of masses are not onely idle in their office but also haue no office at all to exercise For there is no place assigned them to teach they haue no flocke to gouerne Finally there is nothyng lefte to theim but the altar wherupon to sacrifice Christ which is not to offer to God but to deuyls as we shall see in an other place I doo not here touche the outwarde faultes but onely the inwarde euill whiche sticketh faste by the roote in their institution I will adde a saying whiche will sound yll in their eares but because it is true I must speake it that in the same degree are to bee accompted Canons Deanes Chaplains Prouostes and all they that are fedde with idle benefices For what seruice can they doo to the Chirche For they haue put from them selues the preachyng of the worde the care of discipline and ministration of Sacramentes as to muche troublesome burdens What then haue they remaynyng wherby they may boast theimselues to be true priestes Singing forsoothe and a pompe of Ceremonies But what is that to the purpose If they alledge Custome if vse if prescription of long tyme I agayne on the other syde doo laye vnto them the definition of Christ wherby he hath expressed vnto vs bothe true priestes and what they ought to haue that will be accompted such But if they can not beare so hard a lawe to submit themselues to Christes rule at the least let them suffer this matter to be determined by the authoritie of the Primitiue Chirche But their case shall be neuer the better if their state be iudged by the old canons They that haue degenerate into Canons should haue ben Priests as they were in old time that should rule the Chirche in common with the Bishop and bee as it were his companions in the office of Pastor Those Chapiter dignities as they call them doo nothyng at all belong to the gouernyng of the Chirch much lesse chapleinships and the other dregges of like names What accompt then shall we make of them all Truely both the word of Christe and the vsage of the Chirch excludeth them from the honor of priesthode Yet they stiffely holde that they be priestes but we must plucke of their visour so shall we fynde that their whole profession is moste strange and farre remoued from that office of Priestes bothe whiche the Apostles describe vnto vs and whiche was required in the primitiue Chirche Therfore all suche Orders with what titles soeuer they be notified sithe they be newe beyng verily neyther vpholden by the institution of God nor by the auncient vsage of the Chirche ought to haue no place in the description of the spiritual gouernement which the Chirche hath receiued consecrate with the Lordes owne mouth Or if they will rather haue me to speake more simply and grossely for as muche as chaplains Canons Deanes Prouostes and other idle bealies of the same sort do not so much as with their litle fynger touch any small parcell of that office whiche is necessarily required in Priestes it is not to be suffred that in wrongfully taking a fals honor vpon them selues they should breake the holy institution of Christ. There remaine Bishops and persons of Paroches who I wold to God they did striue to retein their office For we wold willyngly graunt vnto theim that they haue a godly and excellent office if they dyd execute it But when they will be accompted Pastors while they forsake the Chirches committed to them and cast the care of them vpon other they doo as if it were the Pastors office to doo nothyng If an vsurer that neuer stirred his foote oute of the citie woulde professe himselfe a Plowman or a keper of a vineyarde if a souldiour that had ben continually in the bataile and in the campe and hadde neuer seene iudiciall court or bookes would boast himself for a lawyer who could abide such stinkyng folies But these men doo somwhat more absurdly that will seeme and be called lawfull Pastors of the Chirche and yet will not be so For how many a one is there that doeth so muche as in shewe exercise the gouernement of his Chirch Many doo all their life long deuoure the reuenues of Chirches to which they neuer come so muche as to loke vpon them Some other doo ones by yeare either come themselues or sende their stewarde that nothyng should be lost in the letting to ferme When this corruption fyrst crept in they that would enioy this kynde of vacation exempted themselues by priuiledges nowe it is a rare example to haue one resident in his own Chirch For they esteme theim none otherwise than farmes ouer whiche they sette their vicars as baylies or farmers But this very naturall reason reiecteth that he should be pastor of a flocke that neuer sawe one shepe therof It appeareth that euen in the tyme of Gregorie there were certaine seedes of this mischief that the rulers of Chirches began to be negligent in teachyng for he dooeth in one place greuousely complayne of it The worlde saieth he is full of priestes but yet in the haruest there are seldome workemen founde because in dede we take vpon vs the office of priest but we fulfyll not the woorke of the office Againe because they haue not the bowelles of charitie they wyll seeme lordes they acknowledge not them selues to be fathers They change the place of humilitie into the aduauncyng of lordlynesse Agayne but what do we O pastours whyche receyue the rewarde and are no workemen We are fallen to outwarde busynesse and we take in hand one thyng and performe an other We leaue the ministerie of preachyng and to our punishement as I see we are called Bishops that keepe the name of honor and not of vertue Sith he vseth so great sharpnesse of words against them which wer but lesse continuyng and lesse diligent in their office What I pray you would he say if he saw of the Bishops almost none or truely very fewe and of the rest scarcely euery hundreth man ones in all his life to goe vp into a pulpet For men bee come to suche madnesse that it is commonly compted a thyng to base for the dignitie of a Bishop to make a sermon to the people In the tyme of Bernarde thinges were somwhat more decayed but we see also with how sharpe chidynges he inueyeth agaynst the whole order whiche yet it is likely to haue ben then muche purer than it is nowe But if a man doo well wey and examine this outewarde forme of ecclesiasticall gouernement that is at this daie vnder the papane he shall fynde that there is no theuishe corner wherin robbers doo more licenciously range without lawe and measure Truely all thinges are there so vnlike the institution of Christe yea so contrarye to it they are so degenerate from the auncient ordinances and maners of the Chirch they are so repugnant to nature and reason that there can be no greater iniurie done to
by him it is not mente thereby that man as it were striuing agaynst it and resistyng is compelled to obeye as we compell bondeslaues agaynst their wil by reason of beyng their lordes to do our coÌ„maundementes but that beyng bewitched with the deceites of Satan it of necessitie yeldeth it selfe obedient to euery leadyng of him For whome the Lord vouchesaueth not to rule with his spirite them by iust iudgement he sendeth away to be moued of Satan Wherfore the Apostle sayth that the god of this world hath blinded the mindes of the vnbeleuers ordeyned to destruction that they should not see the light of the Gospell And in an other place That he worketh in the disobedient children The blindynge of the wicked and as the wicked deedes that followe thereupon are called the workes of Satan of whiche yet the cause is not to bee sought elswhere than in the will of man out of which ariseth the roote of euell wherin resteth the fundation of the kingdome of Satan whiche is Sinne. But farre other is the order of Gods doyng in such thinges And that the same may appere more certainly vnto vs let the hurt done to the holy man Iob by the Chaldees be an exaÌ„ple The Chaldees killed his herdemen and like enemies in warre droue awaye his cattle for booties Nowe is their wicked deede plainely seene and in that worke Satan is not idle from whome the Historie sayeth that all this dyd procede But Iob himself did acknowledge the worke of the lord in it whome he saith to haue take away from him those things that were taken away by the Chaldees How can we referre the selfe same work to God as authour to Sathan as authour and to maÌ„ as authour of it but that we must either excuse Sathan by the company of God or report God to be the authour of euill Uery easely if first we loke vpon the ende why it was done and then the manner how The purpose of the Lorde is by calamitie to exercise the patience of his seruant The deuil goeth about to driue him to despeir The Chaldees against right and lawe seke gaine of that whiche is an other mans Suche diuersitie in purposes maketh great difference in the worke And in the maner of doing there is no lesse diuersitie The Lord leaueth his seruant to Sathan to be afflicted and the Chaldees whome he did chose for ministers to execute it he did leaue and deliuer to him to be driuen to it Sathan with his venemous stinges pricked forward the myndes of the Chaldees whiche otherwyse were peruerse of them selues to do that mischief they furiously runne to do wrong and do bynde and defile all their membres with wicked doing Therfore it is properly said that Sathan doth worke in the reprobate in whome he exerciseth his kingdome that is to say the kingdome of wickednesse It is also sayd that God worketh in them after his maner because SathaÌ„ him selfe for as muche as he is the instrument of his wrath according to his bidding and commaundement turneth him self hether thither to execute his iust iudgementes I speake not here of Gods vniuersall mouing wherby as al creatures are susteined so from thence thei take their effectuall power of doing any thing I speake only of that special doing whiche appeareth in euery special act We see therfore that it is no absurditie that one selfe acte be ascribed to God to Satan and to man but the diuersitie in the ende and maner of doing causeth that therin appeareth the iustice of God to be without fault and also the wickednesse of Sathan and man bewrayeth it selfe to their reproche The olde wryters in this point also are somtime to precisely afraid simply to confesse the truthe because they feare least they should so open a wyndowe to wickednesse to speake irreuerently of the workes of God Whiche sobrietie as I embrace so I thinke it nothing daungerous if we simply holde what the Scripture teacheth Augustine hym selfe sometime was not free from that superstition as where he saith that hardening and blynding perteine not to the worke of God but to his foreknowledge But the phrases of scripture allowe not these subtilties whiche phrases do plainly shew that there is therin somwhat els of God besides his forknowledge And Augustine himselfe in his v. boke against Iulianus goeth earnestly about with a long processe to proue that sinnes are not only of the permissioÌ„ or sufferaâ—ce of God but also of his power that so former sinnes might be punished Lykewyse that whiche they being fourth concerning permission is to weake to stande It is oftentimes sayd that God blyndeth and hardeneth the reprobate that he turneth boweth moueth their heartes as I haue els where taught more at large But of what maner that is it is neuer expressed if we flee to free forknowledge or sufferance Therfore we answere that it is done after two maners For first where as when his light is taken away there remaineth nothing but darknesse and blyndnesse where as when his spirite is taken away our heartes ware hard and become stones where as when his direction cesseth they are wrasted into crokednesse it is well sayd that he doeth blinde harden bowe them from whome he taketh away the power to se obey and do rightly The second manner whiche commeth nere to the propertie of the wordes is that for the executing of his iudgementes by Sathan the minister of his wrath he bothe appointeth their purposes to what ende it pleaseth hym and stirreth vp their willes streÌ„gtheneth their endeuors So wheÌ„ Moses reherseth that king Sehon did not geue passage to the people because God had hardened his spirite and made his heart obstinate he by and by adioyneth the ende of his purpose that he might saith he geue him into our handes Therfore because it was Gods will to haue him destroied the making of his heart obstinate was Gods preparation to his destruction After the firste manner this seemeth to bee spoken He taketh away the lyppe from the speakers of truth and taketh away reason from the Elders He taketh the heart away from them that are set ouer the people hee maketh then to waÌ„der where no way is Again Lord why haste thou made vs mad and hardened oure hearte that wee shoulde not feare theeâ— Because they iudge rather of what sorte God maketh men by forsaking them than how he perfourmeth his worke in them But there are other testimonies that goe further as are these of the hardening of Pharao I wyll harden the heart of Pharao that he do not heare you and let the people go Afterward he saith that he hath made heauy and hardened his heart Did he harden it in not susteining it That is true in deede but he did somwhat more that he committed his heart to Sathan to be confirmed with obstinacie Where vpon he had before sayd I wyll holde his heart The people went out of Egypt
maÌ„ that hath a takyng of profit in a pece of ground by an other mans liberall graunt do also claime to himselfe the title of propretie doth he not by such vnthankfulnesse deserue to lose the very self possession whiche he had Likewise if a bondslaue beyng made free of his Lord do hide the basenesse of the estate of a Libertine boaste himself to be a freeman borne is he not worthy to be brought back into his former bondage For this is the right vse of enioyeng a benefite if we neyther clayme to our selues more thaÌ„ is geueÌ„ nor do defraude the author of the benefite of his praise but rather do so behaue our selues that that which he hath geuen froÌ„ himself to vs may seme after a certaine maÌ„ner to remaine with him If this moderation be to be kept toward men let all men loke and consider what manner of moderation is due to God I know that the Sophisters do abuse certain places to proue therby that the name of Merit toward God is fouÌ„d in the Scriptures They allege a senteÌ„ce out of Ecclesiasticus Mercie shall make place to euery man accordyng to the Merit of his workes And out of the Epistle to the Hebrues Forget not doyng good and communicating for with such sacrifices men merite of God As for my right in resistyng the authoritie of Ecclesiasticus I doe now release it Yet I denye that they faithfully allege that which Ecclesiasticus whatsoeuer writer he were hath written For the Greke copie is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shal make place to euery mercie and euery man shall finde accordyng to his workes And that this is the true text which is corrupted in the Latine translation appereth both by the framing of these wordes by a loÌ„ger ioyning together of the sentence goyng before In the Epistle to the Hebrues there is no cause why they should snare vs in one litle word when in the Greke wordes of the Apostle is nothing els but that such sacrifices do please are acceptable to God This alone ought largely to suffice to subdue beate downe the outragiousnesse of our pride that we faine not any worthinesse to workes beyoÌ„d the rule of Scripture Now the doctrine of the Scripture is that all our good workes are continually be sprinkled with many filthy spottes wherewith God may be worthily offended and be angry with vs so far is it of that they be able to winne him to vs or to prouoke his liberalitie toward vs Yet bicause he of his teÌ„der kindenesse doth not examine them by extremitie of law he taketh theÌ„ as if they were most pure and therfore though without merite he rewardeth them with infinite benefites bothe of this present life and of the life to come For I do not allow the distinctioÌ„ set by meÌ„ otherwise learned godly that good workes deserue the graces that are geuen vs in this life that eternal life is the reward of faith alone For the Lord doth coÌ„monly alway set in heauen the reward of labors and the crowne of battell Agayne to geue it so to the merit of workes that it be taken away from grace that the Lord heapeth vs with graces vpon graces is against the doctrine of the Scripture For though Christ sayth that to him that hath shal be geuen that the faithful and good seruant which hath shewed himself faithful in few thinges shal be set ouer many yet he also sheweth in an other place that the encreases of the faithful are the giftes of his free goodnesse All ye that thirst sayth he come to the waters ye that haue not monie come and bye milke and honye without monie and without any exchange What so euer therfore is now geuen to the faithfull for help of saluation yea blessedneâ—â—e it selfe is the mere liberalitie of God yet bothe in this and in those he testifieth that he hath consideration of workes bicause to testifie the greatnesse of his loue toward vs he vouchsaueth to graunt such honor not only to vs but also to the giftes which he hath geueÌ„ vs. If these things had in the ages past ben handled disposed in such order as thei ought to haue beÌ„ there had neuer arisen so many trobles dissensions Paul sayth that in the bulding of Christian doctrine we must kepe stil that fundation which he had layed amoÌ„g the CorinthiaÌ„s biside which no other can be layed that the same fundation is Iesus Christ. What maÌ„ner of fundatioÌ„ haue we in Christ is it that he was to vs the beginning of saluatioÌ„ that the fulfillyng therof shold follow of our selues hath he but only opened the way by which we should goe forward of our own streÌ„gth Not so but as he sayd a litle before when we acknowlege him he is geueÌ„ to vs for righteousnesse No maÌ„ therfore is wel founded in Christ but he that hath full righteousnesse in him for asmuch as the Apostle sayth not that he was sent to help vs to obteine righteousnesse but that he himself might be our righteousnesse Namely that we are chosen in him froÌ„ eternitie before the making of the world by no deseruyng of oures but accordyng to the purpose of the good pleasure of God that by his death we are redemed froÌ„ the daÌ„nation of death deliuered froÌ„ destruction that in him we are adopted of the heauenly father into children heires that by his bloud we are recoÌ„ciled to the Father that beyng geuen to him to be kept we are deliuered from peril of perishyng of beyng lost that beyng so engraffed in him we are alredy after a certaine manner partakers of eternall life beyng entred into the kingdome of God by hope and yet more that hauing obteined such partaking of him how so euer we be yet fooles in our selues he is wisdom for vs before God howsoeuer we be sinners he is righteousnesse for vs howsoeuer we be vncleane he is cleannesse for vs howsoeuer we be weake howsoeuer vnarmed lieng open in danger of Satan yet oures is the power which is geueÌ„ him in heaueÌ„ earth whereby he may treade downe SataÌ„ for vs breake the gates of helles howsoeuer we stil cary about with vs the body of death yet he is life for vs brefely that al his things are oures we in him haue all things in our selues nothing vpoÌ„ this foundation I say it behoueth that we be bulded if we wil encrease into a holy temple to the Lord. But the world hath a long time beÌ„ otherwise taught For there haue ben fouÌ„d out I wote not what moral good workes by which meÌ„ may be made acceptable to God before that thei be graffed in christ As though the Scripture lieth wheÌ„ it sayth that they are al in death which haue not possessed the Sonne If they be in death how shold thei bring forth matter of life As
eies throughout the whole widenesse of the worlde thei haue on euery side nothing but desperation present before thē so that Paul saith that we are more miserable then al mē if our hope be only in this world That thei shold not faint in these so great distresses the lord is present with them whyche putteth them in minde to lift vp their heade hyer to cast their eies further that thei find with him the blessednes which theise not in the world Thys blessednes he calleth reward wages recompense not weying the merit of workes but signifieng that it is a recōpensing to their troubles sufferinges sclaunders c. Wherfore nothing wtstādeth but that we may after the example of the scripture cal eternal life a rewarding bicause in it the lord receiueth his from labors into rest from afflictiō in to prosperous happy state from sorrowe into gladnesse from pouertie into flowinge wealth from shame into glorie changeth al the euels whiche thei haue suffered for greater good things So it shal also be no incōuenience yf we think holines of life to be a way not which openeth an entrie into the glorie of the heauēly kingdome but wherby the elect ar led of their God in to the disclosing of it forasmuche as this is his good wil to glorifie them whome he hath sanctified Onely let vs not imagine a cauilatiō of merite reward wherein the Sophisters do fondly stick fast bicause thei cōsider with this end which we set forth But how vnordrely is it when the lorde calleth vs to one end for vs to loke to an other Nothing is more the weakenesse of our flesh with some cōfort nor to puffe vp our minds wyth glorie Whosoeuer therefore dothe thereby gather the merit of workes or doth in one balance weie worke with rewarde he erreth far from the right marke of God Wherfore when the Scripture sayth that God the iust iudge wyll one day rendre to his a crowne of righteousnesse I do not onli take exception with Augustine say To whome should he being a iust iudge tender a crowne if he had not beinge a mercifull father geuen grace how shoulde there be righteousnesse vnlesse grace went before whiche iustifieth the vnrighteous How shoulde these due thinges he rendred vnlesse these vndue things were first geuen But also I adde an other thing Howe shold he impute righteousnesse to our works vnlesse his tēder mercifulnesse did hide the vnrighteousnesse that is in them Howe shold he iudge them worthy of reward vnlesse he did by immeasurable bountifulnesse take away that which is worthy of punishment For he is wont to call eternal life grace bicause it is rendred to the free giftes of God when it is repaied to workes But the Scripture doth further humble vs therwithal raise vs vp For beside this that it forbiddeth vs to glorie in works bicause thei are the free giftes of God it therwithal teacheth that thei are alwaye defiled with some dregges that thei can not satisfie God if thei be examined by the rule of his iudgmente butte least our courage shold faint it teacheth that thei please by only pardō But although Augustine speaketh somwhat otherwise than we do yet that he doth not so disagree in the matter shall appeare by hys words in his thirde boke to Boniface Wher when he had compared two men together the one of a life euen miraculously holy perfect the other honest in dede and of vncorrupt māners but not so perfect but that much wanteth in him at the last he concludeth thus Euen this man which in manners semeth much inferioure by reason of the true faith in God wherof he liueth according to which he accuseth himselfe in al his offenses in al his good works praiseth God geuing to himself the shame to him the glorie taking from himself both the pardon of sinnes the loue of weldoings when he is to be deliuered out of this life he passeth into the feloship of Christe Wherefore but bicause of faithe Which although it saue no man wtout works for it is it which worketh by loue not a reprobate faith yet by it also sinnes are released bicause the righteous man liueth of faithe but without it euen the same whiche seeme good works are turned into sinnes Here verily he doth plainely cōfesse that which we so muche trauail to proue that the righteousnesse of good works hangeth herevpon that thei are by pardon allured of God A very neare sense to the places aboue recited haue these Make to your selues frends of the Mammon of wickednes that when you shal faile thei may receiue you into euerlasting tabernacles Cōmaund the riche men of this worlde not to be proudly minded nor to trust in vncertaine richesse but in the liuing God to do well to become riche in good workes to laye vp in store for themselues a good foundation against the time to come that thei maye obteine eternal life For good workes are cōpared to the richesse which we may enioy in the blessednes of eternal life I answer that we shal neuer come to the vnderstandinge of thē vnlesse we turne our eies to the mark whereunto the holy ghoste directeth his words If it be true which Christ saith that oure minde abydeth there where oure treasure is as the children of the world are wont to be earnestly bent to the getting of those things which serue for the delites of this present life so the faithfull muste loke sithe thei haue learned that this life shall by by vanishe awaie like a dreame that thei sende those thinges whiche thei woulde enioye thether where thei shall haue perfect life We must therefore do as thei do which purpose to remoue into any place where thei haue chosen to rest their whole lyfe They sende their goods before do not miscontentedly want thē for a time bicause thei thinke them selues so much more happy how much more goodes thei haue wher thei shal tarry longe If we beleue that heauen is our coūtree it behoueth vs rather to sende away our richesses thether than to kepe thē here where we must lose them with sodeine remouing But how shal we sende them thether If we cōmunicate to the necessities of the poore to whome whatsoeuer is geuen the lord accompteth it geuen to himself Wherevpon commeth that notable promise He that geueth to the poore lendeth for gaine to the Lorde Agayne He that liberallye soweth shall liberally reape For those thinges are deliuered into the hand of the lord to kepe which are bestowed vpon our brothren by the duetie of charitie He as he is a faith full keper of that whiche is deliuered to him wil one daie restore it with plentiful gaine Are thē our dutiefull doinges of so greate value with God that thei be as richesse laied vp in store for vs in his hand Whoe shal feare so to saie when the Scripture dothe so ofte and plainely
THE INSTITVTION OF Christian Religion vvrytten in Latine by maister Ihon Caluin and translated into Englysh according to the authors last edition Seen and allowed according to the order appointed in the Quenes maiesties iniunctions Imprinted at London by Reinolde Vvolfe Richarde Harison Anno. 1561. Cum priuilegio ad imprimendum solum The Printers to the Reders WHeras some men haue thought and reported it to be a fault and negligence in vs for that we haue so long kept backe from you this boke being so profitable a woorke for you namely sithe maister Iohn Dawes had translated it and deliuered it into our handes more than a tweluemoneth past you shall vnderstande for our excuse in that behalfe that we could not wel emprinte it soner For we haue ben by diuerse necessarie causes constrayned with our earnest entreatance to procure an other frende of oures to translate it whole agayn This translation we trust you shal well allow For it hath not only ben faythfully done by the translater himself but also hath ben wholly perused by such men whoe 's iugement and credit al the godly learned in Englande well knowe esteme But sithe it is now come foorth we pray you accept it and vse it If any faultes haue passed vs by ouersight we beseche you let vs haue your patience as you haue had our diligence Ihon Caluin to the Reader AT the first setting out of this worke because I did not loke for that successe which the Lord of his vnmeasurable goodnesse hath geuen I had as men vse to do in small workes for the more parte lightly passed it ouer But when I vnderstode that it was receiued with that fauor of all the godly which I neuer durst haue desired muche lesse haue hoped for as I verily felt in my hart that much more was geuen to me than I had deserued so I thought it should be a great vnthankfulnesse if I should not at the least after my sclender abilite endeuor to answere so fauourable affections towarde me and which of themselues prouoked my diligēce And this I attempted not only in the seconde setting fourth of it but how oft sins that time the worke hath ben emprinted so oft it hath ben enriched with some encreasce But although I did not then repent me of the labor that I had employed yet I neuer helde my selfe contented til it was disposed into that order which is now set before you Now I trust I haue geuen you that whiche may be allowed by all your iugemētes Truely with how great endeuor I haue applied my selfe to the doing of this seruice to the Chirche of God I maye bring fourth for an euident witnesse that this last winter when I thought that the feuer Quartaue had summoned me to death how much more the sickenesse enforced vpon me so much lesse I spared myselfe til I mighte leaue this boke to ouerliue me which might make some part of thankfull recompense to so gentle prouoking of the godly I had rather in dede it had ben done soner but it is sone enough if well enough And I shall then thinke that it is come abrode in good season when I shal perceiue that it hath brought yet more plētiful frute than it hath done heretofore to the Chirch of God This is my only desire And truely ful ill it were with me if I did not holding my selfe contented with the allowance of God alone despise the iugementes of men whether they be the foolishe and frowarde iugementes of the vnskilful or the wrongfull and malicious of the wicked For although God hath throughly settled my minde to the endeuor bothe of enlarging his kingdome and of helping the common profit and though I am clere in myne owne conscience and haue himselfe the Angels to witnesse with me that sins I toke vpon me the office of a teacher in the Chirch I haue tēded to none other purpose but that I might profit the Chirch in mayntayning the pure doctrine of godlynesse yet I thinke there is no man that hath ben snatched at bitten torne in sonder with moe sclaūders thā I. Vuhē my epistle was now in printing I was certainly enformed that at Augsburgh where the assemblie of the states of the Empire was holdē there was a rumor sprede abrode of my reuolting to the Papacie and the same was more gredely receiued in the courtes of Princes than was mete This forsoothe is their thankfulnesse who are not ignorant of many trialls had of my stedfastnesse which trialls as they shake of so fowle a sclander so they should with al indifferent and gentle iudges haue defended me from it But the Deuell with his whole route is deceiued if in oppressing me with filthy lies he thinke that by his vniust dealing I shal be either the more discouraged or made the lesse diligent because I trust that the Lorde of his vnmeasurable goodnesse wil graunt me that I may with euē sufferāce cōtinue in the course of his holy calling Vvhereof I geue to the godly reders a new profe in this setting fourth of this boke Nowe in this trauail this was my purpose so to prepare and furnish them that be studious of holy Diuinitie to the reding of the worde of God that they may bothe haue an easy entrie into it and goe forwarde in it without stombling for I thinke that I haue in all pointes so knitt vp together the summe of religion and disposed the same in suche order that whosoeuer shal wel haue it in minde it shal not be hard for him to determine both what he ought chefely to seke in the Scripture and to what marke to apply whatsoeuer is conteined in it Therefore this as it were a way being ones made plaine if I shal hereafter set fourth any expositiōs of Scripture because I shal not nede to enter into long disputations of articles of doctrine and to wander out into common places I wil alway knitt them vp shortly By this meane the Godly reder shal be eased of great peine ▪ and tediousnesse so that he come furnished aforehand with the knowlege of this present worke as with a necessarie instrumente But because the entente of this purpose doth clerely as in mirrors appeare inso many commentaries of mine I had rather to declare in dede what it is than to set it out in wordes Farewel frendly Reader and if thou receiue any frute of my labors helpe me with thy praiers to God our Father At Geneua the first day of August in the yere 1559. Augustine in his vii Epistle I professe my selfe to be one of the number of them which write in profiting and profit in writing ¶ To the moste mightie and noble Prince Francisce the most Christian kyng the French kyng his soueraigne Lorde Iohn Caluine wisheth peace and saluation in Christ. WHen I did firlie sett my hande to thys woorke I thoughte nothyng lesse moste noble Kyng than to write any thyng that afterwarde should be presented to your
of many hath been made a publike error or rather a cōmon cōsent of vices which now these good men would haue to stand for a law Who so haue eyes doo see that not onely one sea of euels hath ouerflowed many poysonous pestilences haue inuaded the worlde that all thynges runne hedlong to ruine so that either the maters of men must be vtterly dispeired or we must lay hand vnto or rather vse violence vpon so great euells And remedy is by no other reason dryuen awaye but because we haue nowe long tyme accustomed vs to euells But be it that publike error haue place in matters of common weale yet in the kyngdome of God his onely truthe is to be heard and regarded to which by no succedyng course of yeares by no custome by no conspired agreement may any prescription to be limitted So in olde tyme Esase taught the electe of God that they should not say Conspiryng to all thynges in whiche the people sayd Conspiryng that is to say that they should not conspire together to the wicked agreement of the people nor should feare and dread the peoples feare but rather that they should sanctifie the Lorde of hostes and he should bee their feare and drede Nowe therfore lett them as muche as they list obiect against vs bothe passed and present ages if we sanctifie the Lord of hostes we will not be much afrayde For whether it be that many ages haue consented to like vngodlinesse he is strong to take vengeance to the third and fowerth generation or if the whole worlde together conspire into one selfe same wickednesse he hath by experience taughte what is the ende of them that offende with the multitude when he did with a generall ouerflowyng destroy the whole kynde of men preseruyng Noe with a small household which should by his faith beyng but one man condemne the whole worlde Fynally an euyl custome is none other than a common pestilence in which they doo neuerthelesse dye that dye with company of a multitude Moreouer they ought to haue considered that which Cyprian saith in certaine places that they which sinne by ignorance although they can not clere themselues from al fault yet may seme after some maner excusable but who so obstinatly refuse the truthe offred by the grace of God they haue nothyng to pretend for their excuse As for their dooble horned argumente they doo not driue vs to so harde a streighte with it to compell vs to confesse that either the Chirch hath lyen dead a certaine tyme or that we haue controuersie against the Chirche Truely the Chirche of Christe hath lyued and shall lyue so long as Christ shall reigne at the right hande of the Father by whoe 's hande she is vpholden by whose succor she is defended by whose power she kepeth her safetie For he wil vndoutedly performe that which he hath ones promised that he will be present with his euen vntill the endyng of the worlde Agaynste it nowe we haue no warre at all For we doo with one consent together with all the people of the faithfull honor and worshyp the one God and Christ the Lorde in like sorte as he hath alway ben worshipped of all the godly But they themselues not a little way erre from the truthe when they acknowlege no Chirche but which they see with present eie and go about to compasse it about with those boundes in whiche it is not enclosed Uppon these poyntes hangeth our controuersie Firste that they affirme that the forme of the Chirche is alway appearyng and to be seen then that they set the same forme in the see of the Chirch of Rome and in the order of their prelates We on the contrary side affirme bothe that the Chirche may consiste of no appearyng forme and that the forme it selfe is not conteined in that outwarde shynyng shewe whiche they foolishely haue in admiration but hath a farre other marke namely the pure preachyng of the worde of God and the righte ministration of Sacramentes They are in a rage vnlesse the Chirche may be alwayes pointed out with a finger But howe ofte happened it fit the people of the Iewes to be so deformed that there appered no forme at all What forme thinke we to haue shined when Helias bewailed that he alone was left How lōg sins the commyng of Christe hath it lyen hidden without forme How syns that tyme hath it ben so oppressed with warres seditions and heresies that it shined out on no side If they had liued at that time wold they haue beleued that there was any Chirch But it was sayd to Helias that there were preserued seuen thousand men whiche had not boowed their knee before Baal Neither ought it to be doutfull to vs but that Christ hath alway reigned in earth sins he ascended into heauen But if the godly hadde then sought any discernable forme with their eies should they not by and by haue ben discoraged And verily Hylarie accompted it euen alredy in his tyme for a most great fault that beyng occupied with the foolishe admiration of the dignitie of Bishops they marked not a deadly pestilence lurkyng vnder that visor For thus he saythe One thyng I warne you beware of Antichrist for you are yll taken with the loue of walles ye do yll worship the Chirch of God in houses and buyldynges vnder them ye doo yll thrust in the name of Peace It is doutefull that in those Antichrist shall sitte Mountayns and woods and lakes and prisons and caues are safer for me For in these the Prophetes when they were either abydyng or throwen into them did prophecie But what doothe that world at this day honor in his horned Bishops but that it thinketh them to be holy prelates of religion whom it seeth to be heads ouer great cities Away therfore with such foolishe estemyng But rather let vs leaue this to the Lorde forasmuch as he alone knoweth who be his and sometyme also taketh away from the syght of men the outwarde knowlege of his Chirch That is I graūt a horrible vengeance of God vpon the earth But if the wickednesse of men so deserue why doo we seke to withstande the iust vengeance of God In suche wise the Lorde hath in times past taken vengeance of the vnthankfulnesse of men For because they wold not receiue his truthe and had quenched his light he suffred them beyng blynded in sense bothe to be mocked with lies full of absurditie to be drowned in depe darknesse so that there was no face of the true Chirch to be seen Yet in the meane tyme he saued his bothe beyng scattered abroade and lyeng hydden in the myddest of errors and darknesse from destruction And no maruell For he can skill to saue bothe in the very confusion of Babylon and in the flame of the burnyng ouen But wheras they would haue the forme of the Chirche to be iudged by I wote not what vaine pompous shewe
howe perillous that is I wyll rather poynt vnto than declare least I should draw out my tale into infinite length The Pope say they whiche holdeth the Apostolike see and the Bishops that are annoynted and consecrate by hym so that they be trimmed with fillets and miters doo represent the Chirche and ought to be taken for the Chirche and therfore they can not erre How so because they are pastors of the Chirche and consecrate to the Lorde And were not Aaron and the other rulers of Israel also Pastors But Aaron his sonnes after that they were made prestes dyd yet erre when they made the calfe After this reason why shoulde not the fower hundred Prophetes whiche lyed to Achab haue represented the Chirche But the Chirche was on Micheas syde beyng in dede but one man alone and vnregarded but out of whoe 's mouthe came truthe Did not the false prophetes in resemblance beare bothe the name and face of the Chirch when they did with one violent assaulte rise vp agaynst Ieremie and with threatnyng boasted that it was not possible that the lawe should perishe from the priest counsell from the wiseman the woord from the Prophet◠Ieremie alone was sente agaynste the whole companie of the Prophetes to declare from the Lord that it shoulde come to passe that the lawe should perishe from the priest counsell from the wiseman and the worde from the Prophet Did not suche a glistering shewe shyne in that Councell which the Bishops Scribes and Pharisees assembled to take aduises together for the killyng of Christ. Nowe let them go and sticke faste in the outwarde visor that they may make Christ and al the Prophetes of God schismatikes and on the other syde make the ministers of Satan the instrumentes of the holy ghost If they speake as they thynke let them faithfully answere me in what nation place they thinke that the Chirch remained sins the tyme that by the decree of the Councell at Basile Eugenius was thruste downe and depriued from the estate of Pope and Aymee set in his place They can not though they would burst for it denye that the Councell for so much as concerneth outwarde solemnities was lawfull and summoned not onely of one Pope but of two Eugenius was there condemned of schisme rebellion and obstinatie with the whole flocke of Cardinals and bishops whiche had with hym practised the dissolution of the Councell Yet afterward beyng borne vp by the fauor of princes he recouered his papacie safe againe That election of Aymee which had been orderly made by the authoritie of a generall holy Synode vanished away in a smoke sauyng that he hymselfe was appeased with a cardinalls hatte as it were a barking dog with a pece of bread cast vnto hym Out of the bosome of these herelikes rebelles and obstinates are proceded all the Popes Cardinalls Bishops abbotts and Prestes that haue ben sins Here they are taken and can goe no further For to whether side will they geue the name of the Chirche Wyll they denye that the Councell was generall whiche wanted nothyng to the outwarde maiestie namely whiche beyng solemnely summoned by two bulles and well framed in the order of all thynges continued in the same dignitie to the laste ende Will they confesse Eugenius with all his companie a schismatike by whome they are all sanctifeid Therfore eyther let them otherwyse define the forme of the Chirche or they all as many as are of them shal be of vs accompted schismatikes whiche wittyngly and willyngly haue ben ordered of heretikes If it had neuer before ben knowen that the Chirch is not bound to outwarde pompes they themselues may be to vs a large profe which vnder that glorious title of the Chirch haue so long so proudly bosted themselues wheras yet they were the deadly pestilences of the Chirche I speake not of their maners and those tragicall dooynges wherewith theyr whole life swarmeth full because they say that they be the Pharisees whiche are to bee heard not to be folowed But if ye will spare some of your leysure to reade our writinges you shall playnly know that the very doctrine the doctrine it selfe for the whiche they say that they be the Chirche is a deadly butcherie of soules the firebrande ruine and destruction of the Chirche Finally they doo not vprightly enough when they doo spitefully rehearse how great troubles vprores and contentions the preachyng of our doctrine hath drawen with it what fruites it now beareth in many For the blame of these euells is vnworthily layde vpon it which ought rather to haue ben imputed to the malice of Satan This is as it were a certayne naturall propretie of the worde of God that whensoeuer it ryseth vp Satan is neuer quiet or sleapyng This is the moste sure and moste trusty marke wherby it is discerned from lyeng doctrines which doo easyly shew foorthe themselues when they are receiued with fauorable eares of all men and are heard of the world reioysyng at them So in certayn ages past when all thynges were drowned in depe darkenesse the Lorde of this worlde made a sport and a play in manner of all men and lay ydle and toke his pleasure like a certayne Sardanapalus in sounde peace For what should he ells doo but laugh and playe beyng in quiet and peasible possession of his kyngdome But when the lyght shinyng from aboue somwhat scattered abrode his darknesse when that strōg man troubled assailed his kyngdome then he began to shake of his wonted drowsinesse hastily to arme himself And first he stirred vp the force of mē wherby he might violently oppresse the truthe beginnyng to shine By whiche when he nothyng preuailed he turned to suttle entrappynges He stirred vp dissentions and disagreementes of doctrines by his Catabaptistes and other monstruous lewde men wherby he might darken it and at lengthe vtterly quenche it And nowe he continueth to assayle it with bothe engines For he trauaileth bothe by the force and power of men to plucke vp that sede and with his darnell as much as in him lieth to choke it that it may not grow and beare frute But all this he dothe in vayne if we heare the warnyng of God which both hath long before opened his craftes vnto vs that he shold not take vs vnware and hath armed vs with sufficient defences agaynst al his engins But how great maliciousnesse is it to lay vpon the worde of God the hatred either of the seditions which noughty and rebellious men do stirre vp or of the sectes which deceiuers do raise agaynst it Yet it is no new example Elias was asked whether it were not he that troubled Israel Christe was esteemed of the Iewes a seditious man The Apostles were accused of makyng a commotion among the people What other thyng doo they which at this day do father vpon vs all the troubles vprores and contentions that boyle vp agaynst vs But what is to be answered to
sight theÌ„ in comparison therof the bryghtest thyng of all shal be darkened But howesoeuer the knowledge of God of our selues ar with mutuall knot lynked together yet the order of right teaching requireth that first we entreate of the knowledge of God and after come down to speake of the knowledge of our selues ¶ The .ii. Chapter ¶ What it is to knowe God and to what ende tendeth the knowledge of hym I Meane by the knowledge of God not onely that knowledge whereby we conceyue that there is somme God but also that wherby we learne so muche as behoueth vs to know of him and is profitable for his glory finally so much as is expedient For to speake properly we cannot say that God is knowen where there is no relygion nor godlynesse But here I dooe not yet touche that speciall kynde of knoweledge whereby those menne that are in theymselues reprobaâ—e and accursed dooe conceyue God the redemer in Chryste the mediatoure but I speake onely of that firste and symple manner of knowledge whervnto the very order of nature woulde haue ledde vs yf Adam hadde continued in state of innocencye For althoughe no manne sythâ— mankinde is in this ruine can perceiue God to be either a father or authour of saluacion or in any wise fauourable vnlesse Christ come as a meane to pacifie him towarde vs yet it is one thing to fele that God our maker doth by his power sustein vs by his prouideÌ„ce gouerne vs by his goodnes nourish vs and endue vs with al kindes of blessinges and an other thing to embrace the grace of reconciliacioÌ„ offered vs in Christ. Wheras therfore the Lord fyrst simply appeareth as well by the makinge of the world as by the general doctrine of the Scripture to be the Creator and then in the face of Christe to be the redemer here vpon arise two sortes of knowing him of which the former is now to be entreated of and then the other shal orderly folow in the place fit for it For although our minde cannot conceiue the knowledge of God but that it muste geue to hym some kinde of worship yet shall it not be sufficient simply to knowe that it is he onely that oughte to bee honoured and worshipped of all menne vnlesse we be also perswaded that he is the fountaine of al good things to the ende that we shoulde seke for nothing els where but in him I meane hereby not onely for that as he hath once created this worlde so by his infinite power he susteineth it by his wisedome he gouerneth it by his goodnes he preserueth it and speciallye mankinde he ruleth by his righteousnes and iudgement suffreth by his mercye and saue gardeth by his defense but also because there can no where be founde any one droppe either of wisedom or of lyght or of rightousnes or of power or of vprightnesse or of sincere trueth whiche floweth not from him or wherof he is not the cause to this ende verely that we shoulde learne to looke for and craue all these thinges at his hande and wyth thankesgeuing accompt them receiued of him For this felinge of the powers of God is to vs a meâ—e scholemaster of godlynes out of which springeth religion Godlines I cal a reuereÌ„ce of God ioined with loue of him which is procured by knowledge of hys benefytes For men wyll neuer with willing obedieÌ„ce submit themselues to God vntil thei perceiue that they owe all thinges to him that they are nourished by his fatherly care that he is to them the author of al good thinges so that nothyng is to be sought els where than in hym Yea they will neuer yelde themselues truly and with all their hart wholly to hym vnlesse they assuredly beleue that in hym is perfect felicite reposed for them Therefore they doe but tryfle with vaine speculations which in entreating of this question do make it their purpose to discusse what thyng God is where it rather behoueth vs to knowe what maner one he is and what agreeth with his nature For to what ende serueth it to confesse as Epicure doeth that there is a God whych doth only delyte him self wyth ydlenesse hauing no care of the world Finally what profiteth it to knowe such a God wyth whom we may haue nothyng to doo But rather the knowledge of hym ought to serue to thys ende fyrst to frame vs to feare and reuerence then that by it guydynge and teachyng vs we may learne to craue all good thynges at hys hande and to accompt them receiued of hym For how can anie thought of God enter into thy mind but that thou must therwithal by and by thinck that forasmuch as thou art his creature therfore thou art of right subiect and bonde to his authorite that thou owest him thy life that whatsoeuer thou enterprisest whatsoeuer thou doest ought to be directed to him If this be trâ—w then trewly it foloweth that thy life is peruersly corrupted if it be not framed to obeyng of him for asmuche as his will ought to be our law to liue by Againe thou canst not clerely se him but that thou must nedes know that he is the fountayn original of al good thyngs whervpon shulde grow both a desire to cleaue vnto him and an assured trust in him if mannes own corruptnes did not draw his mind from the right serching of hym For first of all the godly minde doth not as by a dreame ymagine to her selfe any god at aduenture but stedfastly beholdeth the only one and trew God and doth not falsely forge of him whatsoeuer her selfe lyketh but is content to beleue him to be such a one as he discloseth him self and doth alway with great diligence beware that with presumptuous rashnes she passe not beyond his wyll and so wander out of the way And when she so knoweth him bicause she vnderstandeth that he gouerneth al things she assuredlye trusteth that he is her safekeper and defendour and therfore wholly coÌ„mitteth her selfe to his fayth Because she vnderstandeth that he is the author of al good things therfore if any thing trouble her or if she want any thing by and by she flieth to him for succoure loking for helpe at his hande Because she is persuaded that he is good and mercifull therfore with assured confidence she resteth on him and douteth not in al her euils to fynde ready remedy in his mercifull kindnes Because she knoweth him to be her Lorde and father therefore she determineth that he is worthy that she shoulde in all thynges haue regard to his authoritie reuerence his maiestie procure the aduauncement of his glory and obey his commandementes Because she seeth that he is a righteous iudge and armed with his seueritie to punish sinnes therfore she alway setteth his iudgement seate before her eies and with feare of him withdraweth and restraineth her selfe from prouoking his wrath Yet is she not so afrayed with the felyng of his iudgement that she would conuey
