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
so corrupted that it needeth not onely to be healed but in manner to put on a newe nature Howe farre synne possesseth bothe the vnderstandinge mynde the hearte we wyll see hereafter Here I onely purposed shortely to touche that the whole man from the heade to the foote is so ouerwhelmed as wyth an ouerflowinge of water that no parte of hym is lâ—te from synne and that therefore what soeuer procedeth frome hym ys accompted for synne as Paule sayth that all the affections of the fleshe or thoughtes are enmities againste God and therefore deathe Nowe lette them gooe that presume to make God author of theyr sinnes bicause we say that men are naturally synful Thei do wrongfully seeke the woorke of God in their owne fylthynesse whyche they ought rather to haue sought in the nature of Adam whyle it was yet sounde and vncorrupted Therefore oure destruction commeth of the faulte of oure own fleshe not of God for asmuche as we perished by no other meane but by this that we degendred from our fyrst estaâ—e But yet let not any man here murmure say that God might haue better foreseen for oure saluation if he had prouided that Adam shold not haue fallen For this obiectioÌ„ both is to be abhorred of al godly mindes for the to muche presumptuous curiositie of it also perteineth to the secret of predestination whiche shal after be entreated of in place coÌ„uenient Wherefore let vs remembre that oure fall is to be imputed to the corruption of nature that we accuse not God himselfe the author of nature True in deede it is that the same deadely wounde sticketh fast in nature but it is muche materiall to knowe whether it came into nature from ells where or from the beginning hathe rested in it But it is euydent that the wounde was geuen by synne Therfore there is no cause why we shoulde complaine but of oure selues whiche thynge the Scripture hath dyligently noted For Ecclesiastes saieth This haue I founde that God hathe made manne righteous but thei haue soughte many inuentions It appeareth that the destructioÌ„ of man is to be imputed onely to him selfe for asmuche as hauing gotten vpryghtnesse by the goodnesse of God he by hys owne madnesse is fallen into vanitie We saye therfore that man is corrupted with faultienesse naturall but suche as proceded not from nature Wee denye that it proceded from nature to make appeare that it is rather a qualytye come from some other thynge whyche ys happened to man than a substantiall propretie that hathe ben putte into him from the begynninge Yet we call yt Naturall that no man shoulde thinke that euery man getteth it by euell custome wheras it holdeth all men bounde by inheritably descendinge righte And this we do not of oure owne heads withoute authoritie For for the same cause the Apostle teacheth that we are all by nature the chyldren of wrathe How coulde God whome all his meanest woorkes do please be wrathefull againste the noblest of all his creatures But he is rather wrathefull againste the corruption of his worke than againste his worke it selfe Therfore if for that mans nature is corrupted manne is not vnfitly saide to bee by nature abhominable to God it shal be also not vnaptely called naturally peruerse corrupted As Augustine feareth not in respecte of nature corrupted to call the synnes naturall whyche doe necessaryly reigne in ourâ— fleshe where the grace of God is absente So vanysheth away the foolyshe tryfelynge deuise of the Maniches whiche when they imagined an euellnesse hauinge substaunce in man presumed to forge for hym a newe creatour leaste they shoulde seeme to assigne to the ryghteous God the cause and begynnynge of euell The seconde Chapter That man is newe spoyled of the Freedome of wyll and made subiecte to myserable bondage SYthe we haue seen that the dominion of sinne sins the tyme that it helde the firste man bounde vnto it doothe not onely reigne in all mankinde but also wholy possesseth euerye soule nowe muste we more nerely examine sins we are broughte into that bondage whether we be spoyled of all freedome or no And yf yet there remayne any parcell howe farre the force thereof procedeth But to the ende that the trueth of this question maye more easyly appeare vnto vs I wyll by the waye sette vp a marke where vnto the whole summe maye bee dyrected And thys shal be the best waye to auoyde erroure if the daungers be considered that are lyke to fall on boothe sides For when man ys putte from all vpryghtnesse by and by he thereby taketh occasion of slouthfullnesse â—nd bicause it is saide that by hymselfe he canne dooe nothinge to the studye of righteousnesse fourth with hee neglecteth yt wholly as if yt pertained nothinge vnto hym Againe he can presume to take nothing vpon hymselfe be yt neuer so little but that bothe Gods honore shall bee thereby taken frome hym and man hymselfe bee ouerthrowen wyth rashe confydence Therfore to the ende we strike not vpon these rockes this course ys to bee kepte that man beynge enfourmed that there remaineth in hym no goodnesse and beynge on euerye syde compassed aboute wyth moste miserable necessitie may yet be taught to aspire to the goodnesse wherof he is voide and to the libertie wherof he is depriued and may be more sharpelye styrred vp from slouthfullnesse than if it were fained that he is furnished with greatest power Howe necessarye this seconde poynte is euery man seeth The fyrste I see is doubted of by moe than yt oughte to bee For this beynge sette oute of controuersye it oughte then plainely to stande for trueth that nothing is to be taken away from man of his owne so farre as it behoueth that he be throwen downe from false boastinge of him selfe For if it were not graunted to man to glorye in hymselfe euen at that time when by the bountefulnesse of God he was garnished with moste singular ornamentes howe muche oughte he nowe to be humbled sythe for his vnthankefulnes hee is thruste downe froÌ„ hye glorye into extreeme shame At that time I say when he was aduaunced to the hyghest degree of honoure the Scripture attributeth nothynge ells vnto hym but that he was created after the image of God whereby it secretly teacheth that man was blessed not by his owne good thinges but by the partakynge of God What therefore remayneth nowe but that he beyng naked and destitute of all glorye do acknoweledge God to whose liberalitie he coulde not be thankefull when he flowed full of the richesse of his grace and that nowe at length wyth confession of hys owne pouertie he glorifie hym whome in the acknoleging of his good gyftes he dyd not gloryfye Also it is as muche oure profyte that all prayse of wysedome and strengthe be taken from vs as yt pertayneth to the glorye of God that thei ioyne oure ruine with the robberie of God that geue vnto vs any thynge more than that
it vs doth argue our need let no man nowe doubte to confesse that he is so much able to vnderstande the misteries of God as he is enlightened with his grace He that geueth to him selfe more vnderstanding is so much the more blinde for that he doth not acknoweledge his owne blindenesse Nowe remaineth the thirde pointe of knowyng the rule of well framynge of life whiche we doe rightly call the knoweledge of the workes of righteousnesse wherein mans wit semeth to bee of somewhat more sharpe sight than in the other two before For the Apostle testifieth that the Gentiles whiche haue no lawe while they doe the workes of the lawe are to themselues in stede of a lawe and do shewe the lawe written in their heartes their consciēces bearing them witnesse and their thoughtes accusyng them within themselues or excusing them before the iudgement of God If the Gentiles haue righteousnesse naturally grauē in their mindes surely we can not say that we are altogether blynde in the order of life And nothing is more cōmon than that man by the lawe naturall of whiche the Apostle speaketh in that place is sufficiently instructed to a right rule of life But let vs waye to what purpose this knowledge of the lawe is planted in men then it shall by and by appeare howe far it bringeth them toward the marke of reason and truthe The same is also euident by the wordes of Paul if a man do marke the placing of them He had sayde a litle before that they whiche sinned in the lawe are iudged by the lawe they that haue sinned without lawe do perishe without lawe Because this might seme vnreasonable that the gentils should perish without any iudgement going before he by and by addeth that their conscience is to them in steade of a lawe and therfore is sufficient for their iust damnation Therfore the ende of the lawe naturall is that man may be made inexcusable And it shal be defined not il after this sorte that it is a knowledge of conscience that sufficiently discerneth betwene iust and vniust to take away from men the pretence of ignoraunce while they are proued gilty by their owne testimony Such is the tendernesse of man toward him selfe that in doing of euyls he alway turneth away his mynde so muche as he may from the feling of sinne By whiche reason it semeth that Plato was moued to thynke that there is no sinne done but by ignorance That in dede were fitly sayd of him if mens hypocrisie went so farre in hiding of vices that the mynde might not knowe itselfe gilty before God But when the sinner seking to escheue the iudgement emprinted in him is now and then drawen back vnto it and not suffered so to winke but that he be compelled whether he wil or no some time to open his eies it is falsly sayd that he sinneth only by ignoraunce Themistius sayth more truly which teacheth that vnderstanding is seldome deceiued that it is blyndenesse when it goeth any further that is whē he cometh down to the speciall case Euery man if it be generally asked wil affirme that manslaughter is euell but he that conspireth to kil his enemies deliberateth vpon it as on a good thyng The adulterer generally will condemne adulterie but in his owne priuately he will flatter himself This is ignoraunce when a man cōmyng to the speciall case forgetteth the rule that he had lately agreed vpon in the generall question Of whiche thyng Augustine discourseth very finely in his exposition of the first verse of the .lvij. Psalme albeit the same thyng is not continuall For sometime the shamefulnesse of the euell deede so presseth the conscience that not deceyuynge him selfe vnder false resemblance of a good thing but wittingly and willingly he runneth into euell Out of whiche affectiō came these sayinges I see thee better and allowe it but I followe the worse Wherefore me thinke Aristotele hath very aptely made distinction betwene Incontinence and Temperance Where incontinence reigneth he sayeth that there by reason of troubled affection or passion knoweledge is taken away from the minde that it marketh not the euell in his owne acte which it generally seeth in the like and when the troubled affectiō is cooled repentaunce immediatly foloweth But intemperaunce is not extinguished or broken by feeling of sinne but on the other side obstinately standeth still in her conceyued choyse of euell Now when thou hearest iudgement vniuersally named in the difference of good and euell thinke it not euery sounde perfect iudgement For if mās heartes are furnished with choise of iust and vniust only to this ende that they should not pretēde ignorance it is not then nedefull to see the trueth in euery thyng But it is enough and more that they vnderstande so farre that they canne not escape awaye but beyng conuict by witnesse of their conscience they euen now already beginne to tremble at the iudgement seate of God And if we wil trie our reason by the lawe of God whych is the exampler of true righteousnesse we shal finde howe many wayes it is blinde Truely it atteineth not at all to those that are the chiefe things in the First table as of confidence in God of geuyng to hym the prayse of strength and righteousnesse of callyng vpon his name of the true kepyng of Sabbat What soule euer be naturall sense did smell out that the lawful worshippyng of God consisteth in these and like thinges For when prophane men will worshippe God although they be called awaye a hundred times from theyr vaine trifles yet they alwaye slyde backe thither agayne They denie in deede that sacrifices dooe please God vnlesse there be adioyned a purenesse of minde wherby thei declare that they tonceyue somewhat of the spirituall worshippyng of God whyche yet they by and by corrupte with false inuentions For it can neuer be persuaded thē that al is true that the lawe perscribeth of it Shall I saye that that wit excelleth in any sharpe vnderstandynge whych can neyther of it selfe be wise nor harken to teachyng In the commaundementes of the Second table it hath some more vnderstandyng by so much as they came nerer to the preseruation of ciuile felowshyppe among menne Albeit euen herein also it is founde many times to faile To euery excellēt nature is semeth moste vnresonable to suffer an vniuste and to imperious a manner of gouernyng ouer them if by any meane he may put it away and the iudgement of mās reason is none other but that it is the part of seruile and base courage to suffer it patiently and againe the part of an honest and free borne heart ▪ to shake it of And reuenge of iniuries is rekened for no fault among the Philosophers But the lorde condempning that to muche noblenesse of courage cōmaūdeth his to kepe the same patience that is so ill reported among men And in all the keping of the lawe our vnderstandinge marketh
