeth the heartes of the godly and is truely like vnto a Date tree to endeuour and rise vpwarde agaynst all burdens howe great soeuer they be as Dauid when he might seme to be vtterly ouerwhelmed yet in rebukyng himselfe cesseth not to rise vp to God And truely he that striuing with his owne weakenesse resorteth to faith in his troubles is alredy in a manner conquerour Whiche maye be gathered by this sentence and other like Waite for the Lord be stronge he shall streÌ„gthen they heart waite for the Lord. He reprocheth himselfe of fearefulnesse and in repetyng the same twise conâ—esseth himself to be somtimes subiect to many troublesome motions And in the meane time he doth not only become displeased with himselfe in these faultes but earnestly endeuoreth to amendement Truely if we will more nerely by good examination compare him with Achaz there shal be founde great difference Esaye was sente to brynge remedie to the carefull griefe of the wicked king and hypocrite and spake vnto him in these wordes Be in sauegarde and be quiet feare not c. But what did Achaz As it was before sayd that his heart was moued as the trees of the woode are shaken with winde though he hearde the promise yet he cessed not to quake for feare This therefore is the propre rewarde punishment of vnbelefe so to tremble for feare that in temptation he turneth himselfe awaye from God that doth not open to himselfe the gate by fayth Contrarywise the faythfull whome the weighty burden of temptations maketh to stoupe and in a maÌ„ner oppresseth do coÌ„stantly rise vp although not without trouble and hardinesse And bicause thei know their owne weakenesse thei pray with the Prophete Take not the worde of truth away from my mouth coÌ„tinually By which wordes we are taught that somtime they become dumme as though their fayth were vtterly ouerthrowen yet they faint not nor turne their backes but procede in their battell with prayer do encourage their slouthfulnesse lest by fauoring themselues they should growe to vnsensible dulnesse For the vnderstaÌ„dyng therof it is needeful to returne to that diuision of the fleshe and the spirit wherof we made mention in an other place which doth in this behalf most clearly appere The godly heart therefore â—eleth a diuisioÌ„ in it self which is partly delited with swetenesse by acknowledging of the goodnesse of God partly greued with bitternesse by felyng of his owne miserie partly resteth vpon the promise of the Gospel and partly trembleth by reason of the testimonie of his owne wickednesse partly reioyseth with conceyuing of life and partly quaketh for feare of death Whyche variation coÌ„meth by imperfection of fayth for as muche as we neuer be in so good case in the course of this present life as beyng healed from all disease of distrustfulnesse to be altogether filled possessed with faith Hereupon procede those battels wheÌ„ the distrustfulnesse
there speaketh in the persone of a maÌ„ regenerate I speake not of this that he vseth these wordes Euell Sinne that thei which wil speake against vs may not cauil against those words but whoe can denie that a striuing against the lawe of God is euell whoe can denie a withstanding of Iustice to be sinne Finally whoe wâ—ll not graunt that there is a fault where is a spiritual miserie But al these thinges are reported of this disease by Paule Againe we haue an assured demonstration by the law by whiche this whole question may easily be discussed For we are coÌ„maunded to loue God with all our heart with al our soule with al our powers Sithe al the partes of our soule ought so to be occupied with the loue of God it is certaine that they satisfie not the coÌ„maundement that conceiue in their heart any desire be it neuer so litle or suffer any such thought at all to entre into their minde as maye withdraw them from the loue of God into vanitie For what are not these the powers of the soule to be affected with sodeine motions to coÌ„prehend with wit to coÌ„ceyue with minde Therfore when these do open a way for vaine or corrupt thoughtes to entre into them do they not shew that they are euen so much voide of the loue of God Wherfore who so confesseth not that all the lustes of the flesh are sinnes and that the same disease of lusting which they call a fedyng is the well spryng of sinne he muste needes denie that the transgression of the lawe is sinne If any man thinke it an absurditie that all the desires wherwith man is naturally moued in affection are vniuersally condeÌ„ned wheras they be put into man by God the author of nature We answer that we doe not condemne those desires that God hath so engrauen into the minde of man at the firste creation that they can not be rooted out without destroyeng the very nature of man but only outragious and vnbridled motions that fight against the ordinance of God But nowe sithe by reason of the peruersnesse