shall possesse and inioy them for euer But where wee say Giue vs this day our dayly bread and forgiue vs our trespasses as we forgiue them that trespasse against vs and leade vs not into temption but deliuer vs from euill who doth not see that al these things respect the wants and necessities of this present life In that euerlasting life therefore in which wee hope to liue for euer the sanctisication of Gods name his kingdome and the fulfilling of his will shal remaine euerlastingly in great perfection in our spirit and in our bodies But the bread which we aske is therefore called dayly bread because in the state of this life it is necessarie being a supply of the want either of soule or body whether wee vnderstand thereby either carnall or spirituall food or both Heere is vse of that remission of sinnes which we desire Because heere those sinnes bee committed the remission whereof wee pray for Heere are those temptations which allure and drawe vs vnto sinne To conclude Here is that euill from which we desire to be deliuered But there that is to say in heauen and the state of the other life there is none of these things CHAP. Cxvi That the Euangelistes Mathewe and Luke doe differ in setting downe the petitions of the Lords Prayer LVke the Euangelist comprehendeth in the Lords prayer not seauen but fiue petitions and yet doth not hee farre from Mathewe but by expressing theÌ„ more briefly put vs in mind how those seauen are to bee vnderstood For the name of God is hallowed in spirit But his kingdome shall come when the flesh shall rise againe Luke therefore shewing that the third petition is in some sort a repetition by omitting it makes vs the better to vnderstand it TheÌ„ doth hee adde the other three concerning dayly bread the remission of sinnes the auoyding of temptation But wheras hee addeth in the first place But deliuer vs from euill this Euangelist hath it not That therby we might vnderstand that it pertaineth to that which formerly was expressed concerning temptation For therefore it is hee sayth But deliuer vs and not And deliuer vs Thereby shewing vs that they are but one petition For he saith Let not this be that wee bee led into temptation but deliuer That euerle one may knowe he is deliuered from euill in that he is not led into temptation OF CHRIST CHAP. Cxvli That true Charitie is an effect of true faith and hope and that there is not true faith but that that doth worke by loue NOw for Charitie which the Apostle pronounceth to be greater then these two that is faith and hope by how much the greater it is in any man by so much hee is the better in whome it is For when wee aske whether a man bee good or not Wee aske not what hee beleeues or hopes for but what hee loueth For hee that loues aright doubtlesse beleeues and hopes aright But hee which loues not beleeues in vaine though the thinges bee true hee doth beleeue and hopes in vaine though the things hee hope for pertaine to true felicitie vnlesse he beleeue and hope for this also That God at his humble suite both can and will giue vnto him the affection of loue For although no man can hope without loue yet it may and doth sometimes fal out that a man loues not that without which hee cannot attaine the thing hee hopeth for As if a man hope for eternall life and yet neither hath nor loueth righteousnesse without which no man attaineth eternall life This is that faith of Christ which the Apostle commendes which works by loue and what it findes defectiue in loue it asketh that it may receiue and seeketh that it may finde and knocketh that it may bee opened vnto it For faith obtaineth what the lawe commandeth For without the gift of God That is without the holy Ghost by which the loue of God is shed abroade in our hearts the lawe may require obedience but worketh no obedience but rather maketh a man a more greenous transgressor because it taketh from him the excuse of ignorance For there doubtlesse carnall concupisceÌ„ce swayeth all where the loue of God hath no place CHAP. Cxvlii That as of the whole Church so of euerie faithfull man there are fower ages and degrees by which they goe forwarde and growe to perfection WHen as a man liueth and abideth in palpable darknesse of ignorance following those things the flesh most desireth reason making no re 〈…〉 This is the first 〈◊〉 of the condition of a man Afterwardes when by the lawe hee getteth the knowledge of sinne it the spirit of God assist him not endeuouring to liue according to the Lawe hee is ouercommen of sinne sinneth wittingly becomes the seruant of sinne for of whom soeuer a man is ouercommen his seruant hee is the knowledge of the commandement being an occasion that sin worketh in man all manner of concupiscence the transgression of the law now knowen being added to the heap of former sins and so is that fulfilled which is written the lawe entred that sin might abound this is the second estate or condition of man But if GOD looke so gratiously vpon man that hee helpe him to performe those things he requireth and man beginne to bee ledde