I praye you and howe greate a thyng is thys that the name of the Sonne only is preached vnto vs whom he willeth to glory in the knowledge of hymselfe alone Who dare saye that he is but a creature of whom the onely knowledge is our whole glorye Beside that the salutacyons sette before the Epystles of Paule wyshe the same benefites from the SoÌ„ne which they do from the Father wherby we are taughte not only that those thyngs whych the Father geueth vs do come vnto vs by his intercessioÌ„ but also by communitie of power he is the author of them Whiche knowledge by practise is wythoute doute more certayne and perfecte than any idle speculacion For there the godly mynde doth beholde God moste present and in maner handle him wher it feleth it selfe to be quickened lightened saued iustified and sanctifâ—â—d Wherefore out of the same fountaines we must fetch our meane of prouing to confirme the Godhead of the Holy ghost Uery plaine is the testimonie of Moses in the history of the creacion that the spirite of God was vppon the depthes or vppon the vnfashioned heape because he sheweth that not onely the beautie of the worlde that is nowe to be seen is preserued by the power of the Spirite but ere this beautie was added the Spirite was then busied in preseruing that confused lumpe of thinges And that saying of Esaie cannot be cauilled against And now Iehouah and his Spirite hath sent me For he communicateth with the Holy ghost his chiefe power in sending of Prophetes Whereby appeareth the diuine maiestie of the Holy ghost But our best proufe as I haue saied shal be by familiar vse For that whiche the Scriptures impute vnto it is farre from the propertie of creatures and suche a thing as we oure selues doe learne by assured experience of godlinesse For he it is that being eche where poured abrode dooeth susteine and geueth growing and life to all thinges in heauen and in earth And by this pointe he is proued to bee none of the number of creatures for that he is not comprehended within any boundes but by pouring his liuely force into all thinges to breath into them life and mocion this is the very worke of God Moreouer if regeneracion into an incorruptible life be better and more excellent than any presente quickening what shall we iudge of him from whose power the same procedeth And that he is the author of regeneracioÌ„ not by a borrowed but by his own force the Scripture in many places teacheth and not of that onely but also of the immortalitie to come Finally as vnto the Sonne so vnto him also are applied al those offices that are most of all properly belonging to the Godhead For he searcheth the depe secretes of God wherwith none of al the creatures is of counsel He geueth wisdome and skill to speake wheras yet the Lord pronounceth to Moses that it is only his worke to do it So by him we come to a partaking of God so that we may fele his power as it were working life in vs. Our iustificacion is his worke From him is power sanctification truethe grace and what good thing soeuer maye be thoughte of because it is the Holie ghoste onely from whom procedeth all kinde of giftes For that sentence of Paule is righte worthy to be noted Although there be diuerse giftes and manifolde and sondry is the distribucion of them yet is there but one holie Spirite because he maketh him not onelye the original or beginning but also the author Whiche a little after is more plainly expressed in these woordes One and the same Spirite distrybuteth all thinges as he will For if he were not some thing subsisting in God he woulde not attribute vnto him choise of minde and wyll Therefore moste euidentlye doth Paule geue to the Holie ghost diuine power and sheweth that he is substantially resident in God And the Scripture it selfe when it speaketh of hym forbeareth not the name of God For Paul hereby gathereth that we are the temple of God because his spirite dwelleth in vs which thing is not lightly to be passed ouer For wheras God so often promiseth that he wil chose vs for a temple to himselfe that promyse is no other way fulfylled but by hys spirite dwelling in vs. Surely as Augustine very well sayeth if we wer commaunded to make vnto the Holy ghost a temple of timber and stone because such worship is due to God onely it were a cleare argument that he is God now therfore how much clearer is this that we ought not to make a temple but our selues to be a temple for him And the Apostle himselfe calleth vs sometime the temple of God sometime the teÌ„ple of the Holy ghoste both in one meaning And Peter repreheÌ„ding Ananias for that he had lied to the Holy ghost said that he lied not vnto men but vnto God And where Esay bringeth in the Lord of hostes speaking Paul teacheth that it is the Holy ghost that speaketh Yea where commonly the Prophetes say that the wordes whiche they vtter are the wordes of the Lord of hostes Christ and the Apostles doe referre them to the Holy ghost Whereby it foloweth that he is the true Iehouah that is the chiefe author of prophecies Again where God complaineth that he was prouoked to wrath by the stubbornesse of his people in steade of that Esay saith that his holy Spirite was greued Last of al if blasphemie against the Holy ghost be not forgeueÌ„ in this world nor in the worlde to come whereas he maye obteine pardon that hath blasphemed against the soÌ„ne his diuine maiesti is here plainly proued the offense or diminishment wherof is an vnpardonable crime I dooe wittingly and of purpose omitt many testimonies that the auÌ„cient writers haue vsed They haue thought it a maruellous mete place to allege out of Dauid with the word of the Lorde the heauens wer stablished and al the power of them with the spirite of his mouth to proue that the world was no lesse the work of the Holy ghost than of the Sonne But forasmuch as it is commonly vsed in the Psalmes to repete one thynge twise in Esay the spirite of his mouth is as much to say as his word that reason is very weake Therfore I thought good to touche a fewe such thinges as godly mindes might soundly rest vpon And as God hath more plainly disclosed himselfe by the comming of Christ so is he also in the thre Persons become more familiarly knowen But of al the testimonies lette this one suffice vs for this present Paule so knitteth these three together God Faith Baptisme that he reasoneth from the one to the other in this maner Because there is but one Faith he therby sheweth that there is but one God And because there is but one god he therby proueth that there is but one Faith Therfore if we be entred into
God doo take goodnesse from himselfe I dooe not speake of his humaine nature least perhappes they shuld take exception and say that what soeuer goodnesse was in it it came of free gyft I aske whether the eternall Word of God be good or no If they say nay then we hold their vngodlinesse sufficiētly cōuinced in sayeng yea they cōfound themselues But where as at the first sight Christe semeth to put from hymselfe the name of Good that doothe the more confirme oure meanyng For sithe it is the singular title of God alone forasmuche as he was after the common maner saluted by the name of Good in refusing false honour he did admonish them that the goodnesse wherin he excelled was the goodnesse that God hathe I aske also where Paule affirmeth that only God is immortall wise and true whether by these wordes Christe be brought into the numbre of men mortall foolishe and false Shall not he then be immortall that from the begynnyng was lyfe to geue immortalitie to angels Shall not he bee wise that is the eternall wisedome of God Shall not the trueth it selfe be true I aske furthermore whether they thynke that Christe ought to be worshipped or no For he claimeth this vnto hymselfe to haue all knees bowe before hym it foloweth that he is the God whiche dyd in the lawe forbyd any other to be worshipped but himselfe If they will haue that meant of the Father onely whiche is spoken in Esaie I am and none but I this testimonie I tourne against theim selues for as muche as we see that whatsoeuer pertaineth to God is geuen to Christe And their cauillation hath no place that Christe was exalted in the fleshe wherein he had bene abased and that in respecte of the fleshe all authoritie is geuen hym in heauen and in earthe because althoughe the maiestie of Kyng and Iudge extende to the whole Person of the Mediatour yet if he had not been God openly shewed in fleshe he coulde not haue been auaunced to suche heighth but that God shoulde haue disagreed with himselfe But thys controuersye Paule doeth well take away teaching that he was egall wyth God before that he dyd abase hymselfe vnder the shape of a seruaunte Nowe howe coulde thys equalitie haue stande together vnlesse he hadde been the same God whoe 's name is Iah and Iehouah that rydeth vppon the Cherubin that is kynge of all the earthe and Lorde of the worldes Nowe howesoeuer they babble agaynste it it canne not bee taken from Chryste whiche Esaie sayeth in an other place He he is our GOD for hym we haue wayted whereas in these woordes he describeth the comming of GOD the redemer not onelye that shoulde bryng home the people from the exyle of Babylon but also fullye in all pointes restore the churche And with their other cauillation they nothynge preuayle in sayinge that Chryste was God in hys Father For thoughe we confesse that in respecte of order and degree the begynning of the Godheade is in the Father yet we saye that it is a detestable inuentyon to saye that the essence is onelye proper to the Father as thoughe he were the onelye God-maker of the Sonne For by thys meanes eyther he shoulde haue moe essence than one or ells they call Chryste God onely in tittle and imaginacion If they graunte that Chryste is God but nexte after the Father then shall the essence bee in hym begotten and fashioned whiche in the Father is vnbegotten and vnfashyoned I knowe that many quicke nosed men doe laughe at thys that we gather the distinction of Persons oute of the wordes of Moses where he bryngeth in God speakyng thus Lette vs make manne after oure image But yet the Godly readers doe see howe vaynly and fondely Moses shoulde bryng in thys as a talke of dyuerse together if there were not in God moe Persons than one Nowe certayne is it that they whom the Father spake vnto wer vncreate but nothing is vncreate but God himselfe yea the one onely God Nowe therefore vnlesse they graunte that the power of creating was common and the authoritie of commaunding common to the Father the Sonne and the Holy ghoste it shall folowe that God did not inwardly thus speake to himselfe but directed his speche to other forein woorke menne Finallie one place shall easilie answere two of their obiections For where as Christe himselfe pronounceth that GOD is a Spirite this were not conueniente to be restrained to the Father onely as if the Woorde himselfe were not of spirituall nature If then the name of Spirite doeth as well agree with the Sonne as with the Father I gather that the Sonne is also comprehended vnder the indefynite name of GOD. But he addeth by and by after that none are allowed for good worshippers of the Father but they that worshyppe hym in Spirite and trueth where vppon foloweth an other thyng because Chryste doeth vnder a hed execute the office of a teacher he doeth geue the name of GOD to the Father not to the entente to destroye his owne Godhead but by degrees to lyfte vs vp vnto it But in this they are deceiued that they dreame of certaine vndiuided singular thinges wherof eche haue a part of the essence But by the Scriptures we teache that there is but one essentially God and therefore that the essence as well of the Sonne as of the Holy ghost is vnbegotten But forsomuch as the Father is in order firste and hath of himselfe begotten his wisedome therfore rightfully as is aboue sayed he is counted the original and fountaine of al the Godhead So God indefinitely spoken is vnbegotten and the Father also in respecte of Person is vnbegotten And foolishly they thinke that they gather that by oure meaning is made a quaternitie because fasly and cauillouslye they ascrybe vnto vs a deuise of their owne brayne as though we dyd faine that by deriuacion there come three Persons out of one essence wheras it is euident by our wrytinges that we do not drawe the Persons out of the essence but although they be abiding in the essence we make a distinction betwene them If the Persons were seuered from the essence then paraduenture their reason were like to be true But by that meane it shoulde be a Trinitie of Goddes and not of Persons which one God conteineth in hym So is their fonde question answered whether the essence doe mete to make vp the Trinitie as thoughe we did imagine that there descende three Goddes oute of it And thys exception groweth of lyke foolyshenesse where they saye that then the Trinitie shoulde be withoute God For though it mete not to make vp the distinction as a parte or a member yet neither are the Persons withoute it nor oute of it Because the Father if he were not God coulde not be the Father and the Sonne is none otherwyse the Sonne but because he is God We saye therefore that the Godheade
destruction And there was no necessitie to compell God to geue him any other then a meane will and a fraile will that of mans fall he myghte gather matter for his owne glory ¶ The .xvi. Chapter That God by his power dooth monishe and mainteyne the worlde whiche hym selfe hath created and by his prouidence doeth gouerne al the partes therof BUt it were veray fonde and bare to make God a creatour for a moment which doeth nothyng sins he hath ones made an ende of his worke And in this poynte principally ought we to differ from the prophane men that the presence of the power of God may shine vnto vs no lesse in the continuall state of the world than in the first beginnyng of it For thoughe the myndes of the very wicked in only beholdyng of the heauen earth are compelled to rise vp vnto the creatour yet hath faith a certain peculiar maner by it self wherby it geueth to god â—he whole praise of creation And therfore serueth that saying of the Apostle which we before alleged that we do not vnderstand but by fayth that the world was made by the word of God For vnlesse we passe forward euen vnto his prouidence we do not yet rightly conceiue what this meaneth the God is the creator howe soeuer we do seeme to comprehende it in mynde and confesse it with tongue When the sense of the fleshe hath ones sette before it the power of God in the very creation it resteth there and when it procedeth furthest of all it dooeth nothyng but wey and consider the wysedom power and goodnesse of the workeman in making suche a piece of worke which thinges do of them selues offer and thrust them selues in sight of men whether they will or no a certain generall doyng in preseruyng gouerning the same vpon which dependeth the power of mouyng Finally it thinketh that the liuely force at the beginning put into all things by God doth suffise to sustein them But faith ought to perce deper that is to say whom it hath lerned to be the creatour of al things by and by to gather that the same is the perpetual gouernor preseruer of them and that not by stirryng with an vniuersall motion as wel the whole frame of the worlde as all the partes therof but by susteynyng cherishing caring for with singular prouideÌ„ce euery one of those thinges that he hath created eueÌ„ to the least sparow So Dauid after he had fyrst said that the worlde was created by God by by descendeth to the continuall course of his prouidence By the worde of the Lorde saith he the heauens were stablished all the power therof by the spirite of his mouth By and by he addeth The Lord looked down vpon the sonnes of men so the rest that he saith further to the same effect For although they doo not al reason so orderly yet because it were not likely to be beleued that God had care of mens matters vnlesse he were the maker of the worlde nor any man doeth earnestly beleue that God made the worlde vnlesse he be perswaded that God hath also care of hys workes therefore not without cause Dauid doeth by good order conueye vs from the one to the other Generally in dede both the Philosophers doe teach and mens mindes doe conceiue that all partes of the worlde are quickened wyth the secrete inspiration of God But yet they atteine not so farre as Dauid both hymselfe procedeth and carryeth all the godly wyth hym saying all thynges wayte vpon thee that thou mayest geue them fode in due season Thou geuest it to them and they gather it Thou openest thy hand and they are filled with good things But if thou hide thy face they are troubled If thou take awaye theyr breath they dye and returne to theyr dust Againe if thou sende forth thy Spirite they are created and thou renewest the face of the earth Yea although they agree to the saying of Paul that we haue our being and are moued and do lyue in God yet are they farre from that earnest felyng of grace which he commendeth vnto vs because they taste not of gods speciall care wherby alone his fatherly fauor is knowen That thys difference maye the better appeare it is to be knoweÌ„ that the Prouidence of God suche as it is taughte in the Scripture is in comparison set as contrary to fortune and chaunces that happeÌ„ by aduenture Nowe forasmuche as it hath been commonly beleued in al ages and the same opinion is at thys daye also in a manner in al men that all thynges happen by fortune it is certayne that that which ought to haue been beleued concernyng Prouidence is by that wrong opinion not onely darkened but also in manner buried If a man light among theues or wylde beastes if by wynde sodenly rysen he suffer shipwrack on the sea if he be kylled wyth the fall of a house or of a tree if an other wandryng in deserte places fynde remedy for hys pouertie if hauing been tossed with the waues he atteine to the haueÌ„ if miraculously he escape but a fynger bredth from death all these chaunces as well of prosperitie as of aduersitie the reason of the fleshe doeth ascrybe to fortune But whosoeuer is taught by the mouth of Chryst that all the heares of hys hed are numbred will seke for a cause further of and wyll fyrmelye beleue that all chaunces are gouerned by the secrete councell of God And as concerning thinges without lyfe thys is to be thought that although euery one of them haue hys owne propertie naturally put into it yet doe they not put forth their power but only so farre as they be directed by the present hande of God They are therefore nothing els but instrumentes whereby God continually poureth in so much effecte as pleaseth him and at hys will boweth and turneth them to thys or that doyng Of no creature is the power more maruellous or more glorious than of the sunne For besyde that it geueth lyght to the whole worlde wyth hys bryghtnesse howe greate a thyng is thys that he cherysheth and quickeneth all lyuing creatures wyth hys heate that he breatheth frutefulnesse into the earth wyth hys beames that out of sedes warmed in the bosome of the grounde he draweth a budding grenenesse and susteyning the same wyth new nouryshmentes doth encrease and strengthen it tyll it ryse vp in stalkes That he fedeth it with continuall vapoure till it growe to a floure and from a floure to fruite That then also wyth bakyng it he bryngeth it to rypenesse That trees likewise and vines being warned by him do first budde and shote forth braunches and after sende out a flower and of a flower do engeÌ„der frute But the Lord because he would claime the whole glory of all these thinges to himselfe made the lighte first to be and the earth to be furnished with al kindes of herbes and fruites before
he doeth by singuler examples shew his care in gouerning of it The seruant of God beyng strengthened with these both promyses and examples will ioyne with them the testimonies whiche teache that all men are vnder Gods power whether it be to wynne their myndes to good will or to restraine their malice that it may doo no hurt For it is the Lorde that geueth vs fauour not onely with them that will vs well but also in the Egyptians and as for the maliciousnesse of oure enemies he knoweth howe by diuerse waies to subdue it For somtyme he taketh away their wit from them so that thei can conceiue no sound or sobre aduise like as he sent foorth Sathan to fill the mouthes of all the Prophetes with lying to deceiue Achab. He made Rechabeam mad by the yong mens counsell that he myght be spoyled of his kyngdome by his owne folly Many tymes when he graunteth them witte yet he maketh them so afraide and astonished that they can not will or goe about that whiche they haue conceiued Sometyme also when he hath suffred them to go about that whiche luste and rage dyd counsell theim he doeth in conuenient tyme breake of their violences suffreth theim not to procede to the end that they purposed So dyd he before the time bryng to nought the counsell of Architophell that shoulde haue been to Dauids destruction So also he taketh care to gouerne al his creatures for the benefit safetie of them that be his yea to gouerne the deuill hym selfe whiche as we see durst enterprise nothyng againste Iob withoute his sufferaunce and commaundement Of this knowledge necessarily ensueth both a thankfulnesse of mynde in prosperous successe of thynges also pacience in aduersitie and an incredible assurednesse against the time to come Whatsoeuer therfore shal betide vnto him prosperously and accordyng to his hartes desyre all that he will ascribe vnto God whether he fele the bountie of God by the ministerie of men or be holpen by liuelesse creatures For thus he wil thynke in his mynde Surely it is the Lorde whiche hath inclined their myndes to me which hath ioyned them vnto me to be instrumētes of his goodnesse toward me In plentie of the frutes of the earth thus he will thynke that it is the Lord whiche heareth the heauen that the heauen may heare the earthe that the earthe also may heare her fruites In other thyngs he wil not dout that it is the only blessyng of the Lorde wherby all thyngs prosper and being put in mynde by so many causes he wil not abide to be vnthākful If any aduersitie happen he will by and by therin also lifte vp his mynde to God whoe 's hande auaileth muche to emprint in vs a paciēce and quiete moderation of hart If Ioseph had still continued in recordyng the falsehode of his brethren he coulde neuer haue taken a brotherly mynde towarde theim But because he bowed his mynde to the Lorde he forgat the iniurie and inclined to mekenesse and clemency so farrefoorth that of his own accorde he conforted his brethren and said It is not you that solde me into Egypte but by the will of God I was sent before you to saue your lyues You in dede thought euill of me but the Lorde tourned it to good If Iob had had respect to the Chaldees by whom he was troubled he would foorthwith haue been kendled to reuenge But because he did therwithall acknowledge it to be the work of God he comforted hymselfe with this moste excellent saying The Lorde hath geuen the Lorde hath taken away the Lordes name bee blessed So Dauid when Semei had railed and cast stones at hym if he had looked vpon man he would haue incouraged his souldiours to reacquite the iniurie But because he vnderstode that Semei dyd it not without the mouyng of the Lorde he rather appeased them Lette hym alone said he for the Lorde hath commaunded hym to curse With the same bridle in an other place doeth he restraine the intemperance of sorowe I helde my peace saith he and became as domme bycause thou O Lorde diddest it If there be more effectualll remedy agaynst wrath and impacience surely he hath not a little profited whiche hath learned in this behalfe to thinke vpon the Prouidence of God that he may alway call backe his mynde to this poynt It is the Lordes will therfore it must be suffred not onely because it is not lawfull to striue agaynst it but also because he willeth nothyng but that whiche is both iust and expedient In fumme this is the end that beyng wrongfully hurt by men we leauyng their malice whiche woulde doo nothyng but enforce out sorowe and wheat our mindes to reuenge should remembre to climbe vp vnto God and learne to beleue assuredly that what soeuer our enemie hath mischeuously doon against vs was bothe suffered and sent by gods disposition Paule to refraine vs from recompensing of iniuries doth wisely put vs in minde that we are not to wrastle with fleshe and bloud but with the spiritual enemy the deuil that we may prepare our selues to striue with him But thys is the most profitable lesson for the appeasyng of al rages of wrath that God doth arme as wel the deuill as al wicked men to stryue with vs and that he sitteth as iudge to exercise oure patience But if the misfortunes and miseries that oppresse vs doe chaunce without the worke of men let vs remēber the doctrine of the law whatsoeuer is prosperous floweth from the fountayne of gods blessing and that al aduersities are his cursinges and let the most terrible warning make vs afraid If ye walke stubbornly against me I wil also walke stubbornly agaynst you In which is rebuked our sluggishnesse when according to the commō sense of the flesh accompting al to be but chaūce that happeneth of both sortes we are nether encouraged by the benefites of God to worship him nor prycked forwarde with his scourges to repētaūce This same is the resō why Hieremy Amos did so sharply rebuke the Iewes because they thought that things as wel good as euil came to passe wtout the commaūdement of God To the same purpose serueth that sermon of Esay I the God that create lyght and fashyon darkenesse that make peace and create euil I God doe make all these thynges And yet in the meane time a godly man wil not winke at the inferior causes Nether wil he because he thinketh them the ministers of gods goodnesse bi whō he hath receiued benefite therfore let them passe vnconsidered as though they had deserued no thanke by their gētlenesse but he wil hartily thynke hymselfe bounde vnto them and wil willingly confesse hys bonde trauail as he shal be able and as occasion shall serue to recōpence it Finally in benefites receyued he wyl reuerence prayse God as the principal author but he will honor men as the ministers
a bare sufferance of hym to afflicte the holy man yet because that sayeng is true The Lorde hath geuen the Lord hath taken away as it pleased God so is it com to passe We gather that God was the author of that triall of Iob wherof Sathan and the wicked theues were ministers Sathan goeth about to dryue the holy man by desperation to madnesse The Sabees cruelly wickedly doo inuade and robbe his goodes that were none of theirs Iob knowledgeth that he 〈◊〉 by God stripped of all his goodes and made poore because it so pleased God Therfore whatsoeuer men or Satan hymselfe attempt yet God holdeth the sterne to tourne all their trauayles to the executyng of his iudgements It was Gods wil to haue the false kyng Achab deceiued the deuill offered his seruice therevnto he was sent with a certaine commaundement to be a lying spirite in the mouthe of all the Prophetes If the blyndyng and madnesse of Achab be the iudgement of God then the deuise of bare Sufferance is vaine For it were a fond thyng to say that the iudge doeth onely suffre and not also decree what he will haue doone and commaund the ministers to put it in execution It was the Iewes purpose to destroy Christ Pilate and the souldiors doo folowe their ragyng lust and yet in a solemne praier the disciples doo confesse that all the wicked men dyd nothyng els but that whiche the hande and counsell of God had determined euen as Peter had before preached that Christ was by the decreed purpose and foreknowledge of God deliuered to be slayne As if he shuld say that God from whome nothyng is hidden from the beginnyng did wittyngly and willyngly appoynt that whiche the Iewes did execute as in an other place heâ—â—herseth that God whyche shewed before by all his Prophetes that Christ shuld suffer hath so fulfilled it Absolon defilyng his fathers bed with incestuous adulterie committed detestable wickednesse Yet God pronounceth that this was his owne worke For the wordes are these Thou haste doone it secretely but I will doo it openly and before the sunne Hieremie pronounceth that all the crueltie that the Chaldees vsed in Iury was the woorke of God For which cause Nabucadnezer is called the seruant of God God euery where crieth out that with his hissyng with the souÌ„d of his trumpet with his power coÌ„mandement the wicked ar stirred vp to warre He calleth the Assyrian the rod of his wrath the axe that he moueth with his hande The destruction of the holy citie ruine of the Temple he calleth his worke Dauid not murmuring against God but acknowledging him for a rightuous iudge yet confesseth that the cursings of Semei proceded of the coÌ„mauÌ„dement of God The Lord saith he coÌ„maunded him to curse We often finde in the holy historie that what soeuer happeneth it cometh of the Lord as the departing of the ten tribes the death of the sonnes of Hely and very many things of like sort They that be meanly exercised in the Scriptures do see that for shortnesses sake I bring forth of many testimonies but a few by which yet it appereth plainly enough that they do trifle talk fondly that thrust in a bare SufferaÌ„ce in place of the Prouidence of God as though God saie in a watche tower waityng for the chaunces of Fortune and so his iudgementes shoulde hang vppon the will of men Nowe as concerning secrete motions that which SalomoÌ„ speaketh of the hart of a king that it is bowed hether or thether as pleaseth God extendeth surely to all mankind and is as muche in effecte as if he had said what soeuer we conceiue in myndes is by the secret inspiration of God directed to his ende And truly if he did not worke in the myndes of men it were not rightly said that he taketh away the lippe from the true speakers and wisedom from aged men that he taketh the hart froÌ„ the Princes of the earthe that they maye wander where is no beaten waie And hereto belongeth that whyche we ofte reade that men are fearefull so farre foorth as theyr hartes bee taken with his feare So Dauid went out of the campe of Saule and none was ware of it because the slepe of God was come vpon theim all But nothyng can be desyred to be more playnly spoken than where he so oft pronounceth that he blyndeth the eies of men striketh them with giddynesse that he maketh them drunke with the spirite of drowsynesse casteth them into madnesse hardneth their harts These things also many do referre to Sufferance as if in forsaking the reprobate he suffred theÌ„ to be blinded by Satan But that solution is to fonde forasmuch as the Holy ghost in plain words expresseth that they are striken with blindnesse madnesse by the iust iudgmeÌ„t of God It is said that he hardned the hart of Pharao also that he did make dull strengthen it Some do with an vnsauory cauillation mocke out these phrases of speche because where in an other place it is said that Pharao did harden his owne hart there is his owne will set for the cause of his hardenyng As though these thynges did not very well agree together although in diuers maners that man while he is moued in working by God doeth also worke himself And I doo turne back their obiection against them selues For if to harden do signify but a bare Sufferance then the very motion of obstinacie shall not be proprely in Pharao Now how weake and foolishe were it so to expounde as if Pharao did only suffer hym self to be hardened Moreouer the Scripture cutteth of all occasions from suche cauillations For God sayth I will holde his harte So of the inhabitauntes of the land of Canaan Moses saith that thei went forth to bataile because the Lord had hardned their harts Which same thing is repeted by an other Prophet saying He turned their harts that they should hate his people Agayne in Esaie he saieth that he will sende the Assyrians against the deceytfull nation and will commaunde them to cary awaie the spoiles and violently take the praie not meanyng that he will teache wicked and obstinate men to obey willyngly but that he wil bowe them to execute his iudgementes as if they dyd beare his commaundementes grauen in their myndes Wherby appeareth that they were moued by the certaine appointement of God I graunte that God doeth oftentymes worke in the reprobate by Satans seruice as a meane but yet so that Satan doeth his office by Gods mouing procedeth so farre as is geuen hym The euill Spirite troubled Saule but it is sayde that it was of God that wee may knowe that the madnesse of Saule came of the iuste vengeance of God It is also said that the same Satan doth blind the myndes of the vnfaithfull but how so but only because the effectuall workyng of errour cometh
them of all abilitie of spirituall vnderstandyng Therefore he affirmeth that the faythful which embrace Christ are borne not of bloud or of the wil of the flesh or of man but of God As if he should saye fleshe is not capable of so hye wisedome to conceiue God and that which is Gods vnlesse it be lightened with the spirite of God As Christ testified that this was a special reuelation of the father that Peter did know him If we were perswaded of this whiche ought to be out of all controuersie that our nature wanteth all that whyche our heauenly father geueth to his electe by the spirite of regeneration then here were no matter to doubte vpon For thus speaketh the faythfull people in the Prophet For with thee is the fountayne of lyfe and in thy light we shal see light The Apostle testifieth the same thing wheÌ„ he saieth that no man can call Iesus the lorde but in the holy ghost And Iohn Baptist seyng the dulnesse of his disciples crieth out that no man can receiue any thyng vnlesse it be geuen him from aboue And that he meaneth by Gifte a speciall illumination and not a common gifte of nature appereth hereby that he complaineth that in so many wordes as he had spoken to tommende Christ to his Disciples he preuayled nothyng I see sayeth he that wordes are nothyng to informe mens mindes concernyng diuine thynges vnlesse the Lorde geue vnderstanding by his spirite Yea and Moses when he reprocheth the people wyth their forgetfulnesse yet noteth this withal that they can by no meanes growe wise in the misteries of God but by the benefite of God Thyne eyes sayeth he haue seene those greate tokens and wonders and the Lorde hath not geuen thee a heart to vnderstande nor eares to heare nor eyes to see What shoulde he expresse more yf he called vs blockes in consideryng the workes of God Whereupon the Lorde by the Prophete promiseth for a greate grace that he wyll geue the Israelites a hearte that they maye knowe hym signifiyng thereby that mans witte is onely so muche spiritually wyse as it is lightened by hym And this Christe plainely confirmed wyth hys owne mouthe when he sayeth that no manne can come to hym but he to whome it shal be geuen from the Father What is not he hym selfe the liuely Image of the Father in whome the whole bryghtnesse of his glorie is expressed vnto vs Therefore he coulde not better shewe what our power is to knowe god than when he sayeth that wee haue no eyes to see his Image where it is so openly sette presente before vs. What Came he not into the earth for this purpose to declare his Fathers wyll vnto menne And dyd he not faythfully dooe hys office Yes surely But yet nothynge is wroughte by hys preachynge vnlesse the inwarde Schoolemaster the holyghost set open the waye to our mindes Therefore none come to hym but they that haue heard and ben taught of the Father What maner waye of learnyng and hearyng is this Euen when the holy ghost by maruellous and singular vertue formeth the eares to heare and the mindes to vnderstande And leaste that should seme sâ—raung he allegeth the prophecie of Elaye where when he promiseth the repairyng of the church that they whych shall be gathered together to saluation shal be taught of the Lord. If god there foresheweth some peculiar thyng concernyng his electes it is euident that he speaketh not of that kinde of learnynge that was also common to the wicked and vngodly It remayneth therefore that we muste vnderstande it thus that the way into the kingdome of God is open to no man but to him to whom the holy ghost by his enlightening shal make a newe minde But Paule speaketh most playnely of all whiche of purpose entryng into discourse of this matter After he had condemned all mens wisedome of follie and vanitie vtterly brought it to naught at the laste concludeth thus that naturall man can not perceiue those thynges that are of the spirit of God they are foolishnesse vnto him and he can not vnderstande them bicause they are spiritually iudged Whome doeth he call naturall euen him that stayeth vpon the light of nature He I saye compreheÌ„deth nothing in the spiritual misteries of God Why so is it bicause by slouthfulnesse he neglecteth it Nay rather although he wold trauaile neuer so much he can do nothing bycause forsoth they are spiritually iudged What meaneth that bicause beyng vtterly hidden from the light of manâ— they are opened by the only reuelation of the spirite so that they are reckened for follie where the spirite of God geueth no light Before he had auaunced those thinges that God hath prepared for them that loue him aboue the capacitie of eyes eares and mindes Yea he testified that mans wisedome was as a certaine veile whereby mans minde was kepte from seyng God What meane we The Apostle pronounceth that the wisedome of this world is made folly by god and shal we forsoth geue vnto it sharpenesse of vnderstanding whereby it maye pearce to the secrete places of the heauenly kingdome Farre be such beastelinesse from vs. And so that whiche here he taketh awaye from menne in an other place in a prayer he geueth it to god alone God sayeth he and the father of glory geue to you the spirite of wisedome and reuelation Nowe thou hearest that all wisedome and reuelation is the gifte of god What followeth and lightene the eyes of your minde Surely yf they neede a newe reuelation then are they blinde of themselues yt foloweth after That ye maye knowe what is the hope of your calling c. Therefore he confesseth that the wittes of men are not capable of so great vnderstandyng to knowe their owne callyng And let not some Pelagian babble here that god doth remedie that dulnesse or vnskilfulnesse when by the doctrine of his worde he directeth maÌ„s vnderstanding whether without a guide he could not haue atteined For Dauid had a lawe wherein was comprehended al the wisedome that maye be desired and yet not contented with that he requireth to haue his eyes opened that he maye consider the misteries of the same lawe By whiche speache truely he secretly sayeth that the sunne ryseth vpon the earth where the worde of God shineth to men but they get not muche thereby vntill he himselfe that is therefore called the father of lightes do geue them or open their eyes bicause where so euer he shineth not with his spirit al things are possessed with darknesse So the Apostles were wel largely taught by the best schoole-master yet if they had not needed the spirite of trueth to instruct their mindes in that same doctrine which they had hearde before he wold not haue bidden them loke for him If the thing that we aske of God we doe thereby confesse that we wante and God in that that he promiseth
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
the inhabitantes of that countrey came fourth and met theÌ„ lyke ennemies By whome were they styred vp Truely Moses affirmeth to the people that it was the Lorde that had hardened their heartes And the Prophet reciting the same historie saith that he turned their heartes that they should hate his people Nowe can you not say that they stumbled being left without the counsell of God For if they be hardened and turned then they are of purpose bowed to that selfe thing Moreouer so oft as it pleased him to punish the transgressours of the people how did he perfourme his worke in the reprobate so as a man may see that the effectualnesse of working was in hym they only did seruice as ministers Wherfore somtyme he threatened that he would call them out with his whistle sometyme that they should be lyke a net for hym to entangle them and sometyme lyke a mallet to strike the Israelites But specially he then declared how he is not idle in them when he called Sennacherib an Are whiche was bothe directed and dryuen by his hande to cut Augustine in one place dothe not amisse appointeth it after this sorte that in as muche as they sinne it is their owne in as muche as in siâ—ning they doe this oâ— that it is of the power of God that deuided the darkenesse as pleaseth hym Nowe that the ministery of Sathan is vsed to pricke forward the reprobate so oft as the Lorde by his prouidence appointeth them to this or to that may sufficiently be proued though it were but by one place only For it is oftentimes sayde in Samuel that the euell spirite of the Lorde and an euill spirite from the Lorde did either violently carry or leaue Saul To say that this spirite was the holy Ghost is blasphemous Therfore the vncleane spirit is called the spirit of God because it aunswereth at his commaundement and power being rather his instrument in doing than an authour of it selfe This is also to be added withall whiche Paul teacheth that the efficacie of errour deceiuing is sent by God that they which haue not obeyed the truth may beleue lies But there is alway great difference in one selfe same worke betwene that whiche the Lorde doeth and that whiche Sathan and the wicked goe about He maketh the euill instrumeÌ„tes that he hath vnder his hand may turne whether he list to serue his iustice They in as muche as they are euyll doe bring fourth in effect the wickednesse that they haue conceiued by corruptnesse of nature The reste of suche thynges as serue for to deliuer the maiestie of God from slaunder and to cut of all shifting from the wycked are already sette fourth in the chapter concerning Prouidence For in this place my purpose was only to shewe howe Sathan reigneth in the reprobate maÌ„ and how God worketh in them bothe Although we haue before touched yet it is not playnely declared what libertie man hath in those doinges whiche are neyther iust nor faulty of them selues and belonge rather to the bodely than the spirituall lyfe Some in suche thinges haue graunted him free election rather as I thinke because they would not striue about a matter of no great importance than that they mynded certainly to proue the same thyng that they graunte As for me although I confesse that they whiche doe holde that they haue no power to ryghteousnesse do holde the thyng that is principally necessary to saluation yet I doe thynke that this point also is not to be neglected that we may knowe that it is of the speciall grace of the Lorde so ofte as it cometh in our mynde to chose that whiche is for our profit so oft as our wyl enclyneth therunto agayne so ofte as our wyt and mynde eschueth that whiche els would haue hurt vs. And the force of Gods prouidence exteÌ„deth thus far not only to make the successes of thynges to come to passe as he shall forsee to be expedient but also to make the wylles of men to tend therunto Truely if we consider in our wyt the administration of outwarde thinges we shall thynke that they are so farre vnder the wyll of man but if we shall geue credit to so many testimonies whiche crie out that the Lord dothe in these thynges also rule the heartes of meÌ„ they shall compelle vs to yelde our wyll subiect to the speciall mouing of God Who did procure the good willes of the Egyptians to the Israelites to lende them all their moste precious iewels They woulde neuer haue founde in their heartes to haue so done of their owne accorde Therfore their heartes were more subiect to the Lord than ruled by them selues And truely if Iacob had not bene persuaded that God put into men diuerse affections as pleaseth hym he would not haue sayd of his sonne Ioseph whom he thought to be some HeatheÌ„ Egyptian God graunte you to fynde mercie before this man As also the whole Churche confesseth in the Psalme that when it pleased God to haue mercie vpon it he meekened the heartes of the cruell nations Againe when Saul so waxed on fire with anger that he prepared him to warre the cause is expressed for that the spirite of God did enforce hym Who turned away Absolons mynde from embracinge the counsell of Achitophel whiche was wont to be holden as an oracle Who inclined Rehabeam to be persuaded with the yong mens aduise Who made the nations that before were great to be afrayde at the comyng of Israell Truely the harlot Rahab confessed that it was done by God Agayne who threw downe the heartes of Israell with dread and fearfulnesse but he that in the lawe threatened that he would geue them a fearefull hearte Some man wyll take exception and saye that these are singular examples to the rule wherof all thynges vniuersally ought not to be reduced But I saye that by these is sufficiently proued that whiche I affirme that God so oft as he meaneth to prepare the waye for his prouidence euen in outward thynges dothe bowe and tourne the wylles of men and that their choise is not so free but that Gods will beareth rule ouer the fredome thereof That thy mynde hangeth rather vpon the mouing of God than vpon the fredome of thyne owne choyse this daylye experience shall compell thee to thynke whether thou wylt or no that is for that in thynges of no perplexitie thy iudgement and wyt oft fayleth thee in thinges not hard to be doone thy courage fainteth againe in thinges moste obscure by and by present aduise is offred thee in thynges great and perillous thou hast a courage ouercomming all difficultie And so doe I expounde that whiche Salomon sayeth That the eare may heare that the eie may see the Lorde worketh bothe For I take it that he speaketh not of the creation but of the speciall grace of vsing them And wheÌ„ he wryteth that the Lorde holdeth in his
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