of nature all her powers are infected and corrupted that in all her doynges appereth a continuall disorder and intemperance bicause the desires can not be seuered froÌ„ such intemperance therefore we say that they are corrupt Or if you like to haue the whole summe in fewer wordes we teache that all the desires of men are euell and we accuse them to be gilty of sinne not in that that they are naturall but for that they are inordinate and we call them inordinate bycause no pure or cleane thynge can come out of a corrupte and vncleane nature And Augustine dothe not so much varie from this doctrine as he appereth in shewe while he somwhat to much feareth the enuie that the Pelagians labored to bryng him into he sometime forbeareth to vse the name of sinne Yet where he writeth that the law of sinne still remaynyng in the holy ones the onely giltinesse is taken awaye he plainely sheweth that he doth not so much disagree from our meanyng We will alleage some other sentences wherby shal better appere what he thought In yâ— second boke against Iulian This law of sinne is both released by the spiritual regeneration abideth in the mortal flesh released herein bicause the giltnesse is taken away in the sacrament whereby the faithfull are regenerate and it abideth bycause it worketh the desires agaynst whiche the faythfull doe fight Agayne Therfore the law of sinne which was also in the membres of so great an Apostle is released in baptisme but not ended Agayne The lawe of sinne of which yet remainyng the giltinesse is in baptisme discharged Ambrose called wickednesse bicause it is wickednesse for the flesh to lust against the Spirit Againe Sinne is dead in respect of that giltinesse wherin it helde vs and euen beyng dead it still rebelleth til it be healed with perfection of burial And yet playner in the v. boke As the blindenesse of heart is bothe a sinne whereby menne beleueth not in God and also a punishment of sinne whereby a proude heart is chastised with worthy correction and the cause of sinne when any thyng is committed by the errour of a blinde heart so the lust of flesh agaynste whiche a good spirit lusteth is bothe sinne bycause there is in it disobedience agaynst the gouernement of the minde and also the punishment of sinne bycause it is geuen for recompense to the deseruynges of the disobedient and the cause of sinne in manne when he consenteth by defection or in manne when he is borne by infection Here wythout anye doubtefull speache he calleth it sinne bycause when errour was ones ouerthroweÌ„ and the truth coÌ„firmed he lesse feared sclaunderours reportes As in the .xlj. Homelie vpoÌ„ Iohn where doâ—tlesse he speaketh according to the true meaning of his mind he sayth If in the flesh thou serue the law of sinne do that whiche the Apostle himself sayth let not sinne reigne in your mortal bodie to obey the desires therof He sayth not let it not be but let it not reigne So long as thou liuest sinne must needes be in thy meÌ„bres at least let Reigne be taken from it Let not that be done whiche it commaundeth They that defend that luste is no sinne are wont to obiecte that sayeng of Iames Lust after that it hath conceiued bryngeth forth sinne But this is easily confuted For vnlesse we thinke that he speaketh of only ill workes or actuall sinnes euell will it self shall not be accompted sinne But where he calleth mischeuous deedes and wicked offenses the ofsprynges of sinne and geueth vnto them the name of sinnne it doth not by and by folow thereof but that to luste is an euell thyng and damnable before God Certaine Anabaptistes in this age deuise I wote not what phreÌ„tike intemperance in stede of spirituall regeneration sayeng that the children of God restored into the state of innoceÌ„cie now ought no more to be carefull for bridlyng of the luste of the fleshe that the Spirit is to be folowed for their guide vnder whose guidyng they neuer goe out of the way It were incredible that mans minde could fall to so great madnesse vnlesse they did opeÌ„ly and proudely babble abrode this doctrine Truely it is monstruous But it is mete that suche should suffer the punishment of suche blasphemous boldnesse that so haue persuaded their minde to turne the truth of God into a lie Shal al the choise of honestie and dishonestie righte and wronge good and euell vertue and vice be taken awaye â–ª Suche difference saye they coÌ„meth of the cursednesse of olde Adam from whiche we are exempted by Christe So nowe there shal be no difference betwene fornication and chastitie playne dealyng and sutteltie truthe and lyeng iustice and extortion Take awaye vayne feare saye they the Spirit will commaund thee no euell thyng so that thou boldly and without feare yelde thee to