by the spirite of God his desires and endeuours against the flesh are strengthened with the strength of loue So that although as yet there be in man that resists in his best endeuours the whole infirmitie of sinne being not healed yet the iust doth liue by faith and liues righteously in that hee yeeldeth not to euill concupiscence the loue of righteousnes preuailing in him This is the third estate of man In which causes if with happy continuance hee goe forward the last part remaineth the complement whereof shall bee after this life first in the happie rest of the soule or spirit and afterwards in the resurrection of the body Of these â—ower different estates the first was before the Lawe The second vnder the Lawe The thirde vnder grace The fourth in full and perfect peace So was the estate of GODS people ordered in the seuerall diuersities of times accordingly as it pleased him which disposeth all thinges in measure number and weight For the people of God was first before the Law Secondly vnder the Lawe which was giuen by Moyses Thirdly vnder Grace which was reuealed by the first comming of the Mediatour which grace notwithstanding was not wanting before to them vpon whom God wold bestowe it although it were vailed and hid in obscurities according to the dispensation of time For there was none of the righteous in olde time that could obtaine saluation without the faith of Christ And vnlesse hee had beene knowen of them they could not haue prophecied vnto vs of him sometimes more plainely sometimes more obscurely as they did OF BAPTISME CHAP. Cxix That Baptisme doth profit vs in which soeuer of these former ages or degrees wee be
another were no sinne but because hee would haue his cause iudged out of the Church therfore in the prosecution of that matter he saith further Now therfore there is vtterly a fault amongst you because yee goe to lawe one with another And lest any man should excuse this sinne in this sort saying that he hath iust occasion to goe in law in suffering a wrong which hee seeketh to auoide by the sentence of such as set in place of authoritie by and by hee meeteth with such surmises and excuses saying Why rather sufferre not wrong Why rather suffer yee not barned To come to that again which the Lord speaketh saying If any man will sue thee at the law to take away thy cloake let him haue thy coat also And in another place hee sayeth Hee that taketh from thee those things which be thine doe not seek them againe Hee therefore forbad those which were his to goe to law with other men for worldly things Out of which doctrin the Apostle saith that it is sin to sue Howbeit when hee suffreth such trials of lawe to passe betweene brethren brethren being iudges but vehemently forbiddeth the same out of the Church It appeareth here what by leaue may be granted to the weak In respect whereof and of the like sins with others though lesse then these committed through offences growing out of our owne words or thoughts The Apostle Iames saying and confessing for in many thinges wee all affend It is necessarie that wee dayly and often pray vnto the Lord saying Forgiue vs our trespasses not lying in that which followeth as wee forgiue them which trespasse against vs. CHAP. 79. The scripture condemneth many thinges which men would not thinke to bee sinnes but that the word of God doth admonish vs thereof THere be certain sinnes which might be thoughtto be of no regard but that by the sciptures they are denounced to be greater then the world taketh them to bee For who would thinke that a man which calleth his brother Foole should be guiltie of hell fier but that the Trueth it selfe affirmeth as much Howbeit presently afterwardes hee giueth a salue for that sore giuing there with a precept howe to reconcile thy selfe to thy brother For by and by afterwards he saith If therfore thou dost make oblation of thy gift vnto the Altar and thy selfe there remembring that thy brother haue ought against thee c. Or who would thinke it so great a sinne to obserue daies months and yeares and times as they do which will or will not begin any thing vpon certain dayes or monenthes or in certain yeares because according to the vaine and superstitious doctrine of some times be held to be luckie or vnlucky vnlesse the feare of the Apostle made vs dreadfull of the greatnesse of this euill saying to such persons I feare lest I haue laboured in vaine amongst you CHAP. 80. Certaine sinnes againe which bee verie great and fearefull are through vse and custome helde light HEreupoÌ„ it commeth to passe that sinnes although they be great and horrible yet through a custome of committing them they are taken to bee verie small ones or nothing at all in so much as men are so farre from concealing them as it is their glorie to make them knowen memorable to the world Because as it is written The sinner is commended in the wicked desires of his owne heart and he that dot 〈…〉 ill doth therein blesse himselfe Such a kinde of sinne is called in holy scripture by the title of iniquitie and clamor