place of the first they set the promise without the commaundement As for me bicause vnlesse I be conuinced by euident reason I take the ten wordes in Moses for ten commaundementes me thinkes I see so many diuided in very fit order Therefore leauyng to them their opinion I will follow that which I best alloow that is that the same whiche these later sorte make the first cōmaundement shal be in stede of a preface to the whole law and then shal follow the cōmaundemētes fower of the first table and sixe of the seconde in suche order as they shal be rehearsed Augustine also to Boniface agreeth with vs whiche in rehersyng them kepeth this order that God only be serued with obedience of religion that no idole be worshipped that the name of the Lorde be not taken in vaine when he had before seuerally spokē of the shadowish cōmaundemēt of the Sabbot In an other place in deede that first diuision pleaseth him but for to sclender a cause that is bicause in the number of three if the first table consist of three cōmaundementes the misterie of the trinitie more plainly appereth Albeit in the same place he sticketh not to confesse that otherwise he rather liketh our diuisiō Byside these the authour of the Unperfect worke vpō Matthew is of our side Iosephus vndoutedly according to the cōmon consent of his time assigneth to either table fiue cōmaundementes Whiche is bothe against reason bicause it confoūdeth the distinction of religion charitie and also is confuted by the authoritie of the Lord himself which in Matthew reckeneth the cōmaundement of honoring our parētes in the number of the secōd table Now let vs heare God himself speakyng in his owne wordes The first Commaundement I am the Lord thy God whiche haue brought thee out of the lande of Aegypt out of the house of bondage Thou shalt haue no straunge Gods before my face Whether you make the first sentence a part of the first cōmaundement or reade it seuerally it is indifferēt to me so that you do not denie me that it standeth in stede of a preface to the whole law First in making of lawes is heede to be takē that they be not shortly after abrogate by cōtempt Therfore God first of all prouideth that the maiestie of the lawe that he shall make maye neuer at any time come in contempt For stablishing wherof he vseth three maners of argumentes First he chalengeth to him self power and right of dominion whereby he may constraine his chosen people that they must of necessitie obey him then he setteth forth a promise of grace with swetenesse therof to allure thē to studie of holinesse Thirdly he reciteth the benefite that he did for them to reproue the Iewes of vnthankefulnesse if they do not with obedience answer his kindnesse Under the name of Iehouah the Lord is meant his authoritie lawful dominiō And if al thinges be of him and do abide in him it is right that all thinges be referred to him as Paule sayeth Therfore we are with this word alone sufficiently brought vnder the yoke of Gods maiestie bicause it were mōstruous for vs to seke to withdraw our selues frō vnder his gouernement out of whome we can not be After that he hath shewed that it is he that hath power to commaund to whome obedience is due lest he should seme to drawe by only necessitie he also allureth with swetenesse in pronouncyng that he is the God of the Churche For there is hidden in this speache◠mutuall relation whyche is conteyned in the promise I will bee to them a God and they shal be to me a people Whereupon Christ proueth that Abraham Isaac and Iacob haue immortall lyfe by this that God testified that he is their God Wherefore it is as muche in effecte as yf he should saye thus I haue chosen you to be my people not only to doe you good in this present lyfe but also to geue you the blessednesse of the life to come But to what end this tendeth it is noted in diuerse places in the law For whē the Lord doth vouch saue to deale thus mercifully with vs to call vs into the companie of his people he choseth vs sayth Moses that we should be a peculiar people vnto him self a holy people and should kepe his commaundementes From whense also cometh this exhortion Be ye holy for I am holy Now out of these two is deriued that protestation that is in the Prophet The sonne honoreth the father the seruant honoreth his Lord. If I be a lord where is my feare If I be a father where is my loue Now foloweth the rehersal of his benefite whiche ought to be of so much more force to moue vs as the faulte of vnthankefulnesse is more detestable euen among men He then did put Israel in remembrance of a benefit lately done but such a one as for the miraculous greatnesse thereof beyng worthy to be had in remembrance for euer should remaine in force with their posteritie Morouer it is most agreable for this present matter For the Lord semeth to say that they were deliuered out of miserable bondage for this purpose that they should with obediēce and redinesse of seruice honor him the author of their deliuerance He vseth also to the ende to holde vs fast in the true worshippyng of him alone to set out himself with certaine titles whereby he maketh his sacred maiestie to be differently knowen from al idoles forged gods For ▪ as I sayd before suche is our redy inclination to vanitie ioyned with rashe boldnesse that so sone as God is named our minde cā not take hede to it self but that it by and by falleth away to some vaine inuention Therefore when the Lord meaneth to bryng a remedie for this mischief he setteth out his owne godhed with certayne titles and so dothe compasse vs in as it were within certayne grates leaste we should wander hether and thether rashly forge our selues some new God if forsakyng the liuing God we should erect and idole For this cause so oft as the Prophetes meane properly to point out him they clothe him and as it were enclose him within those markes wherby he had opened himself to the people of Israell And yet when he is called the God of Abraham or the God of Israell when he is set in the temple of Hierusalem among the Cherebins these and like formes of speache do not binde him to one place or to one people but are set only for this purpose to staye the thoughtes of the godly in y◠God whiche by his couenant that he hath made with Israell hath so represented himself that it is no waye lawefull to varie from such a paterne But let this remayne stedfastly emprinted that there is mention made of the deliuerance to this ende that the Iewes might the more cherefully geue themselues to the God that doth by right clayme them
the formes of swearyng that are after rehersed For this was also parte of their errour that when they did sweare by heaueÌ„ and earth they thought that they did not touch the name of God Therfore after the principall kinde of offense against this commaundement the lord doth also cut of from them all bye shiftes that they should not thinke that they haue escaped if not speakyng of the name of God they call heauen and earth to witnesse For here by the way it is also to be noted that although the name of God be not expressed yet men by indirect formes do sweare by him as if they sweare by the liuely light by the bread that they eate by their Baptisme or other tokens of gods liberalitie toward them Neither doth Christ in that place where he forbiddeth them to sweare by heauen and earth Hierusalem speake it to correct superstition as some men falsly thinke but he rather confuteth their sophisticall suttâ—ltie whiche thought it no faulte babblingly to throwe our indirect othes as though they spared the holy name of God whiche is engrauen in all his benefites But otherwise it is where either a mortal man or a dead man or an Angel is put in the place of God as amonge the prophane nations flatterie deuised that stinkyng forme of sweryng by the life or soule of the Kyng for then the false making of gods doth obscure and minish yâ— glory of the one only God But when we meane only to procure credit to our sayenges by the holy name of God although the same be indirectly done yet in al such triflyng othes his maiestie is offended Christ taketh froÌ„ this licentiousnesse all pretense of excuse in this that he forbiddeth to sweare at al. And Iames tendeth to the same purpose recityng the same wordes of Christ whiche I haue before alleged bycause that same rash boldenesse hath alwaye ben in the world whiche is a prophane misuse of the name of God For if ye referre this worde At all to the substance as it without any exceptioÌ„ it were altogether vnlawfull to sweare wherefore serueth that exposition whiche is added afterward Neyther by heauen nor by earth c Whereby it sufficiently appereth that those cauillatioÌ„s are met withall by which the Iewes thought their fault to be excused Therefore it can not nowe be doubtefull to sounde iudgementes that the Lorde in that place did onely reproue those othes that were forbidden by the lawe For he himselfe whiche shewed in his life an examplar of the perfection that he taught did not sticke to sweare when occasion required And his disciples whoe we doubte not did obeye theyr maister in all thinges folowed the same example whoe dare saye that Paule wold haue sworne yf swearing had ben vtterly forbidden but when matter so required he sware without any sticking at it yea somtime adding an execration But this question is not yet ended bicause some do think that only publike othes are excepted out of this prohibitioÌ„ as those othes that we take when the Magistrate doth offer them to vs require them of vs. And such as Princes vse to take in stablishing of leagues or yâ— people when thei sweare allegeaÌ„ce to their Prince or the Soldiar wheÌ„ he is put to an othe for his true seruice in that warre such like And to this sort thei adioyne that rightfully such othes as are in Paule to coÌ„firme the dignitie of yâ— gospell for asmuch as yâ— Apostles in their office ar not priuate meÌ„ but publike ministers of god And truely I denie not that those are yâ— safest othes bicause thei ar defended with souÌ„dest testimonies of scripture The magistrate is coÌ„maunded in a doubtful case to driue the witnesse to an othe he otâ— the other side to answer by othe the Apostle sayth that meÌ„s controuersies are by this meane ended In this coÌ„maundement bothe these haue a perfect allowance of their offices Yea we maye note that among the old heathen men the publike and solemne othe was had in great reuereÌ„ce but coÌ„mon othes that were vsually spoken without consideration were either nothing or very litle regarded bicause they thought that in these they had not to do with the maiestie of God at al. But yet it were to much dangerous to condemne priuate othes that are in necessarie cases soberly holyly reuerently taken whiche are mainteined both by reason examples For if it be lawfull for priuate men in a weighty earnest matter to appele to God as iudge betwene them much more is it lawefull to call hym to witnesse Put the case thy brother will accuse thee of false breache of faith thou endeuorest to purge thy self accordyng to the dutie of charitie he by no meanes will suffer himself to be satisfied If thy good name come in perill by his obstinate maliciousnesse thou shalt without offense appele to the iudgement of God that it will please him in time to make thine innocency knowen Now if the weight of the wordes be considered it is a lesse matter to call him to witnesse Therefore I see not why in this case we should affirme that the callyng hym to witnesse is vnlawful And we are not without many examples therof For though the othe of Abraham and Isaac with Abimelech be sayde not to serue for our purpose bycause it was made in the name of a publike companie yet Iacob and Laban were priuate meÌ„ which stablished a couenant with mutuall othe betwene themselues Booz was a priuate man whiche by the same meane coÌ„firmed his promise of mariage to Ruth Abdias was a priuate man a iuste manne and fearyng God whiche affirmed vnto Elias by othe the thing that he meant to persuade him Therefore I haue no better rule but that othes be so tempered that they be not vnaduised that they be not common without regard that they be not vsed of ragyng lust nor triflyng but that they serue iuste necessitie as where the Lordes glorie is to be mainteyned or the edification of our brother furthered to whiche ende the commaundement of the lawe tendeth The fourth Commaundement Remember that thou kepe holy the Sabbat day Sixe dayes shalt thou worke and do all thy workes But on the seuenth day is the Sabbat of the Lord thy God In it thou shalt do no worke c. The end of this coÌ„maundement is that we beyng dead to our owne affections workes should be busied in meditation of the kingdome of God to the same meditation should be exercised by such meanes as he hath ordeyned But bicause this coÌ„maundement hath a peculiar seueral consideration froÌ„ the rest therfore it must haue also a seuerall manner of exposition The old writers vse to call it a shadowish commaundement for that it conteyneth the outward obseruation of the day whiche by the comming of Christ was taken away with the other figures Wherin I graunt they say truely but they touche but half the matter
Wherfore we must fetche the exposition of it farther of And as I think I haue marked yâ— there are three causes to be coÌ„sidered wherupoÌ„ this coÌ„maundement consisteth For first the heauenly lawmaker meant vnder the rest of the seuenth daye to set out in figure to the people of Israel the spirituall rest whereby the faithfull ought to â—esse from their owne workes that they might suffer God to worke in them Secondarily his wil was to haue one apointed daye wherein they should mere together to heare the lawe and execute the ceremonies or at leest bestowe it peculiarly to the meditation of his workes that by such callyng to remembrance they might be exercised to godlinesse Thirdly he thought good to haue a day of rest graunted to seruants and such as liued vnder the gouernement of other wherin theâ— might haue some cessyng from their labour But we are many wayes taught that the same shadoweng of the spiritual rest was the principal point in the Sabbat For yâ— Lorde required the keping of no coÌ„mauÌ„dement in a maner more seuerely than this when his meaning is in the Prophetes to declare that al religioÌ„ is ouerthrowen then he coÌ„plaineth that his Sabbates are polluted defiled not kept not sanctified as though that pece of seruice beyng omitted there remained no more wherin he might be honored He did set forth the obseruing therof with hie praises For whiche cause the faithful did among other oracles maruelously esteme the reuelyng of the Sabbat For in Nehemiah thus spake the Leuites in a solemne coÌ„uocation Thou hast shewed to our fathers thy holy Sabbat hast geuen them the coÌ„maundementes the ceremonies the law by the hand of Moses You see howe it is had in singular estimation among al the coÌ„maundementes of the law All whiche thinges do serue to set forth the dignitie of the misterie which is very wel expressed by Moses and Ezechiel Thus you haue in Exodus See that ye kepe my Sabbat day bicause it is a token betwene me you in your generations that you maye know that I am the Lord that sanctifie you kepe my Sabbat for it is holy vnto you Let the children of Israell kepe the Sabbat and celebrate it in their generations it is an euerlastyng couenaÌ„t betwene me the children of Israel and a perpetual token Yet Ezechiel speaketh more at large But the summe therof cometh to this effect that it is for a token wherby Israell should knowe that God is their sanctifier If our sanctification be the mortifiyng of our owne will then appereth a most apt relation of the outward signe with the inward thing it self we must altogether rest that God may worke in vs we must depart from our owne wil we must resigne vp our heart we must banish all lustes of the â—â—esh Finally we muste cesse from all the doynges of our owne witte that we maye haue God workyng in vs that we maye reste in him as the Apostle also teacheth This perpetual cessyng was represented to the Iewes by the kepyng of one daye among seuen whiche daye to make it be obserued with greater deuotion the Lord commaunded with his owne exaÌ„ple For it auaileth not a litle to stirre vp mans endeuour that he maye know that he tendeth to the folowyng of his creatour If any man searche for a secret signification in the number of seuen For asmuch as that nomber is in the Scripture the nomber of perfection it was not without cause chosen to signifie euerlastyng continuance Wherwith this also agreeth that Moses in the day that he declared that the Lord did rest from his workes maketh an ende of describyng the succeding of dayes nightes There maye be also brought an other probable note of the number that the Lord thereby meant to shewe that the Sabbat should neuer 〈◊〉 perfectly ended til it came to the last day For in it we beginne our blessed rest in it we doe dayly procede in profityng more and more But bicause we haue still a continuall warre with the flesh it shall not be ended vntill that sayeng of Esaye be fulfilled concernyng the continuyng of newe Moone with newe moone of Sabbat with Sabbat euen theâ— when God shal be all in all It may seme therfore that the Lord hath by the .vij. day set forth to his people the perfection to come of his Sabbat at the laste daye that our whole lite might by coÌ„tinuall meditation of the Sabbat aspire to this perfection If any man mislyke this obseruation of the number as a matter to curious I am not agaynst him â–ª but that he maye more simply take it that the Lorde ordeyned one certaine day wherein his people might vnder the scholyng of the lawe bee exercised to the continuall meditation of the spirituall reste And that he assigned the seuenth daye eyther bycause he thought it sufficient or that by settynge forth the likenâ—â—se of his owne example he might the better moue the people to kepe it or at leaste to put them in mynde that the Sabbat tended to no other ende but that they should become like vnto their Creatour For it maketh small matter so that the misterie remayne whiche is therein principally set forth concernynge the perpetuall reste of ouâ— workes To consideration whereof the Prophetes did nowe and thâ—â— call backe the Iewes that they shoulde not thynke themselues 〈◊〉 charged by carnall takyng of their rest Bysâ—de the places alredy â—â—leged you haue thus in Esaye If thou turne awaye thy â—oote from the Sabbat that thou doe not thine owne will in my holy daye and shalt call the Sabbat delicate and holy of the glorious Lorde and shalt glorifie him while thou doest not thyne owne wayes and sekâ—st not thine owne will to speake the worde then shalt thou be deâ—â—ted in the Lord c. But it is no doubte that by the commyng of our Lord Christ so muche as was ceremoniall herein was abrugate For he is the truthe by whose presence all figures do vanish awaye he is the bodie of sight whereof the shadowes are leite He I sâ—ye is the â—rue fulfillyng of the Sabbat we beyng buryed with hym by â—â—ptiâ—me are grafted into the felowship of his death that we beyng made partakers of the resurrection we maye walke in newnesse oâ— life Therfore in an other place the Apostle writeth that the Sabbat was a shadowe of a thing to come and that the true bodie that is to saye the perfect substance of truthe is in Christ whiche in the same place he hath well declared That is not coÌ„teyned in one day but in the whole course of our life vntill that we beyng vtterly dead to our selues be filled with the life of God Therefore superstitious obseruing of daies ought to be far from Christians But for asmuche as the two later causes ought not to be reckened among the olde shadowes but doe belong a like to all ages sins the Sabbat is abrogate
yet this hath still place with vs that we should mere at apointed dayes to the hearyng of the worde to the breakyng of the misticall bread and to publike prayer then that to seruauÌ„tes and laboreâ—s be graunted their rest from their labour It is out of doubt that in commaundyng the Sabbat the Lord had care of bothe thâ—â—â— thinges The first of them hath sufâ—icâ—ent testimonie by the only vse of the Iewes to proue it The second Moses spake of in Deuteronomie in these wordes that thy man seruant and thy mayde seruaÌ„t maye reste as well as thou remember that thou thy selfe didst serue in Egypt Againe in Exodus that thy Oxe and thy Asse maye rest and the sonne of thy boâ—dâ—woman maye take breath Who can denie that bothe these thinges do serue for vs aswell as for the Iewes Meâ—â—â—ges at the church are commaunded vs by the word of God â–ª and the necessitie of them is susficiently knowen in the very experience of life 〈◊〉 they be certainely appointed and haue their ordinarie daies 〈◊〉 can they be kept All thinges by the sentence of the Apostle are to be done comly and in order among vs. But so farre is it of that coÌ„â—â—â—esse and order can be kepte without this policie and moderation that there is at hand present trouble and ruine of the church if it bee dissolued Now if the same necessitie be among vs for relete whereof the Lord apointed the Sabbat to the Iewes let no man saye that it belongeth nothyng vnto vs. For our moste prouident and tender father willed no lesse to prouide for our necessitie than for the Iewes â—ut thou wilt saye why do we not rather dayly mete together that the difference of dayes maye be taken awaye I would to God that wâ—re graunted and truely spirituall wisedome was a thynge worthy to haue dayly a pece of the time cut out for it But yf it can not be obteined of the weakenesse of many to haue dayly metinges and the rule of charitie doth not suffer vs to exact more of them why should we not 〈◊〉 the order whiche we see layed vpon vs by the will of God I am compelled here to be somwhat long bicause at this day many vnquiet spirites do rayse trouble concernyng the Sondaye They crie out that the Christian people are nourished in Iewishnesse bicause they kepe some obseruation of dayes But I answere that we kepe those dayes without any Iewishnesse bicause we do in this behalfe far differ from the Iewes For we kepe it not with streight religion as a ceremonie wherein we thinke a spirituall misterie to be â—iâ—ured â–ª but we reteine it as a necessarie remedie to the kepyng of order in the church But Paul teacheth that in kepyng thereof they are not to be iudged Christians because it is a shadow of a thing to come Therefore he feared that he had labored in vayne amonge the Galathians bycause they did still obserue dayes And to the Romanes he aâ—â—â—â—meth that it is superstition if any man do make differeÌ„ce betwene daye and daye But whoe saâ—yng these mad men only dothe not see of what obseruyng the Apostle meaneth For they had no regarde to this political ende and the order of the church but wheras they kept them still as shadowes of spirituall thinges they did euen so muche darken the glory of Christ and the light of the Gospell They did not therfore cesse from handy workes bicause they were thinges that dyd call them away from holy studies and meditations but for a certayne religion that in cessinge from worke thei did dreame that thei still kept their misteries of olde time deliuered them The Apostle I saie inueyeth against this disordered difference of daies not againste the lawefull choice of daies that serueth for the quietnesse of Christian feloweship for in the Churches that he himselfe did ordeine the Sabbat was kept to this vse For he appoynteth the Corynthians the same daye wherin thei shoulde gather the collection to releue the brothren at Hierusalem If they feare superstition there was more danger thereof in the feaste dayes of the Iewes than in the Sundayes that the Christians nowe haue For so as was expediente for the ouerthrowinge of superstition the daie that the Iewes religiouslye obserued is taken awaie and so as was necessarie for keepinge of comclinesse ordre and quiet in the Churche an other daye was appoynted for the same vse Albeit the olde fathers haue not without reason of their choise put in place of the Sabbat daie the daie that we call Sundaie For whereas in the Resurrection of the Lorde is the ende and fullfyllinge of that reste whereof the olde Sabbat was a shadowe the Christians are by the very same daye that made an ende of shadowes put in mynde that thei shoulde no longer sticke vnto the shadowishe ceremonie But yet I do not so reste vpon the numbre of seuen that I wolde binde the Churche to the bondage thereof Neither wil I condemne those Churches that haue other solemne dayes for their meetinges so that thei be withoute superstition whiche shall bee if thei be onely applyed to the oseruation of Discipline and well appoynted ordre Let the summe hereof be thys as the trueth was geuen to the Iewes vnder a figure so is it deliuered vs without any shadowes at all Firste that in all oure life longe we sholde be in meditation of a continuall Sabbat or rest from oure owne workes that the Lorde may worke in vs by his spirit then that euery man priuately so ofte as he hath leysure shoulde diligently exercise himselfe in godly calling to minde the workes of God and also that we al sholde keepe the lawefull ordre of the Churche appoynted for the hearinge of the woorde for the ministration of the Sacramentes and for publike prayer thirdely that we shoulde not vngently oppresse them that bee vnder vs. And so do the trifelynges of the false prophetes vanish awaie that in the ages paste haue infected the people wyth a Iewyshe opinion that so muche as was ceremoniall in this commanudement is take away whiche thei in their tongue call the appoyntinge of the seuenth daye but that so muche as is morall remayneth whiche is the keeping of one daie in the weke But that is nothinge ells in effect than for reproche of the Iewes to change the daye and to keepe still the same holinesse in their minde For there still remaineth wyth vs the lyke signification of mysterie in the daies as was amonge the Iewes And truely we see what good thei haue done by such doctrine For thei that cleaue to their constitutions do by theise as muche as exceede the Iewes in grosse and carnall superstition of Sabbat so that the rebukinge that are readde in Isaie do no lesse fittly serue for them at these dayes than for those that the Prophete reproued in hys tyme. Butte this generall doctrine is principally to be kept
God hee canne do all thynges For the helpe of God is presente onely wyth those that walke in his waies that in their vocation from whiche thei do all wythdrawe them selues whyche forsakynge the helpes of God do trauaile to ouercome and master their necessities wyth vayne rashe boldenesse The Lorde affyrmeth that continence is a singular gyfte of God and of that sorte that are not geuen generally nor vniuersally to the whole bodye of the Churche but to a fewe membres thereof For fyrste hee sayth that there is a certaine kynde of menne that haue gelded them selues for the kyngedome of Heauen that is that thei myght the more loosely and freely applye them selues to the affayres of the heauenly kyngedome But that no man shoulde thinke that suche geldinge is in the power of manne hee shewed a little before that all men are not able to receiue it butte they to whome it is peculiarlye geuen from heauen wherevpon he concludeth He that canne take it let him take it Butte Paule yet affyrmeth it more playnely where hee wryteth that euerye manne hathe hys propre gyfte of God one thus and an other thus Whereas we are by open declaration admonyshed that it is not in euery mannes power to keepe chastitie in single lyfe althoughe wyth studie and trauayle he indeuoure neuer so muche vnto it and that it ys a peculiar grace whiche God geueth but to certaine men that he may haue them the more ready to his worke do wee not striue against God and nature whiche he hathe institute if we doe not applye the kinde of oure lyfe to the proportion of oure power Here the Lorde forbyddeth fornication therefore hee requyreth cleannesse and Chastitie of vs. To keepe the same there is butte one way that euery manne measure him selfe by his owne measure Neyther let a manne despise mariage as a thinge vnprofitable or superfluous for hym nor otherwise desyre syngle life vnlesse he be able to liue without a wife And therin also let him not prouide onely for the quiet and commoditie of the fleshe but onely that beynge loosed from this bonde he maye be the more in readinesse and prepared to all dueties of Godlynesse And for asmuche as this benefite is geuen to many but for a time let euery man so longe absteyne frō mariage as he shal be meete to liue to kepe single estate If strength faile him to tame his luste let hym learne that the Lorde hathe nowe layed vpon him a necessitie to marry Thys the Apostle sheweth when he commaundeth that to auoyde fornication euery man haue his owne wife and euery woman haue her owne husbande that he that can not liue continently shoulde marry in the Lorde Fyrste he declareth that the moste parte of men are subiect to the vice of incontinence and then of those that be subiecte vnto it he excepteth none but commaundeth all to that onely remedie wherewith vnchastitie is resisted Therefore if they that bee incontinent do neglect to helpe their infirmitie by thys meane thei sinne euen in this that thei obey not the commaundement of the Apostle Neyther let hym flatter hymselfe that toucheth not a woman as thoughe hee coulde not bee rebuked to vnchastitie while in the meane season hys minde burneth inwardly with luste For Paule defineth chastitie to be a cleannesse of the mynde ioyned wyth chastitie of the bodye A woman vnmarried saythe hee thynketh vpon those thynges that are of the Lorde for asmuche as shee is holy bothe in bodie and in spirite Therefore when hee byngeth a reason to confirme that former commaundement he dothe not onely saie that it is better for a man to take a wyfe than to defile hym selfe with companie of a harlote but hee sayth that it is better to marry than to burne Nowe yf maryed folkes do confesse that their felowship together is blessed of the Lorde they are thereby admonished not to defile it with intemperate and dissolute luste For thoughe the honestie of mariage do couer the fylthienesse of incontinence yet it oughte not fourthwyth to be a prouocation thereof Wherefore let not maried folkes thynke that all thynges are lawefull vnto them but let euery housband haue his owne wyfe soberly and lykewyse the wyfe her housebande and so doinge lette them committe nothynge vnbeseeminge the honestie and temperance of mariage For so oughte mariage made in the Lorde to be restrained to measure and modestie and not to ouerflowe into euery kynde of extreeme lasciuiousnesse Thys awantonnesse Ambrose rereproued wyth a sayeng very sore in deede but not vnfyte for it when he calleth the housbande the adulterer of hys owne wyfe whyche in bse of wedlocke hath no care of shamefastnesse or honestie Laste of all let vs consider what lawemaker doth here condemne fornication euen he whyche syth of hys owne right he oughte to possesse vs wholly requyreth purenesse of the soule spirite and bodie Therefore when hee forbyddeth to committe fornication hee also forbiddeth with wanton attyre of bodie wyth vncleanly gestures and with fylthy talke to laye wayte to trappe an others chastite For that sayinge is not withoute good reasō which Archelaus spake to a yongmā aboue measure wantonly an deintely clothed that it made no matter in what parte he wer filthilye vnchaste if wee haue regarde vnto God that abhorreth all filthinesse in what so euer parte either of oure soule or bodie it appeareth And to put thee oute of doute remembre that the Lorde here commendeth chastitie If the Lord require chastitie ▪ of vs then he condemneth all that euer is agaynste it Therefore if thou couet to shewe obedience neither let thy mynde burne inwardly wyth euell luste nor lette thine eyes runne wantonly into corrupte affections nor let thy bodye be trimmed vp for alluremente nor lette thy tongue with filthy talke entise thy mynde to lyke thoughtes nor lette thy gluttonous belly enflame thee with intemperance For all these vices are as it were certayne blottes wherewyth the purenesse of chastitie ys be spotted The eyghte Commaundement Thou shalte not steale The ende of thys commaundemente is bycause God abhorreth vnrighteousnesse that euery man may haue hys owne renred vnto hym The summe therefore shall bee that wee are forbidden to gape for other mens goodes and that therefore we are commaunded euery man to employ hys faythfull trauaile to preserue to eche manne hys owne goodes For thus we ought to thinke that what euery man possesseth is not happened vnto hym by chaunce of fortune but by the distribution of the soueraigne Lorde of all thinges and therfore no mans goods can be gotten from hym by euell meanes but y◠wronge be done to the disposition of God But of theftes there be many kyndes one standeth in Uiolence when the goodes of an other are by any manner of force and robbing licenciousnesse bereued The other kynde consisteth in malicious deceite where they are guylefully conueyed awaye An other sorte there is that standeth in a more hidden
feare him Like wherevnto is that which is in the hundred and seconde Psalme At the beginning Lorde thou didst lay the foundation of the earth and the heauens are the workes of thy handes Thei shal perishe but thou abidest thei shal waxe olde like a garment and thou shalt change them as apparell but thou remaine the selfe same and thy yeares shall not faile the sonnes of thy seruantes shall dwell and thy posteritie shal be stablished before thee If the Godly cesse not for the decay of heauen earth to be stablished before the Lorde it foloweth that their saluaciō is ioyned with the eternitie of God But that hope can not stand at all vnlesse it rest vpon the promise that is set forth in Esaic The heauens sayth the Lorde shall vanish away like smoke the earth shal be worne out like a garment the inhabitantes of it shall perish like those thynges But my saluacion shal be for euer and my righteousnesse shall not faile where euerlastingnesse is geuen to righteousnesse and saluacion not in respect that thei remaine with God but in respect that thei are felte of men Neither may we otherwyse take those thynges that he commonly speaketh of the prosperous successe of the faithfull but to applie them to the open shewing of the heauenly glorie As these saienges The Lorde kepeth the soules of the righteous he shal deliuer them from the hand of the sinner Light is arisen to the righteous and ioye to the vpright in hearte The righteousnesse of the Godly man abideth for euer hys horne shal be exalted in glorie the desire of the sinner shal perish Again but the righteous shall confesse vnto thy name the vpright shall dwell with thy countenance Againe the righteous shall be in eternall remembrance Againe The Lorde shall redeeme the soules of hys seruantes For the Lorde oftentimes leaueth his seruantes to the lust of the wycked not onely to be vexed but also to be torne in peeces and destroied he suffereth the good to lye languishing in darkenesse and filth whyle the wicked do in a manner shine among the starres And he doth not so chere them with the brightnesse of his countenance that they enioye long continuing gladnesse Wherefore euen he also hideth not that yf the faithfull fasten their eyes vpon the presente state of thynges they shal be striken with a sore temption as though there wer no fauoure or reward of innocencye with God So much doth wickednesse for the most part prosper florish while the companie of the Godly is oppressed with shame pouertie contempt and all kyndes of crosses It wanted but little saith he that my foote slipped not and my steppes fell not abroade while the fortune of fooles greueth me and while I see the prosperitie of the wicked At length after rehersall of it he concludeth I bente my thought if I coulde vnderstand these thinges But it is tormente to my spirit till I enter into the sanctuarie of the Lorde and vnderstand the last ende of them Let vs therfore learne yet by this confession of Dauid that the holy fathers vnder the old testament were not ignorant how seldome or neuer God doth in this world performe to his seruantes those thinges that he promiseth them and that therefore they dyd lifte vp theyr mindes to Gods sanctuarie wherein thei had that laied vp in store whiche appeareth not in the shadowe of this present life That was the last iudgement of God which when thei coulde not see with eyes they were content to vnderstande by faithe Trustinge vpon which affiance whatsoeuer happened in the worlde yet thei doubted not a time wold ones come when the promises of God shoulde be fulfilled As these sayengs do witnesse I wil behold the face of God in righteousnesse I wil be satisfied with thy countenance Againe I as a greene Oliue tree in the house of the Lorde Againe The righteous shall florish as a Date tree and shal sprede in branches like the Ceder of Libanus being planted in the house of the Lorde thei shall florishe in the Palaces of oure God They shall still beare frute thei shall be fat and grene in their olde age When he had saide a little before Now deepe are thy thoughtes O Lord while the wicked do florish thei budde out like an herbe that thei may perishe for euer Where is that faire shew and beautie of the faithfull but when the face of this worlde shall bee tourned in warde by dysclosing of the kingdome of God When thei tourned their eyes to that eternitie thei despised the hardnesse enduring but a moment of present miseries and boldly burste forth into these woordes Thou shalte not suffer for euer the righteous to dye but thou shalte throwe downe the wicked hedlong into the pit of destruction Where as in this worlde the pitt of eternall destruction that may swallowe vp the wicked Amonge whose felicities this is also reckened in an other place that thei close vp the ende of their life in a moment without long languishing Where is that so greate stedfastnesse of the holly ones whom Dauid himselfe eche where complaineth not onely to be shaken with trouble but also to be oppressed and vtterly broken in peeces Forsoothe he did set before his eyes not what the altering course of the worlde beareth whiche is vnstable more vnstedfast than the ebbing and flowing of tides but what the Lorde will do when he shall one day sitte for the eternall settling of heauen and earth As in an other place hee excellently well describeth it The foolish do stay vpon their welthinesse and are proude bicause of their great riches And yet no man though he florish in neuer so great dignitie can redeeme his brother from death no man can paye to God the price of his raunsome but wheras thei see that bothe the wyse do dye and that the wicked also and fooles do perishe leaue their ryches to strangers yet thei thinke that thier houses shal abide for euer their dwellynges to the ende of ages and thei aduaunce their names vpon the earth but man shall not continue in honore he shal be like to the beastes that die This imaginacion of theires is extremest folly whyche yet their posteritie do gredyly folow Thei shal be placed like a flock in Hell and deathe shall haue rule ouer them When the lyght ariseth the vpright shall haue dominion ouer them the beautie of them shall perishe Hell is their dwelling house First this laughing to scorne of the foolish for that thei rest on the slipperie and rollynge good thinges of the worlde dothe shewe that the wyse must seeke a farre other felicitie But there he more euidently discloseth the misterie of the resurrection where after the destruction extinguishmente of them he erecteth the kingdome of the Godly For what rising of light I pray you shall wee call that but the reueling of the newe life whyche foloweth
the ende of thys present life From thense did spring vp that consideration whiche the faythfull oftentimes vsed for a comforte of thir miseries and remedie of patience It is but a momente in the Lordes displeasure and life in his mereye Howe did they determine afflictions to ende in a moment that were in affliction in a manner of their life longe where dyd thei espye so longe an eâ—duringe of Godes kindenesse whereof thei scarsely felt any lyttle taste If thei hadde sticked faste vpon the earthe they coulde haue founde no such thing but bicause thei loked vpon heauen thei acknowledged that it is but a moment of time while the Lord exercise his holy ones by the crosse but that his mercies wherein thei are gathered together do last the worldes age Againe they did â—oresee the eternall and neuer endinge destruction of the vngodlye whiche were as in a dreame happy for one daie Wherevpon came these sayinges The remembrance of the righteous shall be in blessing butte the name of the wicked shall rotte Precious is the deathe of the Saintes in the sighte of the Lorde but the deathe of the wicked moste euell Againe in Samuel The Lorde shall keepe the feete of the holy and the wicked shall be put to silence in darkenesse Whiche do declare that thei well knewe that howesoeuer the holy were diuersly carryed aboute yet their laste ende is lyfe and saluation and that the prosperitie of the wycked is a pleasaunt waye whereby thei by little and little slide forwarde into the gulfe of deathe Therefore thei called the deathe of suche the destruction of the vncircumcised as of them from whome the hope of the resurrection was cutte awaie Wherefore Dauid coulde not deuise a more greuous curse than this Let them be blotted out of the boke of life and not be written with the righteous But aboue all other notable is that sayeng of Iob I knowe that my redemer liueth in the last daie I shal rise againe out of the earth and in my fleshe I shall see God my sauioure This hope is layed vp in my bosome Some that haue a mynde to make a shewe of their sharpe witte do cauill that this is not to be vnderstanded of the last resurrection but of the firste daye that Iob loked to haue God more gentle to him whiche although we graunt them in parte yet shall wee enforce them to confesse whether they wyll or noe that Iob coulde not haue come to that largenesse of hope if he had rested his thoughte vpon the earthe Therefore we muste needes confesse that he lifted vp his eyes to the immortalitie to come whiche sawe that his redeemer would be present with him euen lyeng in his graue For to them that thinke only of his present life death is their vttermost desperation whiche very death coulde not cutt of Iobs hope Yea though he kill me said he neuerthelesse I will still hope in him And let no trifler here carpe against me and saie â–ª that these were the sayenges but of a fewe whereby ys not proued that suche doctrine was among the Iewes For I wyll by and by answer him that these fewe dyd not in these sayenges vtter any secret wisedome wherevnto onely certayne excellente wittes were seuerally and priuately suffred to atteine â–ª but that as thei were by the holy Ghoste apointed teachers of the people so they openly published those misteries of God that were to be vniuersally learned and ought to be the principles of the common religion among the people Therefore when we heare the publike oracles of the holy Ghoste wherein he spake of the spirituall lyfe so clerely and plainely in the Churche of the Iewes it were a pointe of vntolerable stubbournesse to sende them away only to the fleshly couenant wherin is mention made of nothing but earth and earthly wealthinesse If I come downe to the latter Prophetes there wee maye freely walke as is oure owne felde For yf it were not harde for vs to gett the vpperhande in Dauid Iob and Samuel here it shall be muche more easye For God kepte this distribution and ordre in disposinge the couenant of hys mercye that howe muche the nearer it drewe on in processe of tyme to the full perfourmance thereof with so muche greater encreasementes of reuelation hee dyd daye by daie more bryghtly shewe it Therefore at the beginning when the firste promise of saluation was made vnto Adam there glystered oute but as it were smale sparkles of it After hauinge more added vnto it a greater largenesse of light began to be put forth whiche from thense fourth brake out more and more and displayed her bryghtnesse farther abroade till at length all the cloudes were dryuen awaye and Christe the sonne of righteousnesse fully lyghtned the whole woorlde We neede not therfore to feare that wee fayle of testimonies of the Prophetes if we seeke them to proue oure cause but bicause I see that there wyll aryse a huge deale of matter wherevpon I shoulde bee constrained of necessytie to tarrye longer than the proportioâ— of my purpose maye beare for it woulde so growe to a worke of a great volume and also bicause I haue already by those thinges that I haue saide before made plaine the waye euen for a reader of meane capacitie so as he maye goe forwarde wythoute stumbling therefore I wyll at this present absteine from long tediousnesse whyche to do ys no lesse necessarie but geuing the readers warning before hande that they remembre to open theyr owne waye with that key that we haue fyrste geuen them in theyr hande That is that so ofte as the Prophetes speake of the blessednesse of the faithfull people whereof scarscely the leaste steppes are seen in this present life thei maye resorte to this distinction that the Prophetes the better to eâ—presse the goodnesse of God did as in a shadow expresse it to the people by temporall benefites as by certaine rough drawing of the portraiture therof but that the perfect image that thei haue painted therof was suche as might rauish mens myndes out of the earh and out of the elements of this worlde and of the age that shal perishe and of necessitie rayse it vp to the considering of the felicitie of the lyfe that ys to come and spirituall We wyll be content with one example When the Israelites being carryed awaye to Babylon sawe their scattering abroade to be like vnto deathe they coulde hardely be remoued from thys opinion that they thought that al was but fables that Ezechiel prophecied of their restitution bicause thei reckened it euen all one as if he had tolde them that rotten carcases shoulde be restored againe to lyfe The Lorde to shewe that euen that same difficultie coulde not stop him from bringing hys benefite to effect shewed to the Prophete in a vision a field full of due bones to the which in a moment with the onely power of hys worde he restored
the inferioure manner of exercising whyche he vsed with the Israelites They that marke not this purpose of God doe not thynke that the olde people clymbed any hyer than to the good thynges promised to the bodye Thei so often heare the lande of Chanaan named as the excellent or rather only reward for the kepers of Gods lawe Thei heare that God threatneth nothing more seuerely to the transgressors of the same law than that they shal be dryuen out of the possession of the same lande and scattered abroad into strange regions Thei see that in a manner to this effect come all the blessinges curses that are pronounced by Moses Herby they do vndoubtedly determine that the Iewes not for their owne sakes but for others were seuered from other nations that is that the Churche of Christ might haue an image in whose outwarde forme shee might see exaumples of spirituall thinges But fith the Scripture dothe sometimes shew that God himselfe directed all the earthly benefites that hee did for them to this ende that so he might leade them by the hande to the hope of heauenly benefites It was to muche vnskilfulnesse I wyll not sate blockishnesse not to consider this ordre of disposition The issue or pointe of oure controuersie with this sorte of men is thys that they teache that the possession of the land of Chanaan was to the Israelites their chefe and last blessednesse and that to vs after the reuelinge of Christ it doth but figuratiuely signifie the heauenly inheritaunce On the other syde we affirme that thei dyd in the earthly possession whiche they enioyed as in a lokinge glasse beholde the inheritance to come whiche they beleued to be prepared for them in heauen That shall better appeare by the similitude that Paule vsed to the Galatians He compareth the nation of the Iewes to an hyer wythin age whiche being not yet able to gouerne hym selfe foloweth the guydinge of the tutor or schoolemaister to whose custodie hee is committed And whereas he applieth that similitude to the ceremonies that nothinge hindereth but that it may also very fittly serue to this purpose The same inheritance was apoynted for them that was apoynted for vs but suche as yet for want of age thei were not of capacitie to enter vpon and vse The same Churche was among them but whereof the age was yet but childyshe Therefore the Lorde kepte them vnder this schooling that hee gaue them not the spirituall promises so naked and openly but as it wer shadowed with earthly promises Therfore wher he called Abraham Isaac and Iacob and their posteritie vnto hope of immortalitie he promised them the lande of Chanaan to be their inheritance not to determine their hopes vpon it but that in beholdynge of it they shoulde exercise and confirme them selues in the hope of that true inheritance that did not yet appeare And that they myghte not be deceiued there was geuen them a hyer promyse to testifie that that lande was not the hyest benefite of God So Abraham was not suffred to fâ—ye slouthefull in the promyse receyued of the lande but hys minde was with a greater promise raised vp vnto that Lorde For Abraham hearde this saide vnto him I am thy protector and thy rewarde exceedinge greate Here we see that Abraham hathe the ende of his reward set fourth in the Lorde that he shoulde not accompte vpon a transitorie and slippery reward in the elementes of this worlde but rather thinke it to be suche as canne not wither away Afterwarde he adioyneth the promise of the lande to no other entent but that it sholde be a token of the good will of God a figure of the heauenly inheritance And that the holy men had this meaning their owne sayenges do declare So Dauid riseth vpwarde from temporall blessinges to that same highest and last blessing My hearte saith he and my fleshe fainte for desire of thee God is my portion for euer Againe The Lorde is the parte of my inheritance and of my cuppe thou art he that sauest mine heritage for me Againe I haue cryed vnto thee O Lorde I have saide Thou art my hope my portion in the lande of the liuing Truly thei that dare so speake do withoute doubt professe that with their hope thei climbe aboue the worlde and all the good thinges here presente But the Prophetes do ofte describe this blessednesse of the worlde to come vnder that figure that thei had receiued of the Lorde And so are these saienges to be vnderstanded That the Godly shal possesse the land by inheritance and the wycked shal be destroied out of it That Hierusalem shal aboud with all kinde of richesse and Syon ouerflowe with plentie of al thinges All whiche we see can not proprely be spoken of the lande of oure wayfaringe or the earthly Ierusalem but of the true contrey of the faithfull and that heauenly citie wherein the Lorde hathe commaunded blessinge and life for euer This is the reason why it is reade that the holy men in time of the olde testament did esteme the mortal life and the blessinges therof more than is nowe meete to do For although thei knewe wel that thei shold not rest in it as in the ende of their race yet when thei called to mynde what markes of his grace the lord had pointed therin to exercise them according to the small rate of their tendernesse thei felte a greater swetnesse of it than if they had considered it by it selfe But as the Lorde in testifyinge his good will toward the faithful by present good thinges did as in shadowe expresse the spirituall felicitie by suche figures and signes so on the other side he did in corporal paines shewe exaumples of hys iudgement againste the reprobate Therefore as the benefytes of God wer to be seen in earthly thinges so wer also his punishmeÌ„tes Whyle the vnskilfull do not weye thys comparison or agreement as I may call it betweene the punishmentes and the rewardes thei marueâ—l at so muche alteration in God that in olde time was so sodeinely ready to take vengeance on euery offence of man with sterue and horrible punishmentes and nowe as if he had layed awaye the affection of his old angrienesse he punisheth bothe muche more gentlie and seldomer yea and for the same cause they doe almoste imagine severall gods of the olde and newe testament whiche the Manichees did in deede Butte we shal easily be delivered from suche doubtes if we laye our mindes to consider this ordrely disposition of God that I haue spoken of whose will was for the tyme to signifie and set forthe in figure both the grace of the eternal felicitie to come by temporall benefites and the greuousnesse of the spirituall deathe by corporall peines Whereby hee deliuered hys Testament to the Israelites as yet after a certaine manner folded vp An other difference of the olde and newe Testament is sayde to bee in the fygures for that