things ar not atteined to but by faith What can sinners being estranged froÌ„ God bring â—orth but that which is accursed in his iudgemeÌ„t With this folish boldnesse in dede both al wicked men are puffed vp specially hypocrites bicause howesoeuer thei knowe that their whole hearte swarmeth ful of fylthinesse yet if thei do any works that haue a shew of goodnes thei think them worthy that God shold not despise theÌ„ Herof groweth that pernicious errour that being proued gilty of a wicked mischeuous minde yet thei can not be driueÌ„ to coÌ„fesse theÌ„selues void of righteousnes but eueÌ„ wheÌ„ thei acknowledg theÌ„selues vnrighteous bicause thei caÌ„ not deny it yet thei arrogaÌ„tly claime som righteousnes vnto theÌ„ This vanitie the lord excellentli wel coÌ„futeth bi the prophet Ask saith he the prestes saieng if a man carrie sanctified flesh in the heÌ„me of his garmeÌ„t putteth to it bread or other meate shal it be saÌ„ctified The prestes answered No. And Haggee said If a defiled maÌ„ in soule touche any of such these thinges shal it be defiled The prestes answered it shal be defiled Haggee said So is this people befor my face saith the lord so al the work of their hands al thinges that thei offer to me shal be defiled I wold to god that this saieng might either get ful credit with vs or wel be settled in our remeÌ„braÌ„ce For ther is no maÌ„ though he be otherwise in his whole life neuer so hainous a wicked doer that caâ—e abide to be perswaded that which the Lord here plainely pronounceth The naughtiest maÌ„ so sone as he hath performed one or two doubtful dedes of the law doubteth nor yâ— it shal be accoÌ„pted to him for righteousnes But the Lord crieth to the contrarie that ther is no sanctificatioÌ„ gotten therby vnlesse the heart be first wel cleansed And not conteÌ„ted therew t he affirmeth that al the works whatsoeuer thei be that proceede froÌ„ sinners are defiled with vncleannes of the heart Therfore let the name of righteousnes depart froÌ„ these works which are by the Lords own mouth condemned of filthines And with howe fit a similitude doth he shew the same For it might haue ben obiected that whatsoeuer the Lord had commaunded was inuiolably holly But he on the contrarie side setteth against them that it is no maruell if those thinges that are hallowed by the lawe of the Lorde are deâ—â—ied with the filthinesse of naughty men whereas an vncleane hand prophaneth a holy thing with touching it The same matter he excelleÌ„tly wel handleth in Esai Offer not saith hee sacrifice in vaine incense is abhomination to me my soule hateth your Calendes and solemnities Thei are become tedious to me and I haue been werie with bearing them when you shal hold vp your hands I wil tourne away mine eyes from you when you shall multiply prayer I will not heare for your handes are full of bloud Be washed be cleane take away the euell of your thoughts What meaneth this that the lord so lotheth the obeying of his owne lawe Yea but he heere refuseth nothing that is of the naturall obseruing of the law the begining wherof he euery where teacheth to be the vnfained feare of his name Whâ— that is taken away what so euer thinges ar offered him are not only trifles but stinking and abhominable filthinesse Now let the hypocrites go keping peruersnes wrapped vp in their heart endeuour to deserued the fauour of God with works But bi this mean thei shal more more prouoke him to wrath For to him the sacrifices of wicked are abhominable the only prayer of vpright men pleaseth him Therfore we hold that out of dout which ought to be most commonly knowen to him that is eueÌ„ but meanly excercised in the Scriptures that euen those works that glister most gloriously in men not yet truly sanctified ar so far froÌ„ righteousnes in the sight of the lord that thei be iudged sins And therfore thei haue said most truly that haue taught that fauour with God is not procured to anye person by workes but contrary wise that works do then please neuer til theÌ„ wheÌ„ the person hath firste fouÌ„d grace in the sight of God And this ordre is religiously to be kept to which the scripture leadeth vs by the hand Moses writeth that the lord had respect to Abell to his works See you not howe hee declareth that God is fauorable to the menne before that he hath respect to their works Wherfore the cleÌ„sing of the heart must go before that the works which come froÌ„ vs may be louingly receiued of God biâ—â—â—se this sayiÌ„g of Ieremy is alway in force that the works of God haue respect vnto truth And that it is only faith by which the heartes of men ar clensed the holy ghost hath affirmed by the mouth of Peter whereby it is certen that the first foundation is in true and truely faith Now let vs looke what righteousnesse thei haue whom we haue set in the fowerth degree Wee graunt that when God by the meane of the righteousnesse of Christ reconcileth vs to him selfe and giuing vs tree forgiuenesse of sinnes accompteth vs for righteous with such mercie is also