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
helpe of Gods grace they do testifie enoughe and more that we are altogether vnfitte muche more insufficient to keepe the lawe Wherefore let thys proportion of oure strengthes wyth the commaundementes of Gods lawe be no more enforced as if the Lord hadde measured the rule of iustice whiche hee purposed to geue in his lawe accordynge to the rate of oure weakenesse Rather by hys promysses wee oughte to consyder howe vnreadye wee are of oure selues whyche in euerye behalfe do so muche neede hys grace But whoe saye they shall be perswaded that it is lyke to be true that the Lorde appointed his lawe to stockes and stones Neyther dothe any manne goe aboute to perswade yt For the wycked are neyther stockes nor stones when beynge taughte by the lawe that theyr lustes do stryue agaynste God they are proued gyltye by theyr owne wytenesse Nor yet the godly when beeynge putte in mynde of theyr weakenesse they flee vnto grace For whyche purpose serue these sayinges of Augustine The Lorde commaundeth those thynges that we can not do that wee maye knowe what wee oughte to aske of hym Greate is the profite of the commaundements yf so muche bee geuen to free wyll that the grace of God bee the more honoured Faythe obtayneth that whyche the lawe commaundeth yea the lawe therefore commaundeth that faythe maye obtayne that whyche was commaunded by the lawe yea God requyreth faythe yt selfe of vs and fyndeth not what to requyre vnlesse hee geue what to fynde Agayne Let God geue what hee commaundeth commaunde what he wyll That shall more plainely bee seen in rehersinge the three sortes of commaundementes which we touched before The Lorde oftentimes commaundeth bothe in the lawe and in the Prophetes that we be cōuerted vnto hym But on the other syde the Prophete aunswereth Conuerte me Lorde and I shall be conuerted for after that thou didst conuerte me I repented c. He commaundeth vs to circumcise the vncircumcised skynne of oure hearte and by Moses he declareth that thys circumcision is done by his owne hande He eche wher requireth newenesse of hearte but in an other place hee testifieth that it is geuen by himselfe That whyche God promiseth saith Augustine we do not by free wil or nature but he himselfe doth it by grace And this is the same note that he himselfe reherseth in the v. place among the rules of Ticonius that we wel make difference betwene the lawe the promises or betwen the commaundementes grace Nowe let them goe that gather by the commaundementes whether man be able to do any thing toward obediences in suche sorte that thei destroye the grace of God by whiche the commaundementes them selues are fullfylled The commaundemēts of the seconde sorte are symple by whyche wee are bydden to honoure God to serue cleaue vnto hys wyll to kepe hys comaundemtes to folowe his doctrine But there are innumerable places that doe testifie that it is his gyft what so euer ryghteousnesse holynesse godlinesse or puritie may bee had Of the thirde sorte was that exhortacion of Paul and Barnabas to the faithfull whiche is rehearsed by Luke that they shoulde abyde in the grace of God But from whence that strengthe of constancie is to be had the same Paul teacheth in an other place That remayneth sayeth he ▪ brethren bee ye stronge throughe the Lorde In an other place he forbyddeth vs that we doe not greue the spirite of God wherewith we are sealed vp vnto the daye of our redemption But because the thynge that he there requireth could not beperfourmed by men therfore he wysheth it to the Thessalonians from God namely that he woulde recken them worthy of his holy callyng and fulfyll all the purpose of his goodnesse and the woorke of faythe in them Lykewyse in the seconde Epistle to the Corinthians entreating of almes he oftentymes commaundeth theyr good and godlye wyll yet a litle after he thanketh God that put it in the hearte of Titus to take vpon hym to geue exhortacion If Titus coulde not so muche as vse the office of his mouthe to exhorte other but only so farre as God did put it vnto hym howe shoulde other haue bene wyllynge to doe vnlesse God hym selfe had directed their heartes The craftier sorte of them doe cauyll at all these testimonies because there is no impediment but that wee maye ioyne our owne strengthes and God to helpe our weake endeuours They bryng also places out of the Prophetes where the effect of our conuersion seemeth to bee parted in halfe betwene God and vs. Tourne ye to me and I wyll tourne to you What maner of help the Lord bryngeth vs we haue aboue shewed and it is not nedefull here to repete it This one thyng I woulde haue graunted me that it is vainely gathered that there is requyred in vs a power to fulfyll the lawe because God dothe cōmaunde the obedience of it For as much as it is euident that for the fulfillyng of all the commaundementes of God the grace of the lawegeuer is bothe necessary for vs and promysed vnto vs. Thereby then it appeareth that at least there is more required of vs than we are able to paye And that saying of Hieremie can not be wyped away with any cauillatiōs that the couenaunt of God made with the auncient people was voyde because it was only literall and that it coulde no otherwyse bee stablyshed than when the spirite cometh vnto it whiche frameth the heartes to obedience Neither dothe that saying Tourne ye to me and I wyll tourne vnto you fauour their errour For there is meant not that tourning of God wherewith he renueth oure heartes to repentaunce but wherewyth hee by prosperitie of thynges dothe declare hym selfe fauourable and merciful as by aduersitie he somtime sheweth his displeasure Where as therfore the people being vexed with many sortes of miseries and calamities dyd complayne that God was turned awaye from them he aunswereth that they shall not be destitute of his fauour if they retourne to vprightnesse of lyfe and to hym selfe that is the paterne of righteousnesse Therefore the place is wrongfully wrested when it is drawen to this pourpose that the woorke of our conuersion shoulde seeme to bee parted betwixte God and men These thynges we haue comprehended so muche the shortelyer bycause the propre place for this matter shall bee where we entreate of the Lawe The seconde sorte of their argumentes is muche like vnto the fyrst They alledge the promises whereby God dothe couenaunt wyth oure will of whiche sorte are Seeke good and not euell and ye shall liue If ye will and do heare ye shall eate the good thynges of the earth but if ye will not the swoarde shal deuoure you bicause the Lordes mouth hathe spoken it Againe If thow put awaie thine abhominations oute of my syghte then shalte thou not be dryuen oute If thou shalte obeye dylygently the voyce of the Lorde
thy God and obserue and do all hys commaundementes whiche I commaunde thee thys daye then the Lorde thy God wyll set the on hye aboue all the nations of the earth And other lyke Thei do inconueniently as it wer in mockerie thinke that these benefites whiche the Lorde dothe offer in hys promises are assigned to oure owne wyll vnlesse it were in vs to stablyshe them or make them voyde And ryght easye yt is to amplifie thys matter wyth eloquent complaintes that the Lorde dothe cruelly mocke vs when he pronounceth that his fauoure hangeth vpon oure wyll yf the same wyll be not in oure power And that this liberalitie of God should bee a goodly thynge forsoothe yf hee so sette his benefytes before vs that wee haue no power to vse them and a merueylous assurednesse of his promyses whiche hange vpon a thinge impossyble so as they myghte neuer be fulfylled But of suche promises as haue a condition adioined we will speake in an other place so that it shall be plaine that there is no absurditie in the impossyble fullfyllynge of them And for so muche as concerneth this place I denye that God dothe vngently mocke vs. when he moueth vs to deserue hys benefytes whome hee knoweth to be vtterly vnable to do it For whereas the promyses are offered both to the faythefull and to the wycked they haue theyr vse wyth boothe sortes As God wyth hys commaundementes prycketh the consciens of the wycked that they shoulde not to swetely take pleasure in theyr synnes wythout any remembrance of hys iudgementes so in his promyses he dothe in a manner take them to wytnesse howe vnwoorthye they are of hys goodnesse For who canne denye that it is moste ryghtfull and conuenyente that the Lorde do good to them of whome he ys honored and punyshe the despysers of hys Maiestye accordinge to his seueritie Therefore God dothe well and ordrely when in his promyses hee adioyneth thys condytyon to the wicked that are bounde with the fetters of synne that they shall then onely enioye hys benefytes yf they departe from their wyckednesse or for thys purpose onelye that they maye vnderstande that they are woorthylye excluded from these thynges that are due to the true woorshyppers of God Againe bycause hee seeketh by all meanes to styrre vp the faythefull to call vpon hys grace yt shall not bee inconuenyente yf hee attempte the same thynge also by promysses whyche wee haue shewed that hee hathe donne to greate profyte wyth commaundementes towarde them Beynge enfourmed of the wyll of God by hys commaundementes we are put in minde of our miserie whiche do withal our heart so farre dissent frō the same we be therwithal pricked forward to call vpon his spirite whereby we may be directed into the ryght waye ◠But because our sluggishnesse is not sufficientlie sharpened with commaundementes there are added promises whiche with a certayne swetenesse may allure vs to the loue of them And that the more desyre that we haue of rightuousnesse we may bee the more seruent to seeke the fauour of God Loe howe in these requestes If you wyll If you shall heare the Lorde neyther geueth vs power to wyll nor to heare and yet mocketh vs not for our want of power The thyrd sort of their argumentes hath also great affinitie with the twoo fourmer For they bryng fourth the places wherein God reprocheth the vnthankefull people and sayeth that they them selues onlye were the cause that they receyued not of his tender loue all kyndes of good thynges Of whiche sorte are these places Amaleck and the Chananee are before you with whose swerde you shall fal because ye would not obeye the Lorde because I called and ye aunswered not I wyll doe to this house as I did to Silo. Agayne this nation hath not hearde the voyce of the Lorde their God nor hathe receyued discipline therfore it is cast away from the Lorde Agayne because ye haue hardened your hearte and would not obey the Lord all these euilles are happened vnto you Howe saye they could suche reproches be layde agaynst them whiche myght redely aunswere As for vs we loued prosperitie and feared aduersitie But where as for to obteyne the one and auoyde the other we obeyed not the Lorde nor hearkened to his voyce this was the cause therof for that it was not at our lybertie so to doe because we were subiect to the dominion of synne Uaynly therfore are these euylles layde to our charge which it was not in our power to auoyde But leuyng the pretense of necessitie wherein they haue but a weake and sickly defence I aske of them whether they can purge them selues of all fault For if they be founde gylty of any faulte then the Lorde doeth not without cause reproche them that it came to passe by their peruesnesse that they felt not the fruite of his clemencie Let them aunswere therfore whether they can denie that theyr frawarde wyll was the cause of theyr stubbournesse If they fynde the spryng head of