the olde testamente dyd shewe onely an image in abscence of the truthe and a shadowe in steede of the bodye But the newe testament geueth the truthe present and the sounde bodie it self And this difference is mentioned commonli whersoeuer the new testament is in comparison set againste the olde but it is more largely entreated of in the epistle to the Hebrues than any where els There the Apostle disputeth againste them whiche thought that the obseruations of Moses lawe might not be taken awaye but that thei sholde also drawe wyth them the ruine of all religion To confute thys erroure he vseth that whiche had been forespoken by the Prophete concerning the presthoode of Christe For whereas there is geuen hym an eternall presthoode it is certaine that that prestehoode is taken away wherin newe successors were dayly put in one after an other But hee proueth that the institution of this newe prestehoode is to be preferred bicause it is stablished with an othe He after addeth further that in the same change of the preestehoode is also conteined the change of the Testament And that it was necessarie so to be he proueth by this reason for that the weakenesse of the law was such that it coulde helpe nothing to perfection Then he procedeth in declaring what was that weakenesse euen this that it had certaine outwarde righteousnesses of the fleshe whyche could not make the obseruers of them perfect according to conscience that by sacrifices of beastes it coulde neither wipe away synnes nor purchase true holynesse He concludeth therefore that there was in it a shadowe of good thynges to come but not the liuely image of the thinges them selues and that therefore it had not other office but to bee as an introduction into a better hope whiche is delyuered in the Gospell Here is to bee seen in what poynte the couenant of the lawe is compared with the couenant of the Gospell and the ministerie of Christe with the ministerie of Moses For if the comparison concerned the substance of the promisses then were there greate dyfference betweene the twoo testamentes but sithe the poynte of oure case leadeth vs an other waye we muste tende to thys ende to fynde oute the truth Let vs then set forth heere the couenant whiche he hathe stablished to be eternall and neuer to peryshe The accomplyshment therof whereby it atteineth to be stablished and continuing in force is Christe Whyle suche establyshment was in expectation the Lorde did by Moses apointe ceremonies to bee as it were solemne signes of the coufyrmation Nowe this came there in question whether the ceremonies that were ordeyned in the lawe oughte to geue place to Christe or no. Althoughe these ceremonies were in deede onely accidentes or verylye additions and thynges adioyned or as the people call them accessarie thynges to the couenaunte yet bycause they weare instrumentes or meanes of the admynistration thereof they beare the name of the couenaunte yt selfe as the lyke ys wonte to bee attributed to other Sacramentes Therefore in summe the olde Testamente is in thys place called the solemne fourme of confyrmynge the couenaunte conteyned in Ceremonies and Sacrifices The Apostle saythe that bycause in yt ys nothynge perfecte vnlesse wee passe further therefore yt behoued that they shoulde bee dyscoâ—tinued and abrogate that place myght be geuen to Christe the assurer and mediatore of better testament by whome eternall sanctification is ones purchaced to the elect and the transgressions blotted oute that remayned vnder the lawe Or if you like it better thus That the olde testament of the Lorde was that whiche was deliuered wrapped vp in the shadowish and effectual obseruation of ceremonies and that therfore it was but for a time bicause it did but as it wer hang in suspense vntyll it myght staye vpon a more stedfast and substantiall confyrmation and that then onely it was made newe eternall after that it was consecrate and stablyshed by the bloode of Christe Wherevpon Christe calleth the cuppe that he gaue at his supper to his Disciples The cup of the newe testament in his bloode to signifie that then the testameÌ„t of God attemeth his trueth by whiche it be coÌ„meth newe and eternal when it is sealed with his bloode Hereby appeareth in what sense the Apostle saide that in the scholynge of the lawe the Iewes were brought vnto Christ before that he was shewed in the flesh And he confesseth that thei were the children and heires of God but yet suche as for their yonge age were to be kept vnder the custodie of a schoolemaster For it behoued that ere the sonne of righteousnesse was yet rysen their sholde neither be so great brightnesse of reuelation nor so great deepe sight of vnderstandynge Therefore God so gaue them in measure the light of hys worde that thei saw it as yet farre of and darkely Therfore Paule expresseth this sclendernesse of vnderstanding by the terme of yonge age whiche the Lords wil was to haue to be exercised with that elements of this worlde with out warde observations as rules of instruction for children vntyll Christe shoulde shyne a broade by whom it behoued that the knowledge of the faithfull people shoulde growe to full age This distinction Christe him selfe meant of when hee saide that the lawe and the Prophetes were vntyll Ihon and that from thenseforth the kingedome of God is preached What did the lawe and the Prophetes open to men of their time euen this thei gaue a taste of that wisedome which in time to come sholde be plainely disclosed and thei shewed it before as it were twinclingely shyning a farr of But when it came to passe that Christ might be pointed to with the finger then was the kingedome of God set open For in him are laied abroade the treasures of al wisdome and vnderstanding whereby wee atteine euen in a manner into the secret closettes of heauen And it maketh not against vs that ther can scarsely any one be found in the Christian Churche that in excellencye of faith maye be compared with Abraham or that the Prophetes excelled in suche force of spirite that euen at this daye thei lighten the whole worlde withall For oure question is not here what grace the Lord hathe bestowed vpon a few but what ordinarie disposition he vsed in teachinge his people suche as is declared in the Prophetes them selues which were endued with peculiar knoweledge aboue the rest For euen their preaching is dark and enclosed in figures as of thinges a farre of Moreouer howe meruellous knoweledge soeuer appeared in them aboue other yet forasmuche as they wer dryuen of necessitie to submit them to the common childish â—â—struction of the people thei them selues also were reckened in the nuÌ„bre of children Fynallye there neuer chaunged any suche clere sfyght to any at that tyme but that it dede in some parte savoure of the darknesse of the time Whervpon Christ saide Many kinges and Prophetes
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
hymselfe the onely heade of the churche bycause Christes office in defendynge of the Churche shall be fulfylled For the same reason the Scripture commonly calleth him Lorde bycause hys Father dyd sette hym ouer vs to thys ende to exercise hys owne Lordely power by hym For thoughâ— there bee manye lordeshippes in the worlde yet is there to vs but one God the father of whome are all thynges and we in hym and one Lorde Christ by whome are all thinges and we by him saithe Paule Wherevpon is rightly gathered that he is the selfe same God whyche by the mouthe of Esaie affyrmed him selfe to be the kynge and the lawemaker of the Churche For thoughe he do euery where call all the power that hee hathe the benefite and gifte of the Father yet he meaneth nothynge ells but that he reigneth by power of God bycause hee hathe therefore putte on the personage of the Mediator that descendinge from the bosome and incomprehensible glorie of the father he might approche nye vnto vs. And so muche more rightfull it is that wee bee with all consent prepared to obey and that wyth greate cherefullnesse we directe oure obediences to hys commaundement For as he ioyneth the offices of king and pastor towarde them that willingly yelde them selues obedient so on the other syde we heare that he beareth an yron scepter to breake and broose all the obstinate lyke potters vessells wee heare also that he shall be the iudge of nations to couer the earthe wyth dead corpses and to ouerthrowe the heigth that standeth againste hym Of whiche thinge ther are some examples seen at this daye but the full proofe thereof shal be at the laste iudgement whiche maie also proprely be accompted the laste acte of his kingedome Concerninge his Preesthoode thus it is breefely to be holden that the ende and vse of it is that hee shoulde be a Mediatore pure from all spotte that shoulde by hys holynesse reconcile vs to God But bycause the iuste curse possesseth the entrie and God accordinge to hys office of iudge is â—ente againste vs it is necessarie that some expiation be vsed that hee beinge a preeste maie procure fauoure for vs to appease the wrathe of God Wherfore that Christ might fulfill this office it behoued that hee shoulde come fourth with a sacrifice For in the lawe yt was not lawefull for the preeste to entre into the sanctuarie withoute bloode that the faithful might know that thoughe there were a preeste become meane for vs to make intercession yet God coulde not be made fauourable to vs before that oure sinnes were purged Upon whyche poynte the Apostle discourseth largely in the epistle to the Hebrues from the seuenth chapiter almoste to the ende of the tenth Butte the summe of all commeth to this effect that the honoure of preestehoode can be applied to none but to Christ which by the sacrifice of his death hathe wyped awaie oure gyltynesse and satisfied for oure synnes But howe weightie a mater it is wee are enfourmed by that solemne othe of God whiche was spoken without repentance Thou art a preest for euer according to the ordre of Melchisedech For without doubte hys will was to establishe yâ— principle pointe which he knew to be the chefe ioynte wherevpon oure saluation hanged For as it is saide there ys no waie open for vs or for oure praiers to God vnlesse oure filthynesse being purged the prestes do sanctifie vs and obteine grace for vs from which the vncleannesse of our wicked doinges sinnes doth debarre vs. So do we see that we must beginne at the death of Christ that the efficacie profyte of hys Preesthoode maie come vnto vs. Of thys it foloweth that hee ys an eternall intercessor by whose mediation wee obteyne fauoure where vpon againe ariseth not onely affiance to praye but also quietnesse to godly consciences whyle they safely leane vpon the fatherly tendernesse of God and are certaynely perswaded that it pleaseth him whatsoeuer is dedicated to him by the Mediator But wheras in the time of the lawe God commaunded sacrifices of beastes to be offered to him there was an other and a newe ordre in Christe that one shoulde be bothe the sacrificed hoste and the Prest bicause there neither coulde be founde any other meete satisfaction for synnes nor any was worthy so great honoure to offer vp to God his onely begotten sonne Nowe Christe beareth the person of a preest not onely by eternall meane of reconciliation to make the Father fauourable mercifull vnto vs but also to bryng vs into the felowship of so great â—n honoure For we that are defyled in oure selues yet beinge made Preestes in him do offer vp oure selues and all oures to God and do freely enter into the heauenly sanctuarie that all the sacrifice of prayer and prayse that come from vs may be acceptable and sweete smelling in the sight of God And thus farre dothe that saying of Christe extende For their sakes I sanctifie my selfe bicause hauinge his holynesse poured vpon vs in as muche as he hathe offered vs with himselfe to his father we that otherwise do stincke before him do please him as pure and cleane yea and holy Hervnto serueth the anoynting of the sanctuarie wherof mention is made in Daniell For the comparison of contrarietie is to be noted between this anointing and that shadowish anointing that then was in vse as if the Angell should haue sayd that the shadowes being driuen away there should be a cleere preesthod in the person of Christe And so muche more detestable is their inuention whiche not contented with the sacrifice of Christe haue presumed to thrust in them selues to kil him which is daily enterprised among the Papists where the Masse is reckened a sacrificing of Christe The .xvi. Chapter Howe Christe hathe fulfilled the office of Redeemer to purchace saluacion for vs Wherin is intreated of his Deathe and Resurrection and hys Ascendyng into Heauen AL that we haue hetherto saide of Christe is to be directed to this marke that being damned deade and loste in oure selues we maie seke for rigteousnesse deliuerance life and saluation in him as we be taught by that notable saing of Peter that ther is none other name vnder heauen geuen to men wher in ther must be saued Neither was the name of Iesus giuen him vnaduisedly or at chaunsable aduenture or by that will of men but brought from heauen by the Angell the publysher of Gods decree and wyth a reason also assigned bicause he was sent to saue the people from their sinnes In which wordes that is to be noted whiche we haue touched in an other place that the office of redeemer was appoynted hym that hee shoulde bee oure sauioure butte in the meane time oure redemptioÌ„ shoulde be but vnperfect vnlesse hee should by continuall proceedynges conuey vs forwarde to the vttermoste marke of saluation Therefore so sone as we swarue neuer so lyttle from
And we knowe what Moses eche where saith Iniquitie shal be cleansed sinne shal be putte awaie forgeuen Finally we are very well taught in the olde figures what is the force and effect of the death of Christe And this point the Apostle setteth out in the epistle to the Hebrues very fytly taking this principle that remission is not wrought withoute shedynge of bloode Whervpon he gathereth that Christ for the abolishing of sinne appeared ones for all by his sacrifice Againe that he was offred vp to take awaie the sinnes of manie And he hadde saide before that not by the bloode of goates or of calues butte by his owne bloode hee ones entred into the holy place finding eternall redemption Nowe when he thus reasoneth If the bloode of a calfe do sanctifie accordinge to the cleannesse of the flesh that muche more consciences are cleansed by the bloode of Christ from deade workes it easily appeareth that the grace of Christe is to muche diminished vnlesse we graunt vnto his sacrifice the power of cleansinge appeasing and satisfieng As a little after hee addeth This is the mediator of the new testament that the◠whiche are called maie receiue the promise of eternall inheritance by meane of death for the redemption of sinnes goinge before which remained vnder the lawe But specially it is conuenient to weye the relation which Paule describeth that he became curse for vs. c. For it were superfluous yea and an absurditie that Christ shoulde be charged with curse but for this entent that he payinge that which other did owe shoulde purchace righteousnes for them Also the testimonie of Esaie is playne that the chastisement of our peace was laied vpon Christ and that we obteined healthe by his stripes For if Christe had not satisfied for oure sinnes it coulde not haue been saide that he appeased God by takinge vpon him the peine wherevnto we were subiect Wherewith agreeth that whyche foloweth in the same place For the sinne of my people I haue striken him Let vs also recite the exposition of Peter which shall leaue nothing doubtful that he did beare our sinne vpon the tree For he saithe that the burthen of damnation from whiche we were deliuered was laide vpon Christe And the Apostles do plainely pronounce that he payed the pryce of raunsome to redeeme vs from the gyltinesse of deathe Being iustified by his grace through the redemption whiche is in Christ whome God hathe set to be the propiciatorie by faith which is in his bloode Paule commendeth the grace of God in this point bicause he hath geuen the price of redemption in the deathe of Christ and then he biddeth vs to flee vnto hys bloode that hauinge obteined righteousnesse we maye stande boldly before the iudgement of God And to the same effecte is that saieng of Peter that we are redeemed not by golde and siluer but by the precious bloode of the vnspotted Lambe For the comparison also woulde not agree vnlesse with that price satisfaction had ben made for sinnes for whiche reason Paule saith that we are preciously bought Also that other saieng of his wold not stande together Ther is one mediator that gaue hymselfe to bee a redemption vnlesse the peine hadde ben caste vpon him whiche wee had deserued Therefore the same Apostle defyneth that the redemptino in the bloode of Christ is the forgeuenesse of synnes as if he shoulde haue saide that wee are iustified or acquyted before God bycause that bloode aunswereth for satisfaction for vs. Wherewyth also agreeth the other place that the hande writinge which was against vs was cancelled vpon the crosse For therein is meant the payment or recompense that acquyteth vs from gyltinesse There is also great weight in these wordes of Paule If we be iustified by the workes of the lawe then Christe dyed for nothynge For hereby we gather that we muste fetche from Christe that whyche the lawe woulde geue yf any man can fulfyll it or whyche is all one that wee obteyne by the grace of Christe that whyche God promysed to oure woorkes in the lawe when he sayde He that dothe these thynges shall lyue in them Whyche he no lesse playnely confyrmeth in hys sermon made at Antioche affyrmeth that by beleuynge in Christe we are iustified from all those thynges from whiche we coulde not be iustified in the lawe of Moses For if the kepinge of the lawe be righteousnesse who can denie that Christe deserued fauoure for vs when takynge that burden vpon hym he so reconciled vs to God as yf we our selue had kept the law To the same purpose serueth that whiche he afterward writeth to the Galatians God sent his Sonne subiecte to the lawe that he mighte redeeme those that were vnder the lawe For to what ende serued that submission of his but that he purchaced to vs righteousnesse taking vpon hym to make good that whyche we wer not able to pay Hereof cōmeth that imputation of righteousnesse without woorkes wherof Paule speaketh bycause the righteousnesse is reckened to vs which was founde in Christ only And truely for no other cause is the fleshe of Christ called our meate but bicause we finde in him the substance of life And that power proceedeth from nothinge els but bicause the Sonne of God was crucified to be the price of our righteousnesse As Paule sayth that he gaue vp hymselfe a sacrifice of swete sauoure And in an other place He died for our sinnes he rose againe for our iustification Hervpon is gathered that not only saluatiō is geuen vs by Christe but also that for his sake hys father is now fauourable vnto vs. For there is no doubt that that is perfectli fulfilled in him which God vnder a figure pronounceth by Esaie saieng I wil do it for mine owne sake for Dauid my seruantes sake Whereof the Apostle is a right good witnesse where he saith Your sinnes are forgeuen you for his names sake For though the name of Christ be not expressed yet Ihon after his accustomed manner signifieth hym by thys pronoune He. In whiche sense also the Lorde pronounceth As I liue bicause of my father so shall ye also liue bycause of me Wherewith agreeth that whiche Paule saith It is geuen you bicause of Christe not onely to beleue in him but also to suffer for him But to demaūd whether Christ deserued for himself as Lombard the other scholemen do is no lesse foolish curiositie thā it is a rash determination when thei affirme it For what neded the sonne of God to come down to purchace any new thing for himselfe And the Lord declaring his own counsel doth put it wholy out of doubt For it is not said that the father prouided for the cōmoditie of his sonne in his deseruinges but that he deliuered him to death spared him not bicause he loued the worlde And the
vs. If sayth he I shall walke in the middest of the shadowe of death I will feare no euels bycause thou arte with me And we alway fele that our mindes do wauer vnlesse beyng coÌ„tented with the fauour of God they seke their peace in it and haue this inwardly fixed in them that is sayd in the Psalme Blessed is the people whose God is the Lord and the nation whome he hath chosen to him for his inheritance We make the fundation of fayth to bee the free promise of God bycause fayth proprely stayeth vpon it For though fayth doe beleue God to bee true in all thynges whether he commaunde or forbidde whether he promyse or threaten and also obediently receyueth his coÌ„maundementes and bewareth of thynges that he prohibeteth and hath regard to his threatenynges yet properly it beginneth at the promise and therein continueth and thereupon endeth For fayth seketh for lyfe in God whiche is not founde in commaundementes or declaratioÌ„s of penalties but in promise of mercie and in no other promise but suche as is freely geuen For the conditionall promise by whiche we are sente to our owne workes doth no otherwise promise life but if we perceiue it to stand in our selues Therfore if we wil not haue our faith to treÌ„ble and wauer we must stay it with that promise of saluatioÌ„ which is willingly liberally offred vs of the lord rather in respect of our miserie thaÌ„ of our worthinesse Wherfore the Apostle beareth this witnesse of the gospell that it is the word of faith whiche name he taketh both froÌ„ the coÌ„maundementes and also from the promises of the lawe bicause there is nothyng that can stablish faith but that liberal embassage by which God recoÌ„cileth the world to himself Therfore the same Apostle oftentimes maketh a relation of faith the Gospell together when he teacheth that the ministerie of the gospell was coÌ„mitted to him vnto the obedience of faith that the same is the power of God to saluation to euery one that beleueth that in it is reueled the righteousnesse of God froÌ„ faith to faith And no maruell For sithe the gospell is the ministerie of reconciliation there is no other testimonie sure enough of Gods good will toward vs the knowledge whereof faith requireth Therfore when we saye that faith must rest vpon free promise we do not denie but that the faithful do euery way embrace and receiue the worde of God but we apoint the promise of mercie to be the propre marke of faith Euen as the faithfull ought in deede to acknowledge God to be the iudge and punisher of wicked doynges yet they properly haue regard vnto his mercifull kindenesse for asmuch as he is described to them to be considered such a one as is louyng and mercifull far from wrath of much goodnesse gentle vnto all pouryng forth his mercie vpon al his workes Neyther yet do I regarde the barkynges of Pyghius or suche other dogges when they finde faulte with this restraint as though in diuidyng fayth it did take holde but of one peece thereof I graunte as I haue alredy sayd that the general obiect of faith as thei terme it is the truthe of God whether he threaten or put vs in hope of fauour Wherefore the Apostle ascribeth this to fayth that Noe feared the destruction of the worlde when it was not yet seene If the feare of a punishment shortly to come was the worke of fayth then ought not the threatenynges to be excluded out of the definition of fayth This is in deede true But the cauillers do vniustly accuse vs as though we denied that fayth hath respecte to all the partes of the word of god For our meaning is only to shew those two things first that faith neuer stedfastly standeth vntil it come to the free promise then that we are no otherwise by it be recoÌ„ciled to God but bycause it coupleth vs to Christ. Both those pointes are worthy to be noted We seke such a fayth which may make differeÌ„ce betwene yâ— childreÌ„ of God and the reprobate betwene the faithful and the vnbeleuing If a man do beleue that God bothe iustly commaundeth all that he commaundeth and truely threatneth shall he be therefore called faithfull Nothing lesse Therefore there can be no stedfast stay of faith vnlesse it be grounded vpon the mercie of God But nowe to what ende do we dyspute of faith Is it not that we maie learne the way of saluation But how doth faith bring saluation but in respect that it graffeth vs into the body of Christ Therefore there is no inconuenience if in the definition we de enforce the principal effect thereof and do ioyne vnto the gerall name in stede of a difference that marke that seuereth the faitfull from the vnbeleuing Finally the malicious haue nothinge to finde fault withal in this doctrine but thei must wrappe vp Paule with vs in the same blame which calleth the Gospel proprely the word of faith But herevpon againe we gather that which we haue before declared that faith doth no lesse neede the worde than the frute doth neede the liuely roote of the tree bicause none other as Dauid testifieth can trust in the Lorde but they that knowe his name But thys knowledg is not according to euery mans imagination but so farre as God hymselfe is witnesse of hys own goodnesse Whych the same Prophet confyrmeth in an other place sayeng Thy saluation is accordinge to thy worde Againe I haue trusted in thy word saue me Wher is to be noted the relation of faith to the worde then howe saluation foloweth And yet in the meane time we do not exclude the power of God with beholding whereof vnlesse faithe susteine it selfe it can neuer geue vnto God his due honoure Paule seemeth to reherse a certaine sclender common thing of Abraham that he beleued that God which had promised him the blessed seede was able to perfourme it Againe in an other place speaking of himselfe I knowe whome I haue beleued and I am sure that he is able to keept that which I haue left with him vntill that daâ—e But if a man weie with himselfe howe many doubtinges of the power of God do oftentimes creepe into mans mynde hee shall well perceiue that they which do highly esteme it as it is worthy haue not a little profited in faith We all will confesse that God is able to do whatsoeuer he will but when euen the leaste tentation throweth vs downe with feare and amaseth vs with horroure thereby appeareth plainely that we diminish the estimation of Gods power when we preferre aboue it those thynges that Satan threatneth againste Gods promises This is the reasoÌ„ why Esay meaning to print into the hearts of the people the assurednesse of saluation dothe so honorably entreateth of the infinite power of God It seemeth ofte that so sone as hee hathe begonne to speake of the hope
of pardon and reconciliation hee by and by tourneth to an other thing and wandereth about in longe superfluous circumstances rehersinge howe maruelously the Lorde gouerneth the frame of heauen and earth and the whole ordre of nature yet is there nothinge that serueth not fittly for the circumstance of the matter that he speaketh of For vnlesse the power of God wherby he is able to do all thinges be presently set before our eies our eares wil hardly heare the worde or wil not esteme it so much as it is worth Beside that her is declared his effectual power bicause godlinesse as we haue already shewed in an other place doth alwaie applie the power of God to vse and worke specially it setteth before it selfe those workes of God wherby he hath testified himselfe to be a father Herevpon commeth that in the Scriptures is so often mention made of the redemption wherby the Israelites might haue learned that God whiche was ones the author of saluation will be an euerlastinge preseruer thereof And Dauid putteth vs in mynde by hys owne exaumple that those benefites whiche God hathe particularly bestowed vpon euery man doe afterwarde auaile to the confyrmation of his faithe Yea when God seemeth to haue forsaken vs it behoueth vs to stretche oure wittes further that hys aunciente benefites maie recomforte vs as it is saide in an other Psalme I haue ben mindefull of olde daies I haue studied vpon all thy workes c. Againe I will remembre the workes of the Lorde and his meruelles from the beginning But bicause without the word all quickly vanisheth awaie that we conceiue of the power of God and of his woorkes therefore we do not without cause affyrme that there is no faithe vnlesse God geue lighte vnto it with testimonie of hys grace But here a question myghte bee moued what ys to bee thought of Sara and Rebecca bothe which being moued as it semeth with zele of saith passed beyonde the bondes of the word Sara when she feruently desyred the promysed issue gaue her bondmaide to her housbande It can not be denied but that shee many waies sinned but nowe I touche onely thys faulte that beinge carryed awaye wyth her zele she did not restraine herselfe within the bondes of Gods worde yet it is certaine that that desire proceeded of faith Rebecca being certified by the oracle of God of the electiō of her sonne Iacob ▪ procured his blessing by euell crafty meanes she deceued hir husbande the witnesse and minister of the grace of God shee compelled her sonne to lye she by dyuerse guiles and deceites corrupted the trueth of God Fynally in makinge a scorne of hys promise shee dyd as muche as in her laye destroie it And yet thys acte howe muche soeuer it was euell and woorthy of blame was not without faith for it was necessarie that she sholde ouercome many offenses that shee might so earnestly endeuoure to atteine that whiche without hope of earthly profite was ful of greate troubles daungers As wee may not say that the holy Patriarche Isaac was altogether without faithe bicause he beinge by the same oracle of God admonished of the honoure transferred to the yonger sonne yet cessed not to bee more fauourably bente to hys fyrste begotten sonne Esau. Truely these examples do teache that oftetimes erroures are mingled with faithe but yet so that faith if it be a true faith hath alwaie the vpper hande For as the particular erroure of Rebecca did not make void the effect of the blessing so neither did it make voide her faith whyche generally reigned in her mynde and was the beginning and cause of that doynge Neuerthelesse therein Rebecca vttered howe readye mans mynde is to fall so sone as he geueth hym selfe neuer so lyttle lybertie But thoughe mans defaut and weakenesse dothe darken faith yet it doth not quenche it in the meane time it putteth vs in minde how carefully wee oughte to hange vpon the mouthe of God and also confyrmeth that whyche wee haue taughte that faythe vanysheth awaye vnlesse yt bee vpholden by the woorde as the myndes boothe of Sara and Isaac and Rebecca hadde become vaine in theyr croked wanderinges out of the waie vnlesse thei had ben by Gods secret brydle holden in obedience of the worde Againe not without cause we include all the promises in Christ forasmuche as in the knowledge of him the Apostle includeth al the Gospell and in an other place he teacheth that all the promises of God are in him yea and Amen The reason whereof is ready to be shewed For if God promise any thinge he therein sheweth hys good will so that there is no promise of hys that is not a testimonie of his loue Neither maketh it any mater that the wycked when they haue great and continuall benefites of Gods liberalitie heaped vpon them doe thereby wrappe themselues in so much the more greuous iudgement For syth thei do neither thinke nor acknowlege that those things com vnto them frō the hande of God for if thei acknowlege it thei do not with themselues consider his goodnesse therefore thei can not thereby be better taught of his mercie than brute beastes which according to the measure of their estate do receiue the same frute of Gods liberalitie yet they perceiue it not Neither doth it any more make againste vs that many times in refusing the promises apointed for them they do by that occasion procure to them selues the greater vengeance For although the effectuall workinge of the promyses do then onely appeare when they haue founde faith with vs yet the force and natural propretie of them is neuer extinguyshed by oure vnbeleefe or vnthankfulnesse Therefore when the Lorde by hys promyses doth prouoke man not onely to receiue but also to thynke vpon the frutes of hys bountifulnesse hee doth therwith all declare vnto him hys loue Wherevpon we muste returne to thys poynte that euery promyse is a testifieng of Gods loue towarde vs. But it is out of question that no man is loued of God but in Christe he is the beloued Sonne in whome the loue of the Father abydeth and resteth and then from hym poureth it selfe abroade vnto vs as Paule teacheth that wee haue obteyned fauoure in the beloued one Therefore it muste needes bee deryued and come vnto vs by meane of hym For thys cause the Apostle in an other place calleth him oure peace in an other place hee setteth hym oute as a bonde whereby God is with fatherli natural kindenes bound vnto vs. It foloweth then that we must caste our eyes vpon hym so oft as any promyse ys offered vs. And that Paule teacheth no absurditie that all Gods promyses whatsoeuer they bee are confyrmed and fulfilled in hym There be certayne exaumples that make for the contrarie For yf ys not lykely that Naaman the Syrian when hee requyred of the Prophete the manner how to worship God arighte was instructed concerning the
substaÌ„ce for yâ— terme he vseth he meaneth as it wer an vpholding stay wherevpon the godly minde leaneth resteth As if he shold say the faith is a certain assured possession of those things that are promised vs of God vnlesse a man had rather to take Hypostasis for affiance which I mislike not albeit I folowe yâ— which is more coÌ„monly receiued Againe to signifie the euen to the last day when the bokes shal be opened thei are hier than those things that may be perceiued with our senses or seen with our â—ies or handled with our handes that the same are no otherwise possessed by vs but if we go beyond the capacitie of our own witt bend our vnderstanding aboue all things that are in the world yea climbe aboue our selues he hath therfor added that this assurednesse of possessioÌ„ is of things that lie in hope therefore are not seen For plaine appearaÌ„ce as Paule writeth is not hope neither hope we â—or those things yâ— we see And wheÌ„ he calleth it a certaintie or profe or as Augustine hath oft translated it a coÌ„iunction of things not present for in Greke it is Elenchos he saith asmuch as if he did say that it is an euidente shewinge of thinges not appearinge a seeinge of thinges not seen a plainnesse of darke thinges a presence of thynges absente an open shewinge of hidden thinges For the mysteries of God suche as they be that pertaine to oure saluation can not be seen in them selues and in their owne nature as they call yt butte wee beholde them onely in hys worde of whose truthe we oughte to be so fully perswaded that we oughte to holde all that he speaketh as it were already done and fulfylled But howe canne the mynde lyfte vp it selfe to receiue suche a taste of Gods goodnesse but that it must nedes be therewyth wholy kyndled to loue God againe For that flowing plentie of swetenesse whiche God hathe laied vp in store for them that feare him canne not bee truely knowen but that it muste therewythall vehemently moâ—e affection and whose affection it ones moneth it vtterly rauisheth and carrieth hym beyonde himselfe Therefore it is no maruell if into a peruerse crooked hearte neuer entreth this affection by whiche beinge conueyed vp into the very heauen we are suffred to com to thee moste secretly hidden treasures of God and the most sacred priuie places of hys kyngedome whyche maie not be defyled wyth the entrance of an vncleane hearte For that which the Scholemen teache that charitie is before faithe and hope ys a mere madnesse For it is faythe onely that fyrste engendreth charitie in vs. Howe muche more ryghtly dothe Bernarde teache I beleue saythe he that the testimonie of conscience which Paule calleth the glorie of the godly consisteth in three thynges For first of all it is necessarie to beleue that thou canst not haue forgeuenesse of synnes but by the pardon of God then that thow canst haue no good worke at all vnlesse he also geue it last of all that thou canst by noe woorkes deserue eternall life vnlesse it also bee geuen freely A little after he addeth that these thinges suffice not but that ther is a certain beginning of faith bicause in beleuing that sinnes can not be forgeuen but of God we oughte also to beleue that they are not forgeuen vs till also we be perswaded by the testimonie of the holy ghoste that saluation is laied vp in store for vs bicause God forgeueth sinnes he himself geueth merites and he himself also geueth rewards that wee maie not stay styll in this beginninge But these and other thinges shal be to be entreated of in places fit for them Nowe let it onely suffice to knowe what faithe is Now whersoeuer this liuely faith shal be it can not be possible but that it hathe with it that hope of eternal saluation as an vndiuidable coÌ„panioÌ„ or rather the it engendreth or bringeth it forthe out of it self which hope being taken away how eloquently gloriously soeuer we talk of faith yet we are conuicted to haue no faith at all for if faith as is aboue said be an assured persuasioÌ„ of Gods truth that it can not lie vnto vs nor deceiue vs nor become voide then thei that haue conceiued this assurednesse truely do therwithal looke for a tyme to come that God shall performe his promises whiche in their perswasion can not be but true so that brefely hope is nothing els but a loking for those thinges whiche faith hath beleued to be truely promise of God So faith beleueth that God is true hope loketh for the performance of his truth in conueniente time Faithe beleueth that he is oure Father hope looketh for him to shewe himselfe suche a one toward vs. Faith beleueth that eternall life is geuen vs hope looketh that it be one daie reueled Faithe is the foundation wherevpon hope resteth hope nourisheth and susteineth faithe For as no man canne looke for any thynge of Gods hande butte hee that hathe fyrste beleued hys promises so againe the weakenesse of our faythe muste with pacient hope and expectation bee susteined and cherished that it fall not as faintinge for wearines For which reason Paule doth wel place our saluacion in hope For hope while it in silence loketh â—or the lord restraineth faith that it fal not hedlong with to much haste hope strengthneth faithe that it wauer not in Gods promyse nor beginne to doubt of the truth of them hope refresheth faith that yt ware not weary Hope stretcheth faythe to the vttermoste bonde that it fainte not in the midde course or in the very beginning Finally hope by continually renewinge and restoringe it maketh it now and then to ryse vp fressher than it selfe to continuance But howe many wayes the helpes of hope are necessarie to the strengthning of faithe shall better appeare yf we consyder wyth howe many sortes of temptations they are assailed and shaken that haue embraced the worde of God Fyrst the Lorde in differring his promises doth oftentimes hold oure myndes longer in suspense than wee woulde wishe here it is the office of hope to perfourme that whiche the Prophete commaundeth that thoughe hys promises do tarry yet we sholde waite stil for them Sometime he suffereth vs not onely to faint but also seemeth to bee hiely displeased here it is muche more necessarie to haue hope to helpe vs that according to the saieng of an other Prophete we maie stil loke for the Lorde that hath hidden his face from Iacob There rise vppe also scorners as Peter saith that aske where is his promise or hys comming forasmuch as sins the fathers slept all thynges so continew from the beginning of the creation yea the flesh and the world do wisper the same thing in oure eares Here must faith staye with sufferaÌ„ce of hope be holden fast fixed in beholdyng of eternitie that it maye
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
bicause the Lord hath determined to haue mercie vpoÌ„ men to this ende that they shuld repeÌ„t he teacheth men whether they shall trauaile if they will obteine grace Therfore so long as we shall dwell in the pryson of our body we must continually wrastle with the vices of our corrupt flesh yea with our own naturall soule Plato sayth in certayne places that the life of a Phylosopher is a meditation of death but we may more truely say that the life of a Christian maÌ„ is a perpetuall studie and exercise of mortifieng the fleshe till it beyng vtterly slayue the Spirit of God get the dominion in vs. Therefore I thinke that he hath much profited that hath learned much to mislyke himself not that he should sticke faste in â—hat myre and goe no further but rather that he should haste and long toward God that being graffed into the death life of Christ he should studie vpon a continuall repentance as truely they can not otherwise do that haue a naturall hatred of sinne for no man euer hated sinne vnlesse he were first in loue with righteousnesse This doctrine as it was most simple of all other so I thought it beste to agree with thâ— truthe of the Scripture Nowe that Repentance is a singular gift of God I thinke it be so wel knowen by the doctrine aboue taught that I neede not to repete a long discourse to proue it agayne Therfore the church prayseth and hath in admiratioÌ„ the benefit of God that he hath geuen the Gentiles repentance vnto saluation And Paule commaundyng Timothee to be patieÌ„t and milde toward the vnbeleuers sayth If at any time God geue them repentance that they maye repent from the snares of the Deuel God in deede affirmeth that he willeth the conuersion of al meÌ„ and directeth his exhortations generally to all men but the effectual workyng therof hangeth vpon the Spirit of regeneration Bicause it were more easy to create vs men than of our owne power to put on a better nature Therfore in the whole course of regeneration we are not without cause called the worke of God created to good workes which he hath prepared that we should walke in them Whom soeuer the lordes will is to deliuer from death those he quickeneth with the Spirit of regeneration not that repentance is properly the cause of saluation but bycause it is alredy seen that it is vnseparable froÌ„ fayth and from the mercie of God sithe as Esaye testifieth there is a redemer come to him and to those that in Iacob are returned from their wickednesse This truely standeth stedfastly determined that were so euer liueth the feare of God there the Spirite hath wrought vnto the saluation of man Therfore in Esaie when the faithful complaine and lament that they are forsaken of God they recken this as a token of beyng reprobates that their heartes were hardened by God The Apostle also meanyng to exclude apostataes from hope of saluation apointeth this reason that it is impossible for them to be renewed vnto repentance bicause God in renewyng them whom he wil not haue perish sheweth a tokeÌ„ of his fatherly fauour and in a maÌ„ner draweth them vnto him with the beames of his cherefull and mery contenaÌ„ce on the other side with hardenyng them he thundereth agaynst the reprobate whose wickednesse is vnpardonable Whiche kinde of vengeance the Apostle threateneth to wilfull apostataes whiche when they depart from the faith of the Gospell do make a scorne of God reprochefully despise his grace and defile treade vnder feete the bloud of Christ yea as much as in them is they crucifie him agayne For he doth not as some fondly rigorous men would haue it cut of hope of pardon from all wilfull sinnes but teacheth that apostasie is vnworthy of all excuse so that it is no maruell that God doth punish a contempt of himself so full of sacrilege with vnappeasable rigour For he sayth that it is impossible that they which haue ones ben enlightened haue tasted of the heauenly gift haue ben made partakers of the holy ghost haue tasted of the good word of God the powers of the world to come yf they fall shuld be renewed to repeÌ„tance crucifiyng againe of newe and makyng a scorne of the sonne of God Againe in an other place If sayth he we willingly sinne after knowledge of the truth receyued there remayneth no more sacrifice for sinnes but a certayne dreadfull expectation of iudgement c. These also be the places out of the wroÌ„g vnderstandyng wherof the Nouatians in old time haue gathered matter to play the mad men with whose rigorousnesse certaine good meÌ„ beyng offended beleued this to be a counterfait Epistle in the Apostles name whiche yet in all partes doth truely fauour of an Apostolike spirite But bycause we contend with none but with theÌ„ that allowe it it is easy to shewe how these sentences do nothing mainteine their errour Firste it is necessarie that the Apostle agree with his maister whiche affirmeth that all sinne and blasphemie shal be forgeueÌ„ except the sinne agaynst the holy Ghost which is not forgeuen neyther in this world nor in the world to come It is certaine I saye that the Apostle was contented with this exception vnlesse we will make him an aduersarie to the grace of Christ. Whereupon foloweth that pardon is denied to no special offenses but only to one whiche procedyng of a desperate rage can not be ascribed to weakenesse and openly sheweth that a man is possessed of the Deuell But to discusse this it behoueth to enquire what is that same so horrible offense that shall haue no forgeuenesse Whereas Augustine in one place defineth it an obstinate stifnesse euen vnto death with despeire of pardon that doth not well agree with the very wordes of Christ thaâ— it shall not be forgeuen in this world For eyther that is spoken in vaine or it maye be coÌ„mitted in this life But if Augustines definition be true then it is not committed vnlesse it continue euen vnto death Wheras some other saye that he sinneth against the holy ghost that enuieth the grace bestowed vpon his brother I see not froÌ„ whense that is fetched But let vs bring a true definitioÌ„ which beyng ones proued with sure testimonies shall easily by it selâ—e ouerthrowe all the reste I saye therefore that they sinne agaynst the holy ghost which of set purpose resist the truthe of God with brightnesse wherof they are so daseled that they can not pretend ignorance whiche they do only to this ende to resâ—st For Christe meanynge to expounde that whiche he had sayd immediatly addeth He that speaketh a worde agaynst the sonne of man it shal be forgeueÌ„ him but he that blasphemeth agaynst the holy ghost shal not be forgeuen And Matthew for the blasphemie against the holy Spirit putteth the spirit of blasphemie But how can a maÌ„ speake a reproche against the