conioyned this his beneficiall doing that by his holy spirit he dwelleth in vs by the power wherof the lustes of our flesh are dayiye more and more mortified but we are sanctified that is to say hallowed to the Lord vnto true purenesse of life when our hearts ar framed to the obedience of the law that this may be our chief will to serue his will and by an meanes to aduaunce only his glorie But euen whyle by the guyding of the holy ghoste we walke in the waies of the Lorde leastâ— yet wee forgettyng our selues should ware proude there are lefte certayne remnants of imperfection which may minister vs matter of humilitie â–ª Ther is none righteous saith the scripture that doth good and sinneth noâ— What maÌ„ner of righteousnes therfore wil thei yet get by their workes First I saie that the best worke that can be brought forth of theÌ„ is yet alwaye sprikled corrupted with some vncleannes of the flesh hath as it were som dregges mingled with it I sai let a holy seruant of God chose out of al his life the most excelleÌ„t thing that he shal think that he hath done in the whol course therof let him wel coÌ„sider al the parts of it wtout dout he shall find somwher somwhat sauoring of the rottennes of the flesh forasmuch as to doing wel our chereful quicknes is neuer such as it ought to be but in slacking our course our weaknes is much Although we se that ther ar euideÌ„t fowle blottes wherw t the works of the holy are be spredde yet grant that thei be nothing but most little spottes shal thei nothing offende the eies of God before whom euen the sterres are not cleane Thus
himsefe do plainely teach Secondly ther is alleged a place of Paul wher he saith that God willeth al meÌ„ to be saued which although it haue a diuerse meaning from the other yet in somthing thei agre together I answer first that by the rest of the texte it is made plaine howe he willeth For Paul coupleth together that he willeth theÌ„ to be saued to come to the acknowledginge of the trueth If they will haue this to bee determined by the eternal counsel of God that thei receaue the doctrine of saluacioÌ„ what meaneth that sayenge of Moses What nation is so noble that God commeth neare to it as hee dothe to thee Howe came it to passe that God restrained from many people 's the lyghte of the Gospell whiche order enioyed How came it to passe that the pure knowledg of godlynesse neuer came to some and some scarscely tasted so muche as any darke prynciples of it Hereof yt shall nowe be easye to gather whereto Paule tendeth He hadde commaunded Timothee to make solemne prayers in the Churche for kinges and prynces But when it seemed somewhat an absurditie that prayers shoulde bee made to God for a kynde of menne in a manner despeired bycause they were not onely strangers froÌ„ the body of Christe but also endeuored with al theyr forces to expresse his kingdom he added that the same is acceptable to God which willeth al meÌ„ to be saued Wherbi verily he signifieth nothig els but that he hath stopped vp that way vnto saluation to no degree of meÌ„ but rather that he hath so powred out his mercie that he willeth no man to be voide of it The other senteÌ„ces do not declare what God hath by his secret iudgement determined of al men but do shewe that there is pardon redy for al sinners which do only turne themselues to require it For if they more stifly stande vpon this that it is sayd that he will haue mercie vpon all I will on the contrarie side answer them with that whiche is written in an other place That our God is in heauen where he doeth whatsoeuer he wil. This word therfore must so be expounded that it may agree with the other I wil haue mercie vpoÌ„ whom I wil haue mercie and I wil shew mercie to whom I wil shew mercie He that chooseth out them whoÌ„ he will haue mercie on doth not geue it to all But sithe it clearely appereth that in that place is spoken not of all particular men but of degrees of men we will make no longer disputing about it Howbeit it is also to be noted that Paule doth not affirme what God doth alway and euery where in all men but leaueth it to him at his libertie at length to make Kinges magistrates partakers of the heaueÌ„ly doctrine although by reason of their blindenesse they do now rage against it They seme to presse vs more stroÌ„gly with obiecting the place of Peter that God willeth none to perish but receyueth al to repentance But the vndoyng of this knot doth by by offer selfe in the second worde bycause the will to receyue can not be vnderstaÌ„ded to be any other than that which is euery where taught Truely the turning is in the hand of God whether he wil turne all or no let himselfe be asked when he promiseth that he will geue to a certayne fewe men a fleshly heart leauyng to other some a stony heart It is true in deede that vnlesse he were ready to receyue them whiche call vpon his mercie this sayeng