according to that place of Isaâ— the Prophet â—ouching the barraine vyneyard I 〈◊〉 â—aith he that it should haue done iustice but it did iniustice and did not that which was right but that which gaue cause of clamor and exclamation Wâ—ereunto that which is said in Genesis doth agree The complaint or cry of the people of Sodom and Gomorah is increased because not onely those heinous sinnes which raigned amongst them were vnpunished but also were openly and vsually committed as though they had a warrant therein by law Euen so in these our times as many euils though not of like qualitie are growâ—n to bee as visible and common in so much as wee neither dare excommunicate any of the Laitie nor yet degrade a clergy man for the same Whereupon when I did certaine yeares past expound the Epistle to the Galatians in that place where the Apostle saith I feare lest that I haue laboured in vain amongst you I was by that occasion forced to cryâ— oâ—t Woe to those sinnes amongst men which are simply of theÌ„selues most fearefull vnto vs before wee see them in exaÌ„ple yet afterwards being vulgar and vsuall for the purgation whereof the blood of the sonne of God was shed although they become so great and heynous as they cause the kingdome of God to be viterly shut vp against theÌ„ yet are we inforced by seeing them often to tolerate them generally and by oft toleration to become sinners also our selues in many of them But would to God O Lord wee were not transgressors our selues in all those sinnes which we cannot restraine in others But now wil I weigh my words whether the vehemencie of my griefe hath drawen me to say something that may bring me into question CHAP. 81. There be two causes of sinne that is to say ignorance and weakenesse or frailtie as he calleth it or rather obstinacie Of the first which is ignorance we are called sinners of the other called weakenesse or obstinacie wee are said to be trangressors I will now or in this place affirme that which no doubt I haue often deliuered in other places of my workes that wee sinne two wayes As either in not seeing what we should do or else in omitting to doe that which we see ought to be done Of which two sorts of sinning the first is imputed to the euill of ignorance the second to the euill of weakenesse or frailtie of our nature Against which euils we ought indeede to striue howbeit we are no doubt subdued vanquished except the grace of God do assist vs that we do not onely see what we ought to do but also through the recouerie of our affection lost our delite in righteousnesse may ouercome the delites of those things wherin wittingly and seeingly wee sinne either by desiring to haue them or fearing to lose them whereby wee are not onely sinners which wee were before when wee sinned through ignorance but also transgressors of the law in as much as we do not that which we knowe we ought to doe or doe that which wee knowe wee ought not to doe Wherefore if wee haue sinned wee not onely say for remission of our sinnes Forgine vs our trespasses as wee forgiue them that trespasse against vs But also further for our assistance and helpe lest wee should fall into sinne wee say in that respect Lead vs not into temptation Hee being therefore to bee prayed vnto of whom it
that it is not in him that willeth but in God that sheweth mercy because the wil of man doth not simply and alone accomplish that worke why is it not of the contrary truely inferred that it is not in God that sheweth mercy but in mā that willeth because Gods mercy doeth not solely performe that action Furthermore if no Christiā dare affirme that it is not in God that sheweth mercy but in man that willeth lest hee should most plainly gainesay the Apostle it followeth thē that we take this his saying Viz. That it is not in him that willeth nor in him that runneth but in God that sheweth mercy to be true in as much as the whole work is to be attributed vnto God who both prepareth that good will which is in man as standing in neede of his assistance and afterwards also helpeth the same beeing so prepared For the good will or will to doe good in man goeth before many of Gods gifts but it is not precedent to all And when it followeth commeth after Gods gifts yet is it a companion amongst them For it is both waies read in holy scripture viz. Both his mercy shall goe before me also his mercy shall follow me It preuenteth or goeth before him that is backward to make him willing and followeth him that is forward and willing lest his will become frustrate For why are we admonished to pray for our enemies beeing of themselues vnwilling to liue vertuously but onely that God would worke a will in thē to doe well Wherefore also are we willed to ask at Gods hands to the end we may obtaine but that our petition may bee performed by him to whom we are petitioners By whom also it is wrought that we will or desire that which wee pray for We pray therefore for our enemies that Gods mercy may preuent and goe before them as it hath done before vs. We pray also for our selues that his