the euyll within them selues why gape they to fynde out foreine causes that they myght seme not to haue bene authours of their owne destruction But if it be true that by their owne faulte and none others synners are bothe depriued of the benefites of God and chastised with punishementes then is there great reason why they should heare these reproches at the mouthe of God that if they goe obstinatly forwarde in their faultes they maye learne in their miseries rather to accuse and abhorre their owne wickednesse than to blame God of vniust crueltie that if they haue not cast of all wyllyngnesse to learne they may be wery of theyr synnes by the deseruynges whereof they see them selues miserable and vndone and maye retourne into the waye and acknowledge the same wyth earnest confession whyche the Lorde rehearseth in chydynge them ▪ For whyche purpose it appeareth by the solempne prayer of Daniel whyche is in the ninth Chapter that those chydinges of the Prophetes whiche are alledged did auayle with the Godlye Of the fyrst vse wee see an example in the Iewes to whome Hieremie is commaunded to declare the cause of their miseries wheras yet it shold not haue fallen otherwise than the Lorde had foresaide Thou shalte speake vnto them all these woordes and they shall not heare thee thou shalte call them and they shall not aunswere thee To what ende then did thei singe to deafe men that beinge euen lothe and vnwillynge yet thei sholde vnderstande that it was true that thei hearde that it were wicked sacrilege if thei shold lay vpon God the blame of their euels which rested in them selues By these fewe solutions thou maist easily deliuer thy selfe from the infinite heape of testimonies whiche for to erecte an image of free will the enemies of the grace of God are wont to gather together as well oute of the commaundementes as oute of the protestations againste the professors of the lawe
It is reprochefully spoken in the Psalme concerninge the Iewes A frowarde generation that haue not made theyr hearte streight Also in an other Psalme the Prophete exhorteth the men of hys age not to harden theyr heartes and that bycause all the faulte of obstynacie remayneth in the peruersenesse of men But it is fondely gathered thereof that the hearte is pliable to either side the preparinge whereof is onely of God The Prophet saith I haue enclyned my hearte to keepe thy commaundementes bycause he had willingely and with a cherefull earnest affection of minde addycted himselfe to God and yet he dothe not boaste him selfe to bee the author of his owne inclination which he confesseth in the same Psalme to be the gyfte of God Therefore we muste holde in minde the admonition of Paule where he â—â—ddeth the faithefull to worke their owne saluation with feare and trembling bicause it is the Lorde that worketh bothe the willinge and the perfourminge In deede hee assigneth them offices to be doinge that they shoulde not geue them selues to sluggyshnesse of the fleshe but in that hee commaundeth theÌ„ to haue feare and carefullnesse he so humbleth them that they may remembre that the same thing whiche thei are commaunded to do is the propre worke of God wherein he plainely expresseth that the faithefull woorke passiuely as I may so call it in so muche as power is ministred them from Heauen that they sholde cleame nothinge at all to them selues Wherefore when Peter exhorteth vs that we shoulde adde power in fayth he graunteth not vnto vs a seconde office as if we shoulde do any thynge seuerally by oure selues but onely he awaketh the slothefullnesse of the fleshe wherewyth commonlye fayth yt selfe is choked To the same purpose seemeth that sayeinge of Paule Extinguyshe not the spirite for slouthefullnesse dothe oftentimes crepe vpon the fayethfull yf it be not corrected Butte yf any manne conclude there vpon that yt ys in theyr owne choyse to cheryshe the lyghte beynge offred them his ignoraunce shall bee easily confuted bycause the selfe same dylygence that Paule requyreth cometh onely from God For we are also oftentimes commaunded to purge oure selues from all fylthynesse whereas the holy ghoste do the claynte to hym selfe alone the offyce of makynge holy Fynally that by waye of grauntynge the same thynge is conueyed to vs that proprely belongeth to God is playne by the woordes of Ihon Whosoeuer ys of God saueth hym selfe The aduauncers of freewyll take holde of thys sayeinge as yf wee were saued partelye by the power of God partely by oure owne as though wee had not from heauen the very same safe keeping wherof the Apostle maketh mention For whiche cause Christ also praieth his Father to saue vs from euill and we knowe that the godly whyle they warre against Satan do get the victory by no other armie and weapons but by the armure and weapons of God Wherfore when Peter commaunded vs to purifie our soules in the obedience of truthe he by and by addeth as by way of correction by the holy ghoste Finally how all mans strength are of no â—orce in the spirituall battell Iohn briefly sheweth when he sayth that they whiche are begotteÌ„ of God can not sinne because the sede of God abideth in them And in an other place he randreth a reason why for that our faith is the victory that ouercometh the worlde Yet there is alleged a testimonie out of the lawe of Moses whiche semeth to be muche against our saluation For after the publishing of the lawe he protesteth vnto the people in this maner The commaundement that I commauÌ„de thee this day is not hid from thee neither far of It is not in heauen but hard by thee it is in thy mouthe and in thy hearte thou shouldest do it Truely if this be taken to be spoken of the bare coÌ„maundementes I grauÌ„t they be of no smal weight to this present matter For though it were easy to mocke it out with saying that here is spoken not of the easinesse and redinesse of obseruation but of knowledge yet euen so peraduenture it would also leaue some doubte But the Apostle whiche is no doubtfull expositour taketh away all doubte from vs whiche affirmeth that Moses here spake of the doctrine of the Gospell But if any obstinate man wyll say that Paul violently wrested those wordes that they myght be drawen to the Gospell although his boldenesse so to say shall not be without impietie yet is there sufficient matter beside the authoritie of the Apostle to coÌ„uince him withal For if Moses spake of the commaundementes only then he puffed vp the people with a moste vaine confidence For what should they els haue done but throwen them selues downe hedlonge if they had taken vpoÌ„ them the keping of the lawe by their owne strengthe as a thing not heard for them Where is theÌ„ that so ready easinesse to keepe the law where there is no accesse vnto it but by a hedlong fall to destruction Wherfore there is nothing more certaine than that Moses in these wordes did meane the couenant of mercie which he had publyshed together with the streight requiring of the lawe For in a fewe verses before he had taught that our heartes must be circumcised by the haÌ„d of God that we may loue him Therfore he placed the easinesse wherof he streightway after speaketh not in the strength of man but in the helpe succour of the holy ghost which performeth his worke mightely in our weakenesse Albeit the place is not simply to be vnderstanded of the commaundementes but rather of the promises of the Gospell whiche are so far from stablyshing a power in vs to obteine righteousnesse that they vtterly ouerthrowe it Paule considering that same proueth by this testimonie that saluation is offred vs in the Gospell not vnder that hard and impossible coÌ„dition wherwith the lawe dealeth with vs that is that they only shall atteyne it whiche haue fulfilled all the commaundementes but vnder a condition that is easy ready and playne to come vnto Therfore this testimony maketh nothyng to chalenge freedome to the will of man There are also certayne other places wonte to be obiected whereby is shewed that God sometime withdrawynge the succour of his grace tryeth menne and wayteth to see to what ende they will applie theyr endeuours as is that place in Osee I will goe to my place till they putte it in their heart and seeke my face It were a fonde thyng saye they yf the Lorde should consider whether Israell would seke his face vnlesse their mindes were pâ—â—able that they might after theyr owne will incline themselues to the one side or the other As though this were not a thinge commonly vsed with God in the Prophetes to make a shewe as yf he did despise and caste awaye his people till they haue amended their life But what will the aduersaries gather
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
haue desired to see the thinges that ye see and haue not seen them and to heare the thynges that ye heare and haue not hearde them Therefore blessed are your eyes bicause they see and your eares bicause they heare And truely it was meete that the presence of Christ sholde haue this excellencye of prerogatiue that from it shoulde arise the clere reuelinge of the heauenly mysteries And for this purpose also maketh that which euen we nowe alleaged out of the firste epistle of Peter that yt was opened to them that their trauaile was profitable principally for oure age Nowe I come to the thirde dyfference whiche is taken oute of Ieremie whose woordes are these Beholde the dayes shall come saithe the Lorde and I wyll make a newe couenant with the house of Israel and the house of Iuda not accordinge to the couenant that I made wyth your Fathers in the daye when I toke them by the hand to leade them oute of the launde of Egypt the couenant that thei made voyde althoughe I ruled ouer them But thys shall be the couenant that I will make with the house of Israel I wyl put my lawe in theyr bowelles and I wyll wryte it in their heartes and I will be mercifull to their iniquitie And no man shall teache hys neighboure and no man his brother For they shall al knowe me from the leaste vnto the moste Of whyche wordes the Apostle tooke occasion to make thys comparison betweene the lawe and the Gospell that hee called the lawe a literall and Gospel a spiritual doctrine the lawe he sayde was fashioned oute in Tables of stone the Gospell wrytten in heartes that the lawe was the preachinge of deathe the Gospell the preachinge of lyfe the lawe the preachinge of damnation the Gospel the preachinge of righteousnesse that the lawe is made voyde that the Gospell abydeth Sithe the Apostles purpose was butte to declare the meanynge of the Prophete it shall bee suffycient that wee weye the woordes of one of them to atteyne the meanynge of them bothe All bee it there is some vnlyâ—enesse betweene them For the Apostle speaketh more odiouslye of the lawe than the Prophete dothe and that not in symple respecte of the â—â—we but bycause there were certayne naughty menne hauinge a wronge zeale to the lawe whyche did with peruerse loue of the ceremonies obscure the brightnesse of the Gospel He disputeth of the nature of the lawe accordinge to their erroure foolish affection Therefore it shall be good to note that peculiarly in Paule But both of them bycause they do by comparison sette the olde and the newe testament the one against the other do consider nothing in the law but that whiche proprely belongeth vnto it As for example The lawe dothe commonly in euery place containe promises of mercie but bycause they are borowed from ells where therfore they are not reckened as part of the lawe when the mere nature of the lawe is spoken of The onely thing they ascribe vnto it to commaunde thinges that are right to forbidde wicked doynges to promyse reward to the folowers of righteousnesse to threaten punishmente to the transgressors but in the meane time neither to change nor amende the peruersenesse of heart yâ— is naturally in all men Nowe let vs expounde the Apostles comparison one peece after an other The olde testament is literall bicause it was published without the effectuall workinge of the spirit The newe is spiritual whyche the Lorde hathe spiritually grauen in the heartes of men Therefore the seconde diuersitie is as it were a declaration of the fyrste The olde is deadly bicause it can do nothinge but wrappe all mankinde within the curse The newe is the instrumente of lyfe bycause it deliuereth from curse and restoreth into fauoure with God The olde is the ministerie of damnation bycause it condemneth all Adams children of vnrighteousnesse The newe is the ministerie of ryghteousnesse bicause it reueâ—eth the mercie of God by whyche we are made ryghteous The last