minister himselfe whiche is no competent iudge of their fayth can not be assured of their absolution we haue answer thereunto in redinesse For they saye that no sinnes are forgeuē by the preste but such wherof himselfe hath ben the hearer so by their opinion the forgeuenesse hangeth vpō the iudgement of the prest and yf he do not wisely discerne whoe be worthy of pardon the whole doyng is voyde and of no effect Finally the power whereof they speake is a iurisdiction adioyned to examination wherunto pardon and absolutiō is restrained In this point is found no sure ground but rather it is a bottomlesse depth For where the confession is not found the hope of pardon is also lame and then the prest himselfe muste needes sticke in suspense while he can not tell whether the sinner doe faithfully recken vp all his euell deedes Finally suche is the ignoraunce and rudenesse of prestes the moste parte are no fitter to doe this office than a shoemaker is to plowe the ground and the rest in a manner all ought worthily to suspect themselues Hereupon therefore riseth the perplexitie and doubtfulnesse of the Popes absolution bycause they will haue it grounded vpon the person of the prest and not only that but also vpon knowledge that he may iudge only of thinges informed examined and proued Nowe if a man should aske of these good docters whether a sinner be reconciled to God when some sinnes are forgeuen I see not what they haue to answer but that they shal be compelled to confesse that all is vnprofitable that the prest pronounceth of the forgeuenesse of those sinnes that he hath heard rehearsed so long as the other sinnes are not deliuered from condemnation On the behalf of him that confesseth how hurtfull carefulnesse holdeth his conscience bound appereth hereby that when he resteth vpon the prestes discretion as they call it he can determine nothing certainly by the worde of God The doctrine that we teache is free and cleare frō al these absurdities For the absolution is conditionall that the sinner should trust that God is merciful vnto him so that he sincerely seeke the cleansing of his sinnes in the sacrifice of Christ obeye the grace offred him So he cā not erre which according to the office of a preacher proclaimeth that which is geuē him in instructiōs by the word of God And the sinner may embrace a sure cleare absolution when that simple cōditiō is annexed of the embracing the grace of Christ according to that generall doctrine of the maister himself Be it done to thee accordyng to thy fayth Which hath ben wickedly despised in the Paparie How foolishly thei confound those things that the Scripture teacheth of the power of keyes I haue promised that I wil speake in an other place and there shal be a more conuenient place for it when I come to entreate of the gouernement of the church But let the readers remēber that those things are wrongfully wrested to Auricular and secret confession whiche are spoken by Christ partly of the preachyng of the gospel partly of excōmunication Wherefore when they obiect that the power of loosing is geuē to the Apostles which prestes may vse in forgeuing sinnes acknowleged vnto them it is playne that they take a false fond principle bicause the absolution that serueth fayth is nothing els but a witnesse of pardō takē out of the free promise of the gospell As for the other confession that hangeth vpō the discipline of the Church it pertaineth nothing to secret sinnes but rather to example that cōmon offense of the church may be takē away But wheras they scrape together here and there testimonies to proue that it sufficeth not to confesse sinnes either to God only or to laye mē vnlesse a prest be the hearer of them their trauaile therin is but lewde and such as they may be ashamed of For whē the auncient fathers coūsel sinners to vnburden thēselues to their owne pastour it cā not be expoūded of particular rehearsal which thē was not in vse Then Lumbard such like such was their sinister dealing seme of set purpose to haue geuē thēselues to fayned bokes by pretense wherof they might deceiue the simple They do in deede truely confesse that bicause absolutiō alway accōpanieth repentance therefore there proprely remaineth no bond when a mā is touched with repentance although he haue not yet confessed therfore that then the prest doth not so much forgeue sinnes as pronoūce declare thē forgeuen Albeit in the word of declaring thei slily brīg in a grosse errour thrusting a ceremonie in stede of doctrine But wheras thei patche vnto it that he is absolued in the face of the church that had alredy obteined pardō before God they do incōueniently draw to the peculiar vse of euery particular mā that which we haue already sayd to be apointed for cōmon discipline where the offense of a haynous notorious fault is to be takē away But by by after they depraue corrupt moderatiō addyng an other māner of forgeuyng with an enioyning of penaltie satisfaction wherin thei presumptuously claime to theyr own sacrifices a power to part that in halfes which God hath in all places promised vs whole together For when he simply requireth repentance and faith this partition or exceptiō is a very robberie of God For it is in effect asmuche as yf the prest takyng vpon the persone of a Tribune should become intercessour to God and would not suffer God of his mere liberalitie to receyue him into fauour that hath lyen prostrate before the Tribunes seates and there hath ben punished The whole summe cōmeth to this point that yf they wil make God the authour of this counterfait confession therein is their falshod cōdemned as I haue proued them false forgers in the fewe places that they allege But sithe it is euident that it is a law made by men I say that it is bothe tirannicall and made iniuriously agaynst God whoe bindyng mens consciences to his word will haue them free from the bondage of men Nowe when for the obteynyng of pardon there is a necessitie prescribed of that thyng whiche the Lord wold to be free I say that this is a sacrilege not to be suffred bycause there is nothing more properly belongyng to God than to forgeue sinnes wherein cōsisteth saluation for vs. Moreouer I haue shewed that this tirannie was first brought in when the world was oppressed with filthy barbarousnesse I haue also taught that it is a pestilent lawe that eyther throweth downe hedlong into desperation the poore soules in whom so euer abideth a feare of God or where there reigneth carlesnesse deliteth them with vayne flatteries so maketh them duller Last of all I haue declared that what so euer mitigatiōs they bryng tend to no other ende but to entangle darken and depraue pure doctrine hide vngodlinesses with deceitfull colors The third place in
Repentance they assigne to satisfaction wherof all that euer they babble may be ouerthrowen with one worde They say that it is not enough for him that repenteth to absteyne from his former euels and chaunge his behauior into better vnlesse he make satisfaction to God for those things that he hath done And that there be many helpes by whiche we maye redeme sinnes as wepinges fastinges oblatioÌ„s the workes of charitie With these we must winne the Lord to be fauorable with these we muste paye our dettes to the righteousnesse of God with these we must make amendes for our defaultes with these we must deserue pardoÌ„ For although by the largesse of his mercie he hath forgeuen our faulte yet by the discipline of his iustice he reteineth the peine that this is the peyne that must be redemed with satisfactions But in effect al that they say coÌ„meth to this point that we do in deede obteine pardoÌ„ of our sinnes at the mercifulnesse of God but by meanes of the deseruing of our workes by whiche the offense of our sinnes may be recoÌ„pensed that due satisfaction may be fully made to Gods righteousnesse Against such lies I set the free forgeuenesse of sinnes than whiche there is nothing more euidently spokeÌ„ of in the Scripture First what is forgeuenesse but a gift of mere liberalitie For the creditour is not sayd to forgeue that acknowlegeth by acquitance that the monye is payed but he that without any paymeÌ„t willingly of his owne liberalitie cancelleth the detters bond SecoÌ„dly why is this word Freely added but to take away al opinion of satisfaction With what coÌ„fidence therfore do they yet set vp their satisfactioÌ„s that are strickeÌ„ downe with so mighty a thuÌ„derbolt But what when the lord crieth out by Esaie It is I it is I that do put away iniquities for mine owne sake and will not be mindefull of thy sinnes dothe he not openly declare that he fetcheth the cause and fundation of forgeuenesse only from his owne goodnesse Moreouer whereas the whole Scripture beareth this witnesse of Christe that forgeuenesse of sinnes is to be receyued by his name doth it not thereby exclude all other names Nowe then do they teache that it is receyued by the name of satisfactions Neyther can they denie that they geue this to satisfactions although they saye that the same bee vsed as helpes by waye of meanes For whereas the Scripture sayth By the name of Christ it meaneth that we bryng nothyng we allege nothyng of our owne but reste vpon the only commendation of Christ. As Paule where he affirmeth that God is reconcilyng the world to him selfe in Christ for his sake not imputyng to men their sinnes he immediatly sheweth the meane and manner how bycause he that was without sinne was made sinne for vs. But suche is their peruersnesse they saye that bothe forgeuenesse of sinnes and reconciliation are performed bothe at one time when we are in Baptisme receyued into the fauour of God by Christ that after baptisme we muste rise agayne by satisfactions and that the bloud of Christ profiteth nothyng but so far as it is distributed by the keyes of the Churche Neither doe I speake of a doubtefull matter for asmuche as they haue in moste euident writinges bewrayed their owne filthynesse and not one or two of them but all the Scholemen vniuersally For their Maister after that he had confessed that Christ had payed the penaltie of sinnes vpon the tree accordyng to the doctrine of Peter immediately correcteth his sayeng with adding this exception that in baptisme all temporall penalties of sinnes are released but after baptisme they are minished by the help of penance that so the crosse of Christe and our penaunce maye worke together But Iohn sayth far otherwise yf any sinne we haue an aduocate with the Father euen Iesus Christ whiche is the propitiation for our sinnes I wryte vnto you children bycause your sinnes are forgeuen you for his names sake Truely he speaketh to the faythfull to whome when he setteth foorth Christe to bee the propitiation of sinnes he sheweth that there is no other satisfaction by whiche God beyng displeased maye bee made fauorable and appeased He doth not saye God was ones reconciled vnto you by Christe nowe seâ—ke you other meanes but he maketh hym a perpetuall aduocate alwaye to restore vs by his intercession into the fauour of his father a perpetuall propitiation by whiche our sinnes maye be cleansed awaye For this is euer true that the other Iohn sayd Beholde the Lambe of God beholde him that taketh awaye the sinnes of the worlde He taketh them awaye sayth he hymself and none other that is to say for asmuch as he alone is the Lambe of God he alone also is the oblation for sinnes he alone the propitiation sacrifice he alone the satisfactioÌ„ For wheras the right power to forgeue belongeth proprely to the father in the respect that he is distinguished from the sonne as we haue alredy sene Christ is here set in an other degree that taking vpoÌ„ himself the peine due vnto vs he hath taken away our giltinesse before the iugemeÌ„t of God WherupoÌ„ foloweth that we shal no otherwise be partakers of the satisfaction made by Christ vnlesse the same honour remayne whole with him whiche they doe wrongfully take to themselues that goe about to appease God with their owne recompensinges And here it is good to consider two thinges that Christ may haue his due honour kepte vnto hym whole and vnminished and that the consciences beyng assured of the forgeuenesse of sinne maye haue peace with God Esaie sayth that the father hath layed the iniquities of vs all vpoÌ„ his sonne that we should be healed by his stripes Which thing Peter rehearsyng in other wordes sayth that Christ did in his body beare our sinnes vpon the tree Paule wryteth that sinne was condemned in his flesh when he was made sinne for vs. That is to saye that the force and curse of sinne was slayne in his fleshe when he was geuen to bee a sacrifice vpon whiche the whole heape of our sinnes with all their malediction and curse with the dredfull iudgement of God and condemnation of death should be caste Here those trislynges are in no case to be heard that after the firste purgyng euery one of vs doth none otherwise fele the effectualnesse of the passion of Christ than after the measure of satisfactorie repentance but so oft as we fall we be called backe to the onely satisfactioÌ„ of Christ. Nowe set before thee their pestilent follies as for example That the grace of God worketh alone in the firste forgeuenesse of sinnes that yf we afterwarde fall to the obteynyng of a seconde forgeuenesse our workes doe worke with it If these thynges maye haue place do these thynges that are here before assigned to Christ remayne safe vnto him It is a maruellous greate difference betwene this that
was meant by this that God did see sinnes but that he did punish them But let vs heare also out of an other place of the Prophet vpon what conditioÌ„s the lord forgeueth sinnes If sayth he your sinnes be as scarlet they shal be made white as snow if they be red like crimosin they shal be as woll And in Ieremie we rede thus In that day the iniquitie of Iacob shal be sought for and shall not be founde the sinne of Iudah and it shal not be Bicause I will be fauorable to the remnantes that I shall preserue Wilt thou briefely vnderstand what is the meaning of those words Weye on the other side what is meant by these speches that the Lorde doth binde vp iniquities in a sacke doth gather them into a bundell and laye them vp and doth graue them with an iron pointell in an Adamant stone If they signifie as it is out of doubt that vengeance shal be geuen for recompense then is it also not to be doubted but that by contrarie sentences the Lord affirmeth that he remitteth all recompensyng of vengeance Here I muste beseche the readers not to harken to my gloses but only that they will suffer the word of God to take some place What I praye you had Christ done for vs if we would still be coÌ„pelled to suffer peine for sinnes For when we saye that he dyd beare all our sinnes in his bodye vpon the tree we meane nothing els ther by but that he suffred all the peyne and punishment that was due to our sinnes And the same hath Esaye more liuely declared where he sayth yâ— chastisemeÌ„t or correctioÌ„ of our peace was vpoÌ„ him What is the correctioÌ„ of our peace but the peine due to sinne which we shold have suffred before that we could be recoÌ„ciled to God vnless that he had entred into our stede Loe thou seest plainely that Christ suffred the peynes of sinnes to deliuer them that be his from them And so oft as Paule maketh mention of the redemption performed by Christ he vseth to cal it in Greke Apolutrosin whereby he meaneth not only redemption as it is coÌ„monly taken but the very price and satisfaction of redemption After whiche manner he wryteth that Christ gaue him self Anâ—ilutron a price of raunsome for vs. What propitiatioÌ„ is there with the Lord sayth Augustine but sacrifice And what sacrifice is there but that which is offred for vs in the death of Christ But that whiche is apointed in the law of Moses for cleansing the offenses of sinnes ministreth vs a strong battel raÌ„me For the lord doth not there apoint this or that manner of satisfieng but requireth the whole recompense in sacrifices Whereas yet in other thinges he doth moste diligently and in most exact order set out all the ceremonies of expiation Now commeth it to passe that he commaundeth to recompense faultes coÌ„mitted with not workes at all but requireth only sacrifices for satisfaction but bicause his will is so to declare that there is only one kinde of satisfaction wherby his iudgement is appeased For the sacrifices that the Israelites did then offer were not weyed by the worke of men but were estemed by their truthe that is to say by the only sacrifice of Christ. But what manner of recompense the Lord receyueth of vs O see hath very well expressed in fewe wordes Thou shalt sayth he take away iniquitie O God Loe here is forgeuenesse of sinnes And we shal paye thee calues of our lippes Loe here is satisfaction I knowe that they yet do suttelly slippe awaye when they make distinction betwene euerlastyng peyne and temporall peines But when they teache that temporall peyne is any kinde of punishment that God taketh as well of the body as of the soule except only euerlastyng death this restraynyng of it doth litle help them For the places that we haue aboue recited do expresly meane this that God receyueth vs into fauour with this condition that in pardonyng the fault he pardoneth al the peyne what so euer we had thereby deserued And so oft as Dauid or the other Prophetes do craue pardon of sinnes they do also there withal pray to be released of the peyne Yea the very felyng of Gods iudgement doth dryue theÌ„m therunto Againe when they promise mercie at the Lordes hand they do in manner alwaye of purpose preache of the peynes and the forgeuenesse thereof Truely when the lord in Ezechiell pronounceth that he will make an ende of the exile in Babylon and that for his own sake not for the Iewes sake he doth sufficiently shewe that bothe are of free gift Finally if we be deliuered by Christ from giltinesse of fault the peines that come therof must needes cesse But for asmuch as they do also arme themselues with testimonies of Scripture let vs see what manner of argumentes those bee that they allege Dauid say they beyng rebuked by Nathan the Prophet of adulterie and manslaughter receiued pardon of his sinne and yet he was afterward punished by the death of his sonne that he had gotten by that adulterie We are taught to redeme with satisfactions such peynes as were to be extended after forgeuenesse of the faulte for Daniel aduised Nebuchadnezer to redeme his sinnes with almes And Salomon writeth that for equitie and godlinesse iniquities are forgeuen And in an other place that with charitie the multitude of sinnes is couered Which sentence Peter also confirmeth Agayne in Luke the Lorde sayth of the woman that was a sinner that many sinnes are forgeuen her bicause she hath loued much Now peruersly and wrongfully they euer weye the doynges of God But if they had marked as they should not haue ouerpassed it that there are twoo kindes of Gods iudgement they would haue seen in this rebukyng of Dauid a far other manner of punishment than suche as might be though to tende to reuengement But bycause it not a litle behoueth vsal to vnderstand wherunto the chastisementes haue respect wherwith God correcteth vs for our sinnes and howe much they differ froÌ„ those exaÌ„ples wherewith he pursueth the wicked and reprobate with indignation therefore I thinke it shall be not byside the purpose to comprehend it shortly in a summe For the order of playne teachyng let vs cal the one kinde of iudgement the iudgement of Reuenge the other of ChastisemeÌ„t It is to be vnderstanded that God so punisheth his enemies with the iudgement of reuenge that he vseth his wrath against them confoundeth them destroyeth them and bryngeth them to nought Therfore let vs take that to be properly the vengeance of God when his punishyng is ioyned with his indignation with the iudgement of Chastisement he dealeth not so cruelly as to be angry â–ª nor punisheth to destroye nor sendeth downe his lightenyng to kill Therefore it is not properly punishment or vengeance but correctioÌ„ and admonishment The one is the doyng of a iudge
wilt not be put away from the inheritance c. Knowe ye brethren that all this miserie of mankinde when the world groneth is a medicinall sorrow and not a penall sentence c. These sentences I haue therefore thought good to alleage that the manner of speche that I haue aboue writen shuld not seme to any man newe and vnused And hereunto serue all the coÌ„plaintes full of indignation wherein the Lord oftentimes doth expostulate of the vnkindenesse of the people for that thei stiffly despised al punishmentes In Esaye he saith To what purpose should I strike you any more from the sole of the foote to the crowne of the hed there is no whole place But bicause the Prophetes are ful of such sayenges it shal be sufficient to haue briefly shewed that God do the punish his churche for none other intent but that it should be tamed and ameÌ„d Therefore when he did caste Saul out of the kingdome he punished him to reuengement When he toke from Dauid his yonge sonne he corrected him to amendement Accordyng to this meanyng is that to be taken which Paule sayth when we are iudged of the Lord we are corrected that we should not be damned with this worlde That is when we that be the children of God are afflicted with the hande of our heauenly father this is no peyne wherewith we should be confounded but only a chastisement wherwith we should be instructed In whiche pointe Augustine is plainely on our side For he teacheth that the peynes wherwith meÌ„ are a like chastised by God ar diuersly to be considered bycause to the holy ones they are battels and exercises after the forgeuenesse of their sinnes to the reprobate they are without forgeuenesse peynes of wickednesse In whiche place he rehearseth how peynes were layed vpon Dauid and other godly men and sayth that the same tended to this end that their godlinesse shold by such humbling of them be exercised and proued And where Esaie sayth that the Iewishe people had their iniquitie forgeuen them bycause they had receyued full chastisement at the Lordes hande this proueth not that the pardon of sinnes hangeth vpon the full paymeÌ„t of the peyne but it is in effect asmuch as if he had sayd Bycause ye haue alredy suffred peynes enough and by the greuousnesse and multitude thereof haue ben nowe pyned awaye with long mournyng sorrow therefore it is nowe time that receyuing the tidynges of full mercie your heartes should reioyce and fele me to be your father For there God did take vpon him the person of a father whiche repenteth him euen of his iuste seueritie when he was compelled sharply to correct his sonne With these thoughtes it is necessarie that the faithful be furnished in bitternesse of afflictions It is time that the iudgement beganne at the house of the Lord in which his name is called vpon What shuld the children of God do if thei did beleue the seueritie of God that they fele to be his vengeance For he that beyng stryken with the hand of God imagineth God a punishyng iudge can not coÌ„ceyue him but angry and enemie vnto him detest the very scourge of God as a curse and damnation Finally he can neuer be perswaded that God loueth him that shall thinke him so minded toward him that he is still minded to punish him But he only profiteth vnder the rod of God that thinketh him to bee angry with his sinnes but merciefull and louynge to himself For otherwise that muste needes happen whiche the Prophet complayneth that he felt where he sayth Thy wrathes O God haue passed ouer me thy terrors haue oppressed me Also that which Moses writeth bycause we haue faynted in thy wrath and we haue ben troubled in thy indignatioÌ„ thou hast set our iniquities in thy sight and our secretes in the light of thy countenance bicause all our dayes are gone awaye in thy wrath our yeres are consumed as the worde that is passed out of a mouth On the other side Dauid sayth thus of his fatherly chastisementes to teache that the faythfull are rather holpen than oppressed thereby Blessed is the man whome thou haste corrected O Lord hast instructed in thy law to geue him quiet froÌ„ euell dayes while a pit is digged for the sinner Truely it is a harde tentation when God sparyng the vnbeleuers and winkyng at their faultes semeth more rigorous agaynst them that be his Therefore he gaue them a cause of comfort the admonishment of the law wherby they should learne that it is done to prouide for their saluation when they are called agayne into the waye and the wicked are caried hedlong into their errours whose ende is the pit And it is no difference whether the peyne be euerlastyng or duryng for a time For as well warre famine pestilence and sickenesse as the iudgemeÌ„t of eternall death are the curses of God when they are layed vpon menne to this ende to be instrumentes of the Lordes wrath and vengeance agaynst the reprobate Nowe as I thinke all men doe perceyue whereunto tended that chastisement of the Lord vpon Dauid euen to be an instruction that God is greuously displeased with manslaughter adulterie agaynst which he had shewed so great an indignation in his beloued â—aithful seruant that Dauid should be taught to be no more so bolde to do the like deede and not to be a peyne wherby he shuld make a certaine recompense to God And so is to be iudged of the other kinde of correction whereby the Lord punished his people with a sore pestilence for Dauids disobedience whereinto he was fallen in numbryng the people For he did in deede freely forgeue to Dauid the giltinesse of his sinne but bicause it perteined bothe to the publike example of all ages and also to the humbling of Dauid that such a haynous offense should not remayne vnpunished therefore he moste sharply chastised him with his rodde Whiche marke also we ought to haue before our eyes in the vniuersal curse of mankinde For whereas after pardon obteined we do all yet suffer the miseries that weare layed vpon our first parent for peyne of sinne we perceyue our selues by suche exercises to be admonished how greuously God is displeased with the transgression of his law that beyng throwen downe huÌ„bled with knowledge in conscience of our owne miserable estate we may the more â—erueÌ„tly aspire to true blessednesse But he shal be most foolish that shal thinke that the calamities of this present life are layed vpon vs for the giltinesse of sinne And that I thinke was the meanyng of Chrysostome when he wrote thus If God do therfore laye peines vpoÌ„ vs that he should cal vs perseuering in euels to repentance then when repentance is ones shewed the peine shal be superflâ—ous Therefore as he knoweth it to be expedient for euery mans nature so he handleth one man more roughly and an other with
mockerie to leade away the christian people from the grace of God from the life that is in Christ and to turne them from the true waye of saluation For howe could the bloud of Christ be more filthyly prophaned than when it is denied to suffice to the remission of sinnes to reconciliation and satisfaction vnlesse the want therof as being withered and wasted shoulde be otherwyse supplied and profited The lawe and all the Prophetes saith Peter beare witnesse of Christ that by him forgeuenesse of sinne is to be receiued Pardons geue remission of sinnes by Peter Paul and the Martyrs The bloud of Christ sayth Iohn clenseth vs from sinne Pardons do make the bloud of Martyrs the washyng awaye of sinnes Christ sayth Paul whiche knewe not sinne was made sinne for vs that is the satisfaction of sinne that we might be made the righteousnesse of God in him Pardons do set the satisfaction of sinnes in the bloud of Martyrs Paul cried out and testified to the Corinthians that only Christ was crucified and died for thē the pardons pronounce that Paul and other died for vs. In an other place he sayth that Christ purchaced the churche with his bloud the pardons appointe an other price of purchace in the bloude of Martyrs The Apostle sayth that Christ with one oblation made perfect for euer them that weare sanctisfied the pardons crye out to the contrary and say that sanctification is made perfect by the Martyrs whiche otherwise were not sufficient Iohn saith that al the saintes washed their gowns in the bloud of the lambe the pardons teache mē to washe their gownes in the bloud of saintes Leo Byshop of Rome writeth notably wel to the Palestines against these sacrileges Although saith he the death of many saintes hathe bene precious in the sight of the Lorde yet the killing of no innocent hath ben the perpetuation for the world The righteous receiued but gaue not crownes and out of the valiauntnesse of the faithfull are grauen exāples of pacience nor giftes of righteousnesse For their deathes weare euery one singular to them selues none of them did by his end pay the det of an other for as muche there is one Lord Christ in whom all are crucified all are dead buried and raised vp againe Whiche sentence as it was worthy to remembred he repeted in an other place There can nothing be required more plaine to destroy this wicked doctrine Yet Augustine speaketh no lesse fitly to the same effect Though saith he we die brethren for brethren yet the bloude of no Martyrs is shed for the forgeuenesse of sinnes Whiche thing Christ hath done for vs neither hath he therin done that for vs that we should folowe him but hath geuen vs a thing to reioyse vpon Again in an other place As only the sonne of God was made the sonne of man to make vs with him the sonnes of God so he alone for vs hath taken vpon him punishment without euill deseruinges that we by him might without good deseruinges obteine grace not due vnto vs. Truely where as all their doctrine is patched together of horrible sacrileges and blasphemies yet this is a more monstruous blasphemie than all the other Let thē remember them selues whether these be not their decrees that the Martyrs haue by their death done more to God and deserued more than was nedefull for themselues and that they had remaining so great a plentie of deseruinges as did also ouerflowe vnto other and that therfore least so great goodnesse should be superfluous their bloud is mingled with the bloud of Christ of both these bloudes is made the treasure of the churche for the remission and satisfaction of sinnes And y◠so is the saying of Paul to be taken I supply in my body those things that want of the suffringes of Christ for his body which is the churche What is this els but to leaue Christ only his name otherwise to make him but a common pety saint that may scarcely among the multitude be knowen from the rest He only only should haue bene preached he only set fourth he only named he only ben loked vnto when the obteining of forgeuenesse of sinnes satisfaction and sanctification are entreated of But let vs heare their curtalled argumentes Least the bloud of the Martyrs should be shed in vaine therfore lette it be employed to the common benefit of the Churche Is it so was it no profit to glorifie God by their death to subscribe to his truthe with theyr bloud by despisyng this present lyfe to testifie that they sought for a better life by their stedfastnesse to strengthen the faith of the churche and ouercome the stubbornes of the enemies But this is the matter in dede they acknowledge no profit of the Martyrs death if Christ only be the proportiator if he only died for our sinnes if he only was offred vp for our redemptiō So say they Peter and Paul might neuerthelesse haue obteined the crowne of victory if they had died in their beds And where as they haue fought euen to the sheding of their bloude it would not agree with the iustice of God to leaue the same barren and frutelesse As though God could not tell how to encrease in his seruantes their glorie according to the measure of his giftes But the churche receiueth in commune together profit enough when it is by their triūphes encouraged to a zelous desire to fight But how maliciously doe they wrest that place of Paul where he saith that he supplieth in his body those thinges that wanted of the suffringes of Christ For he referreth not that default or supplying to the work of redemption satisfactiō expiation but to those afflictiōs wherw t all the membres of Christ that is to say all the faithfull must be exercised so long as they shall be in this fleshe He saith therfore that this remaineth of the sufferinges of Christ that he daily suffreth in his membres the same that he ones suffred in him selfe Christ vouchesaueth to do vs so great honour to recken and accompt our afflictions his owne Where as Paul added these wordes For the churche he meaneth not for the redemption for the reconciliatiō for the satisfaction of the church but for the edifying and profit of the churche As in an other place he sayth that he suffreth all thinges for the electes sakes that they may obteine the saluation which is in Christ Iesu. And he wrote to the Corinthians that he suffred all the troubles that he suffred for their cōfort and saluation And immediatly in the same place he expoundeth him selfe when he sayeth further that he was made a minister of the churche not for redemption but according to the dispensatiō that was cōmitted vnto him to preache the Gospel of Christ. If they yet require an other expositour let thē heare Augustine The suffringes of Christ sayth he are in Christ only as in
the head and both in Christ and the churche as in the whole body Wherby Paul being one member saith I supplie in my body that whiche wanteth in the suffringes of Christe Therfore if thou whatsoeuer thou be that hearest this art one of the membres of Christ what so euer thou suffrest of them that are not the membres of Christ that same wanted in the suffringes of Christ. But whereunto the suffrings of the Apostles taken for the churche of Christ do tend he expoundeth in an other place where he sayeth Christ is to me the gate vnto you because ye are the shepe of Christ bought with his bloud acknowledging your price whiche is not geuen of me but preached by me Then he addeth As he hath geuen his soule so ought we to geue our soules for our brethren to edifie peace and to confirme faith These are Augustines wordes But God forbidde that Paul should haue thought that any thing wanted in the suffringes of Christ as concerning all fulnesse of righteousnesse saluatiō and life or that he meant to adde any thing therunto whiche so plainely and honorably preacheth that the abundance of grace was so largely poured out by Christ that it far surmounted all the force of sinne By it onely all the saintes haue bene saued and not by the merit of theyr owne lyfe or death as Peter expresly testified so that he should be sclaunderous against God and Christ that shoulde repose the worthinesse of any saint any where els than in the onely mercie of God But why doe I tarrye hereupon any longer as vpon a matter yet doubtful sithe the very bewraying of suche monstruous errours is a sufficient confutation of thē Now to passe ouer suche abhominations who taught the Pope to enclose in lead and parchement the grace of Iesus Christ whiche the Lorde wylled to be distributed by the word of the Gospell Truely either the Gospell of God muste be false or their pardons false For that Christ is offred vs in the Gospell with all abundance of heauenly benefites with all his merites with all his righteousnesse wysdome and grace without any acception Paul witnesseth where he sayth that the worde of reconciliation was deliuered to the ministers whereby they myght vse this forme of message as it were Christ geuing exhortation by them we beseche you be ye so reconciled to God He hath made him that knew no sinne to be made sinne for vs that we might be made the righteousnesse of God in him And the faithfull know of what value is that cōmune partaking of Christ whiche as the same Apostle witnesseth is offred vs to be enioyed in the Gospel Contrariwyse the pardōs do bring out of the storehouse of the Pope a certaine pitance of grace and fasten it to lead parchement yea and to a certaine place and seuer it from the worde of God If a man should aske whence this abuse toke beginning it semeth to haue proceded hereof that when in time past penitentes were charged with more rigorous satisfactions than all could beare they whiche felt them selues aboue measure oppressed with penance enioyned them required of the churche a release The mitigatiō that was graunted to suche was called an Indulgence or pardon But when they turned Satisfactions from the Churche to God and sayde that they were recompenses whereby menne may redeme them selues from the iudgement of God then they therewithall dyd also drawe these indulgences or pardons to be propitiatorie remedies to delyuer vs from deserued punyshementes As for these blasphemers that we haue recited they haue forged them so shamelessely that they can haue no colour at all Now let them no more trouble vs with their purgation because it is with this axe already broken hewed downe and ouerthrowen from the very fundations For I do not agree to some men that thinke best to dissemble in this point and make no mention at all of Purgatorie whereupon as they say great contentions do arise but small edification is gotten Truely I my selfe would also thynke suche trifles worthy to be negligently passed ouer if they did not accompt them earnest matters But for as muche as purgatorie is bulded of manye blasphemes and is daily vpholden with new blasphemes and raiseth vp many and greuous offences truely it is not to be winked at This peraduenture might after a sort haue ben dissembled for a tyme that it was inuented by curious and bolde rashenesse without the worde of God that men beleued of it by I wote not what reuelations fained by the crafte of Sathan that for the confirmation of it certayne places of Scrypture were fondlye wrested All bee it the Lorde geueth not leaue to mans presumptuousnesse so to breake into the secrete places of his iudgementes and hath seuerely forbydden men to enquyre for truthe at dead men neglecting his worde and permitteth not hys worde to be so vnreuerently defyled But let vs graunte that all those thynges myght for a whyle haue bene borne with as thynges of no great importaunce But when the cleansyng of synnes is soughte els where then in the bloude of Christe when satisfaction is geuen awaye to anye other thynge then it is moste perillous not to speake of it Therfore we must crye out not onlye with vehement stretchynge of our voyce but also of our throte and sydes that Purgatorie is the dampnable deuyse of Sathan that it maketh voyde the Crosse of Christ that it layeth an intolerable sclaunder vpon the mercie of God that it febleth and ouerthroweth our faythe For what els is Purgatorie amonge them but the satisfaction that the soules of men departed doe paye after their death So that ouerthrowyng the opiniō of satisfaction Purgatorie is immediatlye ouerthrowen by the verye rootes But if in our former discourse it is more than euident that the bloud of Christe is the onely satisfaction propitiatorie sacrifice cleansing for the synnes of the faythfull what remayneth but that Purgatorie is a mere and horrible blasphemie against Christe I passe ouer the robberies of God wherewith it is dayly defended the offenses that it bredeth in religion and other thynges innumerable whiche we se to haue come out of the same spryng of vngodlinesse But it is good to wryng out of their handes suche places as they haue falsely wrongfully taken out of the Scripture When say thei the Lorde affirmeth that the synne against the holy Ghost shold not be forgeuen in this worlde nor in the worlde to come thereby he sheweth that there is a forgeuenesse of some sinnes in the worlde to come But who seeth not that the Lord there speaketh of the fault of sinne Now if it be so what is that to their Purgatorie for as muche as by their opinion the peine is there suffred of those sinnes wherof they denie not the fault to be forgeuen in this present life But that they may no more carpe against vs they shall haue yet a plainer solution
When the Lord meant to cut of all hope of Pardon from so haynous wickednesse he thought it not enough to saye that it should neuer be forgeuen but the more to amplifie it he vsed a diuision wherein he comprehended bothe the iudgement that euery mans conscience feleth in this life and the last iudgement that shal be openly pronounced at the resurrection as though he shold haue sayd Beware ye of malicious rebellioÌ„ as of moste present dampnation For he that of set purpose shall endeuour to quenche the light of the holy Ghost shall not obteine pardon neither in this life whiche is geuen to sinners for their conuersion nor in the last daye when the lambes shal be seuered by the angels of God froÌ„ the goates and the kingdome of heauen shal be cleansed from all offenses Then they brynge fourth that parable out of Mathewe Agree with thine aduersarie least he deliuer thee to the Iudge the iudge to the Sargeant and the Sargeant to the pryson from whence thou shalt not get out vntil thou hast payed the uttermoste farthing If in this place the Iudge do signifie God and the aduersarie plentife the Deuil the Sargeant the Angell and the pryson Purgatorie I wyll gladlye yelde vnto them But if it be euident to all men that Christe meant there to showe into howe many daungers and mischeues they caste them selues that had rather obstinatly pursue the extremitie of the lawe than deale according to equitie and good ryght to the ende to exhorte hys disciples the more earnestly to agreement with equitie where then I praye you shall Purgatorie be founde They fetche an argument out of the saying of Paul where he affirmeth that the knees of thynges in heauen earthe and helles shall bowe to Christ. For they take it as confessed that helles can not there be meant of those that are adiudged to eternal damnation Therfore it remayneth that it must be the soules lying in peine in Purgatorie They did not reason very euyll if the Apostle did by knelynge meane the true Godly worshippyng But sithe he teacheth only that there is a dominion geuen to Christ wherby all creatures are to bee subdued what profe is there to the contrary but that we may by helles vnderstande the Deuels that shal be brought before the iudgement of God to acknowledge hym their iudge with feare and tremblyng Lyke as Paul hym selfe expoundeth the same prophecie in an other place All sayeth he shal be brought before the iudgement seate of Christ. For it is wrytten So truly as I lyue euery knee shal bowe to me c. But we maye not so expounde that whiche is in the Reuelation I haue heard all creatures bothe these thynges that are in heauen and those that are vpon the earth and these that are vnder the earth and those that are in the sea and all those that are in them I haue hearde them all saye to hym that sytteth on the Throne and to the Lambe Blessinge and honor and glorie and power for euer and euer That I doe in deede easely graunte but what creatures doe they thynke to be heare rehearsed For it is moste certaine that there are conteined creatures both without reason and without sense Whereby is affirmed nothing els but that all the partes of the world from the hyest toppe of the heauens to the very mydle point of the earth doe in their manner declare the glorie of their creator As for that whiche they alledge out of the historie of the Machabees I will not vouchesaue to answer it least I should seme to recken that worke in the nombre of the holye bookes But Augustine receyued it for Canonicall But first of what sure credit did he receiue it The Iewes sayeth he esteme not the wryting of the Machabees as they doe the lawe the Prophetes and the Psalmes of whiche the Lorde hym selfe hath witnessed as of his witnesses saying It was necessary that all thynges should be fulfylled that are wrytten in the lawe and the Psalmes and Prophetes concerninge me But it hathe bene receiued of the Churche not vnprofitably if it be soberly red or heard And Hierome teacheth without any doubtinge that the authoriâ—ie therof is of no force to prouing of doctrines And it euidently appeareth by that olde booke whiche is entituled vnder the name of Cypriane concerning the exposition of the Crede that it had no place at all in the olde Churche But why doe I here stryue without cause As though the author hym selfe doeth not sufficiently shew how muche he is to be credited when in the ende he craueth pardon 〈◊〉 he haue spoken any thyng not well Truely he that confesseth his writynges to nede pardon sayeth plainly that they are not the oracles of the holy Ghost Besyde that the godlynesse of Iudas is praysed for none other cause but for that he had an assured hope of the last resurrection when he sent an offrynge for the dead to Hierusalem Neither dothe the wryter of that historie referre that whiche Iudas did to be a pryce of redemption but that they myght be partakers of the eternall lyfe with the other faithfull that had died for their contrie and relgioÌ„ This doyng was in dede not without superstition and preposterous zele but they are more than foles that drawe a sacrifice of the lawe so farre as vnto vs for as muche as we knowe that thynges doe cesse by the comming of Christ that then were in vse But they haue an inuincible bulwarke in Paul whiche can not so easely be battered If any man saith he buylde vpon this foundation gold syluer precious stones tynber heye stubble the Lorde shal shewe euery mans worke what it is because it shall be reueled in fier and the fier shall trie euery mans worke what it is If any mans woorke doe burne it shall suffer losse but he shal be safe but as through the fier What fier saye they can that be but the fier of Purgatorie by which the filthinesses of synne are cleansed away that we may enter pure in to the kyngdome of God But the moste parte of the olde wryters thought it to be an other fier that is to saye Trouble or the crosse by whiche the Lorde tryeth them that be his that they should not rest in the filthinesse of the fleshe and that is muche more probable than in fainyng Purgatorie All be it I doe neyther agree with these men because I thynke I haue attained a certaine and muche plainer vnderstandyng of that place But before that I vtter it I wold haue them aunsweare me whether the Apostles and all the sainctes must haue gone through this fier of Purgatorie I knowe they wyll saye nay For it were to muche inconuenient that they must haue neded to be purged whose merites they dreame to ouerflowe aboue measure to all the meÌ„bres of the churche But the Apostle affirmeth it For he dothe not saye that the worke of some
shal be proued but the worke of all Neither is this my argument but Augustines which so confuteth that expositioÌ„ And whiche is more absurditie he dothe not saye that they shal passe through the fire for all workes but if they haue faithfully buylded the churche they shall receiue reward whan their worke is examined with fier First we see that the Apostle vsed a Metaphore when he called the doctrines inuented by mans braines woed hey and stubble And the Metaphore hath an apparant rescue that as wood so sone as it is put in the fier consumeth and wasteth so can not those doctrines continue when they come to be examined Now no man is ignoraunt that suche tryall cometh of the holy Ghost Therfore to folowe the true cause of his metaphore and match the partes together with iust relatioÌ„ he called the triall of the holy Ghost fier For euen as the nerer that gold and siluer are put to the fier so muche the surer profe they haue of their goodnesse and finenesse so the Lordes truthe the more exactlye it is weyed with spirituall examination so muche the greater confirmation of credit it receiueth As hey wood stubble put to the fier are brought to sudein consuming so the inuentions of men not stablyshed by the worde of God can not beare the triall of the holy Ghost but they by by fall away and perishe Finally if forged doctrines be compared to wood hey stubble because like wood hey and stubble they are burned with fire and destroied but they are not destroied or driuen awaye but by the spirite of the Lorde it foloweth that the holy Ghoste is the fier wherwith they shal be proued whose profe Paul according to the common vse of the Scripture calleth The day of the Lord. For it is called the day of the Lorde whensoeuer he doth any way shew his presence to men But then his face principally shineth when his truthe shineth vpon vs. Now haue we proued that Paul meaneth no other fier but the triall of the holy Ghost But how are they saued by that fier that suffer losse of their worke That shall not be hard to vnderstande if we consider of what kinde of men he speaketh For he toucheth those buylders of the churche that keping the true fundation doe builde disagreing matter vpon it that is to say they that not swaruing from the cheâ—e and necessarie articles of faithe do erre in pointes that be smaler lesse perilous mingling their owne deuises with the worde of God Suche I say must suffer losse of their worke hauing their deuises destroyed But them selues are saued but as by the fier that is to saye not that their ignorance and errour is alowable before the Lorde but because they are cleansed from it by the grace and power of the holy Ghoste Therfore whosoeuer haue defiled the golden finenesse of Gods worde with this dong of purgatorie they must nedes suffer losse of their work But they wyll say it hath ben an auncient vsage of the churche Paul answered this obiection when hee comprehendeth his owne tyme in that sentence where he saith that all they must suffer losse of theyr worke that in the building of the churche do lay any thing vpon the fundation that ageeth not with it Therfore when the aduersaries obiect against me that it hath bene vsed aboue a thousand and thre hundreth yeres to haue priayes made for the dead I aske them againe by what word of God by what ReuelatioÌ„ by what example it was done For here they do not only want testimonies of Scripture but also all the examples of holy men the ther are red do shew no such thing Of the mourning and order of funeralles there are somtimes founde manye long tales but of prayers you can not see one tittle But of the greater weight that the matter is the more it ought to haue ben expressely spoken But the very old fathers them selues that prayed for the dead did see that herein they wanted both coÌ„maundement of God and lawfull example Why then durst thei so do In this I say thei did suffer somewhat as men and therfore I affirme that that whiche they did ought not to be drawen into example For where as the faithfull ought to enterprise the doing of nothing but vpon assured conscience as Paul reacheth this assurednesse is principally required in prayer But it is likely that they were led by some reason vnto it they sought some comfort to releue their sorrowe it semed vnnatural not to shew before God some testimonie of their loue toward the dead How mans wit is enclined to this affection all meÌ„ know by experience Also the receiued custome was like a burning brand to set many mens mindes on fier We know that with all nations in all ages there were funeralles done for the dead their soules yearely purged For though Satan beguiled foolish men with these deceites yet he toke occasion so to beguile by a true principle that death is not a destruction but a passage out of this life into an other And it is no dout but that euen very superstition condemneth the GeÌ„tiles before the iudgement seate of God for neglecting the care of the life to come whiche they professed them selues to beleue Nowe Christians because they would not be worse than Heathen men were ashamed to do nothing for the dead as though thei were vtterly destroyed Hereupon came that ill aduised diligence because if they were slowe in looking to the funeralles in bankettinges offeringes they thoughte that they had put them selues in dauÌ„ger of a great reproche And that whiche first proceded from a wrongful folowyng of the Heathens exaÌ„ple was so multiplied by often newe encreasces that now it is the principall holinesse of Papistrie to helpe the dead in distresse But the Scriture ministreth an other muche better and perfecter comfort when it testifieth that the dead are blessed that die in the Lorde And it addeth a reason because from thenceforth they reste from their labours And we ought not so muche tenderly to folow our own affection of loue to set vp a wrongful manner of praying in the churche Truely he that hathe but meane wysdome dothe sone perceiue that all that is red hereof in the olde wryters was done to beare with the common vsage and the ignorance of the people They them selues also I graunte were caried away into errour euen as vnaduised lightnesse of belefe is wont to rob mens wittes of iudgement But in the meane tyme the very redynge of them doth shew howe doubtyngly they coÌ„mende prayers for the dead Augustine in his boke of coÌ„fessions reporteth that Monica his mother did earnestly desire that she might be remembred in celebrating the misteries at the Altar An old wyues request whiche the sonne neuer examined by the rule of the Scripture but according to his affectioÌ„ of nature wold haue it allowed of other As for the booke that he