mercy may attend vpon vs. OF CHRIST THE MEdiator CHAP. 33. That Christ is our Mediator peace-maker with God because he maketh him our friend by the oblation of that sole sacrifice which is himselfe MAnkinde therefore was detained in the state of iust damnation and all were the children of wrath of which wrath it is written Because all our daies are in declination and we our selues are fallen into thy displeasure our yeares are folded vp as a Spiders webbe Of which wrath Io◠also saith For man which is borne of woman is short of life and his daies full of sorrow Of which wrath also our Lord Iesus saith He that beleeueth in the sonne he shall inioy euerlasting life but he which doth not beleeue in him is not in the state of saluation but Gods wrath and indignation abideth vpon him Hee saieth not It shall come vpon him but it abideth vpō him With this euery mortall creature is borne Whereupon the Apostle saith For wee were also by nature the children of Gods wrath euen as others were Seeing therefore all mortall creatures were by originall sinne in this displeasure of God the same lying so much the more heauily vpon vs by how much our own sins added therunto did also aggrauate the same by their greatnesse and aboundance a mediator in this case was behoouefull and necessarie that is to say a reconciler who pacified Gods wrath by the oblation of that sole sacrifice whereof all the sacrifices of the Law and Prophets were but shadows Wherupon the Apostle saith For if when wee were enemies we were recōciled to God by the death of his son much more now beeing reconciled shall himself by his blood-shedding be a protection vnto vs against his wrath and indignation For when God is angry the perturbation which is in him is not such as is in the minde of a man when hee is offended But the word being borrowed from the passion which is in mortall creatures Gods reuēge which of it self is neuer but iust putteth on the appellatiō of anger or wrath Inasmuch therefore as we are reconciled vnto God by a Mediatour receiuing the holy Ghost whereby we are made friēds of foEs for that how many soeuer be sanctified by the spirit of God become the sonns of God this recōciliatiō cōmeth of the meere mercy of God thorough Iesus Christ our Lord. CHAP. 34. That Christ who is the word of God to the end he might be our mediator peace-maker with God did take flesh and was incarnate of the virgin Marie OF which Mediator to speak in that ample manner as the matter it selfe doeth deserue would aske a long discourse yet could not worthily bee expressed by the pen of any man For who could with fit words set forth this onely thing namely that the word was made flesh and dwelled in vs to the ende we should beleeue in the onely sonne of God the father beeing omnipotent borne of the holy Ghost and the virgin Marie and that the word was so made flesh as although the flesh was begotten by his diuinitie or deitie yet was there not any mutation or change of his diuinitie or deitie into the flesh Moreouer in this place we are to take this word Caro which is flesh to bee homo that is man the speech figuratiuely signifying the whole by the part which for example this saying doeth demonstrate namely Because by the workes of the lawe all flesh that is to say euery man shall not be saued For we may lawfully say that in this susception or incarnation there was no defect in the humane nature the same nature beeing yet voide of all sinnefull copulation not such as is begotten betweene man and woman in carnall concupiscence wrapping vs in the bond of sinne the staine of which originall guilt is washed away by regeneration but such as was fit to bee borne of a virgin beeing a thing conceiued in the faith not in the lust or sinnefull appetite of the mother For if in the birth of him that was borne her integritie had beene blemished then should he not haue beene borne of a pure virgin and the whole Church should also vntruly confesse which God forbid that hee was borne of a virgin which Church following the example of Christs mother doth daiely bring forth members of that mysticall body and yet notwithstanding is a virgin still Read if you list my Letters touching the virginity of Saint Mary writtē to that renowmed man Volusianus of whome I doe here make mention with all reuerence and loue CHAP. 35. That Christ who consisteth of two natures namely diuine and humane is notwithstanding but one in subsistence CHrist Iesus therefore the son of God is both God and man God before all worlds and man in this age or world wherin we liue God because hee is the word for God was the word and man because to make an vnitie of the person a reasonable soule and the flesh were adioyned to the word Wherfore as he is God he and the father be one