diuersitie is to be referred to the ceremonies Bycause the olde testament had an â—mage of thynges absent it behoued that it shoulde in tyme deâ—aye and vanyshe away but the Gospell bycause it geueth the true bodye in deede kepeth styll a fyrme and perpetuall stedfastâ—esse Ieremie in dede calleth euen the morall lawes a weake and fraile couenant but that is for an other reason bycause by the sodeine fallynge away of the vnthankfull people it was by and by broken but forasmuche as suche breakynge of it was the faulte of the people it can not proprely be layed vpon the testamente But the ceremonies forasmuche as by theyr owne weakenesse were dissolued by the comminge of Christe had the cause of their weakenesse within them selues Nowe that dyfference of the letter and spirite is not so to be taken as thoughe the Lorde hadde geuen his lawes to the Iewes wythout any frute at all hauyng none of them conuerted vnto hym But it is spoken by waye of comparison to aduaunce the abundance of grace wherewyth the same lawemaker as it were puttinge on a newe personage did honorably sette forth the preachinge of the Gospell For yf wee recken vp the multitude of these whome the Lorde oute of al peoples hath by the preaching of the Gospell regenerate wyth hys spirite and gathered into the communion of his Churche we shall saye that there were very fewe or in a manner none in the olde time in Israell that wyth affection of mynde and entirely from their heart embraced the couenant of the Lorde whoe yet were very many yf they bee reckened in theyr owne numbre wythoute comparison Out of the third difference riseth the fourth For the Scripture calleth the old testament the testament of bondage for that it ingendreth feare in mens myndes but the newe testament the testament of libertie bycause it rayseth them vp to confydence and assurednesse So sayth Paule in the eyght to the Romames Ye haue not receyued the spirit of bondage agayne to feare but the spirite of adoption by whiche we crie Abba father â–ª Hervnto serueth that in the epistle to the Hebrues that the faithefull are not nowe come to the bodyly mount and to kind led fyre an whirlewinde darkenesse and tempest where nothing can be heard or seen but that striketh menns mindes with terrore in so much that Moses hym selfe quaked for feare when the terryble voyce sounded whyche they all besoughte that they myghte not heare Butte that wee are come to the Mounte Syon and the Cytye of the syâ—ynge God the heauenly Hierusalem Butte that whyche Paule shortly toucheth in the sentence that we haue alleged out of the epistle to the Romaines he setteth out more largely in the Epistle to the Galatians when he maketh an allegoâ—â—e of the twoo sonnes of Abraham after this manner that Agar the bondwoman is a fygure of the mount Sinai where the people of Israel receiued the lawe Sara the
be turned or returne vnto the lord To repente or do penaunce are amonge them vsed wythoute difference in all one signification And therefore also the holy historie saith that men repēt after the Lorde when they that liued wantonely in their owne lustes not regardinge him do begynne to folowe hys worde and are ready at their captaines commaundement to goe whether he calleth them And Ihon and Paule vsed these wordes to bringe forthe frutes worthy of repentance for to leade suche a lyfe as maye represent and testifie suche an amendement in all their doinges But before we go any further it shall be profitable that we do more playnely sette out at large the definition that we haue made Wherein there be cheefely three pointes to be considered Fyrste when wee call it a tourning of life vnto God we require a transfourming not onely in outwarde woorkes but also in the soule it selfe whiche when it hathe put of her oldnesse then beginneth to bring forth the frutes of workes agreable to her renewing Which when the prophet goeth about to expresse he commaundeth them whom he calleth to repentance to make them a newe heart Therefore Moses oftentimes meaning to shewe how the Israelites might repent so be rightly turned vnto the Lord teacheth that it be done with al their heart with al their soule which māner of speaking we see often repeted of the Prophets naming it the circumcising of the heart he shaketh away all inward affections But there is no place whereby a man maye better perceiue what is the naturall propretie of repentance than the fourthe Chapter of Iereme If thou returne to me O Israell saith the Lorde returne to me plowe vppe your arable lande and sowe not vpon thornes Be circumcised to the Lorde and take away the vncircumcised skinnes of your heartes Se how he pronounceth that they shall nothinge preuaile in taking vpon them the folowing of righteousnesse vnlesse wickednesse be first plucked out of the bottome of their heartes And to moue them throughly he warneth them that thei haue to doe wyth God with whome there is nothing gotten by dalying bicause he hateth a double heart Therfore Esaie laugheth to scorne the foolishe endeuoures of hypocrites whiche did in dede busily go about an outward repentance in ceremonies but in the meane tyme they hadde no care to loose the bundles of wickednesse wherewith they helde poore men fast tyed Where also he very well sheweth in what dueties vnfained repentance proprely standeth The second point was that we taught that repentance proceedeth of an earnest feare of God For before that the minde of a sinner be inclined to repentance it must be stirred vp with thinking vpō the iudgment of God But when this thought is ones throughly settled that God wyll one daye goe vp into hys iudgement seate to require an accompt of all saienges doinges it will not suffer the silly man to rest nor to take breathe one minute of time but continually stirreth him vp to thinke vpon a newe trade of life whereby he may safely appeare at that iudgement Therefore oftentimes the Scripture when it exhorteth to repentance maketh mention of the iudgement as in Iereme least peraduenture my wrath go out as fyre there be none to quench it bycause of the naughtinesse of your workes In Paules sermon to the Athenians And wheras hetherto God hath borne with the times of thys ignorance nowe he geueth warning to men that al men euery where may repent them bycause he hathe apointed the daie wherein he will iudge the worlde in equitie And in many other places Sometime it declareth by the punishmentes already extended that God is a iudge that sinners shoulde thynke wyth them selues that worse thinges hang ouer them if they do not repent in time You haue an example thereof in the xxix of Exodus But bycause the turning beginneth at the abhorring and hatred of synne therefore the Apostle maketh sorrowfulnesse suche as is accordinge to God the cause of repentance And he calleth sorrowfulnesse accordinge to God when wee are not onely afraide of punishment but do hate and abhorre sinne it self for asmuche as we vnderstand that it displeaseth God And no maruel For vnlesse we be sharply pricked the slouthfulnesse of oure flesh could not be corrected yea prickinges woulde not suffice for the dulnesse and slouthfulnesse therof vnlesse God in stretching out his roddes should pearce more depely This is also an obstinatie whiche muste be beaten downe as it were with beetles Therefore the peruersenesse of our nature enforceth God to the seueritie that he vseth in threatning bicause he shoulde in vaine call vs alluringly with faire speache while wee lye a slepe I recite not the testimonies that commonly offer them selues to be founde The feare of God is in an other manner also the beginnyng of repentance For though mans life were absolutely furnished with all pointes of vertues if it be not applied to the worshipping of God it may in deede be praysed of the world but in heauen it shal be mere abhomination for asmuche as the chiefe parte of our righteousnesse is to geue God his due right and honour wherof he is wickedly robbed when we bende not our selues to yeld vs subiect to his gouernement Thirdly it remaineth that we declare what is meant by this that we say that Repētance consisteth in two partes that is to say mortifiyng of the flesh quickenyng of the spirit The Prophetes do plainly expresse it although somwhat simply grosly accordyng to the capacitie of the carnal people when they say Cesse from euel do goodnesse Againe Be washed be cleane take away the euel of your workes from mine eyes Cesse to doe peruersly learne to do well seke iudgement help the oppressed c. For when they call men away frō wickednesse they require the death of the whole flesh which is stuffed full of wickednesse peruersnesse It is in deede an vneasy and hard thing to put of our selues to depart frō our natural dispositiō Neyther cā it be thought that the flesh is throughly dead vnlesse al that we haue of our selues be abolished But for asmuch as al the affectiō of the flesh is enemie against God the first entree to the obeying of his lawe is the forsaking of our owne nature Afterward thei expresse the renewyng by the frutes that folow therof as righteousnesse iudgemēt mercie For it were not enough to do those dueties rightly vnlesse the minde it self and the heart haue first put on the affection of righteousnesse iudgement mercie That is done whē the spirit of God hath so soked in new thoughtes affections our soules first washed with his holynesse that they may rightly be compted newe And truely as we are naturally turned away frō God so vnlesse the forsaking of our selues do goe before we can neuer go toward that which is right Therfore we are so oft cōmaunded to put of
Lord in goodnesse Now it may be also perceiued what be the frutes of repentance euen the duties of godlinesse toward God and of charitie toward meÌ„ and therewithall a holinesse and purenesse in all our life Finally the more earnestly that any man examineth his life by the rule of Gods law so much the surer tokens he sheweth of his repeÌ„tance Therfore the holy ghost oftentimes when he exhorteth vs to repentance calleth vs sometime to all the commaundementes of the lawe sometime to the duties of the secoÌ„d table Albeit in other places after that he hath condemned vncleannesse in the very fountayne of the heart he descendeâ—h afterwarde to outwarde testimonies that doe set out true repentance of whiche thynge I will hereafter set before the readers eyes a table in the description of a Christian lyfe I will not gather testimonies out of the Prophetes wherein they partely scorne at their follies that goe about to appease God with ceremonies and do shewe that they be mere mockeries and partely doe teache that outwarde vpryghtnesse of lyfe is not the principall part of repentance bycause God loketh vpoÌ„ the heart who so euer is euen meanely exercised in the scripture shall perceiue of himself without any other maÌ„s puttyng in minde that when we haue to do with God we labour in vayne vnlesse we beginne at the inward affectioÌ„ of the heart And the place of Ioel shall not a litle helpe to the vnderstandinge of the reste where he sayth Teare your heartes and not your garmeÌ„ts Also both those pointes are expressed in these wordes of Iames Ye wicked doers cleanse your handes ye double men purge your heartes Where in deede there is an addition ioyned to the first part but after is shewed the very fountayne and beginning that they muste wipe awaye their secret filthynesse that there may be an altar set vp to God in the very heart Biside this there are also certaine outward exercises whiche we vse priuately as remedies to huÌ„ble our selues or to tame our flesh and publikely for the declaration of repentance And they procede froÌ„ that punishment of whiche Paule speaketh for these are the propreties of an afflicted minde to be in lothesomnesse mournyng and weping to flie gorgeousnesse and al trimmyng and to forsake al delites Then he that feleth how great an euell is the rebellion of the fleshe seketh al remedies to bridle it Moreouer he that wel bethinketh him how greuous a thing it is to haue offended the iustice of God can not rest vntill he haue in his owne humilitie geuen glorie to God Such exercises the olde writers do oftentimes rehearse when they speake of the frutes of repentance But albeit they doe not place the whole force of repeÌ„tance in them yet the readers shall pardoÌ„ me if I speake what I thinke it semeth vnto me that they stand to much vpon them And if any man will wisely weye it I truste he will agree with me that they haue two wayes gone beyond measure For when they so muche enforced and with inmesurable commendations