be much matter to abace our selues Agayne we 〈◊〉 commaunded whatsoeuer giftes of God we see in other men so to reuerence and esteme those giftes that we also honour those menne in whom they be For it were a great lewdnesse for vs to take from theÌ„ that honor the God hath vouchesaued to geue theÌ„ As for their faults we are taught to winke at them not to cherish them with flattering 〈◊〉 that we should not by reason of those faultes triumphe agaynst 〈◊〉 to whome we ought to beare good will and honour So shall it â—ome to passe that wyth what man so euer we haue to doe we shall â—chaue our selues not only temperatly and modestly but also gently and frendly As a man shal neuer come any other way to true mekenesse but yf he haue a heart endued with abacyng of hymselfe and reuerencyng of other Now howe hard is it for thee to do thy dutie in sekyng the profit of thy neyghbour Thou shalt herin labour in vayne vnlesse thou depart from regard of thy selfe and in a manner put of thy selfe For howe canst thou performe these thynges that Paule teacheth to bee the workes of charitie vnlesse thou forsake thy self to geue thy self wholy to other Charitie sayth he is patient and gentle not proude not disdaynefull enuieth not swelleth not seketh not her owne is not angry c. If this one thyng be required that we seke not the things that are our owne we shall doe no small violence to nature whiche so bendeth vs to the only loue of our selues that it doth not easily suffer vs negligently to passe ouer our selues and our owne thynges to watch for other mens coÌ„modities yea to depart with our owne right to reâ—igne it to an other But the Scripture to leade vs thether as it were by the hand warneth vs that what so euer gracious giftes we obteyne of the Lord they are coÌ„mitted vnto vs vpoÌ„ this conditioÌ„ that they shold be bestowed to the coÌ„mon benefit of the church that therfore the true vse of al Gods graces is a liberal bountiful coÌ„municating of them to other There can be no certaine rule nor more forceable exhortation could be deuised for the keping of the same thaÌ„ when we be thaught that all the good giftes that we haue are thynges of God deliuered coÌ„mitted to our trust vpoÌ„ this coÌ„dition that they shuld be disposed to the benefit of our neighbours But the Scripture goeth yet further when it coÌ„pareth them to the powers wherewith the meÌ„bers of mans body are endued No meÌ„ber hath his power for himself nor applieth it to his priuate vse but poureth it abrode into the other membres of the same body taketh no profit therof but such as procedeth from the coÌ„mon coÌ„moditie of the whole body So whatsoeuer a godly man is able to do he ought to be able to do it for his brethreÌ„ in prouiding none otherwise priuately for himself but so that his minde be bent to the coÌ„mon edificatioÌ„ of the church Let this therfore be our order for kindnesse and doyng good that whatsoeuer God hath bestowed vpoÌ„ vs wherby we may help our neighbour we are the Baylies therof bound to render accompt of the disposyng of it And that the only right disposing is that which is tried by the rule of loue So shal it come to passe that we shal alway not only ioyne the trauail for other mens coÌ„moditie with the care of our owne profit but also set it before the care of our owne And that we should not happen to bee ignorant that this is the true lawe of disposyng all the giftes that we receyue of God he hath in the olde time set the same lawe euen in the smalest giftes of his liberalitie For he commaunded the first frutes of corne to be offred vnto him by whiche the people might testifie that it was vnlawfull for them to take any frute of the goods that were not first consecrate to him If the giftes of God be so onely then sanctified vnto vs when we haue with our owne hande dedicate them to the authour thereof it is euideÌ„t that it is an vntrue abuse thereof that doth not fauour of suche dedication But it shal be vayne for thee to goe about to enriche the Lord with communicatyng to him of thy things Therefore sithe thy liberalitie can not extende vnto him as the Prophet saith thou must vse it toward his saintes that are in earth Therfore almes are compared to holy oblations that they maye nowe be correspondent to these of the lawe But that we shuld not be wery with doyng good which otherwise must needes come quickly to passe that other thing must be adioyned which the Apostle speaketh of that charitie is patieÌ„t not moued to anger The Lord coÌ„mauÌ„deth to do good to al vniuersally of whoÌ„ a great part are most vnworthy if thei be coÌ„sidered by their owne deseruing But here the Scripture helpeth with a very good meane wheÌ„ it teacheth that we must not haue respect what meÌ„ deserue of theÌ„selues but that the image of God is to be considered in all men to which we owe all honour and loue But the same is most diligently to be marked in theÌ„ of the householde of sayth in so muche as it is in them renewed and restored by the Spirit of Christ. Therfore whatsoeuer maÌ„ thou light vpon that needeth thy helpe thou hast no cause to withdraw they selfe froÌ„ doyng him good If thou say that he is a stranger but the lord hath geueÌ„ him a marke the ought to be familiar vnto thee by the reason that he forbiddeth thee to despise thine owne flesh If thou say that he is base nought worth but the lord sheweth him to be such a one to whom he hath vouchesaued to geue the beautie of his image If thou saye that thou owest him nothing for any thing that he hath done for thee but God hath set him as it were in his place in respect of whome thou knowest so many so great benefites wherwith he hathe bound thee vnto him If thou say that he is vnworthy that thou shuldest labour any thing at al for his sake but the image of God whereby he is coÌ„mended to thee is worthy that thou shouldest geue thy selfe and all that thou hast vnto it But yf he haue not only deserued no good at thy hande but also prouoked thee with wronges and euell doynges euen this is no iuste cause why thou shuldest cesse both to loue him to do for him the dutifull workes of loue Thou wilt saye he hath far otherwise deserued of me But what hath the Lord deserued Which when he coÌ„maundeth thee to forgeue all wherein he hath offended thee truely he willeth the same to be imputed to himself Truely this is the only way to come to that which is vtterly agaynst the nature of maÌ„ much more is it hard for man I meane to
coÌ„playneth to haue ben in the people of Israel that beyng well fed and couered with fatnesse we kick agaynst him that fed and nourished vs. The liberalitie of God shuld in deede haue allured vs to consider and loue his goodnesse but for asmuche as our euell nature is such that we are alwaye corrupted with his tender vsage it is more than necessarie for vs to be restrayned by some discipline that we runne not outragiously into such a stubborne wantonnese So that we should not grow fierce with vnmeasurable abundance of richesse that we shuld not waxe proude beyng lifted vp with honors that we should not become insolent beyng puffed vp with other good giftes eyther of the soule body or fortune the lord himself as he foreseeth it to be expedient preuenteth it and with the remedie of the crosse subdueth and bridleth the fearcenesse of our fleshe that diuerse wayes so much as is healthfull for euery man For all are not a like sicke of all one diseases or do a like neede of hard healyng And thereupon is to be seene howe some are exercised with one kinde of crosse and some with an other But whereas the heauenly Physician handleth some more geÌ„tly and purgeth some with sharper remedies when he meaneth to prouide for the health of all yet he leaueth none free or vntouched bycause he knoweth all without exception to be diseased Moreouer â–ª the moste mercifull father needeth not only to preuent our weakenesse but many times to correct our passed offences Therfore so oft as we be afflicted the remembrance of our forepassed 〈◊〉 ought by and by to entre into our minde so without doubt we shall finde that we haue done somewhat worthy of chastisement Yet we ought not chefely to ground our exhortation to patience vpon the acknowlegyng of sinne For the Scripture ministreth vs a far better consideration when it sayth that the Lord correcteth vs with aduersities that we should not be damned with this worlde Therefore we ought euen in the very sharpnesse of tribulations to acknowlege the kindnesse goodnesse of our father toward vs for asmuch as eueÌ„ then he cesseth not to further our saluation For he doth afflict not to destroy or kil vs but rather to deliuer vs froÌ„ the daÌ„nation of the world That thought shall leade vs to that which the Scripture teacheth in an other place My sonne refuse not the Lordes correctioÌ„ nor be wery when thou shalt be rebuked of him For whome the Lord loueth he correcteth and embraceth him as a father doth his childe When we know his rod to be yâ— rod of a father is it not our dutie rather to shewe our selues obedient children and willyng to learne than with obstinatie to do like desperate men that are hardened with euell doynges The Lord leseth vs vnlesse he call vs backe by correction when we are fallen awaye from him so that the authour of the Epistle to the Hebrewes rightly sayth that we are bastardes and not children yf we be out of correction Therfore we are most froward yf we can not suffer him wheÌ„ he declareth his good will the care that he hath for our saluatioÌ„ This yâ— Scripture teacheth to be the differeÌ„ce betwene the vnbeleuers the faythful that the vnbeleuers as the bond slaues of a rooted hardened wickednesse are made the worse more obstinate with whippyng the faithful like childreÌ„ hauing an honest freedome of nature do therby profit to repeÌ„taÌ„ce Now must thou choose of whether nuÌ„ber thou wilt be But bicause I haue spoken of this matter in an other place I am coÌ„tent to touche it briefly so will make an end Moreouer it is a singular comfort when we suffer persecution for righteousnesse For then we ought to thinke how great an honor God vouchesaueth to graunt vs that he so garnisheth vs with the peculiar marke of his souldiours I meane that they suffer persecution for righteousnesse not only that suffer for defense of the Gospell but also that are troubled for any defense of righteousnesse Whether therfore in maineteynyng the truthe of God agaynst the lies of Satan or in takyng in hande the defense of good mâ—n and innocentes agaynst the wronges of the wicked we be driuen to runne into the displeasure hatred of the world whereby our life or goods or estimatioÌ„ may come in daunger let it not be greuous or lothsome vnto vs to employ our selues for god or let vs not think our selues miserable in those things in which he hath with his own mouth pronouÌ„ced vs blessed Pouertie in deede if it be coÌ„sidered in it self is miserable likewise banishment conteÌ„ptious estate prisonment shame Finally death is the vttermost of all calamities But wheÌ„ the fauour of our God breatheth vpoÌ„ vs ther is none of al these things but it turneth to our felicitie Therfore let vs rather be coÌ„tent with the testimonie of Christ than with the false estimation of the flesh So shal it come to passe that we shal reioyse as the Apostles did when God shall accoÌ„pt vs worthy to suffer reproche for his name For why If we beyng innoceÌ„t knowing our selues clere in our coÌ„science are by the nougthy dealyng of wicked men spoiled of our goods we are in deede brought to pouertie therby amonge men but so richesse do truely growe vnto vs in heauen before God If we be thrust out of our houses we are the more inwardly receiued into the houshold of God If we be vexed and despised we take so muche the deper rootes in Christ. If we be noted with reproches and shame we are in so much the more honorable place in the kingdome of God If we be slayne so is the entrie made open for vs vnto blessed life Let vs be ashamed to esteme lesse these thinges vpoÌ„ which the Lord hath set so great a pryce than shadowysh and fickle enticyng pleasures of present life Sithe therefore the Scripture doth with these and like admonitions geue sufficient comfort for the shames or calamities that we suffer for defense of righteousnesse we are to muche vnthankefull yf we doe not gladly and cherefully receyue them at the Lordes hande specially sithe this is the kinde of crosse moste properly belongyng to the faythfull whereby Christ will be glorified in vs. As also Peter teacheth But it is more greuous to gentle natures to suffer shame than a hundred deathes therefore Paule expresly admonisheth that we shall not only suffer persecutions but also reproches bycause we trust in the liuyng God As in an other place he teacheth vs after his example to walke through sclaunder and good report Yet there is not required of vs such a cherefulnesse as maye take awaye all felyng of bitternesse and sorrow or els the patieÌ„ce of the holy ones in the crosse were no patience vnlesse thei should be bothe tormented with sorrow vexed with grefe If there were no hardinesse in pouertie no peyne in sickenesse no grefe
in shame no horrour in death what valiaÌ„tnesse or temperance were it to beare them indifferently But when euery one of these doth with the natural bitternesse therof bitte the heartes of vs all herein doth the valiantnesse of a faythfull man shewe it self if beyng assayed with the felyng of such bitternesse how greuously so euer he be troubled with it yet with valiantly resistyng he ouercommeth it his patience vttereth it selfe herein yf beyng sharply prouoked he is yet so bridled with the feare of God that he bursteth not out into any disteÌ„per His cherefulnesse appereth herein yf beyng wounded with sadnesse and sorrowe he resteth vpon the spirituall comfort of God This conflict whiche the faithfull do susteyne agaynst the natural felyng of sorrow while they studie for patience and temperance Paul hath very wel described in these wordes We are put to distresse in al thinges but we are not made sorrowfull we labour but we are not lefte destitute we suffer persecution but we are not forsaken in it we are throweÌ„ downe but we perish not You see how to beare the crosse patiently is not to be altogether astonished and without al felyng of sorrow As the Stoikes in olde time did foolishly describe a valiant hearted man to be such a one as puttyng of all nature of man was a like moued in prosperitie and in aduersitie in sorrowfull and ioyefull state yea suche a one as like a stone was moâ—ed with nothyng And what haue they profited with this hye wisedome Forsothe they haue painted out such an image of wisedome as neuer was found and neuer can herafter be among meÌ„ But rather while they coueted to haue to exact and precise a patience they haue taken awaye all the vse of patience out of mans life And at this day also amoÌ„g Christians there are newe Stoikes that recken it a fault not only to grone and wâ—pe but also to be sad and carefull But these strange conclusions do commonly procede from idle men whiche busieng themselues rather in speculation than doyng can do nothyng but brede vs such new found doctrines But we haue nothyng to do with that stony Philosophie whiche our maister and Lord hath condemned not only by his worde but also by his example For he mourned and wept both at his owne and other mens aduersities The worlde sayth he shall reioyse but you shall mourne and wepe And bicause no man should finde faulte therewith by his open proclamation he hath pronounced them blessed that mourne And no maruell For if all wepyng be blamed what shal we iudge of the Lord himself out of whose body dropped blouddy teares If euery feare be noted of infidelitie what shall we iudge of that quakyng feare wherewith we reade that he was not sclenderly striken If all sadnesse be mislyked how shal we like this that he confesseth his soule to be sad euen to the death This I thought good to speake to this ende to cal godly mindes from despear that they should not therfore altogether forsake the studie of patience bycause they can not put of the naturall affection of sorrow whiche must needes happen to them that make of patience a senslesse dulnesse and of a valiant and constant man a stocke For the Scripture geueth to the holy ones the prayse of patience when they are so troubled with hardnesse of aduersities that yet thei be not ouercome nor throweÌ„ downe with it when they be so pricked with bitternesse that they be also delited with spirituall ioye when they be so distressed with grefe that yet they receyue courage againe beyng cheared with the comfort of God Yet in the meane time that repugnancie abideth still in their heartes that naturall sense eschueth and dredeth those thinges that it knoweth to be against it but the affection of godlinesse trauaileth euen through all those difficulties to the obeyeng of Gods will This repugnancie the Lord expressed when he sayd thus to Peter WheÌ„ thou waste yong thou didst gird thy self didst walke whether thou woldest But when thou art old an other shall gyrde thee and leade thee whither thou shalt not be willyng Neyther is it likely that Peter when the time came that he must glorifie God by his death was drawen vnwillyngly and resistyng vnto it Els his martyrdome should haue but small prayse But howe so euer he did with great cherefulnesse of heart obeye the ordinance of God yet bicause he had not put of the nature of manne he was doubly strayned with two sortes of willes For when he dyd by himselfe coÌ„sider the bloudly death that he should suffer beyng stryken with horrour thereof he would gladly haue escaped it On the other side when it came in his minde that he was called vnto it by the commauÌ„dement of God then conqueryng and treadyng downe feare he gladly yea and cherefully toke it upon him This therefore we must endeuour yf we will be the Disciples of Christ that our mindes be inwardly filled with so great a reuerence and obedience to God as may tame and subdue to his ordinance all contrarie affections So shall it come to passe that with whatsoeuer kinde of crosse we be vexed eueÌ„ in the greatest anguishes of minde we shall constantly kepe patience For aduersities shal haue their sharpnesse wherwith we shal be bitten so when we are afflicted with sicknesse we shal bothe grone and be disquieted desire health so beyng pressed with pouertie we shal be pricked with the sâ—inges of carefulnesse and sorrowe so shall we be striken with grefe of shame contempt and iniurie so shall we yelde due teares to nature at the burial of our frendes but this alway shal be the conclusion But the lord willed so therefore let vs folow his will Yea euen in the middest of the prickynges of sorrow in the middest of mourning and teares this thought must needes come betwene to incline our heart to take cherefully the very same thinges by reason whereof it is so moued But for asmuche as we haue taken the chefe cause of bearyng the crosse out of the coÌ„sideratioÌ„ of the wil of God we must in few wordes define what difference is betwene Phylosophical Christian patieÌ„ce Truely very fewe of the Phylosophers climbed to so hie a reason to vnderstand that the hand of God doth exercise vs by afflictions and to thinke that God is in this behalf to be obeyed But they bryng no other reason but bicause we must so doe of necessitie What is this els but to say that thou must yeld vnto God bicause thou shalt trauail in vaine to wrastle against him For if we obey God only bicause we so must of necessitie then if we might escape we would cesse to obey But the Scripture biddeth vs to consider a far other thing in the wil of God that is to say first iustice and equitie then the care of our saluatioÌ„ These therfore be the Christian exhortations to patience whether pouertie or banishmeÌ„t or
mention of it as of a thing betokening vnluckely and vnhappy Truely it is no maruell if naturall sease in vs do quake for fear when we heare of the dissoluing of vs. But this is in no wyse tolerable that there be not in a Christian mans brest the light of godlinesse that should with greater comfort ouercome and suppresse that feare howe great soeuer it be For if we consider that this vnstedfast faulty corruptible fraile withering and rotten tabernacle of our body is therfore dissolued that it may afterward be restored againe into a stedfast perfect vncorruptible and heauenly glorie shall not faith compell vs feruently to desire that whiche nature feareth If we consider that by death we are called home out of banishmeÌ„t to inhabite our contry yea a heauenly contrey shall we obteine no comfort there by But there is nothinge that desireth not to abide continualli I graunt therefore I affirme that we ought to loke vnto the immortalitie to come wher we may atteine a stedfast state that no where appeareth in earth For Paul dothe very well teache that the faithfull ought to goe cherefully to death not because they would be vnclothed but because they desyre to be newly clothed Shall brute beastes yea and lifeles creatures euen stockes and stones knowing their present vanitie be earnestly bent to loking for the last day of the resurrection that they may with the children of God be deliuered from vanitie and shall we that are endued with the light of wyt and aboue wyt enlightened with the spirite of God when it standeth vpon our being not lift vp our myndes beyond this rottennesse of earth But it perteineth not to my present purpose nor to this place to speake against this peruersnesse And in the beginning I haue alredie professed that I would not here take vpon me the large handlinge of common places I would counsel suche fearfull myndes to rede Cyprians boke of Mortalitie vnlesse thei were mete to be sent to the Phylosophers that they may beginne to be ashamed when they se the contempt of death that those do shewe But this let vs hold for certainly determined that no man hath well profited in Christes schole but he that doth ioyfully loke for the daye both of death and of the last resurrection For both Paule describeth all the faithfull by this marke also it is common in the Scripture to call vs thither as oft as it will set forthe a ground of perfect gladnesse Reioyce saithe the Lorde and lift vp â—our heads for your redemption commeth nere at hande Is it reasonable I praie you that the thing which he willed to be of so great force to raise vp ioye cherefulnesse in vs sholde brede nothing but sorrowe and discouragement If it be so why do we still boast of hym as oure Scholemaster Let vs therfore gette a sounder minde and howsoeuer the blinde and senslesse desire of the flesh do striue against it let vs not doubt to wishe for the comming of the Lorde not onely with wishinge but also with groning and sighing as a thing most happy of all other For he shal come a redemer to vs to drawe vs out of this infinite gulfe of euels and miseries and to leade vs into that blessed inheritance of his life and glorie This is certainely true all the nation of the faithfull so longe as they dwel in earth must be as shepe appointed to slaughter that they mate be fashioned like Christ their heade Therfore thei were in moste lamentable case vnlesse thei had their minde raised vp into heauen surmounted all that is in the worlde and passed ouer the present face of things Contrariwise wheÌ„ thei haue ones lifâ—ed their heades aboue all earthly thinges although thei see the wealth and honoures of the wicked storyshing if thei see them enioying quiet peace if thei see them proude in gorgiousnesse and sumptuousnesse of all thinges if they see them to stowe in plentiful store of al delites by side that if thei be spoyled by their wickednesse yf they susteine reprochfull dealinges at theyr pride if thei be robbed by their couetousnesse if thei be vexed by any other outrage of theirs thei will easily vpholde themselues in such aduersyties For that daie shal be before their eies when the Lorde shall receiue his faithfull into the quiet of his kingdome when he shal wipe all teares from theyr eyes when he shall clothe them with the robe of glorie gladnesse when he shall feede them with the vnspeable swetnesse of his deinties when he shall aduaunce them to the felowshippe of his hie estate ynally when he shall vouchesaue to enterparten hys felicitie wyth them But these wycked ones that haue floryshed in the earâ—he he shall throwe into extreeme shame he shall change their delites into tormentes their laughing and mirth into weping and gnasshing of tethe he shall disquiet their peace with terrible torment of coÌ„science he shall punish their deintinesse with vnquenchable fier shall put their heades in subiection to those godly men whose patience thei haue abused For this is righteousnes as Paule testifieth to geue release to the miserable to them that are vniustly afflicted and to render affliction to the wycked that do afflict the godly when the Lorde Iesus shall be reueled from heauen This truely is our onely comfort whiche if it be taken awaie we must of necessitie either despeir or flatteringly delite oure selues wyth the vayne comfortes of the worlde to oure owne destruction For euen the Prophete confesseth that his fete stagged when he taried to longe vpon considering the present prosperitie of the wicked and that he coulde not otherwise stande stedfaste but when he entred into the sanctuarie of God and bended his eyes to the last ende of the godly and the wicked To conclude in one word then only the crosse of Christ triumpheth in the heartes of the faythfull vpon the Deuil fleshe synne the wicked when our eyes are turned to the power of the resurrection The tenth Chapter ¶ Howe we ought to vse this present lyfe and the helpes thereof BY suche introductions the Scripture doth also wel informe vs what is the right vse of earthely benefites whiche is a thyng not to be neglected in framyng an order of lyfe For if we must lyue we must also vse the necessary helpes of life neyther can we eschue euen those thynges that seme rather to serue for delite than for necessity Therfore we must kepe a measure that we may vse them with a pure conscience either for necessitie or for delight That measure the Lorde apointeth by his worde when he teacheth that this lyfe is to them that bee his a certaine iorney through a strange countrey by whiche they trauayle towarde the kingdome of heauen If we must but passe through the earth doubtlesse we ought so far to vse the good thynges of the earth as they may rather further than
father speaketh that he geueth to the sonne the office of iustifiyng he addeth a cause for that he is iust setteth the manner or meane as they call it in the doctrine wherby Christe is knowen For it is a more cōmodious exposition to take this worde Daah knowledge passiuely Hereupon I gather first that Christe was made righteousnesse when he did putte on the fourme of a seruaunt secondely that hee dyd iustifie vs in respect that hee shewed hym selfe obedient to his father and that therefore hee dothe not this for vs according to his nature of Godhed but according to the office of dispensation cōmitted vnto him For although God alone is the fountaine of righteousnesse and we be made righteous by no other meane but by the partaking of him yet because we are by vnhappy disagremēt estranged frō his righteousnesse we must nedes come down to this lower remedy that Christ may iustifie vs with the force of his death resurrectiō If he obiect that this is a worke of such excellency that it is aboue the nature of man therefore can not be ascribed but to the nature of God the first I graunt but in the secōd I say that he is vnwisely deceiued For although Christ could neither clēse our soules with his bloud nor appease his father with his sacrifice nor acquite vs from gyltinesse nor doe the office of prest vnlesse he had ben true God because the strength of the fleshe had ben to weake for so great a burden yet it is certain that he performed all these thinges according to his nature of māhod For if it be demaunded how we be iustified Paul answereth by the obediēce of Christ. But did he any otherwise obey than by taking vpon him the shape of a seruant wherupon we gather that righteousnesse was geuē vs in his fleshe Likewyse in the other wordes whiche I maruell that Osiander is not ashamed to allege so often he apoynteth the fountayne of ryghteousnesse no where els but in the fleshe of Christe Hym that knewe no sinne he made synne for vs that we myght be the ryghteousnesse of God in hym Osiander with full mouth aduaunceth the righteousnesse of God and triumpheth as though he had proued that it is his imaginatiue ghost of essentiall righteousnesse when the wordes soūd far otherwise that we by righteous by the cleansing made by Christ. Uery yong beginners shold not haue bene ignorant that the righteousnesse of God is taken for the righteousnesse that God alloweth as in Iohn where the glorie of God is compared with the glorie of men I knowe that sometime it is called the righteousnesse of God wherof God is the author which God geueth vs but though I say nothing the reders that haue their sound wit doe perceiue that nothing els is meant in this place but that we stande vpright before the iudgement seate of God beinge vpholden by the cleansing sacrifice of Christes death And there is not so great importance in the word so that Osiander do agree with vs in this point that we are iustified in Christ in this respect that he was made a propiciatorie sacrifice for vs whiche can not agree with his nature of Godhed After whiche sort when Christe meaneth to seale the righteousnesse and saluatiō that he hath brought vs he setteth before vs an assured pledge therof in his fleshe He doth in dede call him selfe the lyuely bred but expressing the manner here he addeth that his fleshe is veryly meate his bloud is veryly drinke Whiche manner of teaching is sene in the Sacramentes whiche although they direct our faithe to whole Christ and not to halfe Christ yet they do there withall teache that the matter of righteousnesse and saluation remaineth in his flesh Not that in that that he is only man he either iustifieth or quickeneth of him selfe but because it pleased God to shewe openly in the mediatour that whiche was hidden and incomprehensible in him selfe wherupon I am wont to saye that Christ is as it were a fountaine set open for vs out of whiche we may drawe that whiche otherwyse shold without fruite lye hiddē in that close and depe spring that riseth vp vnto vs in the persone of the Mediatour In this manner and meaning I doe not denye that Christe as he is God and man doth iustifie vs and that this is also the worke of the father and the holy Ghost as well as his Finally that the righteousnesse wherof Christ maketh vs partakers is the eternall righteousnesse of the eternall God so that he yelde to the sure and playne reasons that I haue alleaged Nowe that he should not with his cauillations deceiue the vnskilfull I graunt that we want this incomparable benefit tyll Christe be made ours Therfore we set that conioyning of the head and the membres the dwellyng of Christ in our heartes and that misticall vnion in the hiest degree that Christ being made ours may make vs partakers of the giftes wherwith he is endued Therfore we do not beholde hym a far of out of our selues that righteousnesse may be imputed vnto vs but because we haue put on him are graffed into his body finally because he hath vouchsaued to make vs one with him therfore we glorye that we haue a felowship of righteousnesse with him So is Osianders sclaunderous cauillation cōfuted where he saith that we compt faith righteousnesse as though we spoiled Christ of his right whē we saye that we come by faith empty to him to geue roume to his grace that he only maye fil vs. But Osiāder refusing this spiritual cōioyning enforceth a grosse mingling with the faithful therfore he odiously calleth all thē Zuinglians that subscribe not to his fantastical errour concerning essential righteousnesse because they do not thinke that Christ is substācially eaten in the Lordes supper As for me I compt it a great glorie to bee so reproched of a proude mā geuen to his own errors Albeit he toucheth not me only but also other wryters wel knowen to the worlde whome he ought to haue modestly reuerenced It moueth me nothing whiche meddle not with mine owne priuate cause and so muche the more sincerely I handle this cause being free from all corrupt affection Where as therefore he so importunatelye requyreth essentiall ryghteousnesse and thee essentiall dwellynge of Christe in vs it tendeth to thys ende First that God should with a grosse mixture poure him selfe into vs as he fayneth a fleshely eatynge of Christ in the supper secondlye that God should breathe his ryghteousnesse into vs wherby we maye be really righteous with him for by his opinion this righteousnesse is as well God hym selfe as the goodnesse or holinesse or purenesse of God I wyll not spende muche labour in wyping away the testimonies that he bryngeth whiche he wrongfully wresteth from the heauenlye lyfe to this present state Through Christ sayeth Peter are geuen vs the precious and moste great promyses that we
continuall brawling that they know not the very first rules of Logike Do thei thinke that the Apostle doted when he alleged these places to proue his sayeng The man that shal do these thynges shall liue in them and Cursed is euery one that fulfilleth not all thinges that are written in the volume of the lawe Unlesse they be mad they will not saye that life was promised to the kepers of Ceremonies or curse thretened onely to the breakers of them If these places be to bee vnderstanded of the morall lawe it is no doubte that the morall workes also are excluded from the power of iustifieng To the same purpose serue these argumentes that he vseth bycause the knowledge of sinne was by the lawe therefore righteousnesse is not by the lawe Bycause the lawe worketh wrath therefore it worketh not righteousnesse Bycause the lawe can not make conscience assured therefore also it can not geue righteousnesse Bycause fayth is imputed vnto righteousnesse therefore righteousnesse is not a rewarde of worke but is geuen beyng not due Bycause we are iustified by fayth therefore gloryeng is cut of If there had ben a lawe geuen that might geue life then righteousnesse were truely by the lawe but God hath shut vp all vnder sinne that the promise might be geuen to the beleuers Let them nowe fondly saye yf they dare that these thynges are spoken of ceremonies and not of manners but very children would hisse out so great shamelesnesse Therefore let vs hold this for certayne that the whole lawe is spoken of when the power of iustifieng is taken awaye from the lawe But if any manne maruell why the Apostle vsed such an addition not beyng content with only namyng of workes the reason is ready to be shewed for it For although workes be so hiely estemed yet they haue that value by the allowance of God rather than by their owne worthinesse For whoe can booste vnto God of any righteousnesse of workes but that which he hath allowed Whoe dare clayme any reward as due vnto theÌ„ but such as he hath promised They haue therfore this of the bountifulnesse of God that they are compted morthy both of the name and reward of righteousnesse they be of value only for this cause when the purpose of him that doth them is by them to shew his obedience to God Wherfore the Apostle in an other place to proue that Abraham could not be iustified by workes allegeth that the law was geuen almost fower hundred and thirty yeres after the couenant made Unlearned men would laugh at suche an argument bicause there might be righteous workes before the publishyng of the law But bicause he knew that there was no such value in workes but by the testimonie vouchsauing of God therfore he taketh it as a thing coÌ„fessed that before the law thei had no power to iustifie We vnderstaÌ„d why he namely expresseth the worke of the law wheÌ„ he meaneth to take awaye iustification froÌ„ any workes bycause controuersie may be moued of those and none other Albeit sometime he excepteth all workes without any additioÌ„ as when he sayth that by the testimonie of Dauid blessednesse is assigned to that man to whome the Lord imputeth righteousnesse without workes Therfore they can with no cauillatious bryng to passe but that we shall get this generall exclusiue only And they do in vayne seeke that triflyng sutteltie that we are iustified by that only faith whiche worketh by loue so that righteousnesse must stand vpon loue We graunt in deede witn Paule that no other faith iustifieth but that whiche is effectually workyng with chatitie but that faith taketh not her power of iustifiyng from that effectualnesse of charitie Yea it doth by no other meane iustifie but bicause it bryngeth vs into the communicatyng of the righteousnesse of Christ. Or els all that which the Apostle so earnestly presseth should fall to nought To him that worketh sayth he the reward is not teckened accordyng to grace but accordyng to Det. But to him that worketh not but beleueth in him that iustiâ—ieth the vnrighteous his fayth is imputed vnto righteousnesse Could he speake more euidently than in so sayeng that there is no righteousnesse of faith but where there are no workes to whiche any reward is due and that only then fayth is imputed vnto righteousnesse when righteousnesse is geuen by grace that is not due Now let vs examine howe true that is whiche is sayd in the definition that the righteousnesse of fayth is the reconciliation with God whiche consisteth vpon the only forgeuenesse of sinnes We muste alwaye returne to this principle that the wrath of God refteth vpon all men so long as they coÌ„tinue to be sinners That hath Esaye excellently well set out in these wordes The haÌ„d of the Lord is not shortened that he is not able to saue nor his eare dulled that he can not heare but your iniquities haue made disagreement betwene you and your God and your sinnes haue hidden his face from you that he heareth you not We heare that sinne is the diuision betwene man and God and the turnyng awaye of Gods face from the sinner Neyther can it otherwise be For it is disagreyng froÌ„ his righteousnesse to haue any felowship with sinne Wherefore the Apostle teacheth that manne is enemie to God till he be restored into fauour by Christ. Whome therfore the Lord receyueth into ioynyng with him him he is sayd to instifie bycause he can neyther receyue him into fauour nor ioyne him with himselfe but he muste of a sinner make him righteous And we further say that this is done by the forgeuenesse of sinnes For if they whome the Lord hath recoÌ„ciled to himself be iudged by their workes they shal be found still sinners in deede whoe yet must be free cleane from sinne It is certayne therefore that they whom God embraceth are no otherwise made righteous but bicause they are cleansed by hauing the spottes of there sinnes wiped awaye by forgeuenesse thaâ— such a righteousnesse maye in one worde be called the forgeuenesse of sinnes Both these are most clerely to be seene by these wordes of Paule whiche I haue already alleged God was in Christ reconcilyng the world to himself not imputyng their sinnes to man and he hath lette with vs the word of reconciliation And then he addeth the summe of his message that him which knew no sinne he made sinne for vs that we might be made the righteousnesse of God in him Here he nameth righteousnesse and reconciliation without difference that we maye perceyue that the one is mutually conteyned vnder the other And he teacheth the manner to atteyne this righteousnesse to be when our sinnes are not imputed vnto vs. Wherefore doubte thou not hereafter howe God doth iustifie vs when thou hearest that he doth reconcile vs to himself by not imputyng sinnes So to the Romanes he proueth by the testimonie of
Dauid that righteousnesse is imputed to maÌ„ without workes bycause Dauid pronounceth the man blessed whose iniquities are forgeuen whose sinnes are couered to whom the lord hath not imputed his offenses Without doubt by blessednesse he there meaneth righteousnesse And sithe he affirmeth the same to stande in the forgeuenesse of sinnes there is no cause why we shuld otherwise define it Therefore Zacharie the father of Iohn the Baptist singeth that the knowlege of saluatioÌ„ consisteth in the forgeuenesse of sinnes Whiche rule Paule folowyng in his Sermon whiche he made to the Antiochians concernyng the summe of saluation as Luke reporteth it concluded in this maÌ„ner by him forgeuenesse of sinnes is preached vnto you and euery one that beleueth in him is iustified from all these thinges from whiche ye could not be iustified in the lawe of Moses The Apostle so knitteth the forgeuenesse of sinnes with righteousnesse that he sheweth that they be bothe all one Whereupon he rightfully reasoneth that the righteousnesse is freely geuen vnto vs whiche we obteine by the louyng kindenesse of God Neyther ought it to seme a strange vnused speache that the faithful are righteous before God not by workes but by free acceptation sithe bothe it is so oft found in the Scripture and the old authours also do sometime so speake For Augustine sayth thus in one place The righteousnesse of the saintes in this worlde standeth rather in forgeuenesse of sinnes than in perfection of vertues Wherewith agree thte notable sentences of Bernard Not to sinne is the righteousnesse of God but the righteousnesse of man is the merciful kindenesse of God He had before affirmed that Christ is to vs righteousnesse in absolution and therefore that they only are righteous that haue obteyned pardon by mercie Hereupon also foloweth this that by the only meane of Christes righteousnesse we obteine to be iustified before God Which is asmuch in effect as yf is were sayd that man is not righteous in himselfe but bycause the righteousnesse of Christ is by imputation enterpartened with him whiche thyng is worthy to be heedefully marked For that trifling errour vanisheth away to saye that man is therefore iustified by faith bicause fayth taketh part of the Spirit of God by whiche he is made righteous which is so coÌ„trarie to the doctrine aboue taught that thei can neuer be made to agree together For it is no doubt that he is voyde of his owne righteousnesse that is taught to seke righteousnesse without himselfe This the Apostle affirmeth moste plainely when he writeth that he which knew no sinne was made for vs a propitiatorie sacrifice to cleanse awaye sinne that we might be made the righteousnesse of God in him You see that our righteousnesse is not in vs but in Christ and that it belongeth to vs only by this title bicause we be partakers of Christ bicause we possesse all his richesse with him And it maketh nothing to the contrarie that in an other place he teacheth that sinne was condeÌ„ned of sinne in the flesh of Christ that the righteousnesse of the lawe might be fulfilled in vs where he meaneth no other fulâ—illing but that which we obteyne by imputation For the Lord Christ doth in such sort coÌ„municate his righteousnesse with vs that after a certayne maruelous maÌ„ner he poureth the force therof into vs so much as perteineth to the iudgement of God It appereth that he did no otherwise meane by the other sentence which he had spoken a little before As by the disobedieÌ„ce of one man we weare made sinners so by the obedience of one man we are iustified What is it els to set our righteousnesse in the obedieÌ„ce of Christ but to affirme that hereby only we are accompted righteous bicause the obedience of Christ is imputed vnto vs as if it were our owne Therefore me thinkes that Ambrose hath excellently well shewed how there is an example of this righteousnesse in the blessing of Iacob For as Iacob hauing not of himself deserued the preeminencie of the first begotten sonne hid himself in the apparell of his brother beyng clothed with his brothers cote that sauored of a most swete smell he crept into the fauour of his father and receiued the blessing to his owne coÌ„moditie vnder the persone of an other so we doe lie hidden vnder the precious purenesse of Christ our elder brother that we may get a testimonie of righteousnesse in the sight of God The wordes of Ambrose are these Wheras Isaac smelt the sauour of the garmentes paradueÌ„ture this is meant thereby that we are not iustified by workes but by faith bicause fleshly weakenesse hindereth workes but the brightnesse of faith whiche meriteth forgeuenesse of sinnes ouershadoweth the errour of deedes And truely so it is For that we may appere before the face of God vnto saluation it is necessarie for vs to smel swetely with his odour to haue our faultes couered and barred with his perfection The .xii. Chapter ¶ That to the end we may be fully perswaded of the free iustification we muste lift vp our mindes to the iudgement scare of God ALthough it appereth by most euideÌ„t testimonies that all these thinges are true yet we shall not clearely perceiue how necessarie thei be vntill we haue set before our eyes those things that ought to be the groundes of all this disputation First therfore let vs remeÌ„ber this that we purpose not to speake of the righteousnesse of a worldly iudicial court but of the heauenly iudgement seate that we should not measure by our owne small portion by what vprightnesse of workes Gods iudgemeÌ„t maye be satisfied But it is maruelous to see with what rashnesse and boldnesse it is commonly debated Yea and it is to be seen howe none doe more boldely or with fuller mouthes as the sayeng is prate of the righteousnesse of workes than they that are either monstruously sicke of open outwarde diseases or bee ready to burste with inward vices That commeth to passe bicause they thinke not vpon the righteousnesse of God wherof if they had neuer so litle felyng they wold neuer make so greate a mockerie of it And truely it is out of measure lightly regarded wheÌ„ it is not acknowleged to be such and so perfect that nothyng be imputed vnto it but euery waye whole and absolute and defiled with no vncleannesse suche as neuer was and neuer shal be able to be found in man It is in deede easy and redy for euery man in Scholes to talke vaynely vpon the worthynesse of workes to iustifie men But when they come into the sight of God such dalliances must auoide bicause there is earnest doyng vsed and no triflyng strife about wordes To this to this I saye we must apply our minde if we will profitably enquire of true righteousnesse how we maye answere the heauenly iudge when he calleth vs to accompt Let vs thinke him him a to be iudge not such a one as