should be false Turne to me and I wil turne to you But I saye that none of all mortal men doth come to God but he that is preuented of God And if repentance were in the will of man Paule would not say If paraduenture he geue them repentance Yea vnlesse the same God which with word exhorteth al meÌ„ to repentance did with secret mouyng of his spirit bryng the chosen to it Ieremie would not say Turne me Lorde and I shal be turned for when thou hast turned me I haue repented But thou wilt say yf it be so there shal be smal truthe in the promises of the gospel which when they testifie of the wil of God affirme that he willeth that which is against his inuiolable decree Not so For howesoeuer the promises of saluation be vniuersall yet they nothyng disagree with the predestination of the reprobate so that we direct our myndes to the effect of them We knowe that then and not till then the promises are effectuall to vs when we receyue them by fayth on the other side when fayth is made voyde the promyse is therewithall abolished If this be the nature of them let vs then see whether these thynges disagree together that it is sayde that God hath from eternitie ordeyned whome he will embrace with loue and vpon whome he will exercise wrath and that he promiseth saluation to al without difference Truely I say that they agree very well For in so promisyng he meaneth nothing els than that his mercie is set open for al which do couet craue it which thing none do but they whoÌ„ he hath enlightned And them he enlightueth whom he hath predestinat to saluacioÌ„ Thei I saie haue the truth of the promises sure vnshaken so as it can not be said that there is any disagreement betwene the eternal election of God the testimonie of his grace which he offereth to the 〈◊〉 But why nameth he Al verily that the coÌ„sciences of the godly may the more saâ—ely rest when thei vnderstand that ther is no dyfference of synuers so 〈◊〉 be preseÌ„t that the wicked may not cauil for their excuse that thei 〈◊〉 saÌ„ctuary whervnto thei may wtdrawe themselues from the bondage of sinne when with their owne vnthankfulnesse thei refuse yt being offred theÌ„ Therfore when the mercie of God is by the Gospel offred to both sortes it is faith that is to say the enlightniÌ„g of god which maketh difference betwene the godly vngodly so as the one sort feleth the effectualnesse of the gospel the other sort obteine no frut therof The enlightning it self also hath the eternal electioÌ„ of God for the rule thereof The coÌ„plaint of Christ which thei allege IerusaleÌ„ Ierusalem howe oft haue I willed to gather together thy chickens but the woldest not maketh nothing for theÌ„ I grant the Christ ther speaketh not only in the person of maÌ„ but also reprocheth them that in al ages thei haue refused his grace But we must define the wil of God which is entreated of For neither is it vnknowen how diligently God endeuored to kepe stil that people with how great stifenesse thei euen from the first to the last being geuen to theyr waÌ„dering desires refused to be gathered together but it foloweth not therof that the counsel of God was made voide by the malice of meÌ„ They answer say that
and afterwarde beyng choked is marred because he there entreateth of what value the faith is whiche endureth but for a tyme which they do not think to be necessary to the eatyng of Christes flesh and drinkyng of his blood that in this behalfe do make Iudas egally felow with Peter But rather by the same parable their error is cōfuted where Christ saith that some sede falleth in the hie waie other some vpon stones neither of them taketh roote Wherupō foloweth that to the vnbeleuers their owne hardnesse is a let the Christ atteineth not to them Whosoeuer desireth to haue our saluation holpen by this mysterie shall fynde nothyng fitter than that the faithfull being led to the very fountaine shold draw life out of the Sōne of God But the dignitie of it is honorably enough set out when we keepe in mynde that it is a helpe wherby we be graffed into the body of Christ or beyng graffed do more and more growe together till he do fully make hymself one with vs in the heauenly lyfe They obiect that Paule ought not to haue made them giltie of the body and blood of Christ vnlesse they wer partakers of them But I answer that they ar not therfore condemned because they haue eaten them but only because they haue prophaned the mysterie in treadyng vnder feete the pledge of the holye conioynyng with God which they ought reuerently to receiue Now because Augustine among the old writers chiefly hath affirmed that article of doctrine that nothyng is abated from the Sacraments nor the grace which they figure is made void by the infidelite or noughtinesse of men it shal be profitable to proue clerely by his owne wordes how vnfittly peruersly they do draw that to this present cause which