aduaunced that bodyly discipline this in deede they obteyned that the people did the more earnestly embrace it but they in a manner darkened that whiche ought to haue ben of much greater importance Secondely in geuing punishmentes they were somewhat more rigorous than ecclesiasticall mildenesse maye beare as we shal haue occasion to shew in an other place But bicause many when they heare wepyng fastynge and ashes spoken of bothe often in other places and specially in Ioel they measure the chiefe part of repentance by fastyng and wepyng therefore theyr errour is to be taken awaye That which is there spoken of the turnyng of the whole heart to the lord of cuttyng their heartes and not their garmentes is proprely belonging to repeÌ„tance but weping and fastyng are not ioyned as continuall or necessary effectes therof but are spoken of in respect of a speciall circumstance Bicause he had prophecied that there haÌ„ged ouer the Iewes a most greuous destruction therefore he counselleth them to preuent the wrath of God not only in repenting but also in vtteryng tokens of their sorrow For as a man standyng to be arrayned vseth humbly to abace hymself with an ouergrowen bearde vncombed heare and blacke apparel to moue the iudge to pitie so it behoued them when they stode accused before the iudgement seate of God in piteous array to besech him not to extend his rigour But although ashes and sackcloth did paraduenture more fitly agree with those times Yet it is certaine that wepyng and fastyng should be to a very conuenient good vse amonge vs so oft as the Lorde semeth to threaten vs any plague or calamitie For when he maketh any danger to appere he doth after a certaine maner geue warning that he is prepared or armed to reuenge Therfore the prophet did wel when he exhorted his contreemen to wepyng fasting that is to the sorrowful manner of accused menne whose offences he sayd a litle before were had in examination Euen as the Pastors of the Church should not doe ill at this daye if when they see any ruine hangyng ouer the neckes of their people they woulde crye out vpon them to make hast to fasting weping so that thei wold with greater and more inwarde care and diligence alwaye enforce that whiche is the principal point that they must cut their heartes and not their garmentes It is out of doubt that fastyng is not alway ioyned with repentance but is apointed peculiarly for times of miserable plagues therefore Christ ioyneth it with wayling when he acquiteth the Apostles from neede thereof vntill the time that beyng spoyled of his presence they should be tormented with grefe I speake of soleÌ„ne fasting For the priuate life of the godly ought to be teÌ„pered with honest sparyng and sobrietie that in the whole course thereof there may appere a certaine kinde of fasting But bicause all this matter shal be to be declared againe in the place where we shall entreate of the discipline of the Church therefore I doe now the more sclenderly touche it But this one thyng I will adde here by the waye when the name of repeÌ„tance is applied to this outward profession then it is vnproprely turned from the naturall meanynge whiche I haue aboue set forth of it For it is not so muche a turnyng vnto God as a confession of fault with a besechyng of God not to charge them with the peyne and giltinesse So to do penance in ashes and sackcloth is nothing els than to vtter a displeasednesse when God is angry with vs for greuous offenses And this is a publike kinne of confession whereby we condemning our selues before the Angeles and the world do preueÌ„t the iudgement of God For Paule rebukyng their slouthfulnesse that tenderly beare with their own faultes sayth Yf we did iudge our selues we shoulde not be iudged of God But it is not alwaye necessarie to
make men openly of counsell and witnesses of our repentance but to confesse priuately to God is a part of true repentance whiche can not be omitted For there is nothing more vnreasonable than to loke to haue God to pardon vs the sinnes in whiche we flatter our selues do hide them by Hipocrisye least he should bryng them to light And it behoueth vs not only to confesse those sinnes whiche we dayely coÌ„mit but more greuous offenses ought to drawe vs further and to cal agayne into our remembrance thynges that seme longe agoe buried Whiche lesson Dauid geueth vs by his example For beyng touched with shame of his newly committed fault he examineth himself euen to the time when he was in his mothers wombe and confesseth that euen then he was corrupted and infected with the filthinesse of the fleshe And this he doeth not to diminish the haynousnesse of his fault as many hide themselues in the multitude and seke to escape punishment by wrappyng other with them But Dauid doth far otherwise which with simple plainesse enforceth his fault in sayeng that beyng corrupt froÌ„ his first infancie he hath not cessed to heape euels vpon euels Also in an other place he likewise so examineth his passed life that he craueth the mercie of God for that sinnes of his youth And truely theÌ„ only shal we proue our drowsinesse to be shaken away froÌ„ vs if gronyng vnder our burden and bewayling our euels we aske reliâ—se of God It is moreouer to be noted that the repentance which we are coÌ„mauÌ„ded coÌ„tinually to applie differeth froÌ„ that repeÌ„tance that lifteth vp as it were from death them that either haue filthily fallen or with vnbridled licentiousnesse haue throwen forth themselues to sinne or after a certaine manner of rebellions reuoltyng haue shaken of the yoke of God For the Scripture ofteÌ„times when it exhorteth to repeÌ„tance meaneth therby as it were a passage or rising againe froÌ„ death into life when it reherseth that the people did penaunce it meaneth that they were turned froÌ„ their idolatrie other grolâ—e offences And in like maner Paul threateneth mourning vnto sinners that haue not done penance for their wantonnesse fornication vnchastitie This differeÌ„ce is to be diligently marked least while we heare that few ar called to penaÌ„ce a more thaÌ„ carelesse assuredness shuld crepe vpoÌ„ vs as though the mortifieng of the fleshe did no more beloÌ„g vnto vs the care wherof the corrupt desires that alway tickle vs the vices that coÌ„monly budde vp in vs do not suffer vs to release Therfore the speciall repentance which is required but of some whoÌ„ the Deuell hath violeÌ„tly carried away froÌ„ the feare of God fast bound with daÌ„nable snares taketh not away the ordinary repeÌ„tance which the corruptnesse of nature coÌ„pelleth vs to applie throughout all the whole course of our life Now if that be true which is most euidently certaine that all the summe oâ— the gospel is conteined in these two principall pointes Repentance forgeuenesse of sinnes doe we not see that the Lord doth therefore freely iustifie them that be his that he may also by the sanctification of his Spirit restore them into true righteousnesse Iohn the Angel sent before â— face of Christ to prepare his wayes preached Repent ye for the kyngdome of heauen is come nere at hande In callyng them to repentance he dyd put them in minde to acknowlege themselues sinners and all that was theirs to be damnable before the Lord that they might with all their heartes to desire the mortifâ—eng of their fleshe a newe regeneration in the Spirit In tellyng them of the kingdome of God he called them to faith For by the kingdome of God whiche he taught to be at hand he meant forgeuenesse of sinnes saluation and life and all that euer we get in Christ. Wherfore in the other Euangelistes it is written Iohn came preaching the Baptisme of repentaÌ„ce vnto â—orgeuenesse of sinnes And what is that els but that thei beyng oppressed weried with the burden of sinnes shold turne to the Lord conceyue good hope of forgeuenesse saluatioÌ„ So Christ also beganne his preachynges The kingdome of God is come nere at hand repent ye and beleue the Gospel First he declareth that the treasures of Gods mercie are opened in him and theÌ„ he requireth repentance and last of all coÌ„fidence in the promises of God â–ª Therfore when he meant briefly to coÌ„preheÌ„d the whole summe of the gospel he sayd that he must suffer rise agayne from the dead that repentance and forgeuenesse of sinnes must be preached in his name The Apostles also preached the same after his resurrection that he was raysed vp by God to geue to Israel repentance and forgeuenesse of sinnes Repentance is preached in the name of Christ when men do heare by the doctrine of the gospell that al their thoughtes their affections and their endeuors are corrupt and faulty and that therfore it is necessarie that they be borne againe if thei wyll entre into the kingdome of God Forgeuenesse of sinnes is preached when men ar taught that Christ is made to them redemption righteousnesse saluatioÌ„ and life in whose name they are freely accompted righteous and innocent in the sight of God whereas bothe these graces are receiued by fayth as I haue in an other place declared yet bicause the goodnesse of God whereby sinnes are forgeuen is the profe obiect of fayth therefore it shal be good that it be diligently distinguished from repentance Now as the hatred of sinne which is the beginnyng of repentaÌ„ce openeth vs the first entrie vnto Christ which sheweth himself to none but to miserable and afflicted sinners which grone labour are loden are hungry and thirsty and pine awaye with sorrowe and miserie so must we endeuor toward repentance throughout all our life applie it and follow it to the ende if we will abide in Christ. For he came to cal sinners but to repentance he was sent to blesse the vnworthy but so that euery one should turne himself froÌ„ his wickednesse The Scripture is full of such sayenges Wherefore when God offreth forgeuenesse of sinnes he likewise vseth to require on our parte repentance secretly declaryng thereby that his mercie ought to be to men a cause to repent them Do sayth he iudgement and righteousnesse bycause saluation is come nere at hand Agayne There shall come to Sion a Redemer and to them that in Iacob repeÌ„t from their sinnes Againe Seke the Lord while he may be found cal vpon him while he is nere Let the wicked leue his way the wickednesse of his thoughtes be turned to the Lord he shall haue mercie on him Againe Turne ye repent that your sinnes may be done away Where yet is to be noted that this coÌ„dition is not so annexed as though our repentance were a fundatioÌ„ to deserue pardoÌ„ but rather
Sonne but it is also spoken agaynst the holy ghost They that stumble vnware against the truthe of God not knowyng it which do ignorantly speake euell of Christ hauyng yet this minde that they would not extinguish the truth of God disclosed vnto them or ones with one worde offend him whome they had knowen to be the lordes anoynted these men sinne agaynst the father and the sonne So there are many at this day that do most hatefully detest the doctrine of the Gospell whiche if they did know it to be the doctrine of the Gospell they would be redy to worship with all their heart But thei whose conscience is conuinced that it is the worde of God whiche they forfake and fight agaynst and yet cesse not to fight agaynst it they are sayd to blaspheme the holy ghost for asmuch as they wrastle against the enlightening that is the work of the holy ghost Such were many of the Iewes whiche when they could not resist the Spirit that spake by Stephen yet endeuored to resist It is no doubt but that many of them were carried vnto it with zele of the lawe but it appereth that there were some other that of malicious wickednesse dyd rage agaynst God himselfe that is to saye agaynst the doctrine whiche they were not ignoraunt to be of God And such were those Pharisees against whoÌ„ the Lord inueyeth which to ouerthrow the power of the holy ghost defamed him with the name of Beelzebub This therfore is the Spirit of blasphemie when mans boldnesse of 〈◊〉 purpose leapeth forth to reproche of the name of God Which Paule signifieth wheÌ„ he sayth that he obteined mercie bicause he had igâ—oraÌ„tly coÌ„mitted those thinges through vnbelefe for whiche otherwise he had ben vnworthy of Gods fauour If ignoraÌ„ce ioyned with vnbelefe was yâ— cause that he obteined pardoÌ„ therupoÌ„ foloweth that there is no place for pardon where knowlege is ioyned to vnbelefe But if thou marke it wel thou shalt perceiue that the Apostle speaketh not of one or other particular fal but of the vniuersal departyng whereby the reprobate do forsake saluation And it is no maruel that they whom Iohn in his