both diuine and humane is notwithstanding the onely begotten son of God the father from whome the holy Ghost doth proceed How then doe we say that Christ was borne of the H. ghost if the holy Ghost did not beget him or is it so said because he made him The reason is because as Iesus Christ is God all things were of his creation but as hee was man he himselfe was created made according to the saying of the Apostle For he was made of the seed of Dauid according to the flesh But seeing the whole Trinitie did create and make that creature which the virgin did conceiue and bring forth tho appertaining and adioyned to the person of the sonne for the workes of the Trinitie be inseparable why is the holy ghost onely named in the making of this creature Is it because whē one of these three bee named in any one worke that the whole Trinitie is assistant in that work It is euen so and may be made plaine vnto vs by example or demonstration Howbeit wee must no◠any longer stand vpon this point For it remaineth that wee declare how it is said that he was borne of the holy Ghost beeing no way the sonne of one same holy Ghost For no more may the world without impietie be called the sonne of God because God made the same neither else that it was borne of him but rather wee may rightly say that it was made or created or builded or ordained by him or vse wordes of the like sense Seeing therefore wee doe confesse that hee was borne of the holy Ghost and the virgin Marie it is a matter of great difficultie to discusse how he should not bee the sonne of the holy Ghost but the sonne of the virgin Mary notwithstanding that hee was begotten both of the one and of the other Without all doubt he was not borne of him as of a father though hee were so of her as of a mother CHAP. 39. Not euery thing that is said to be borne of any thing may properly be called the sonne of that it is said to be borne of IT is not therefore to be granted that whatsoeuer is borne of any thing it should straightway bee called the sonne of the selfe same thing For to omit other instances the begetting of a sonne by a man is after one manner and the growing of the haire of a mans head the breeding of a lowse and of a worme in mans body is after another sort not any of which kinds is to be tearmed a sonne Therfore to speak no more of these because it is vnseemly to compare them with a thing of so diuine a nature they verely which be born of water and the holy Ghost no man can properly call them the sonnes of the water but be truely called the sonns of God of the Church their mother In like manner therefore is Christ beeing begotten of the holy Ghost the sonne of God the father and not of the holy Ghost For that also which we haue spoken touching the haire of the head and the rest maketh onely for this purpose to let vs to vnderstand that not euery thing begotten of any mās body may consequētly bee called the sonne of him of whom hee is so borne no more than it followeth that all they which be called the sons of any person must therefore of necessitie be begottē of the same person whose sonns they be called such as be they which be adopted sonnes Againe some be called the sons of Gehenna or hell not because hell was their father or begot them but because they be prepared for that place Much like to them which be called the sons of Gods kingdome because they are prepared for the same CHAP. 40. In that Christ is said to be borne of the holy Ghost is meant that man in like manner by the meere grace of God which is called the holy Ghost and the word of God is partaker of the diuine nature and vnited or ingrafted into the person of Christ SEing therefore something may bee borne of any creature and yet not so as it needs must bee his sonne Neither on the other side euery one which is called a sonne must necessarily be the naturall childe of that person whose sonne hee is called Then without all doubt this maner of generation wherby Christ was borne of the holy Ghost not as it were his sonne and yet as it were the sonne of the virgin Mary doth couertly conuaie into vs the grace of God whereby man without any workes or merits precedent in his first conception or generation whereby he had his beeing is so vnited to the word and the diuine nature in the vnitie of the person of Christ as that consequently one and the same creature should be the sonne of God which was the sonne of man and likewise the sonne of man beeing Gods childe By which incarnation or assumption of humane nature in Christ the grace of God should be after a sort naturall to that man which was the childe of God the same being incapable of sinne which grace was in that regard to bee expressed vnder the name or title of the holy Ghost Because he is so properly God that also hee may bee called the gift of God Whereof to speake sufficiently were too tedious in discourse TOVCHING REGEneration and the parts thereof CHAP. 41. That Christ was without original sinne and that he was that sacrifice for our sinnes by the which wee were reconciled to God HEe therefore beeing not ingendred or conceiued by any pleasure of carnall concupiscence and therefore not infected with any originall sinne also by the grace of God beeing in respect of the vnitie of his person by a wonderfull and vnspeakable meanes annexed and conioyned to the worde which was the onely begotten