cast the body of Christ to dogges to eate The sacramentall eating after their opinion is wherby the wicked receiue the body blood of Christ without the power of the Spirit or any effect of grace Augustine cōtrariwise weyeng wisely those words He that eateth my flesh drinketh my blood shal not die for euer saieth Namely the power of the sacrament not only the visible sacrament verily within not without he that eateth it with harte not he that presseth it with tooth Whereupon at length he concludeth that the sacramēt of this thing that is to say of the vnitie of the body blood of Christ is set before men in the Supper of the Lorde to some vnto life to some vnto destruction but the thing it selfe wherof it is a sacrament to al men vnto life to none vnto destruction whosoeuer be partaker of it That none shold here cauill that the thing is called not the body but the grace of the Spirit which may be seuered frō the body the cōtrarie comparison betwene these two wordes of addition Uisible Inuisible driueth away al these mystes for vnder the first of them can not be cōprehended the body of Christ. Wherupon foloweth that the vnbeleuers do communicate only of the visible signe And that al douting may be better taken away after that he had said that this bread requireth the hunger of the inward man he addeth Moses Aaron and Phinees many other that dyd eate Manna pleased God Why so because the spirituall meate they spiritually vnderstoode spiritually hungred spirituallye tasted that they myghte bee spiritually fylled For we also at this daye haue receiued spiritual meat but the Sacrament is one thyng and the power of the sacrament is an other A litle after And by this he that abideth not in Christ and in whom Christ abideth not without doute neither eateth spiritually his fleshe nor drinketh his blood though carnally and visibly he presseth with teeth the signe of the body and blood We heare agayne that the visible signe is set in cōparison as contrary to spiritual eating Wherby the error is cōfuted that the body of Christ inuisible is in dede eaten sacramētally though not spiritually We heare also that nothing is graūted to prophane vncleane mē beside the visible receiuyng of the signe Hereupon cometh his famous sayeng that the other disciples did eate the bred the Lord but Iudas did eate the bread of the Lord wherin he plainly excludeth the vnbeleuers frō the partakyng of the body blood Neither tendeth it to any other end which he sayth in an other place What meruailest thou if to Iudas was geuē the bread of Christ by which he might be made bond to the deuel when thou seest on the cōtrary side that to Paul was geuen the angel of the deuell by whome he might be made perfect in Christ He saith verily in an other place that the bread of the Supper was the body of Christ to them to whom Paule said He that eateth vnworthily eateth and drinketh iugement to himselfe and that they haue not therfore nothyng because they haue receiued noughtily But in what sense he declareth more fully in an other place For takyng in hand purposely to define howe the wicked euell doers which professe the christian faith with mouth but with dedes do deny it do eate the body of Christ and that against the opinion of some which thought that thei did not eate in sacramēt only but in very dede But neither saith he ought it to be said that they eate the body of Christ because thei ar not to be reckned among the membres of Christ. For to speake nothing of the rest they can not together be the mēbers of Christ and the membres of a harlot Finally where himselfe saith He that eateth my fleshe and drinketh my blood abideth in me and I in hym he sheweth what it is not sacramentally but in very dede to eate the bodye of Christ. For this is to abide in Christ that Christ may abyde in him For he so sayd this as though he had sayde he that abydeth not in me and in whom I abide not let hym not say or thinke that he dothe eate my body or drynke my blood Let the readers weye the thynges sett as contraries in the comparison to eate Sacramētally and in Uery dede and there shall remaine no dout He confirmeth the same no lesse plainly in these wordes Prepare not your iawes but your hart Herupon is this Supper commended Loe we beleue in Christ when we receiue by faith in receiuyng we know what to thinke We receiue a little and are fatted in hart Therfore not that which is sene but that which is beleued dothe fede Here also that whiche the wicked receiue he restraineth to the visible signe and teacheth that Christ is none otherwise receiued than by Faith So also in an other place pronoūcyng expressly that the good and the euell do communicate together in the signes he excludeth the euell from the true eatyng of the fleshe of Christ. For if they receyued the thing it self he wold not vtterly haue left that vnspoken which was more fitt for his