canonical epistle affirmeth not to haue ben of the elect froÌ„ whom they went out do fele God vnappeasable For he directeth his speache against them that imagined that they might reâ—urue to the Christian religion although they had ones departed froÌ„ it and calling them from this false pestilent opinion he sayth that whiche is most true that there is no way of returne open for them to the coÌ„munion of Christ that wittingly willingly haue cast it awaye But they cast it not away that only in dissolute licentiousnesse of lyfe transgresse the word of the lord but thei that of set purpose cast away his whole doctrine Therfore the deceit is in these wordes of fallyng sinning Bicause the Nouatians expound Falling to be if a man beyng taught by the law of the Lord that he ought not to steale or to coÌ„mit fornication absteineth not from stealing or fornication But coÌ„trarywise I affirme that there is a secret comparison of contraries wherein ought to be repeted althinges coÌ„trarie to that which was first spokeÌ„ so that here is expressed not any particular fault but the whole turning away froÌ„ God and as I may so cal it the Apostasie of the whole maÌ„ Therfore when he sayth they which haue fallen after that they haue ones ben enlightened haue tasted the heaueÌ„ly gift ben made partakers of the holy ghost also tasted the good worde of God and the powers of the world to come it is to be vnderstanded of them that with aduised vngodlinesse haue choked the light of the holy spirit haue spit out agayne the tast of the heauenly gift haue enstraÌ„ged themselues from the sanctificatioÌ„ of the holy ghost haue troden vnder foote the word of God the powers of the world to come And the more to expresse that aduised purpose of wickednesse in an other place afterwarde he addeth this worde by name Wilfully For when he sayth that there is left no sacrifice for them that sinne willingly after knowlege of the truthe receiued he doth not denie yâ— Christ is a continual sacrifice to purge the iniquities of the holy ones which he expresly crieth out almost in the whole epistle where he declareth yâ— priesthode of Christ but he sayth that there remaineth no other wheÌ„ that is ones forsaken it is forsaken when the truth of the gospell is of set purpose renounced But whereas some do thinke it to harde and to far from the tender merciefulnesse of God that any are put awaye that flee to beseching the lords mercie that is easily answered For he doth not say that pardon is denied theÌ„ if they turne to the lord but he vtterly denieth that they can rise vnto repentance bycause they are by the iuste iudgement of God striken with eternall blindnesse for their vnthankefulnesse And it maketh nothyng to the contrarie that afterward he applieth to this purpose the example of Esau whiche in vaine attempted with howling and wepyng to recouer his right of the firste begotten And no more doth that threatenyng of the Prophet When they crie I wil not heare For in such phrases of speache is meante neyther the true conuersion nor callyng vpon God but that carefulnesse of the wicked wherewith beyng bouÌ„d they are compelled in extremitie to loke vnto that which before they carelesly neglected that there is no good thing for them but in the Lordes helpe But this they doe not so muche call vpon as they mourne that it is taken from them Therefore the Prophet meaneth nothing els by Cryeng and the Apostle nothing els by Weping but that horrible torment which by desperation fretteth and vexeth the wicked This it is good to marke diligently for els God should disagree with himself which crieth by the Prophet that he wil be merciefull so sone as the sinner turneth And as I haue alredy sayd it is certayne that the minde of man is not turned to better but by Gods grace preuentyng it Also his promise concernyng callynge vpon him will neuer deceyue But that blinde torment wherwith the reprobate are diuersly drawen when they see that they muste needes seeke God that they may finde remedie for their euels and yet do flee from his presence is vnproperly called Conuersion and prayer But a question is moued whereas the Apostle denieth that God is appeased with fained repentance how Achab obteined pardon and turned awaye the punishment pronounced vpon him whom yet it appereth by the reste of the course of his life to haue ben onely striken amased with sodeine feare He did in deede put on sacke cloth scattered ashes vpon him laye vpon the ground and as it is testified of him he was huÌ„bled before God but it was not enough to cut his garmentes when his heart remayned thicke and swollen
moue and tosse and wherewith thei miserably encomber themselues that they prate of thinges that thei know not As for example whether the repentance of our sinne pleaseth God whē obstinacie endureth in other Againe whether the punishmentes laied vpon man by God do auaile to satisfaction Againe whether repentance maye be oftentimes reiterate for deadly sinnes wher thei fowly wickedly define that penance is dayly done but for veniall sinnes Likewise thei very much torment themselues with a grosse erroure vpon the saieng of Hierome that repentance is a second bourde after shipperack Wherin thei shewe that thei neuer waked from their brutish dulnesse to feele so much as a farr of the thousandth part of their faultes But I wold the readers shold note that here is not a quarel about the shadow of an asse but the most earnest mater of al other is entreated of that is to saie forgeuenesse of sinnes For wheras thei require three things to repentance contrition of heart confession of mouth satisfaction of worke thei do therwithal teache that those three thinges are necessarie to the obteining of forgeuenes of sinnes But if it behoue vs to know any thing at all in all oure religion this truely behoueth vs moste of all I meane to vnderstand and knowe well by what meane with what lawe vpon what condition with what easinesse or hardnesse the forgeuenesse of sinnes is obtained If this knowledge stande not plaine and certaine the conscience can haue no rest at all no peace with God no confidence or assurednesse but continually trembleth wauereth is troubled is tormented is vexed horriblye dreadeth hateth and fleeth the sight of God But if the forgeuenesse of synnes hange vpon those conditions to whiche thei do binde it then nothing is more miserable nothinge in more lamentable case than we They make Contrition the firste parte of obteining pardon and they require that to be a due contrition that is to saie perfect and full but in the meane time thei do not determine when a man may be assured that he hathe to the full measure perfectly perfourmed this contrition Truely I graunt that euery man ought diligently and earnestly to enforce hymselfe with bitterly weping for his synnes to whett himselfe more and more to a lothing and hatred of them For this is a sorrowe not to be repented y◠breedeth repentance vnto saluation But when there is suche a bitternesse of sorrowe requyred as maie proportionally aunswer the greatnesse of the fault and suche as maye in balaunce counterpaise with the trust of pardon here the pure consciences are maruelously tormented and troubled when they see them selues chaunged with a due contrition of sinnes and doe not so atteine the measure of that due that they can determine with them selues that they haue duely perfourmed so muche as they duely oughte If they saie that we muste do as muche as lyeth in vs then come we still to the same pointe that we were at before for howe dare any manne assure himselfe that he hath employed all his force to bewaile his synnes So when the consciences hauinge longe wrastled with them selues and longe been exercised with battailes doe at length finde no heauen to reste in yet somewhat to ease them selues thei enforce them selues to a sorrowe and wringe out teares to make perfect their contrition But yf they saie that I slaundre them Let them come forthe and shewe any one man that by suche doctrine of contrition hathe not eyther ben driuen to despeire or hath not set for his defense a counterfaiting of sorrowe in steede of true sorrowe againste the iudgemente of God We haue also oure selues saide in one place that forgeuenesse of synnes neuer commeth without repentance bycause none but the afflicted and wounded with conscience of synnes can syncerely call vpon the mercie of God but we haue therewithall further saide that repentance is not the cause of the forgeuenesse of sinnes As for those tormentes of soules whiche they saie muste be perfourmed of duetie we haue takē them awaie we haue taught the sinner not to loke vpon his owne contrition nor his owne teares but to fasten bothe his eyes vpon the onely mercie of God We haue onely putte him in minde that Christ called the laboring loden when he was sent to publish glad tidinges to the poore to heale the contrite in heart to preache remission to captiues to deliuer prisoners to comforte them that mourne From whiche shold be excluded both the Pharises that filled with their own righteousnesse doe not acknowledge their owne pouertie and also the despisers that carelesse of Gods wrath do seke no remedy for their euels For suche doe not laboure nor are loden nor contrite in hearte nor bounde nor captiue But there is greate difference betweene teaching a man to deserue forgeuenesse of sinnes with due and full contrition whiche the sinner can neuer perfourme and instructing him to hunger and thirste for the mercie of God that by the acknowledging of hys owne miserie by his owne vnquietnesse wearinesse and captiuitie it maie be shewed him where he ought to seeke for releefe rest and libertie and finally he maie be taught in the humbling of himselfe to geue glorie to God Concerning Confession ther hath been alwaie great strife betwene the Canonistes and Scholediuines while the one sorte affyrme that confession is commaunded by the special commaundement of God and the other sorte denie it and saie that it is commaunded onely by the Ecclesiasticall constitutions But in this contention hathe appeared the notable shamlessnesse of the diuines that haue corrupted and violently wrasted as many places of Scripture as thei alleaged for their purpose And when thei sawe that thei coulde not so obteine that which they required thei which woulde be thought more suttle than the rest escaped away with this shifte that confession came from the lawe of God in respect of the substance of it butte afterwarde receiued frome of the lawe Positiue Euen as the foolishest sorte amonge the laweyers doe saie that Citations came from the law of God bicause it is said Adam wher arte thou And likwise Exceptions bicause Adam aunswered as if were by waie of exception saieng The wife that thou gauest me c. but that bothe citations and exceptions receiued forme geuen them by the Ciuile law But lette vs see by what argumentes thei proue thys confession either formed or Unfourmed to be the commaundement of God The Lorde saie thei sent the leprous men to the preestes But what Sente he them to confession Whoe euer hearde it spoken that the Leuiticall preestes were appointed to heare confessions Therfore thei flee to Allegories and saie It was commaunded by the lawe of Moses that the preestes shoulde discerne betwene leprosie and leprosie sinne is a spirituall leprosie therfore it is the preestes office to pronounce vpon it Before that I aunswer them I aske this by the waie If this place make thē iudges of the spiritual leprosie