our owne vnderstandinges do of themselues imagine but such a one as he is painted out in the Scripture with whose brightnesse the starres shal be darkened by whose strength the hilles do melt away by whose wrath the earth is shakeÌ„ by whose wisedome the wise are takeÌ„ in their sutteltie by whose purenesse all thinges are proued vnpure whose righteousnesse the Angels are not able to beare whiche maketh the innocent not innocent whole vengeance when it is ones kindled pearceth to the bottome of hel If he I saye sit to examine mens doynges whoe shall appere assured before his throne whoe shall dwell with a deuouryng fâ—er sayth the Prophet Whoe shall abide with continuall burninges he that walketh in righteousnesses speaketh truth c. But let suche a one come forth what so euer he be But that answer maketh that none coÌ„meth forth For this terrible sayeng soundeth to the coÌ„trarie Lord if thou marke iniquities Lord who shal abide it truely all must needes immediatly perish as it is writteÌ„ in an other place Shall man be iustified if he be compared with God or shall he be purer than his maker Beholde they that serue him are not faythfull and he hath found peruersnesse in his Angels How much more shall they that dwell in houses of â—â—aye that haue an earthly fundation be consumed with mothes thâ—y shal be cut downe from the mornyng to the euenyng Beholde among his Saintes there is none faythfull and the heauens are not â—â—ane in his sight how much more is man abhominable and vnproâ—â—table whiche drinketh iniquitie as water I graunt in deede that in the booke of Iob is mention made of a righteousnesse that is hyer than the kepyng of the lawe And it is good to vnderstande this distinction bicause although a manne did satisfie the lawe yet he could not so stand to the triall of that righteousnesse that passeth all senses Therefore although Iob be cleare in his owne conscience yet he is amased and not able to speake bicause he seeth that very angelike holinesse can not appease God if he exactly weye their workes But I therfore wil at this time ouerpasse that righteousnesse which I haue spoken of bicause it is incomprehensible but only this I saye that yf our life be examined by the rule of the written lawe we are more than senslesse if so many curses wherewith the Lorde hath willed vs to be awaked do not torment vs with horrible feare and among other this general curse Cursed is euery one that doth not abide in al the thinges that are written in this boke Finally al this discourse shal be but vnsauorie and colde vnlesse euery maÌ„ yelde himself gilty before the heauenly iudge and willingly throwe downe and abace himselfe beyng carefull how he may be acquited To this to this I say we should haue lifted vp our eyes to learne rather to tremble for feare thaÌ„ vainely to reioyse It is in deede easy so long as the coÌ„parison extendeth no further than men for euery maÌ„ to thinke himself to haue somwhat which other ought not to despise But when we rise vp to haue respect vnto God then sodenly that coÌ„fidence falleth to the ground and commeth to nought And in the same case altogether is our soule in respect of God as mans body is in respect of the heauen For the sight of the eye so long as it coÌ„tinueth in vewyng things that lie nere vnto it doth shew of what pearcing force it is but if it be ones directed vp to the sunne then bryng daseled and dulled with the to great brightnesse therof it feleth no lesse feblenesse of it self in beholding of the sunne than it perceiued strength in beholdyng inferiour thinges Therfore let vs not deceyue our selues with vayne confidence although we compt our selues eyther egal or superiour to other menne but that is nothyng to God by whose will this knowlege is to be tried But if our wildenesse can not be tamed with these admonitions he will answer to vs as he sayd to the Pharisees you be they that iustifie your selues before men but that which is hie to men is abhominable to God Now goe thy way and proudely boste of thy righteousnesse among men while God from heauen abhorreth it But what say the seruantes of God that are truely instructed with his Spirit Entre not into iudgement with thy seruant because euery liuing maÌ„ shal not be iustified in thy sight An other sayth although in somwhat diuerse meanyng Man can not be righteous with God if he will comende with him he shall not be able to answer one for a thousand Here we nowe playnely heare what is the righteousnesse of God euen such as can be satisfied with no workes of men to whom when it examineth vs of a thousand offenses we can not purge our selues of one Such a righteousnesse had that same chosen instrumeÌ„t of God Paule conceyued when he professed that he knewe himselfe gilty in nothyng but that he was not thereby iustified And not only such examples are in the holy Scriptures but also all godly writers do shewe that they were alwaye of this minde So Augustine sayth All the godly that grone vnder this burden of corruptible flesh and in this weakenesse of life haue this only hope that we haue one mediatour Iesus Christ the righteous and he is the appeasement for our sinnes What sayth he If this be their only hope where is the confidence of workes For wheÌ„ he calleth it only he leaueth none other And Bernard sayth And in deede where is safe and stedfast rest and assurednesse for the weake but in the woundes of the Sauiour and so much the surer I dwell therein as he is mightier to saue The world rageth the body burdeneth the deuel lieth in waite I fall not bicause I am bulded vpon the sure rocke I haue sinned a greuous sinne my conscience is troubled but it shall not be ouertrobled bicause I shall remember the woundes of the Lord. And hereupon afterward he concludeth Therefore my merite is the Lordes takyng of mercie I am not vtterly without merite so longe as he is not without mercies But if the mercies of the Lord be many then I also haue as many merites Shal I sing mine owne righteousnesses Lord I will remember only thy righteousnesse For that is also my righteousnesse for he is made vnto me righteousnesse of God Againe in an other place This is the whole merite of man if he put his whole hope in him that saueth whole man Likewise where reteyning peace to him self he leaueth the glorie to God To thee sayth he let glorie remaine vnminished it shal be well with me if I haue peace I forswere glorie altogether least if I wrongfully take vpon me that whiche is not mine owne I lose also that whiche is offred me And more plainely in an other place he sayth Why should the church be careful of merites
death to make vs a new creature For we se that oftentimes specially of the Apostle the goodnes of god is set foorth vnto vs by this title God saith he which is riche in mercy for the great loue wherw t he loued vs euen whē we were dead by sinnes hath made vs aliue together in Christ. c. In an other place wher vnder the figure of Abrahā he entreateth of the general calling of the faithful he saith it is God that geueth life to the dead calleth those thinges that are not as though they were If we be nothyng what I beseche you can we do Wherfore the lord strongly beateth downe this arrogancie in the historie of Iob in these wordes who preuenteth me I shal rendre it him for al thinges ar mine Which sentēce Paul expoūding applieth it to this that we shold not think that we bring ani thīg to the lord but mere shame of needines emptines Wherfore in the place aboue cited to proue that we ar come into the hope of saluatiō by his grace alone not by works he allegeth that we ar his creatures bicause we ar new begottē in Christ Iesus to the good works which he hath prepared that we shuld walk in thē As if he had said which of vs may boaste that he hathe with his righteousnes prouoked God sith our first power to do good procedeth out of regeneratiō For as we ar made by nature oyle shal soner be wrong out of a stone thā a good work out of vs. Truly it is wonderful if mā being condēned of so great a shame dare yet say that ther remaineth ani thing with him Therefore let vs confesse with this noble instrumēt of God that we ar called of God with a holy callīg no◠accordīg to our works but accordīg to his purpose grace that the kindnes loue of God our sauior toward vs hath appeared bicause he hath saued vs not by the works of righteousnes which we haue don but according to his own mercie that being iustified by his grace we might be made the heires of eternal life Bi this confessiō we dispoil mā of al righteousnes euē to the least litle pece therof til he be bi only merci regenerate into hope of eternal life forasmuch as if the righteousnes of works do brīg any thīg toward the iustifyīg of vs it is falsly said that we ar iustified by grace Truly thapostle had not forgottē hīself whē he affirmed iustificatiō to be of fre gift which in an other place resoneth that grace is now not grace if works do any thing auail And what other thīg doth the lord mean whē he saith that he came not to cal righteous mē but sinners If only sinners ar receaued why seeke we an entry by fained righteousnesses Stil this same thought hath now thē recourse to my mind that it is peril least I shold do wrong to the mercies of God which do so carefully trauail in prouīg of this thīg as though it wer doutful or darke But bycause our enuiousnes is such as vnlesse it be most straightli thrust out of place it neuer yeldeth to God that which is his I ā cōpelled to tary sōwhat the lōger vpō it Yet for asmuche as the scripture is clere inough in this matter I wil in fighting rather vse the words therof thē mine own Esai whē he hath described the vniuersal destructiō of mākind doth īmediatly after veri fitly adioyn the ordre of restoring The lord hath seen it semed 〈◊〉 in his eyes And he saw that ther is no mā he maruailed that there is none that offereth himself he hath set saluatiō in his own arm hath strēgthned hīself with his own righteousnes Where are our righteousnesses if it be true which the prophet saith that ther is no mā that helpeth the lord in recouerīg his saluatiō So an other prophet wher he bringeth in the lord discoursīg of the recōciling of sīners to hīself saith I wil espouse the to me for euer in righteousnes iudgmēt grace mercie I wil sai to hir that hath not obteined merci thou hast obtained merci If such couenāt which it is certain to be the first cōioyning that we haue with God stādeth vpō the mercy of god ther is left no foūdatiō of our own righteousnes And I wold fain learn of those mē which fame that mā meteth God with sō righteousnes of works whether thei think that ther is ani righteousnes at al but that which is acceptable to God If it be madnes to thīk so what acceptable thīg to god cā procede frō his enemies whō he wholli abhorreth with al their doings That al we I sai ar the dedli professed enemies of our god the truth it self testifieth til being iustified we ar receiued into frēdship If iustified 〈◊〉 the beginnīg of loue what righteousnes of works shal go before 〈…〉 Ihon to turne away that pestilent arrogance dothe diligently put vs in mind how we did not first loue him And the self same thing the lord had long before taught bi his prophet I wil loue thē saih he with a fre loue bicause mine anger is turned Certainly his loue is not prouoked by workes if it hath of his owne accorde inclined it self vnto vs. But the rude cōmon sorte of men think it to be nothing els but that no mā hathe deserued that Christ shoulde performe oure redēption yet that to the entring into the possession of redemptiō we be holpen by our owne works Yea but hosoeuer we be redemed of Christ yet till we be by the calling of the Father graffed into the communion of him we are bothe heires of darkenesse and death and the enemies of God For Paul teacheth that we are not cleansed wasshed from our vncleannesses by the blood of Christ vntill the holy ghoste worketh y◠cleansing in vs. Whiche same thing Peter minding to teache declareth that the sancrifinge of the Spirite auaileth vnto obedience the sprinkling of the bloode of Christ. If we be by the Spirite sprinkled with the bloode of Christ vnto cleansing lette vs not thinke that before such watering we be any other than a sinner is without Christ. Let this therfore remaine certaine that the beginning of oure saluatiō is as yt were a certain resurrectiō frō death to life bicause when for Christes sake it is geuē to vs to beleue in him thē we first begin to passe frō death into life Under this sort are comprehended they whyche haue in the diuision aboue set ben noted for the second third sort of men For the vncleannesse of conscience proueth that both of them ar not yet regenerate by the Spirit of God And againe wheras there is no regeneration in them this proueth the want of faith Wherby appeareth that thei are not yet reconciled to God nor yet iustified in his sight forasmuch as these good
things ar not atteined to but by faith What can sinners being estranged froÌ„ God bring â—orth but that which is accursed in his iudgemeÌ„t With this folish boldnesse in dede both al wicked men are puffed vp specially hypocrites bicause howesoeuer thei knowe that their whole hearte swarmeth ful of fylthinesse yet if thei do any works that haue a shew of goodnes thei think them worthy that God shold not despise theÌ„ Herof groweth that pernicious errour that being proued gilty of a wicked mischeuous minde yet thei can not be driueÌ„ to coÌ„fesse theÌ„selues void of righteousnes but eueÌ„ wheÌ„ thei acknowledg theÌ„selues vnrighteous bicause thei caÌ„ not deny it yet thei arrogaÌ„tly claime som righteousnes vnto theÌ„ This vanitie the lord excellentli wel coÌ„futeth bi the prophet Ask saith he the prestes saieng if a man carrie sanctified flesh in the heÌ„me of his garmeÌ„t putteth to it bread or other meate shal it be saÌ„ctified The prestes answered No. And Haggee said If a defiled maÌ„ in soule touche any of such these thinges shal it be defiled The prestes answered it shal be defiled Haggee said So is this people befor my face saith the lord so al the work of their hands al thinges that thei offer to me shal be defiled I wold to god that this saieng might either get ful credit with vs or wel be settled in our remeÌ„braÌ„ce For ther is no maÌ„ though he be otherwise in his whole life neuer so hainous a wicked doer that caâ—e abide to be perswaded that which the Lord here plainely pronounceth The naughtiest maÌ„ so sone as he hath performed one or two doubtful dedes of the law doubteth nor yâ— it shal be accoÌ„pted to him for righteousnes But the Lord crieth to the contrarie that ther is no sanctificatioÌ„ gotten therby vnlesse the heart be first wel cleansed And not conteÌ„ted therew t he affirmeth that al the works whatsoeuer thei be that proceede froÌ„ sinners are defiled with vncleannes of the heart Therfore let the name of righteousnes depart froÌ„ these works which are by the Lords own mouth condemned of filthines And with howe fit a similitude doth he shew the same For it might haue ben obiected that whatsoeuer the Lord had commaunded was inuiolably holly But he on the contrarie side setteth against them that it is no maruell if those thinges that are hallowed by the lawe of the Lorde are deâ—â—ied with the filthinesse of naughty men whereas an vncleane hand prophaneth a holy thing with touching it The same matter he excelleÌ„tly wel handleth in Esai Offer not saith hee sacrifice in vaine incense is abhomination to me my soule hateth your Calendes and solemnities Thei are become tedious to me and I haue been werie with bearing them when you shal hold vp your hands I wil tourne away mine eyes from you when you shall multiply prayer I will not heare for your handes are full of bloud Be washed be cleane take away the euell of your thoughts What meaneth this that the lord so lotheth the obeying of his owne lawe Yea but he heere refuseth nothing that is of the naturall obseruing of the law the begining wherof he euery where teacheth to be the vnfained feare of his name Whâ— that is taken away what so euer thinges ar offered him are not only trifles but stinking and abhominable filthinesse Now let the hypocrites go keping peruersnes wrapped vp in their heart endeuour to deserued the fauour of God with works But bi this mean thei shal more more prouoke him to wrath For to him the sacrifices of wicked are abhominable the only prayer of vpright men pleaseth him Therfore we hold that out of dout which ought to be most commonly knowen to him that is eueÌ„ but meanly excercised in the Scriptures that euen those works that glister most gloriously in men not yet truly sanctified ar so far froÌ„ righteousnes in the sight of the lord that thei be iudged sins And therfore thei haue said most truly that haue taught that fauour with God is not procured to anye person by workes but contrary wise that works do then please neuer til theÌ„ wheÌ„ the person hath firste fouÌ„d grace in the sight of God And this ordre is religiously to be kept to which the scripture leadeth vs by the hand Moses writeth that the lord had respect to Abell to his works See you not howe hee declareth that God is fauorable to the menne before that he hath respect to their works Wherfore the cleÌ„sing of the heart must go before that the works which come froÌ„ vs may be louingly receiued of God biâ—â—â—se this sayiÌ„g of Ieremy is alway in force that the works of God haue respect vnto truth And that it is only faith by which the heartes of men ar clensed the holy ghost hath affirmed by the mouth of Peter whereby it is certen that the first foundation is in true and truely faith Now let vs looke what righteousnesse thei haue whom we haue set in the fowerth degree Wee graunt that when God by the meane of the righteousnesse of Christ reconcileth vs to him selfe and giuing vs tree forgiuenesse of sinnes accompteth vs for righteous with such mercie is also conioyned this his beneficiall doing that by his holy spirit he dwelleth in vs by the power wherof the lustes of our flesh are dayiye more and more mortified but we are sanctified that is to say hallowed to the Lord vnto true purenesse of life when our hearts ar framed to the obedience of the law that this may be our chief will to serue his will and by an meanes to aduaunce only his glorie But euen whyle by the guyding of the holy ghoste we walke in the waies of the Lorde leastâ— yet wee forgettyng our selues should ware proude there are lefte certayne remnants of imperfection which may minister vs matter of humilitie â–ª Ther is none righteous saith the scripture that doth good and sinneth noâ— What maÌ„ner of righteousnes therfore wil thei yet get by their workes First I saie that the best worke that can be brought forth of theÌ„ is yet alwaye sprikled corrupted with some vncleannes of the flesh hath as it were som dregges mingled with it I sai let a holy seruant of God chose out of al his life the most excelleÌ„t thing that he shal think that he hath done in the whol course therof let him wel coÌ„sider al the parts of it wtout dout he shall find somwher somwhat sauoring of the rottennes of the flesh forasmuch as to doing wel our chereful quicknes is neuer such as it ought to be but in slacking our course our weaknes is much Although we se that ther ar euideÌ„t fowle blottes wherw t the works of the holy are be spredde yet grant that thei be nothing but most little spottes shal thei nothing offende the eies of God before whom euen the sterres are not cleane Thus
haue we shewed that there commeth not so muche as one good woorke out of holy men whiche if it be iudged in it selfe deserueth not iuste rewarde of shame SecoÌ„dly I say that if it wer possible that we shold haue som throughly pure perfect works yet one sinne is enough to blot our quench al the remeÌ„brance of the former righteousnes as the prophet saithe With whome also Iames agreeth He that offeÌ„deth saith he in one is made gilty of al. Now fith this mortal life is neuer pure or void froÌ„ siÌ„ne whatsoeuer righteousnes we shold purchace being froÌ„ time to time with sinnes folowing corrupted oppressed lost it shold not com into the sight of God nor be accoÌ„pted to vs for righteousnes Finalli wheÌ„ the righteousnes of works is entreted of we must not haue respect to the work of the law but to the coÌ„maundement Therfore if we â—eke righteousnes by the law we shal in vain bring forth one or two works but a perpetual obedience of the law is there necessarie Wherfore the Lord doth not but ones as many foolishlythinke impute to vs righteousnesse that same forgeuenes of sinnes wherof we haue spoken that hauing ones obteined pardon of oure life past we should afterwarde seeke righteousnesse in the lawe bicause he shoulde so do nothing els butte bringe vs into a false hope and mocke and laughe vs to scorne For sith no perfectioÌ„ cold com to vs so loÌ„g as we are clothed with this flesh sith the law thretneth death iudgmeÌ„t to al theÌ„ that performe not ful rightousnes in work it shal alway haue wherof it mai accuse coÌ„deÌ„ne vs vnlesse the mercie of God on the other side did wtstand it to acquite vs froÌ„ time to time with coÌ„tinual forgeuenes of sinnes Wherfore this staÌ„deth alwaye certain which we said at the beginning that if we be weied by our own worthines whatsoeuer we purpose or go about yet we with al our trauailes endeuours are worthy of death and destruction UpoÌ„ these two points we must strongly staÌ„d fast that ther was neuer any work of a godli maÌ„ which if it wer examined by the seuere iudgmeÌ„t of god was not daÌ„nable Again if ther be any such shewed which is not possible for maÌ„ yet being corrupted defiled with the sinnes wherw t it is certaine that the doer of it is loden it looseth the grace And this is the cheefe point of our disputatioÌ„ For about the beginning of iustification there is no striâ—e betwene vs the souÌ„der sort of Scholmen but that a sinner being freely deliuered froÌ„ damnation obteineth righteousnes that by the forgeuenes of sinnes sauing that thei vnder the worde of Iustification comprehende the renewing wherw t we are newly formed by the Spirite of God vnto the obedience of the law thei thus describe the righteousnes of a maÌ„ regenerate that man being ones recoÌ„ciled to God by the faith of Christ is by good workes iudged righteous before God and by theyr deseruynge vs accepted But the lord contrariwise pronouÌ„ceth that he imputed to AbrahaÌ„ faithe for righteousnes not at the time wheÌ„ he yet serued idols but wheÌ„ he had al ready mani years excelled in holines of life Therfore AbrahaÌ„ had long worshiped God froÌ„ a pure hart had performed that obedieÌ„ce of the law whiche mai be performed of a mortal maÌ„ yet he hath righteousnes reposed in faithe WherevpoÌ„ we gather accordiÌ„g to the argumeÌ„t of Paul that it was not of works Likewise wheÌ„ it is said in the prophet The righteous maÌ„ shal liue by faith it is not spokeÌ„ of wicked prophane men whoÌ„ the lorde iustifieth by coÌ„uerting theÌ„ to faith but the speach is directed to the faithfull to them is promised life by faith Paul also taketh away all Doubt wheÌ„ for coÌ„firming of that senteÌ„ce he taketh this verse of Dauid Blessed ar they whose iniquities are forgeueÌ„ But it is certein that Dauid speaketh not of the wicked but of the faithful such as him self was bicause he spake out of the feliÌ„g of his own coÌ„science Therefore this blessednes we must not haue ones in our life but hold it throughout al our life Last of all he testifieth that the embassage coÌ„cerning the fre reconciliatioÌ„ with God is not published for one or two daies but is perpetual in the church Therfore the faithfull haue euen to the end of their life no other rigteousnesse than that which is there set foorth For Christ euerlastyngly remaineth the mediatour to reconcile the father to vs the effectualnesse of his death is euerlasting namely washing satistactioÌ„ expiation finally perfect obedience wherw t al our iniquities are couered Neither doth Paul to the Ephesians say that we haue the beginning of saluation out of grace but that we are saued by grace not of workes that no man should glorie The starting holes whiche the scholemen do here seke to escape by do not deliuer theÌ„ They say the good workes are not by inward worthinesse in theÌ„selues of so great ualue that they be sufficieÌ„t to purchace righteousnesse but this that thei be of so great value is of grace accepting theÌ„ TheÌ„ because they be driuen to coÌ„fesse that the righteousnesse of workes is in this life alway vnperfect they grauÌ„t that we so long as we liue do nede forgenesse of sinnes wherby the way of workes may be supplied but that the defautes which are coÌ„mitted are recoÌ„pensed with workes of supererogation For I answere that the accepting grace as they cal it is none other thaÌ„ his fre goodnes wherwith the father embraceth vs in Christ wheÌ„ he clotheth vs with the innoceÌ„cie of Christ accompteth the same ours that by the beneficial meane therof he may take vs for holy pure innocent For the righteousnesse of Christ which as it only is perfect so only can abide the sight of God must be set in our stede and be presented at the barre as a suretic Herewith we beyng furnished to obteine coÌ„tinual forgeuenesse of sinnes in faith With the purnesse herof our filthinesses vnclenesses of imperfections being couered are not imputed but are hidden as if they were buried that they may not come into the iugement of god vntil the houre come wheÌ„ the olde maÌ„ being slain vtterly destroied in vs the goodnesse of god shal receiue vs into blessed peace with the new Adam where let vs loke for the day of the Lorde in whiche receiuing vncorrupt bodies we shal be remoued into the glorie of the heauenly kingdome If these thinges be true verily no workes of ours can of them selues make vs acceptable pleasing to god neither can the workes theÌ„selues please but in respect that maÌ„ being couered with the righteousnes of Christe pleaseth god obteineth forgeuenes of his siÌ„nes For god hath not promised the rewarde of eternal life to some certaine workes but only promiseth that he which doth these things shal liue settiÌ„g the
notable curse agaīst all thē that continue not in al things Wherby the deuise of righteousnesse in part is largely confuted sithe no other righteousnes is admitted into heauē but a whole obseruing of the law And no whit soūder is that which they are wōt to babble of supplieng of recōpense by works of Superero gatiō For why Do thei not still returne to the same place frō whēse thei ar alredy shut out that he which kepeth the law in part is by workes so far righteous That which no man of sound iugement wil graunt thē thei do to shamelesly take for cōfessed So oft the Lord testifieth that he acknowlegeth no righteousnesse of works but in the perfect obseruing of his law What obstinatie is it that we whē we are destitute of that obseruing leaste we shold seme spoiled of al glorie that is to haue altogether geuē place to God do boste our selues of I wote not what small peces of a few workes go about by satisfactions to redeme that which wanteth Satisfactiōs haue already before been sufficiētly ouerthrowē that we ought not now so much as to dreame of thē Only this I say that thei which so play the fooles do not wey how detestable a thing sin is before God for truly thei shold vnderstād that the whole righteousnes of men being laid vpō a heap is not sufficient to make recōpence for one sinne For we se that mā was by one offence so cast awai abādoned of God that he therwithal lost al mean to recouer saluatiō Therfore the power of Satisfaction is taken away wherw t they flatter thē selues but surely shal neuer satisfy God to whō nothīg is pleasant or acceptable that procedeth frō his enemies And his enemies are al they to whō he purposeth to impute sinnes Therfore our sinnes must be couered forgiuē before that the lord haue respect to any worke of ours Whervpon foloweth that the forgiuenesse of sinnes is of fre grace which they do wickedly blaspheme that thrust in any satisfactiōs Let vs therfore after the exāple of the Apostle forgettīg those things that ar behind vs and hasting forward to those thinges that are before vs run in our race endeuouring to the price of the highe calling c. But how doth the bosting of the works of supererogation agre with that rule which is taught vs that whē we haue done all things that ar cōmaunded vs we should say that we are vnprofitable seruantes that we haue done no more then we ought To say before God is not to fain or to lye but to determine with thy self that which thou arte assured of The lord therfore cōmandeth vs vnfainedly to think consider with our selues that we do not any fre beneficiall doings to hī but to render due seruice And worthily For we ar seruantes endetted in so many seruices as we ar no able to discharge although al our thoughts all our membres wer turned into dutieful deeds of the law And therfore that which he saithe Whē ye haue done all things that are cōmāded you c. is as much in effect as if the righteousnesse of one man were more thā al the righteousnes of men How therfore may we of whom there is none that is not moste farre distant frō this marke bee so bolde as to boste that we haue added a heap to the ful measure Neither is ther any cause why any mā may take exceptiō say that nothing withstādeth but that his endeuour mai procede beyōd necessary duties which in som behalf ceasseth those that be frō necessary For this we must altogither hold that we cā imagin nothing that auaileth either to the worship or the loue of God which is not comprehedēd vnder the law of God If it be a part of the law let vs not boaste of voluntary liberalitie where we are bound to neccessitie And for this purpose that glorieng of Paul is out of season alledged That among the Corinthians he did of his owne wil yeld of his right which otherwise he might haue vsed if he had wold that he hath employed vpon thē not only so muche as he ought of dutie but also hath geuen them his free trauail beyond the boundes of duties But they shold haue marked the reason there expressed that he did this least he shold be an offense to the weake For false deceitful workemen did boste thē selues with this alluring shew of liberalitie wherby they might bothe procure fauour to their poisonous doctrines raise vp hatred to y◠Gospel so that Paul was driuē of necessitie either to bring the doctrine of Christ into danger or to mere with suche craftes Go to if it be to a christian man an indifferent thing to runne into offense when he may refraine it then I graunt that the Apostle did somthing of Supererogation for the Lord. But if this were by right required or a wise distributer of the Gospel then I say that he did that whiche was his dutie to doe Finally although there appere no suche cause yet this saying of Chrysostome is alway true that al our thinges are in the same case wherin are the propre possessions of bondmen whiche it is certaine by the law to be due to their Lord. And Christ bath vttered the same in the parable For he asked what thanke we wil geue to a bondseruant when hauing ben all the day trauailed with sondry labours he returneth home to vs in the euening But it is possible that he hath labored with greater diligence than we durst haue required Be it so yet he hath done no thing but that which by his estate of bōdage he ought for he with his whole abilitie is ours I speake not of what sort their Supererogatiōs are whiche these men wil boste of to God for they be trifles suche as he neither hath at any tyme cōmanded nor doth approue thē nor wyl allowe thē when accōpt shal be to be made before him In this significatiō only we will graunt that they are workes of Supererogation namely of whiche it is spoken in the Prophet who hath required these things at your handes But let thē remēber what is in an other place also spoken of these thinges Wherfore do ye wey your siluer not in bread Ye spend in labour not in being satisfied It is in dede not very hard for these idle Rabbines to dispute vnder the shadowe in a soft chaire but when the soueraigne iudge shal sit in his iudgement seate suche windy decrees shall of necessitie vanishe away This this was to be sought what affiāce of defense we may bring to his iudgemēt seate not what we may talke of in scholes and corners In this behalf there are chefely two pestilences to be driuen out of our myndes that we put no affiance in the righteousnesse of workes And that we ascribe no part of glorie to thē The Scriptures do euery where thrust vs
vs. When therfore the holy ones do by innoceÌ„cie of coÌ„science coÌ„firme their faith gather matter of reioysing they do nothing but cal to minde by the frutes of their calling that they are adopted of the Lord into the place of children This therfore that is taught by Salomon that in the feaâ—e of the Lord is stedfast assurednesse this that somtime the holy ones vse this protestation to the entent that they may be heard of the Lord that thei haue walked before his face in vprightnes simplicititie haue no place in laying the fundatioÌ„ of stablishing of coÌ„science but are theÌ„ only of value if they be taken of the ensuing effect because both the feare is no where whiche may stablish a full assurednesse the holy ones are priuie in their conscience of such an vprightnes wherwith ar yet mingled many reÌ„naÌ„tes of the flesh But forasmuche as of the frutes of regeneration they gather an argumeâ—t of the holy Ghoste dwellynge in them they do there by not sclenderly strengthen them selues to loke for the helpe of God in all their necessities when they by experience finde hym their father in so great a matter And euen this also they canne not doe vnlesse thei haue first conceyued the goodnesse of God sealed with no other assurednesse than of the promyse For if they beginne to weye yt by good workes nothing shal be more vncertaine nor more weake forasmuche as if workes bee considered by them selues thei shall no lesse by theyr imperfection shewe profe of the wrathe of God than thei do with how soeuer vnperfect purenes testifie his good wil. Fynally thei do so set out the benefites of God that yet they tourne not awaie from the free fauoure of God in which Paul testifieth that ther is the length breadth depth and heigth of them as if he shoulde say Whethersoeuer the senses of the godly do tourne themselues howe hie soeuer thei clyme how farre and wide soeuer thei extend them yet thei ought not to goe oute of the loue of Christe but holde them selues wholy in the meditation therof bicause it comprehendeth al kindes of measures in it And therfore he saithe that it excelleth and surmounteth aboue all knowledge and that when we acknowledge howe muche Christe hathe loued vs we are fulfilled into all the fulnesse of God As in an other place when he glorieth that all the Godly are vanquishers in battell he by and by addeth a reason bycause of him that loued vs. We see now that ther ys not in the holy ones that affiance of works whiche either geueth any thinge to the merite of them forasmuche as thei regarde them none otherwise than as the giftes of God whereby thei reknowledg his goodnesse none otherwise than as signes of their calling whereby maie thinke vpon their election or whiche withdraweth not any thing from the free righteousnesse whiche wee obteine in Christe for asmuche as it hangeth vpon it and standeth not withoute it The same thing doth Augustine in few wordes but very wel set out where he writeth I do not saie to the Lorde despise not the workes of my handes or I haue sought the Lorde with my handes and haue not been deceiued But I do not commned the workes of my handes for I feare least when thou haste loked vpon them thou shalt finde moe sinnes than merites Onli this I say this I ask this I desire despise not the workes of thy hands beholde in me thy worke not mine For if thow beholdest mine thou damnest me if thou beholdest thine thou crownest me For also whatsoeuer good workes I haue they are of thee He setteth two causes why he dare not boaste of his workes to God bycause if he haue any good workes he seeth therin nothing his owne secondly bycause the same is also ouerwhelmed wyth multytude of synnes Whereupon commeth to passe that the conscience feleth thereby more feare and dismaieng than assurednesse Therfore he woulde haue God no otherwise to loke on his well doinges than that reknowledging in them the grace of his calling he maie make an ende of the worke which he hathe begonne But furthermore wheras the scripture sheweth that the good workes of the faithfull are causes why the Lorde doth good to them that is so to be vnderstanded that that which we haue before set may stand vnshaken that the Effect of our saluation consisteth in the loue of God the Father the Mater in the obedience of the Sonne the Instrument in the enlightning of the holy ghooste that is to saie in faithe that the end is the glorie of the so great kindenes of God These thinges withstande not but that the Lorde maye embrace workes as inferiour causes But whense coÌ„meth that Namely whome the Lord of his mercie hath apointed to the inheritaÌ„ce of eternal life them with his ordinarie dispeÌ„sation he doth by good workes bring into the possessioÌ„ therof That which goeth before in order of dispensatioÌ„ he calleth the cause of that which foloweth After this maÌ„ner he somtime deriueth eternal life froÌ„ workes not for that is to be ascribed to theÌ„ but bicause whome he hath chosen them he doth iustifie that he may at leÌ„gth glorifie them he maketh the grace that goeth before which is a step toward that which foloweth after a certaine maÌ„ner the cause of it But so oft as he hath occasioÌ„ to assigne the true cause he biddeth vs not to flee to workes but holdeth vs in the only thinking vpon the mercie of God For what manner of thing is this which he teacheth by the Apostle The reward of sinne is death the grace of the Lord is life euerlasting Why doth he not set righteousnesse in coÌ„parison against sinne as he setteth life agaynst death Why doth he not make righteousnesse the cause of life as he maketh sinne the cause of death For so should the comparison of contraries haue stand well together which is much broken by this turning But the Apostle meant by this coÌ„parison to expresse that which was truth that death is due to the deseruings of men that life is reposed in the only mercie of God Finally in these maÌ„ners of speaking is rather expressed the order than the cause bicause God in heaping graces vpon graces taketh cause of the first to adde the second that he may leaue nothing vndone to the enrichyng of his seruantes and he so continually exteÌ„deth his liberalitie that yet he would haue vs alway to looke vnto the free election which is fountaine beginning of it For although he loueth the giftes which he dayly geueth in so much as thei spring out of that fountaine yet it is our part to holde fast that free acceptation whiche alone is able to vpholde our soules as for such giftes of his Spirit as he afterward geueth vs so to adioyne them to the first cause that they minish nothing of it The .xv. Chapter ¶ That those thinges that are commoÌ„ly
boasted concernyng the merites of workes do ouerthrow as well the praise of God in geuing of righteousnesse as also the assurednesse of saluation NOw we haue declared that which is the chefe point in this matter that bycause yf righteousnesse be vpholden with workes it must needes by by fal downe before the sight of God it is conteined in the only mercie of God the only coÌ„municating of Christ therefore in only faith But let vs diligeÌ„tly mark that this is the chefe stay of the matter least we be entangled with that general error not only of the coÌ„mon people but also of learned meÌ„ For so sone as question is moued of the iustificatioÌ„ of faith workes they flee to those places which seme to geue to workes some merit in the sight of God as though the iustification of workes were fully wonne if it be ones proued that they be of any value with God But we haue aboue plainely shewed that the righteousnesse of workes coÌ„sisteth only in the perfect and ful keping of the law Wherupon foloweth that no maÌ„ is iustified by workes but he that hauyng climbed vp to the hiest top of perfection can not be proued gilty of any offense be it neuer so litle Therefore it is an other a seueral questioÌ„ Howsoeuer workes suffice not to iustifie a man whether yet do they not deserue fauour with God First of the name of merit I must needes say this afore hand yâ— whosoeuer first applied it to workes of meÌ„ coÌ„pared to the iugemeÌ„t of God he did very ill prouide for the purenesse of faith Truely I do by my good wil absteine froÌ„ striues about words but I wold with that this sobrietie bad alway beÌ„ vsed amoÌ„g Christian writers that they wold not haue fouÌ„d in their heartes to vse words strange froÌ„ the Scriptures which engeÌ„dred much offense no frute For whereto I beseche you was it needeful to haue the name of Merit brought in when the price of good workes might be fittly expressed by an other name wtout offense But how much offense the word coÌ„teineth in it is euident with the great hurt of the world Surely as it is most proude it caÌ„ do nothing but darkeÌ„ the grace of God and fill meÌ„ with froward pride The old writers of the Church I grauÌ„t haue coÌ„monly vsed it I wold to God they had not with the abusyng of one litle word geueÌ„ to posteritie matter of error Howbeit they theÌ„selues also do in many places testifie how in no case thei meant to geue any preiudice against the truth For thus sayth Augustine in one place Let Merites of men here hold their peace which haue perished by AdaÌ„ let the grace of God reigne by Iesus Christ. Againe The saintes geue nothing to their owne Merites they will geue al to none but to thy mercie O God In an other place WheÌ„ maÌ„ seeth that whatsoeuer good he hath he hath it not froÌ„ himself but froÌ„ his God he seeth that al that which is praised in him is not of his own Merites but of the mercie of God You see how taking froÌ„ men the power of doing wel he also throweth downe the dignitie of Merit And Chrysostome sayth Our workes if there be any which folow the free calling of God are repayment det but the gâ—â—tes of God are grace bouÌ„tifulnesse the greatnesse of liberall geuing But leauing the name let vs rather loke vpoÌ„ the thing I haue verily before alledged a sentence out of Bernard â–ª As it sufficeth to Merit not to presume of Merites so to want Merites sufficeth to iudgemeÌ„t But by adding forth with an expositioÌ„ he sufficieÌ„tly mitigateth the hardinesse of the word where he sayth Therfore care thou to haue Merites wheÌ„ thou hast theÌ„ know yâ— thei are geueÌ„ hope for frute the mercie of God so thou hast escaped al daÌ„ger of pouertie vnthaÌ„kfulnesse presumptioÌ„ Happy is the church which neither waÌ„teth Merites without presumptioÌ„ nor presumptioÌ„ without merites And a litle before he had largely shewed how godly a meaning he vsed For of Merites saith he why shold the Church be careful which hath a stedfaster surer cause to glorie of the purpose of God God caÌ„ not denie himself he wil do that which he hath promised If there be no cause why the shuldest aske by what merites may we hope for good thinges specially sith yâ— hearest it sayd Not for your sakes but for my sake it sufficeth to Merit to know that Merites suffice not What al our workes deserue the scripture sheweth wheÌ„ it saith that thei can not abide the sight of God bicause thei are ful of vncleannesse then what the perfect obseruing of the law if any such could be found shal deserue wheÌ„ it teacheth that we should think ourselues vnprofitable seruaÌ„tes when we haue done al thinges that are coÌ„maunded vs bicause we shal haue geueÌ„ nothing freely to the Lord but only haue performed our due seruices to whiche there is no thanke to be geuen But those good workes which he himself hath geuen vs the Lord both calleth oures testifieth that thei are not only acceptable to him but also that they shal haue reward It is our duetie againe for our part to be encouraged with so great a promise to gather vp our heartes that we be not weried with wel doyng to yeld true thankfulnesse to so great bouÌ„tifulnesse of God It is vndouted that it is the grace of God what soeuer there is in workes that deserueth prayse that there is not one droppe which we ought properly to ascribe to our selues This if we do truely earnestly acknowlege there vanisheth away not only all affiance but also opinion of Merit We I say do not part the prayse of good workes as the Sophisters do betwene god maÌ„ but we reserue it whole perfect vnminished to the lord Only this we assigne to man that eueÌ„ the self same workes that were good he by his vncleannes corrupteth defileth For nothing coÌ„meth out of maÌ„ how perfect so euer he be that is not defiled with some spot Therefore let the Lord cal into iudgement eueÌ„ these things that are best in the workes of meÌ„ he shal verily espie in them his owne righteousnesse but mans dishonestie shame Good workes therfore do please God are not vnprofitable to the doers of them but rather they receiue for reward the most large benefites of God not bicause thei so deserue but bicause the goodnesse of god hath of it self apointed this price vnto theÌ„ But what spitefulnesse is this that men not contented with that liberalitie of God which geueth vndue rewardes to workes that deserue no such thing do with ambitioÌ„ full of sacrilege endeuor further that that which is wholly of the liberalitie of God maye seme to be reÌ„dred to the merites of meÌ„ Here I appelle to the coÌ„mon iudgement of euery man If any
Christ the sonne of God is oures and we likewise are in him the sonnes of God and heyers of the heaueÌ„ly kingdome beyng called by the goodnesse of God not by our owne worthinesse into the hope of eternal blessednesse But bicause they do biside these assayle vs as we haue sayd with other engines goe to let vs goe forward in beatyng awaye these also First they come backe to the promises of the lawe which the Lord did set forth to the kepers of his law and they aske whether we wil haue them to be vtterly voyde or effectuall Bycause it were an absurditie and to be scorned to say that they are voyde they take it for confessed that they are of some effectualnesse Hereupon they reason that we are not iustified by only faith For thus sayth the Lord And it shal be yf thou shalt heare these commaundementes and iudgementes and shal kepe them and do them the Lord also shall kepe with thee his couenant and mercie whiche he hath sworne to thy fathers he shall loue thee and multiplie thee and blesse thee c. Agayne If ye shall wel direct your wayes and your endeuors yf ye walke not after strange Gods yf ye do iudgement betwene man and man and goe not backe into malice I will walke in yâ— middest of you I will not recite a thousand peces of the same sorte whiche sithe they nothyng differ in sense shal be declared by the solutioÌ„ of these In a summe Moses testifieth that in the lawe is set forth blessyng and curse death and life Thus therfore they reson that eyther this blessyng is made idle frutelesse or that iustification is not of fayth alone We haue already before shewed how if we sticke faste in the lawe ouer vs beyng destitute of al blessing hangeth only curse which is thretened to al transgressors For the Lord promiseth nothyng but to the perfect kepers of his law such as there is none found This therefore remaineth that all mankinde is by the law accused and subiect to curse the wrath of God from whiche that they maye be loosed they must needes goe out of the power of the law and be as it were brought into libertie from the boÌ„dage therof not that carnall libertie whiche should withdraw vs froÌ„ the kepyng of the law should allure vs to thinke all thinges lawfull and to suffer our lust as it were the stayes beyng broken with loose reynâ—s to runne at riot but the spiritual libertie whiche may comfort and rayse vp a dismayed and ouerthrowen conscience shewyng it to be free from the curse and damnation wherewith the lawe helde it downe bond and fast tied This deliuerance from the subiection of the law and Manâ—mission as I may cal it we obteyne wheÌ„ by fayth we take holde of the mercie of God in Christ whereby we are certified and assured of the forgeuenesse of sinnes with the felyng whereof the law did prick and bite vs. By this reason euen the promises that were offred vs in the lawe should be all vneffectuall voyde vnlesse the goodnesse of God by the Gospell did help For this condition that we kepe the whole law vpoÌ„ which the promises hang and wherby alone thei are to be performed shal neuer be fulfilled And the Lord so helpeth not by leauyng part of righteousnesse in our workes and supplyeng part by his mercieful bearyng with vs but when he setteth only Christ for the fulfillyng of righteousnesse For the Apostle when he had before sayd that he and other Iewes beleued in Iesus Christ knowing that man is not iustified by the workes of the lawe addeth a reason not that they should be holpen to fulnesse of righteousnesse by the fayth of Christ but by it should be iustified not by the workes of the law If the faythfull remoue from the law into fayth that they may in fayth finde righteousnesse which they see to be absent from the law truely they forsake the righteousnesse of the lawe Therefore now let him that list amplifie the rewardinges whiche are sayd to be prepared for the keper of the law so that he therewithall coÌ„sider that it coÌ„meth to passe by our peruersnesse that we fele no frute thereof till we haue obteyned an other righteousnesse of faith So Dauid when he made mention of the rewardyng whiche the Lord hath prepared for his seruantes by and by descendeth to the reknowledging of sinnes wherby that same rewarding is made voyde Also in the xix Psalme he gloriously setteth forth the benefites of the law but he by by crieth out Whoe shall vnderstand his faultes Lord cleanse me froÌ„ my secret faultes This place altogether agreeth with the place before where when he had sayd that all the wayes of the Lord are goodnesse and truth to them that leaue him he addeth For thy names sake Lorde thou shalt be mercifull to my peruersnesse for it is muche So ought we also to reknowledge that there is in deede the good will of God set forth vnto vs in the lawe if we might deserue it by workes but that the same neuer coÌ„meth to vs by the deseruyng of workes How then Are they geuen that they should vanish awaye without frute I haue eueÌ„ now already protested that the same is not my meaning I say verily that they vtter not their effectualnesse toward vs so long as they haue respect to the merit of workes and that therfore if they be considered in themselues they be after a certayne maÌ„ner abolished If the Apostle teacheth that this noble promise I haue geuen you commauÌ„dementes which who so shal do shall liue in them is of no value if we stand still in it and shal neuer a whit more profit than if it had not ben geuen at all bicause it belongeth not euen to the most holy seruauntes of God whiche are all far from the fulfillyng of the lawe but are compassed about with many transgressions But when the promises of the Gospel are put in place of them which do offre free forgeuenesse of sinnes they bryng to passe that not only we our selues be acceptable to God but that our workes also haue their thanke and not this only that the Lord accepteth them but also exteÌ„deth to them the blessinges whiche were by couenant due to the keping of the law I graunt therefore that those thinges whiche the Lord hath promised in his lawe to the folowers of righteousnesse holinesse are rendred to the workes of the faythfull but in this rendryng the cause is alway to be coÌ„sidered that powreth grace to workes Now causes we see that there be three The first is that God turnyng away his sight froÌ„ the workes of his seruaÌ„tes which alway deserue rather reproche than praise embraceth them in Christ and by the only meane of faith reconcileth them to himself without the meane of workes The secoÌ„d that of his fatherly kindnesse and tender mercifulnesse he lifteth vp workes to so great