sonne of God not by grace but by nature and therefore no actuall sinner himselfe yet was hee notwithstanding in respect of the similitude of sinfull flesh wherin he came called a sinner or sin beeing to become a sacrifice for satisfaction of sinnes Which sacrifice or oblation he truely became whereof other sacrifices performed in the old law were but shadowes Hereupon after the Apostle had said Let vs beg reconciliation or attonement with God for his Christs sake he forth-with addeth this affirming That God for our sakes made him to become sinne who was of himselfe blamelesse and without sin that through him we should be righteous in Gods sight He saith not as it is reade in certaine vitious books He that knew no sinne becam sinful for our sakes as thogh Christ in regard of vs should commit sin But he saith That man which knew no sinne which was Christ was made sin by God to whome wee were to be reconciled that is to say was made an oblation or sacrifice for sinnes wherby that attonement should be wrought He therfore was made a sinner that wee might be righteous Yet is hee not our righteousnes but Gods neither
in IN which soeuer of these fower ages or conditions the grace of regeneration findeth each man there are all his sinnes past remitted vnto him and the guilt contracted by the first birth is dissolued by the second And of so great force is that the spirit breatheth where it wil that there bee some which neuer enter into that second estate of seruitude vnder the lawe but in the first receiuing of the commandemēt haue the hands of Gods helping grace reached forth vnto them CHAP. Cxx. That they which die immediately after baptisme are happie BEfore a man can receiue commandement it is of necessity that he must first liue according to the flesh But if being initiated with the sacrament of regeneration hee presently departe out of this life death shall not hurt him because Christ therefore died and rose againe that he might haue dominion ouer the liuing and the dead Neither shall the kingdome of death hould him for whom he died that was free among the dead CHAP. Cxxi That Charitie is the Law and the Gospell which now hath her dayly increases but in the world to come shall haue her absolute perfection THat all the diuine precepts are referred vnto Charitie whereof the Apostle sayth The ende of the commandement is charitie out of a pure heart a good conscience and faith vnfained The ende therfore of euerie precept is charitie That is euery precept is referred vnto charitie But whatsoeuer is so done either for feare of punishment or any other carnall respect that it is not referred to charitie which the holye Ghost doth shedde abroade in our hearts it is not done as it should bee done though it seeme to bee done For charitie reacheth both to God and our neighbour And truely in these two precepts hangeth all the Lawe and the Prophets Whereunto wee may adde the Gospell and the Apostles also For whēce haue we that saying The ende of the Lawe is charitie and God is charitie but out of their writings What-euer things therefore God commandeth of which one is Thou shalt not commit adulterie and what-euer things are not commanded but men are aduised thereunto by speciall counsaile of which one is It is good for a man not to touch a woman both these kindes of things are then well performed when they are referred to the loue of God and of our neighbour for God both in this world and the worlde to come The loue of God I say whome now wee behould through faith but then shall see him face to face And our neighbour also now we knowe but by faith For wee mortall men know not the harts of mortall men But then God shall enlighten the hid things of darkenesse and manifest the thoughts of our harts Then shal euerie one haue prayse of God because each neighbour shall prayse and loue that in other which diuine illumination will not suffer to be hid in them but will present it to the viewe of each other Now concupiscence is diminished and weakned charitie increasing till it come euen in this world to such a greatnes as greater it cannot be No greater loue then this can any man haue than that a man should giue his life for his friends But who shall bee able to expresse what height of loue shall bee there where there shall bee no concupiscence nor no inordinate desire to be repressed how whole sound all things shal be there where there shall be no striuing◠of direfull death CHAP. Cxxii What name is most fitly to be giuen to this worke BVt let vs now at the last make an end of this worke which chuse you whether you will call or vse in the nature of an Enchiridion But I truely not thinking your studies and endeuours in Christ Iesus to be such as should be despised and promising my selfe all good of you trusting hoping in the help of our redeemer and louing you most dearly in the sweete fellowship of his members I haue written and dedicated vnto you endeuouring my self to the vttermost a Book of faith hope and charitie Which God grant bee as pleasing profitable vnto you as it is large FINIS