vnlearned men cōmonly knowe sauing that it is good to haue their presumptuousnesse bewrayed y◠doe geue away that whiche was written of the praises of God to their own tyrannical commaundement To proue that cōfession auaileth to cheare the mindes they thrust in that place of the Psalme In the voice of reioising confession But if suche change may serue then we shall haue what we list proued by what we list But seing thei are so become past shame let the godly reders remember that by the iust vengeaunce of God they haue ben cast into a reprobate minde that their presumption should be the more detestable But if we will rest in the simple doctrine of the Scripture we shal not be in danger of any suche deceites to beguile vs. For therin is apointed one order of confessing that for as much as it is the Lord that forgeueth forgetteth putteth away sinnes therfore we shold confesse our sinnes to him for to obtain pardon he is the Phisician therfore let vs shew our diseases vnto him It is he that is greued offended therfore let vs seke peace at his hand He is the knower of hearts and priuie to al thoughtes therfore let vs make haste to poure out our hartes before him Finally it is he that calleth sinners therfore let vs not delay to come to him I haue saith Dauid made my sinne knowen vnto thee haue not hidden my vnrighteousnesse I haue sayd I wyll confesse against me my vnrighteousnesse to the Lord thou hast forgeuen the wickednesse of my heart Such is the other confessiō of Dauid Then that euen they that vse it for their nede should not be cōpelled by any cōmaundement or trained by any deceite to recken vp all their sinnes but so far as thei shal thinke it behouefull for them that they may receiue sound frute of cōfort Faithfull Pastors ought not only to leaue this libertie to the churches but also to mainteine it stoutly stand in defence of it if they wil haue tyrannie absent from their ministerie superstition from the people Of the other sorte of confession Christ speaketh in Mathew If thou offer thy gift at the altar there remēbrest that thy brother hath any thing against thee leaue thy gift there go first be reconciled to thy brother then come offer thy gift For so charitie that hath bene appeired by our fault is to be repaired by acknowleging crauing pardō of the offence that we haue cōmitted Under this kinde is cōteined their confession that haue sinned euen to the offending of the whole church For if Christ maketh so great a matter of the priuate offence of one mā to forbid from holy misteries all them that haue sinned against their brother till they be with iust amendes reconciled howe muche greater reason is it that he that hath offended the churche with any euill exāple should recouer the fauour of the churche with acknowledging his fault So was the Corinthian receiued again to the cōmunion whē he had yelded him selfe obedient to correction Also this forme of confessiō was vsed in the olde churche as Ciprian maketh mention Thei do penance sayth he in due time then they come to confession and by laying on of the handes of the byshop the Clergie they receiue leaue to come to the cōmunion Any other order or forme of confessing the scripture vtterly knoweth not it is not our dutie to binde cōsciences with new bondes whome Christ moste sharply forbiddeth vs to bring in bondage In the meane time I do so muche not speake against it that the shepe should present them selues to their shepeherd when they meane to be partakers of the holy supper that I wold most gladly haue it euery where obserued For both they that haue an encombred conscience may frō thence receiue singular profit they that are to be admonished do by that meane prepare place for admonishment but so alwaye that tyrannie and supersticion be away In these thre kindes of cōfession the power of the keyes hath place that is either when the whole churche with solemne reknowleging of their faultes craueth pardon or when a priuate man that by any notable fault hath bred cōmon offence doth declare his repētance or when he that for the vnquietnesse of his conscience doth nede help of the minister discloseth his weakenesse vnto him But there are diuerse wayes of taking away offense because although therby also the peace of cōscience is prouided for yet the principal end is that hatred sholde be taken away mens mindes knit together with a bond of peace But this vse that I haue spokē of is not to be despised that we may the more willingly cōfesse our sinnes For when the whole churche standeth as it were before the iudgement seate of God confesseth it self gilty hath one only refuge vnto the mercy of God it is no sclēder or light cōfort to haue ther present Christes embassadour hauing cōmandemēt of recōciliation of whom it may heare absolution pronounced vnto it Here the profitablenesse of the keyes is worthely commended when this embassage is performed rightly with suche order religiousnesse as besemeth it Likewyse when he that had in a manner estranged him selfe from the Churche receiueth pardon is restored into brotherly vnitie howe great a benefite is it that he vnderstādeth him selfe to be forgeuē by them to whom Christ hath said To whom so euer ye forgeue sinnes in earth they shal be forgeuen in heauem And of no lesse effectualnesse profit is priuate absolution when it is asked by them that haue nede of speciall remedy to releue their weakenesse For it happeneth oftentimes that he which heareth the generall promises that are directed to the whole cōgregation of the faithfull remaineth neuerthelesse in some doubte and hath still an vnquiet minde as though he had not yet obteined pardon and the same man if he haue disclosed to his parsone the secret sore of his minde and heareth peculiarly directed to him selfe that saying of the Gospel Thy sinnes are forgeuen thee be of good hope stablisheth hys minde vnto assurednesse is deliuered from that trembling wherwith he was before tormented But when we speake of the keyes we muste take hede that we dreame not of a certaine power seuered frō the preaching of the Gospell In an other place we shal haue occasion more fully to declare this matter againe where we shall entreate of the gouernement of the churche there shall we see that all the power to binde and to lose whiche Christ hath geuen to his churche is bounde to the worde But this is moste true in the ministerie of the keyes the whole force wherof standeth in this that the grace of the Gospel be publikely and priuately sealed vp in the heartes of the faithfull by them whome the Lord hath ordeined which can not be done but by only preaching But what
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
mater Also in an other place entreating of the eatyng and the frute therof he concludeth thus Then shall the body and blood of Christ be life to euery man if that which in the Sacrament is visibly receiued be in the truth it selfe spiritually eaten spiritually drōk Therfore whoso make vnbeleuers partakers of the fleshe and blood of Christ that they may agree with Augustine let them shewe vs the visible body of Christ forasmuche as by his iudgement the whole truthe is spirituall And it is certainly gathered out of his wordes that the Sacramentall eatyng when vnbelefe closeth vp the entrie to truthe is as much in effect as visible or outward eatyng If the body of Christ might be eaten truely and yet not spiritually what shold that meane whiche he sayth in an other place Ye shall not eate this body which ye see drinke the blood which they shall shedde that shall crucifie me I haue commēded a certaine sacrament vnto you beeyng spiritually vnderstanded it shall quicken you Uerily he woulde not denie but that the same body which Christ offred for sacrifice is deliuered in the Supper but he dyd set out the maner of eatyng namely that being receiued into heauenly glorie by the secrete power of the Spirite it breatheth lyfe into vs. I graunt in dede that there is oftentymes founde in hym this maner of speakyng that the body of Christ is eaten of the vnbeleuers but he expoundeth himselfe addyng In Sacramente And in an other place he describeth spirituall eating in whiche out biringes consume not grace And least myne aduersaries should saye that I fighte with them with a heape of places I wold know of them how they can vnwynde themselues from one saieng of his where he saith that Sacraments do worke in the only elect that which they figure Truely they dare not denye but that the bred in the Supper figureth the body of Christ. Wherupon foloweth that the reprobate are debarred from the partakyng of it That Cyrill also thought none otherwise these wordes doo declare As if a man vpon molten waxe do poure other waxe he wholly tempereth the one waxe with the other so is it necessary if any man receiue the fleshe and blood of the Lorde that he be ioyned with hym that Christe may be founde in hym and he in Christ. By these wordes I thinke it is euident that they ar bereued of the true and real eatyng that do but sacramentally eate the body of Christ which can not be seuered from his power and that therfore faileth not the faith of the promises of god which cesseth not to rayne from heauen although the stones and rockes conceiue not the liquor of the raine This knowledge shall also easily drawe vs away from the carnal worshipping whiche some haue with peruerse rashnesse erected in the Sacrament because they made accompt with themselues in this maner If it be the body then bothe the soule and the godhead are together with the body which now can not be seuered therfore Christe is there to be worshipped First if their accompanieng whiche thei pretende be denied them what will they do For how much soeuer they crie out vpon an absurditie if the body be seuered from the soule and the godhed yet what soūdwitted and sobre man can persuade himself that the body of Christ is Christ They thinke themselues in dede gaily to proue it with their logicall argumentes But sith Christ speaketh distinctly of his body and blood but describeth not the maner of presence how will they of a doutfull thing gather certainly that which they would What then If their consciences chance to be exercised with any more greuous felyng shal not they by and by with their logicall arguments be dissolued melt namely when they shall see themselues destitute of the certaine word of God vpon which alone our soules do stand fast when they are called to accompt without which they faint at euery first moment when thei shal call to mynde that the doctrine and exāples of the Apostles are against them and that themselues alone ar to themselues the authors of it To suche motions shal be added other not small prickynges What Shall it be a mater of no importance to worship God in this forme where nothyng was prescribed vnto vs When it concerned the true worshyp of God ought they with so great lightnesse to haue attēpted that of which there is no where red any one word But if they had with such humblenesse as they ought holden all their thoughtes vnder the word of God they wold truly haue harkened to that which he said Take eate drinke and wold haue obeyed this cōmaundement wherin he biddeth the Sacrament to be receiued not to be worshipped But they which as it is cōmaunded of God do receiue it without worshippyng are assured that they do not swarue from Gods cōmaūdement than which assurednesse there is nothing better when we take any worke in hande They haue the example of the Apostles whom we reade not to haue fallen downe flatt worshipped it but euen as they were sitting to haue receiued it eaten it They haue the vse of the Apostolike Chirch wherin Luke reporteth that the faithfull did communicate not in woorshyppyng but in breakyng of bread They haue the Apostles doctrine wherwith Paule instructed the Chirch of the Corynthians professyng that he had receiued of the Lorde that whiche he deliuered And these thyngs verily tend to this end that the godly readers shold wey how perillous it is in so hye matters to wander frō the simple worde of God to the dreames of our owne braine But those thyngs that are aboue said ought to deliuer vs from all doute in this behalfe For that godly soules may therin rightly take hold of Christ they must nedes be lifted vp to heauen If this be the office of a sacrament to help the mynd of man whiche otherwise is weake that it may rise vpwarde to reache the height of spirituall mysteries then they which are holden downe in the outwarde signe do stray from the right way of sekyng Christ. What then Shall we denie that it is a superstitious worshippyng when men do throwe themselues downe before bread to worship Christe therein Doutlesse the Nicene Synode meant to mete with this mischiefe whē it forbade vs to be hūbly intentiue to the signes set before vs. And for none other cause was it in olde tyme ordeined that before the consecration the people shold with a loude voice be put in mynde to haue their hartes lifted vpward The Scripture it selfe also beside that it diligently declareth vnto vs the ascension of Christ wherby he conueyed away the presence of his body from our sight conuersation to shake away from vs all carnal thinkyng of hym so oft as it maketh mention of him cōmaūdeth vs to be in myndes raised vpward to seke him in heauen sittyng at the right hand of the
in cōfidence by the faith of Christ. We must therfore holde fast with bothe handes thys assurednesse to obteine what we ask sith both the lord with his own voice so cōmaūdeth vs al the holy ones teache it by their example if we wil praie with frute For the only praier is pleasing to God whiche springeth oute of such a presumptiō of faith as I may so call it is groūded vpō a dredlesse certaintie of faith He might haue ben cōtent with the bare name of faithe but he not onely added cōfidence but also furnished the same with liberty or boldnesse by this marke to put differēce betwene vs vnbeleuers which do in dede also praie to God as we do but at aduenture For which reasō the whole Church praieth in the psalme Let thi mercy be vpō vs as we put our trust in thee The same cōdition is also spoken of in an other place by the prophet In what day I shal crie this I know that God is with me Again In the morning I wil direct my self to thee I wil watch For of these words we gather that praiers ar in vaine cast into the ayre vnlesse hope be adioyned frō whense as out of a watchtoure wee may quietli waite for the lord Wherw t agreeth the order of Paules exhortatiō For before that he moue the faithful to praie in spirit at al times with wakefulnes diligence he first of al biddeth thē to take the sheld of faith that helmet of saluatiō the swerd of the spirit whiche is the word of God ▪ Now let the readers here cal to remēbrance which that I haue before said that faith is not ouerthrowē where it is ioyned with acknowledging of our miserie nedinesse filthines For with how heauy weight so euer of euell doings the faithful fele thēselues to be ouerloden or greued the thei bee not only voide of al things which may procure fauoure with God but also that thei be burdened with many offenses which may woorthily make him dreadful to thē yet thei cesse not to present thēselues neither doth this feling make thē so afraide but that thei still resort to him forasmuche as ther is no other waie to come to him For praier was not ordeined wherby we shold arrogantli aduance our selues before God or esteme at great value any thing of our own but wherbi cōfessing our giltines we shold bewaile our miseries to him as childrē do familiarli opē their cōplaints to their parēts But rather the vnmeasurable heape of our euels ought to be ful of spurres or prickes to prick vs forward to praie As also the prophet teacheth vs by his exāple saieng Heale my soule bicause I haue sinned against thee I grant in dede that in such saiengs shold be deadli prickings vnlesse god did helpe but the most good father of his incōparable tender kindnes hath brought remedie in fit season wherby appeasing al troble assuaging al cares wiping awaye feares he mighte gently allure vs to hym yea and takinge awaie all doubtes much more all stoppes he might make vs an easy waie And first whē he cōmaundeth vs to pray he doth by the very same commaundement accuse vs of wicked obstinacie vnlesse we obey him Nothing could be more precisely cōmaunded than that which is in the psalme Cal vpō me in the day of troble But forasmuch as amonge all the dueties of godlines the scripture cōmendeth none more often I nede not to tarry longer vpō this point Ask saith our master ye shal receiue knock it shal be opened to you Howbeit here is also with the cōmaundement ioyned a promise as it is necessarie For though all men cōfesse that the commaundement ought to be obeied yet the most part would flee frō God when he calleth vnlesse he promised that he wold be easy to be entreated yea wold offer himself These two thinges being stablished it is certaine that whosoeuer make delaies that thei come not streight to god ar not only rebellious disobedient but also are proued gilty of infidelitie bicause thei distrust the promises Which is so muche more to be noted bycause hypocrites vnder the color of humilitie modesty do as wel proudly despise the cōmandemēt of God as discredit his gentile callinge yea defraud him of the chefe part of his worship For after that he hath refused sacrifices in which at the time al holines semed to stande he declareth that this is the chefe thing most precious to him aboue al other to be called vpō in the day of nede Therfore wher he requireth his owne encourageth vs to cherefulnesse of obeing ther ar none so gay colors of doubtting that may excuse vs. Wherfore how many testimonies ar cōmōly foūd in the scriptures wherby we ar cōmaūded to cal vpō God so many stāddardes ar set vp before our eies to put affiance into vs. It were rushenesse to rushe into the sight of God vnlesse he did preuēt vs with calling vs. Therfore he openeth vs the way with his own voice saieng I will saye to them Ye ar my people thei shal say to me the art our God We se how he preuenteth them the worship him willeth them to follow him and therefore it is not to bee feared that this shoulde not bee a very swete melodie which he tuneth Specially let this notable title of God come in our minde whervpon if we staye wee shall easily passe ouer al stoppes Thou God that hearest prayer euen to thee shall all fleshe come For what ys more louely or more allurynge than that God bee granyshed wyth thys tytle whyche maye ascertayne vs that nothynge ys more propre to hys nature than to graunte the desire of humble suters Hereby the prophet gathereth that the gate standeth open not only to a fewe but to all men bicause he speaketh euen to all in this saieng Cal vpon me in the day of trouble I wil deliuer thee thou shalt glorifie me According to this rule Dauid laieth for himself that a promise was geuen him that he may obteine what he asketh Thou lorde hast reueled into the eare of thy seruant therefore thy seruaunt hath found his heart to pray Wherupon we gather that he was feareful sauing in so much as the promise had encouraged him So in an other place he armeth himselfe with this general doctrine He wil do the will of them that feare him Yea this we may note in the psalmes that as it were breaking his course of praieng he passeth ouer sometime to the power of God somtime to his goodnesse somtime to the truth of his promises It might seeme that Dauid by vnseasonable thrusting in of these sentences made mangled praiers but the faithful know by vse experience that feruentnesse fainteth vnlesse thei put new nourishmentes vnto it and therfore in praieng the meditatiō bothe of the nature of God of his word
is not superfluous And so by the example of Dauid let it not greue vs to thrust in such things as may refresh fainting heartes with new liuely strength And it is wonderful that with so great swetenesse of promises we are either but coldly or almost not at all moued that a great parte of men wandring about by compasses had rather leauing these fountaine of liuing waters to digge for themselues drie pittes than to embrace the liberalitie of God freely offered theÌ„ An inuincible tour is the name of the lord saith Salomon to it the righteous man shal flee he shal be saued And Ioel after that he had prophecied of that horrible destructioÌ„ which was at hand added this notable sentence Whosoeuer calleth vpoÌ„ the name of the lord shal be safe which sentence we know to perteine proprely to the course of the Gospel Scarcely euery hundreth man is moued to go forward to meet God He himself crieth by Esaie Ye shall cal vpoÌ„ me I wil heare you yea before that ye crie I wil answer you And this same honor also in an other place he vouchesaueth to geue in coÌ„mon to the whole Church as it belongeth to al the meÌ„bres of Christe He hath cried to me I wil heare him I am in trouble with him that I maie deliuer him Neither yet as I haue already saide is it my purpose to recken vp al the places but to choose out the chefe by whiche we may take a taste how kindely God allureth vs vnto him with how streight bonds our vnthankfulnes is bound when among so sharp prickinges our sluggishnesse stil maketh delay Wherfore let these saienges alway sound in our eares The lord is nie to al theÌ„ that cal vpon him that cal vpon him in trueth also these saiengs which we haue alleaged out of Esaie Ioel by which God affirmeth that he is hedeful to heare praiers yea is delited as with a sacrifice of swete sauoure when we cast our cares vpoÌ„ him This singular frute we receiue of the promises of God wheÌ„ we make our praiers not doubtingly ferefulli but trusting vpon his word whose maiestie wold otherwise make vs afraide we dare cal vpon him by the name of Father forasmuch as he vouchesaueth to put this most swete name into our mouthes It remaineth that we hauing such allurementes shold know that we haue thereby matter enoughe to obteine our praiers forasmuch as our praiers stand vpon no merite of our own but al their worthines hope of obteining ar grouÌ„ded vpoÌ„ the promises of God and hang vpoÌ„ them so that it nedeth none other vnderproppinge nor loketh vpwarde hither or thether Therefore we must determin in our minds that although we excel not in like holines as is praised in the holy fathers prophtes Apostles yet bicause the coÌ„maÌ„demeÌ„t of praier is coÌ„moÌ„ to vs faith is also coÌ„mon if we rest vpoÌ„ the word of God in this right we ar fellowes with theÌ„ For God as we haue before shewed promisiÌ„g that he wil be geÌ„tle merciful to al geueth cause of hope to al eueÌ„ the mosâ— miserable that thei shal obtein what thei ask And therfor the general formes ar to be noted froÌ„ which no maÌ„ as thei sai froÌ„ the first to the last is excluded onli let ther be preseÌ„t a purenes of heart misliking of our selfes humility faith let not our hypocrisy vnholily abuse the name of God with deceitful calliÌ„g vpon it the most good father wil not put back theÌ„ whoÌ„ he not only exhorteth to com to hiÌ„ but also moueth theÌ„ by al the meanes that he caÌ„ HerupoÌ„ cometh that maÌ„ner of prayiÌ„g of Dauid which I haue eueÌ„ now rehersed Lo thou hast promised Lord to thy serâ—â—â—t for this cause thy seruaÌ„t at this dai gathereth courag hath fouÌ„d what prayer he might make before the. Now therfore O Lord God the art god thy words shal be tru Thou hast spokeÌ„ to thi seruaÌ„t of these benefits begin therfore do theÌ„ As also in an other place Perform to thy seruaÌ„t according to thy word And al the Israelits together so oft as thei arme theÌ„selues with remeÌ„brance of the couenaÌ„t do sufficieÌ„tly declare that we shold not prai fearfully wheras the lord so apoiteth And herin theâ— folowd the exaÌ„ples of the fathers specially of Iacob which after that he had coÌ„fessed that he was vnworthy of so many mercies which he had receiued at the haÌ„d of God yet he saith that he is eÌ„coraged to require greater things bicause God had promised that he wold do theÌ„ But whatsoeuer colors that vnbeleuers do preteÌ„d wheÌ„ thei flee not to God so oft as necessitie presseth theÌ„ wheÌ„ thei seke not him nor craue his helpe thei do as much defraud hiÌ„ of his due honor as if thei made to theÌ„selfs new gods idols for by this mean thei deny that he is to them yâ— author of al good things On the other side ther is nothing stroÌ„ger to deliuer the godly froÌ„ al dout thaÌ„ to be armed with this thought that no stop ought to stay theÌ„ while they obey the coÌ„mandmeÌ„t of God which pronouÌ„ceth yâ— nothing is more pleasing to him thaÌ„ obedieÌ„ce Here again that which I said before more clerelâ— appereth that a dredles spirit to pray agreeth wel with fear reuereÌ„ce carefulnes that it is no absurdity to say that God raiseth vp the ouerthroweÌ„ After this maÌ„ner those formes of speach agree well together which in seming ar contrary Ieremie Daniel say that thei throw down prayers before god In an other place Iereme saith Let our praier fal down in the sight of God that he may haue mercie on the remnant of his people On the other side the faithful are oftentimes said to lift vp praier So speaketh Ezechias requiring the prophete to make intercession for him And Dauid desireth that his praier may ascende as incense For although thei being perswaded of the fatherly loue of God cherefully coÌ„mitt theÌ„selues into his faithful keping dout not to craue the helpe whiche he freely promiseth yet doth not an idle carelesnesse lift them vp as though thei had cast away shame but thei ascend so vpward by degrees of promyses that thei stil remaine humble suppliants in the abacemeÌ„t of theÌ„selues Here ar questioÌ„s obiected more thaÌ„ one For the scripture reporteth that the lord graÌ„ted certain desires which yet brake forth of a minde not quiet nor wel framed Uerili for a iust cause Ioatham had auowed the inhabitaÌ„ts of SicheÌ„ to the destructioÌ„ which afterward caÌ„e vpoÌ„ theÌ„ but yet god kindled with ferueÌ„tnes of anger veÌ„geaÌ„ce folowing his execratioÌ„ semeth to alow ilteÌ„pered violeÌ„t passioÌ„s Such heat also caried SamsoÌ„ wheÌ„ he said StrengtheÌ„ me O god that I may take vengeaÌ„ce of the vncircumcised For though ther were some pece of good zele miÌ„gled with it yet a hote