honour not weyeng the worthinesse of them that he accompteth them of some value The third that he receiueth the very same workes with pardon not imputyng the imperfectiō wherwith they al beyng defiled should otherwise be rather reckened amōg sinnes than vertues And hereby appereth how much the Sophisters haue ben deceiued whiche thought that they had gaylye escaped al absurdities when they sayd that workes do not of their owne inwarde goodnesse auayle to deserue saluation but by the forme of the couenant bicause the Lord hath of his liberalitie so much estemed them But in the meane time they considered not howe far those workes whiche they would haue to be meritorious were from the conditiō of the promises vnlesse there went before bothe iustification grounded vpon only fayth and the forgeuenesse of sinnes by which euē the good workes themselues haue neede to be wiped from spottes Therefore of three causes of Gods liberalitie by which it is brought to passe that the workes of the faythfull are acceptable they noted but one suppressed two yea and those the principall They allege the sayeng of Peter whiche Luke rehearseth in the Actes I finde in truthe that God is not an accepter of persones but in euery nation he that doth righteousnesse is acceptable to him And hereupon they gather that which semeth to be vndouted that if man doth by right endeuors get himselfe the fauor of God it is not the beneficiall gift of God alone that he obteyneth saluation yea that God doth so of his mercie help a sinner that he is by workes bowed to mercie But you can in no wise make the Scriptures agree together vnlesse you note a double acceptyng of man with God For such as man is by nature God findeth nothyng in him whereby he maye be enclined to mercie but only miserie If therfore it be certayne that man is naked and needy of all goodnesse and on the other side full stuffed and loden with al kindes of euels when God first receyueth them for what qualitie I pray you shal we say that he is worthy of the heauēly calling ▪ Away therefore with the vaine imaginyng of merites where God so euidētly setteth out his free mercifulnesse For that which in the same place is sayde by the voice of the Angell to Cornelius that his prayers and almes had ascēded into the sight of God is by these men most lewdly wrested that man by endeuor of good workes is prepared to receiue the grace of God For it muste needes be that Cornelius was already enlightened with the Spirit of wisdome sithe he was endued with true wisdome namely with the feare of God that he was sanctified with the same Spirit sith he was a folower of righteousnesse which the Apostle teacheth to be a most certaine frute therof Al those things therefore whiche are sayd to haue pleased God in him he had of his grace so far is it of that he did by his own endeuor prepare himself to receiue it Truely there cā not one syllable of the Scripture be brought forth that agreeth not with this doctrine that there is none other cause for God to accept man vnto him but bicause he seeth that mā should be euery way lost if he be left to himselfe but bicause he will not haue him lost he vseth his own mercie in deliueryng him Now we see how this accepting hath not regard to the righteousnesse of man but is a mere token of the goodnesse of God toward men beyng miserable and moste vnworthy of so great a benefit But after that the Lord hath brought man out of the bottomlesse depth of destruction and seuered him to himselfe by grace of adoption bicause he hath nowe begotten him and newely formed him into a newe life he nowe embraceth him as a newe creature with the giftes of his Spirit This is that acceptyng whereof Peter maketh mention by whiche the faythfull are after their vocation allured of God euen in respecte also of workes for the Lorde can not but loue and kisse those good thinges whiche he worketh in them by his Spirit But this is alwaye to be remembred that they are none otherwise acceptable to God in respect of workes but in as muche as for their cause and for their sakes whatsoeuer good workes he hath geuen them in encreasyng of his liberalitie he also vouchesaueth to accept For whense haue they good workes ▪ but bicause the Lord as he hath chosen them for vessels vnto honor so will garnish thē with true godlinesse Whereby also are they accompted good as though there were nothing wanting in them but bicause the kinde Father tēderly graunteth pardon to those deformities spottes that cleaue to them Summarily he signifieth nothing els in this place but that to God his children are acceptable louely in whom he seeth the markes and features of his owne face For we haue in an other place taught that regeneratiō is a repairyng of the image of God in vs. For asmuch as therfore wheresoeuer the Lord beholdeth his owne face he both worthily loueth it and hath it in honor it is not without cause sayd that the life of the faithful beyng framed to holinesse righteousnesse pleaseth him but bycause the godly beyng clothed with mortall fleshe are yet sinners and their good workes are but begonne and sauoryng of the faultinesse of the fleshe he can not be fauorable neyther to those nor to these vnlesse he more embrace them in Christ than in themselues After this manner are those places to be taken whiche testifie that God is kinde mercifull to the folowers of righteousnesse Moses sayd to the Israelites The Lord thy God kepeth couenant to a thousand generations which sentēce was afteward vsed of the people for a common manner of speache So Salomon in his solemne prayer sayth Lord God of Israell whiche kepest couenant and mercie to thy seruātes which walke before thee in their whole heart The same wordes are also repeted of Nehemias For as in al the couenātes of his mercie the Lord likewise on their behalues requireth of his seruātes vprightnesse holinesse of life that his goodnesse should not be made a mockerie that no man swelling with vaine reioysing by reason therof should blesse his owne soule walking in the meane time in the peruersnesse of his own heart so his wil is by this way to kepe in their dutie them that are admitted into the cōmuniō of the couenāt yet neuerthelesse the couenāt it self is both made at the beginnyng free perpetually remayneth such After this māner Dauid when he glorieth that there was rēdred to him reward of the cleannesse of his hādes yet omitteth not that fountaine which I haue spoken of that he was drawen out of the wombe bicause God loued him where he so setteth out the goodnesse of his cause that he abateth nothyng from the free mercie whiche goeth before all giftes whereof it is
the beginning And here by the way it shal be profitable to touch what these formes of speakyng do differ from the promises of the law I cal promises of the law not those which are eche where coÌ„monly writteÌ„ in the bokes of Moses for as much as in them also are found many promises of the Gospel but those which properly belong to the ministerie of the law Such promises by what name so euer you list to cal them do declare that there is reward redy vpon condition if thou do that which is coÌ„maunded thee But when it is sayd that the Lord kepeth the couenaÌ„t of mercie to theÌ„ which loue him therin is rather shewed what maÌ„ner of men be his seruantes which haue faithfully receiued his couenant than the cause is expressed why the lord should do good to them Now this is the manner of shewyng it As the Lord vouchsaueth to graunt vs the grace of eternal life to this end that he should be loued feared honored of vs so whatsoeuer promises there are of his mercie in the Scriptures they are rightfully directed to this and that we should reuerence and worship the author of the benefites So ofte therefore as we heare that he doth good to them that kepe his law let vs remeÌ„ber that the children of God are there signified by the dutie whiche ought to be continual in them that we are for this cause adopted that we should honor him for our Father Therfore lest we should disherite our selues from the right of adoptioÌ„ we must alway endeuor to this wherunto our calling tendeth But let vs againe kepe this in minde that the accoÌ„plishment of the mercie of God hangeth not vpoÌ„ the workes of the faithfull but that he therfore fulfilleth the promise of saluation to them whiche answer to their callyng in vprightnesse of life bicause in them he acknoweth the natural tokeÌ„s of his children which are ruled with his Spirit vnto good Herunto let that be referred which is in the xv Psalme spoken of the Citezens of the Church Lord whoe shal dwel in thy tabernacle and whoe shal rest in thy holy hill The innocent in haÌ„des of a cleane heart c. Agayne in Esaie Whoe shall dwel with deuouring fire He that doth righteousnesse he that speaketh right thinges c. For there is not described the staye whereupon the faythfull may stand before the Lord but the manner wherewith the most merciful father bringeth theÌ„ into his felowship therein defendeth streÌ„gtheneth them For bicause he abhorreth sinne he loueth righteousnesse whoÌ„ he ioyneth to himself them he cleanseth with his spirit that he may make theÌ„ of like fashion to himself his kingdome Therfore if the question be of the first cause wherby the entrie is made open to the holy ones into the kingdome of God froÌ„ whense they haue that thei may stand fast abide in it we haue this answer ready bicause the Lord by his mercie both hath ones adopted them perpetually defendeth them But if the question be of the manner then we must come downe to regeneration and the frutes therof which are rehersed in that Psalme But there semeth to be much more hardnesse in these places which do both garnish good workes with the titiÌ„e of righteousnesse affirme that man is iustified by them Of the first sort there be very many places where the obseruinges of the coÌ„maundementes are called iustifications or righteousnesses Of the other sort that is an exaÌ„ple which is in Moses This shal be our righteousnesse if we kepe all these commauÌ„dementes And if thou take exception say that this is a promise of the law which being knit to a coÌ„dition impossible proueth nothing There be other of which you caÌ„ not make the same answer as this And that shal be to thee for righteousnesse before the Lord to redeliuer to the poore man his pledge c. Againe that which the Prophet sayth that the zele in reuenging the shame of Israell was imputed to Phinees for righteousnesse Therfore the Pharisees of our time thinke that here they haue a large matter to triuÌ„ph vpon For when we say that when the righteousnesse of faith is set vp the iustificatioÌ„ of workes geueth place by the same right they make this argument If righteousnesse bee of workes then it is false that we are iustified by faith only Though I graunt that the commaundementes of the law are called righteousnesses it is no maruell for they are so in deede Howebeit we muste warne the readers that the Grecians haue not fittly translated the Hebrue word Hucmi Dikaiomata righteousnesses for coÌ„maundemeÌ„ts But for the worde I willingly release my quarell For neyther doe we denie this to the law of God that it conteineth perfect righteousnesse For although bycause we are detters of all the thinges that it commaundeth therfore euen when we haue performed ful obedience therof we are vnprofitable seruaÌ„tes yet bicause the lord hath vouchsaued to graunt it the honor of righteousnesse we take not away that whiche he hath geuen Therefore we willingly confesse that the full obedience of the lawe is righteousnesse that the kepyng of euery coÌ„mauÌ„dement is a part of righteousnesse yf so be that the whole summe of righteousnesse were had in the other partes also But we denie that there is any where any suche forme of righteousnesse And therefore we take away the righteousnesse of the law not for that it is maymed and vnperfect of it felfe but for that by reason of the weakenesse of our flesh it is no where seene But the Scripture not only calleth simply the coÌ„maundemeÌ„tes of the Lord righteousnesses but it also geueth this name to the workes of the holy ones As when it reporteth that Zacharie his wife walked in the righteousnesses of the Lord truely wheÌ„ it so speaketh it weyeth workes rather by the nature of the law thaÌ„ by their owne propre estate Howbeit here againe is that to be noted which I eueÌ„ now sayd that of the negligence of the Greke translator is not a law to be made But for asmuch as Luke wold alter nothing in the receiued traslation I will also not striue about it For God hath commaunded these thinges that are in the lawe to men for righteousnesse but this righteousnes we performe not but in keping the whole lawe for by euery transgression it is broken Wheras therfore the law doth nothing but prescribe righteousnesse if we haue respecte to it all the seueral coÌ„maundementes therof are righteousnes if we haue respect to men of whome thei are done thei do not obteine the praise of righteousnesse by one worke beinge trespassers in many and by that same worke whiche is euer partly faulty by reason of imperfection But now I come to the second kinde in which is the chefe hardnes Paul hath nothing more strong to proue the righteousnesse of faiâ—he than that whiche is written of Abraham that his faithe was
imputed to him for righteousnesse Sith therfore it is said that the acte done by Phinees was imputed to him for righteousnesse what Paule affirmeth of faith the same may we also conclude of works Whervpon our aduersaries as though thei had wonne the victorie determine that we are in dede not iustified without faith but that we are also not iustified by it alone and that workes accomplish our righteousnesse Therefore here I beseache the godly that if thei knowe that the true rule of righteousnesse is to be taken out of the Scripture only thei will religiously and earnestly weie with me how the Scripture may without cauillations be rightly made to agree with it selfe For asmuch as Paul knewe that the iustificatioÌ„ of faith is the refuge for them that ar destitute of their own righteousnesse he doth boldly coÌ„clude that al thei that ar iustified by faith ar excluded from the righteousnesse of works But sith it is certayne that the iustification of faith is common to all the faithfull he dothe thereof with like boldenesse conclude that no man is iustified by works but rather contrariewise that men are iustified without any helpe of workes But it is one thing to dispute of what value works are by themselues and an other thing what accompt is to be made of them after the stablishing of the righteousnesse of faith If we shal set a price vpon works according to their worthinesse we saie that thei are vnworthy to come into the sight of God and therefore that man hath no workes whereof he may glorie before God then that being spoiled of al helpe of works he is iustified by only faith Now we define righteousnesse thus that a sinner being receiued into the communion of Christ is by hys grace reconciled to God when being cleansed with his bloode he obteineth forgeuenesse of sinnes and being clothed with his righteousnesse as with his own he staÌ„deth assured before the heauenly iudgment â—eate WheÌ„ the forgeuenesse of sinnes is set before the good workes which folowe haue now an other valuation than after their own deseruing bycause whatsoeuer is in them vnperfect is couered with the perfectioÌ„ of Christ whatsoeuer spottes or fylthinesse there is it is wyped away wyth hys cleannesse that it maye not come into the examination of the iudgement of God Therfore when the giltines of al trespasses is blotted out whereby men are hindred that thei can bring forthe nothing acceptable to God and when the faulte of imperfection is buried whiche is wonte also to defile good workes the good workes which the faithful do are compted righteous or which is all one are imputed for righteousnesse Now if any man obiect this against me to assaile the righteousnesse of faithe first I will aske whether a man be compted righteous for one or two holy works being in the rest of the works of his life a trespasser of the law This is more than an absurditie Then I will aske if he be compted righteous for many good works yf he be in any parte founde gilty This also he shal not be so bolde to affirme when the penal ordinaâ—ce of the law crieth oute against it proclameth al them accursed which haue not fulfilled all coÌ„maundementes of the lawe to the vttermost Moreouer I wil go further ask whether ther be any work that deserueth to be accused of no vncleannesse or imperfection And howe could there be any such before those eies to whom eueÌ„ the very starres are not cleane enough nor the Angeles righteous enough So shal he be compelled to graunt that there is no good worke which is not so defiled with transgressions adioyned with it with the corruptnesse of it selfe that it can not haue the honoure of righteousnesse Nowe if it bee certaine that it proceedeth from the righteousnesse of faith that woorkes which are otherwise vnpure vncleane and but halfe workes not worthy of the sight of God much lesse of his loue are imputed to righteousnesse why do thei with boasting of the righteousnesse of workes destroye the iustification of faith wheras if this iustification were not thei shold in vaine boaste of that righteousnes Wyll thei make a vipers birthâ— For therto end the saiengs of the vngodly meÌ„ Thei can not denie that the iustificatioÌ„ of faith is the beginning foundatioÌ„ cause matter substance of the righteousnesse of works yet thei coÌ„clude the man is not iustified by faith bycause good workes also are accoÌ„pted for righteousnesse Therfore let vs let passe these follies confesse as the truth is that if the righteousnesse of works of what sort soever it be accoÌ„pted hangeth vpon the iustificatioÌ„ of faith it is by this not onely nothing minished but also coÌ„firmed namly wherbi the strength therof appeareth more mighty Neither yet let vs think that works ar so coÌ„meÌ„ded after fre iustificatioÌ„ that thei also afterward come into the place of iustifieng a maÌ„ or do parte that office betwene them faithe For vnlesse the iustificatioÌ„ remaine alway whole the vncleannes of workes shal be vncouered And it is no absurditie that a man is so iustified by faith that not only he himself is righteous but also his woorkes are esteemed righteous aboue their worthynesse After this maÌ„ner we wil grauÌ„t in workes not only a righteousnes in parts as our aduersaries theÌ„selues wold haue but also that it is alowed of God as if it wer a perfect ful righteousnesse But if we remeÌ„bre vpoÌ„ what fouÌ„datioÌ„ it is vpholdeÌ„ al the difficultie shal be disolued For then noâ— til their beginneth to be an acceptable worke wheÌ„ it is receiued with pardoÌ„ Now whense coÌ„meth pardoÌ„ but bicause God beholdeth both vs â—amp al our thinges in Christe Therefore as we when we are graffed into Christ do therfore appeare righteous before God bicause our wickednesses are couered with his innocence so our workes are be taken for righteous bicause whatsoeuer faultines is otherwise in theÌ„ being buried in the cleannesse of Christe it is not imputed So we may rightfully sai that bi onli faith not oÌ„ly we but also our works ar iustified Now if this righteousnes of works of what sorte soeuer it be hangeth vpoÌ„ faith tree iustification is made of it it ought to be included vnder it and to he sette vnder it as the effect vnder the cause therof as I may so cal it so farre is it of that it oughte to bee raysed vp either to destroy or darken it So Paule to dryue men to confesse that oure blessednesse coÌ„sisteth of the mercy of God not of works chefli enforceth that saying of Dauid Blessed are thei whose iniquitties are forgeuen and whose sinnes are couered Blessed is he to whom the Lord hath not imputed sinne If any maÌ„ do thrust in to the contrary innumerable sayings wherin blessednesse seemeth to be geuen to works as are these Blessed is the man whiche feareth the Lord whiche hath pitie on the poore
dealing which he knew to be pleasing to the merciful kindnes of God agaist al euel speaking of meÌ„ whatsoeuer it be For we se what he saith in an other place that he knoweth no euel by himself but the he is not therby iustified namly bicause he knew that the iudgment of god far surmuÌ„teth the bleareyed sight of meÌ„ Howsoeuer therfore the godly do defend their innoceÌ„ce agaist the hypocrisie of the vngodly by the witnessing iudgmeÌ„t of God yet when thei haue to doe wyth God alone they all crye oute wyth one mouthe If thow marke iniquitie Lorde Lorde who shall abide it Entre not into iudgement with thy seruantes bycause euery one that liueth shall not be iustified in thy sight and distrusting their owne workes thei gladly sing Thy goodnesse is better than life There are also other places not vnlyke to these before in which a man may yet tarry Salomon saith that he whiche walketh in his vprightnesse is righteous Againe That in the path of righteousnesse is life and that in the same is not death After whiche manner Ezechiell reporteth that he shal liue life that doth iudgment and righteousnesse None of these do we either denye or darken But let there come forthe one of the sonnes of Adam with such an vprightnesse If ther be none either thei must perishe at the sighte of God or flee to the sanctuarie of mercie Neither do we in the meane time denie but that to the faithfull their vprightnesse though it be but halfe vnperfect is a step towarde immortalitie But whence commeth that but bicause whome the Lord hathe taken into the couenant of grace he searcheth not their works according to their deseruinges but kisseth them with fatherly kindenes Wherby we do not only vnderstand that which the scholemen do teache that works haue their value of the accepting grace For thei meane that workes which are otherwise in sufficient to purchase righteousnesse by the couenant of the law are by the accepting of God auauÌ„ced to the value of equalitie But I saie that thei being defiled bothe with other trespassinges with their owne spottes are of no other value at al than in so muche as the lord tenderly graunteth pardoÌ„ to bothe that is to say geueth free righteousnesse to maÌ„ Neither are here those praiers of the Apostle seasonaly thrust in place wher he wissheth so great perfectioÌ„ to the faithful that thei may be faultlesse vnblamable in the day of the loâ—â— These wordes in deede the Celestines did in olde tune turmoile to affirme a perfectioÌ„ of righteousnes in this life But which we thinke to be sufficient we answer brefely after Augustine that al the godly oughte in dede to endeuoure toward this mark that thei may one day appeare spotlesse faultlesse before the face of God but bicause the best most excellent maÌ„ner of this life is nothing but a going forward we shal then not til then atteine to this mark when being vnclothed of this flesh of sinne we shall fully cleaue to the lord Yet wil I not stiffely striue with him which will geue the title of perfectioÌ„ to the holy ones so that he also limit the same with the words of Augustine himselfe Whan saich he we wil cal the vertue of the holy ones perfect to the same perfectioÌ„ also belongeth the acknowledging of imperfection bothe in trueth and in humilitie The .xviii. Chapter That of the rewarde the righteousnesse of Workes is ill gathered NOw let vs passe ouer to those saiengs which affirme the God wil rendre to euery man according to his workes of whiche sort are these Euery man shal beare away that which he hath done in the body either good or euel Glory honoure to him that worketh good trouble distresse vpoÌ„ euery soule of him that worketh euel And thei whiche haue done good thinges shall goe into the resurrection of life thei which haue done euell into the resurrection of iudgement Come ye blessed of my father I haue hungred ye gaue me meate I haue thirsted ye gaue me drinke c. And with thâ— let vs also ioine these saiengs which cal eternal life the reward of works Of whithe sort ar these The rendring of the handes of a man shal be restored to him He that feareth the coÌ„maundemeÌ„t shal be rewarded Be glad reioise behold your reward is plentiful in heauen Euery man shal receiue reward according to his labore Wher it is said that God shal rendre to euery man according to his works the same is easily assoiled For that manner of speaking doth rather shew the ordre of folowing than the cause But yt is out of dout that the lord doth accoÌ„plish our saluatioÌ„ by these degrees of his mercy wheÌ„ those whom he hath choseÌ„ he calleth to him those whoÌ„e he hath called he iustifieth those whom he hath iustified he glorifieth Although therfore he do by his only mercie receiue them the be his into life yet bicause hee bringeth them into the possession therof by the race of good works that he may fulfil his work in them by such ordre as he hath apointed it is no maruel if it be said that thei be crowned accordig to their works by which wtout doubt they are prepared to receiue the crowne of immortalitie Yea after this manner it is fittly said that thei worke their own saluation when in applieng themselues to good works they practise theÌ„selues toward eternall life namly as in an other place thei are coÌ„maunded to work the meate which perisheth not when bi beleuing in Christ thei get to theÌ„selues life yet it is by by afterwarde added Which that sonne of man shal geue you Wherby appeareth that the word of Working is not set as contrary to grace but is referred to endeuoure therfore it foloweth not that either the faithful artheÌ„selues authors of their own saluatioÌ„ or that the same proceedeth froÌ„ their works How then So sone as thei are taken into the felowship of Christ by the knowledge of the Gospell the enlightning of the holy ghost eternal life is begone in them Now the same good worke which God hath begonne in them must also be made perfect vntil the day of the lord Iesu. And it is made perfect when resembling the heauenly father in righteousnesse holinesse thei proue theÌ„selues to be his children not swarued out of kinde There is no cause why we shold of the name of reward gather an argument that our works ar the cause of saluacioÌ„ First let this be determined in our hearts that the kingdome of heaueÌ„ is not a reward of seruants but an inheritance of childreÌ„ which thei only shal enjoy that ar adopted of the lord to be his children for no other cause but for this adoptioÌ„ For the sonne of the bond womaÌ„ shal not be heir but the soÌ„ne of the sre woman And in the
very same places in which the holy ghoste promiseth to works eternal glorie for reward in expressing the inheritance bi name he sheweth the it coÌ„meth froÌ„ els where So Christ rehearseth works which he recompenseth with the rewarding of heaueÌ„ when he calleth the elect to the possessioÌ„ therof but he therwtal adioyneth that it must be possessed by right of inheritance So Paul biddeth seruantes which do their duetie faithefully to hope for reward of the lord but he addeth of inheritance We see how thei do as it were by expresse wordes proued that we impute not eternall blessednes to works but â—o the adoptioÌ„ of god Why therfore do thei therwtal together make mentioÌ„ of works This questioÌ„ shal be made plaine with one exaÌ„ple of scripture Before the birth of Isaac ther was promised to Abraham a seede in which al the nations of the earth shold be blessed a multiplieng of his sede which shold match the starres of the skie and the sandes of the sea other like In many yeares afterwarde Abraham as he was coÌ„maunded bi the oracle prepared himself to offer vp his soÌ„ne in sacrifice When he had performed this obedience he receyued a promise I haue sworne by my selfe saith the lorde bicause yâ— hast done thys thing hast not spared thine own only begotteÌ„ sonne I wil blesse thee and multiplie thy sede as the starres of the skie the sandes of the sea thy sede shal possesse the gates of their enemies al the nations of the earth shal be blessed in thy seede bicause yâ— hast obeied my voice What heare we Hathe AbrahaÌ„ by his obedience deserued the blessing the promise wherof he had receiued before that the coÌ„maundemeÌ„t was geuen Here verily we haue it wtout circuÌ„stances shewed that the lord rewardeth the workes of the faithful with those benefites which he had already geuen theÌ„ before that the works were thought of hauing yet no cause why he shoulde do good to them but his owne mercie Yet doth the Lord not deceiue nor mocke vs when he saith that he rendreth for rewarde to workes the same thing which he hadde before workes freely geuen For bicause he will haue vs to be exercised wyth good workes to thinke vpoÌ„ the deliuerie or enioyeng as I may so call it of these things which he hath promised and to runne through them to the blessed hope set before vs in heauen the frute of the promises is also rightly assigned to theÌ„ to the ripenesse wherof thei do not bring vs. The Apostle very fittly expressed both these points when he said that the Colossians applie themselues to the duties of charitie for the pope which is laied vp for them in heauen of which thei had before heard by the word of the true speaking Gospel For wheÌ„ he saith that thei knew by the Gospel that there was hope layed vp for them in heauen he declareth that the same is by Christ only not vnderpropped with any works Wherew t accordeth that saieng of Peter that the godly are kept by the power of God through faith vnto the saluatioÌ„ which is ready to be manifestli shewed at the time appointed for it When he sayth that thei labor for it he signifieth that the faithfull must runne all the time of their life that thei may atteine to it But least we shoulde thinke that the rewarde whiche the lorde promiseth vs is not reduced to the measure of merit he did putte forth a parable in which he made himselfe a householder whiche sent al them that he met to the trimming of his vineyarde some at the first houre of the daye some at the second some at the thirde yea some aâ—o at the xi At euening he payed to euery one egall wages The expositioÌ„ of whiche parable that same olde writer what soeuer he was whose booke is carried abroade vnder the name of Ambrose of the callinge of the Gentiles hathe breefely and truely sette oute I wyll vse rather his woordes than myne owne The Lorde saithe hee by the rule of thys comparison hath stablished the dyuersitie of manifolde calling belonging to one grace where without doubt thei whiche beinge lette in into the vineyard at the xi houre are made egal with them that had wrought the whole day do represeÌ„t the estate of theÌ„ whom for the aduanciÌ„g of the excellency of grace the tender kindenes of the lord hath rewarded at the wauing of the day and at the ending of their life not paieng wages for their labore but pouring out the richesse of his goodnes vpoÌ„ theÌ„ whome he hath chosen wtout works that euen thei also which haue swet in great laboure haue receiued no more than the last may vnderstand that they haue receiued a gift of grace not a reward of works Last of al this also is worthy to be noted in these places wher eternal life is called the rewarde of works that it is not simply takeÌ„ for the communicating which we haue with God to blessed immortalitie wheÌ„ hee embraceth vs with fatherly good wil in Christe but for the possessing or enioying as thei cal it of blessednesse as also that very words of Christ do sound In time to come life euerlasting And in an other place Come possesse the kingdome c. After this manner Paul calleth adoptioÌ„ the reueling of the adoptioÌ„ which shal be made in the resurrectioÌ„ afterward expouÌ„deth it the redeÌ„ptioÌ„ of our body Otherwise as estranging froÌ„ God is eternal death so when man is receiued of God into fauour that he may enioye the coÌ„municating of him be made one with him hee is receiued froÌ„ death to life which is done by the beneficiall meane of adoption onely And if as thei are wonte thei stiffely enforce the reward of works we maie tourne against them that saieng of Peter that eternall life is the rewarde of faith Therfore let vs not think that the holy ghoste doth with such promise set forth the worthinesse of our works as if thei deserued such rewarde For the scripture leaueth nothing to vs wherof we may be aduauÌ„ced in the sight of God But rather it wholy endeuoreth to beate down oure arrogance to humble vs to throwe vs downe altogether to breake vs in peces But our weaknes is so succoured which otherwyse wold by by slippe fal down vnlesse it did susteine it self with this expectation mitigate her tedious greues with coÌ„fort First how harde it is for a man to forsake deny not only al his things but also himselfe let euery man consider for himself And yet with this introduction Christ traineth his schollers that is all the godly Then throughout all their life he so instructeth theÌ„ vnder the discipline of the crosse that thei may not set their hearte eyther to the desire or coÌ„fideÌ„ce of present good things Brefely he so handleth them for the most part that which way so euer they tourne their
other sense thought our heart must be cleāsed of al desires al our strēgths must be gathered vp drawē together to this only purpose Thei which haue gone most far before other in the way of the Lord are yet very far from this marke For though they loue God with their minde and with sincere affection of heart yet they haue still a great part of their heart and soule possessed with the desires of the fleshe by which they are drawen back and stayed from goyng forward with hasty course to God They do in deede trauayle forward with great endeuor but the fleshe partly febleth their strengthes and partly draweth them to it self What shall they here do when they fele that thei do nothing lesse thā performe the law They wil thei couet they endeuor but nothing with such perfection as ought to be If they loke vpon the law they see that whatsoeuer worke they attēpt or purpose is accursed Neyther is there any cause why any man should deceiue himself with gathering that the worke is therefore not altogether euell bycause it is vnperfect and therfore that God doth neuerthelesse accept that good which is in it For the law requiring perfect loue condēneth al imperfectiō vnlesse y rigor of it be mitigated Therefore his workes should fal to nought which he wold haue to seme partly good he shal finde that it is a transgression of the law euen in this bicause it is vnperfect Loe how al our workes are subiect to the curse of the law if thei be measured by the rule of the law But how shold thē vnhappy soules cherefully applie thēselues to work for which thei might not trust that they colde get any thing but curse On the otherside if beyng deliuered frō this seuere exacting of the lawe or rather from the whole rigor of the lawe thei heare that they be called of God with fatherly gentlenesse thei wil merily with great cherefulnesse answer his calling folow his guiding In a summe they which are boūd to the yoke of the law ar like to vn̄dseruāts to whō are apointed by their lordes certain taskes of work for euery day These seruāts thinke that thei haue done nothing nor dare come into the sight of their lordes vnlesse they haue performed the ful taske of their workes But childrē which are more liberally more freemālike handled of their fathers stick not to present to them their begonne half vnperfect workes yea those hauing some fault trusting that they wil accept their obedience willingnesse of minde Although thei haue not exactly done so much as their good wil was to do So must we be as may haue sure affiāce that our obediēces shal be allowed of our most kinde father how little soeuer how rude vnperfect soeuer thei be As also he assureth to vs by the prophet I wil spare thē saith he as the father is wont to spare his sonne that serueth him Where this word Spare is set for to beare with al or gētly to winke at faultes forasmuch as he also maketh mention of seruice And this affiance is not a litle necessarie for vs without which we shall go about all thinges in vaine For God accompteth himselfe to be worshipped with no worke of ours but which is truely done of vs for the worshipping of him But how can that be done among these terrors where it is douted whether God be offended or worshipped with oure worke And that is the cause why the author of the Epistle to the Hebrues referreth all the good workes that are red of in the holy fathers to faith and weyeth thē only by fayth Touching this libertie there is a place in the Epistle to the Romaines where Paule resoneth that some oughte not to haue dominion ouer vs bicause we are not vnder the lawe but vnder grace For when he had exhorted the faithfull that sinne should not reygne in their mortal bodie and that they should not geue theyr members to be weapons of wickednesse to sinne but shoulde dedicate them selues to God as they that are alyue from the deade and theyr members weapons of righteousnes to God and whereas they might on the other side obiect that they do yet carry with them the fleshe full of lustes and that sinne dwelleth in them he adioyneth that comforte by the libertie of the law as if he shold say Though they doo not yet throughly fele sin destroyed the righteousnes yet liueth not in thē yet ther is no cause why they shold feare be discouraged as though they had ben alwaidispleased with thē for the remnantes of sin forasmuch as they ar by grace made free from the law that theyr workes shuld not be examined by the rule of the law As for them that gather that we may sinne because we ar not vnder the law let thē know that this libertie perteineth nothing to them the ende wherof is to encourage to God The third part is that we be bound with no conscience before God of outward thinges which are by them selues indifferent but that we may indifferently sometime vse thē and sometime leaue them vnused And the knowledge of this libertie also is very necessary for vs for if it shal be absent there shal be no quiet to our consciences no ende of superstitions Many at this daye do thinke vs fonde to moue disputation about the free eating of fleshe about the free vse of dayes and garmentes and suche other smale trifles as they in dede thinke them but there is more weight in them than is commonlye thoughte For when consciences haue ones cast thē selues into the snare they entre into a long and combersome waye from whence they can afterwarde finde no easy way to get oute If a man beginne to doubt whether he maye occupye linnen in shetes shertes hankercheifes and napkines neither wil he be out of doubt whether he may vse hempe and at the last he wil also fal in doubt of maters for he will waye with himselfe whether he can not suppe without napkins whether he maye not be without handkerchifes If any man thinke deyntye meate to be vnlawful at length he shal not with quietnesse before the Lorde eate either brounebreade or common meates when he remembreth that he may yet susteine his body with bacer fode If he doute of pleasaunte wyne afterwarde he will not drinke deade wine with good peace of conscience last of al he wyl not be so bolde to touche sweter and cleaner water than other Finally at the length he wil come to this point to thinke it vnlawfull as the common sayinge is to treade vppon a strawe lying a crosse For here is begonne no lyghte stryfe but this is in question whether God will haue vs to vse these or those thinges whose will ought to guide al our counsels and doynges Hereby some must needes be carried with desperatiō into a confuse deuouryng pit some must despising God and casting away
a crooked figure as men sometime speake mingle him selfe with the multitude as one of the people but rather seuerally confesseth his owne gyltinesse humbly fleeth to the sanctuarie of forgeuenesse as he expresly sayth When I coÌ„fessed my sinnes the sinnes of my people And thys humblenesse Dauid also setteth out with his own example when he saith Entre not into iudgement with thy seruant bicause in thy sight euery one that liueth shall nat bee iustified In suche manner Esaie prayeth Loe thou art angry bicause wee haue sinned the worlde is founded in thy waies therefore we shal be saâ—ed And we haue been all filled with vncleannesse al our righteousnesses as a defiled cloth and wee haue al withered away as a leafe our iniquities do scatter vs abroade as the winde and there is none that calleth vpon thy name that rayseth vp himselfe to take holde of thee bycause thou hast hidde thy face froÌ„ vs and hast made vs to pine awaie in the hande of oure wyckednesse Now therfore O Lord thou art our father we are claye thou art our fasshioner we are the worke of thy hand Be not angry O Lord neither remembre wickednes for euer Behold loke vpon vs we ar al thy people Loe how thei stand vpoÌ„ no affiance at al but vpon this onely that thinking vpon this that thei be Gods thei despire not that he wil haue care of them Likewise Ieremie If our iniquities answer against vs do thou for thy names sake For it is bothe most truely most holyly written of whome soeuer it be which being written by an vnknoweÌ„ author is fathered vpon the Prophet Baruch A soule heauy deosolate for the greatnes of euel croked weake a hungrye soule fainting eies geue glorie to thee O Lord. Not according to the righteousnesses of our fathers doe we poure out praiers in thy sight aske mercie before thy face O Lord our God but bicause thou art merciful haue mercie vpon vs bicause we haue sinned before thee Finally the beginning also the preparing of praieng rightly is crauing of pardoÌ„ with an humble plaine confession of fault For neither is it to be hoped that euen the holiest man may obteine any thinge of God vntil hee bee freely reconciled to him neither is it possible that God may be fauourable to any but theÌ„ whom he pardoneth Wherfore it is no maruel if the faithful do with this keie opeÌ„ to theÌ„selues the dore to pray Which we learne out of many places of the Psalmes For Dauid wheÌ„ he asketh an other thing saith Remembre not the sinnes of my youthe remember me according to thy mercie for thy goodnesses sake O lord Again Loke vpoÌ„ my afflictioÌ„ my labore forgeue al my sinnes Wher we also see that it is not enough if we euery seuerall day do cal our selues accoÌ„pt for our new sinnes if we do not also remeÌ„bre those sinnes which might seeme to haue been long agoe forgotten For the same Prophet in an other place hauing coÌ„fessed one haynous offense by this occasioÌ„ returneth eueÌ„ to his mothers wombe wherin he had gathered the infectioÌ„ not to make the faulte seme lesse by the corruptioÌ„ of nature but the heaping together the sinnes of his whole life how much more rigorous he ys in coÌ„demning himself so much more easy he maye finde God to entreate But although the holy ones do not alwaye in expresse woordes aske forgeuenesse of sinnes yet if we diligently weie their praiers whiche the Scripture rehearseth we shal easily finde that which I say that thei gathered a minde to praie of the only mercy of God so alwaye toke their beginning at appeasing him bicause if euery man examine his owne conscience so far is he froÌ„ being bold to open his cares familiarlie with God yâ— he trembleth at euery coÌ„ming toward him except that he standeth vpoÌ„ trust of mercie pardon Ther is also an other special confession wher thei aske release of peines that thei also praie to haue their sinnes forgeuen bicause it weare an absurditie to will that the effecte to be takeÌ„ awaye while the cause abideth For we muste beware that God be fauourable vnto vs before that he testifye hys fauoure wyth outwarde signes bycause boothe hee hymselfe wyll keepe thys ordre and yt should lytle profyte vs to haue hym benefytiall vnlesse oure conscience feelynge hym appeased shoulde througely make hym louelye vnto vs. Whyche wee are also taughte by the aunswere of Christe For when hee hadde decreed to heale the manne sycke of the Palsey hee sayde Thy sinnes are forgeuen thee lifting vp our mindes therby to that which is chefely to be wisshed that God first receiue vs into fauoure and then shew forth the frute of reconciliation in helping vs. But byside that speciall confession of present gyltynesse wherby the faithful make supplication to obteine pardon of euery speciall faulte peine that general preface which procureth fauour to praiers is neuer to be omitted bicause vnlesse thei be grounded vpon the free mercie of God they shall neuer obteine any thing of God Whereunto maye be referred that sayeng of Ihon If we confesse oure sinnes he is faithfull righteous to forgeue vs and cleanse vs from al iniquitie For which cause it behoued praiers in the time of the law to be hallowed with expiatioÌ„ of bloode that they might be acceptable and that so the people sholde be put in minde that thei are vnworthy of so great a prerogotiue of honour til being cleansed from their defilinges thei shold of the onely mercie of God conceiue affiance to praye But wheras the holy ones seme somtime for the entreating of God to allege the helpe of their owne righteousnes as when Dauid saith Kepe my soule bicause I am good Again Ezechias RemeÌ„bre lord I beseche thee that I haue walked before thee in truthe haue done good in thyne eyes by such formes of speaking thei meane nothing els than by their very regeneratioÌ„ to testifie theÌ„selues to be the seruants childreÌ„ of God to whom he himselfe pronounceth that he wil be mercifull He teacheth by that prophet as we haue already seen that his eies are vpon the righteous his cares vnto their praiers Againe by the apostle that we shal obteine whatsoeuer we ask if we kepe his coÌ„maundemeÌ„ts In which sayenges he doth not value praier by the worthines of works but his will is so to stablish their affiance whose own coÌ„scieÌ„ce wel assureth theÌ„ of an unâ—ayned vprightnes inocenci such as al the faithful ought to be For the same is taken out of the very truth of God which the blindeman that had his sight restored saith in Ihon that God heareth not sinners if wee vnderstaÌ„d sinners after the coÌ„moÌ„ vse of the scripture for such as wtout al desire of righteousnesse do altogether slepe rest vpoÌ„ their sinnes forasmuch as no heart can
vnto iniquitie now yeld them in bondage to righteousnesse For what frute had you of those thinges in whiche ye are nowe worthily ashamed c. What manner of seede of election I praie you dyd then budde in them whiche bring manifoldly defiled in all their life as it were wyth desperate wickednesse wallowed in the most abhominable and accursed sinne of all If he woulde haue spoken after their opinion he shold haue shewed how much thei were bound to the bountifulnesse of God by which thei had ben preserued from slyding into so great filthinesse So Peter also shoulde haue exhorted his to thankefulnesse for the perpetual sede of election But hee contrary wise putteth them in mynde that the time past sufficed to make an ende of the lustes of the Gentiles What ende of the lustes of the Gentiles What if we come to examples What budde of righteousnesse was there in Rahab the harlot before faith in Manasse when Hierusalem was dipped and in a manner drowned in the bloode of the Prophetes in the Thefe which amonge his laste gaspinges beganne to thinke of repentance Away therfore with these argumentes whiche silly curious men do rashely deuise to themselues without the Scripture But let that abide certaine with vs which the Scripture hathe that all haue straied like loste shepe euery one hathe swarued into his owne waye that is perdition Out of this goulfe of perdition whome the Lorde hath determined ones to plucke forthe them he differreth tyl hys fyt time onely he preserueth them that they fall not vnto vnpardonable blaspheme As the Lorde by the effectualnesse of hys callinge towarde the electe maketh perfecte the saluation wherevnto he hadde by eternall counsell appoynted them so he hathe hys iudgementes againste the reprobate whereby he executeth his counsel of them Whome therefore he hath created vnto the shame of life and destruction of deathe that thei shoulde be instrumentes of his wrathe examples of his seâ—eritie froÌ„ theÌ„ that they may com to their end somtime he taketh awaie the power to heare his word somtime by the preachinge of it hee more blyndeth amaseth theÌ„ Of the fyrst maÌ„ner wheras there be innumerable examples lette vs choose out one more cleare and notable than all the reste There passed awaye about fower thousande yeares afore Christe in whyche hee hydde from all the Gentiles the lyghte of hys healthe bringing doctrine If any maÌ„ aunswer that he therefore made them not to enioye so greate a benefit bycause he iudged them vnworthy they whiche come after shall not be proued any more woorthy Of whiche thynge byside the experience Malachie is a substantiall wytnesse wich reprouinge infidelitie mingled with grosse blasphemies yet declareth that there shall come a redeemer Why therefore is hee rather geuen to these than to those He shal trouble hymselfe in vaine that shal here search for a cause hyer than the secret vnsearchable counsell of God Neither is it to bee feared least any scholer of Porphirie shoulde freely gnaw at the righteousnesse of God while we answer nothing in defense of it For when we say that none perishe vndeseruing and that it is of the free bountyfulnesse of God that some be deliuered ther is largely enoughe saide for the setting forth of his glorie so that it needeth not our shyftinge The soueraigne iudge therefore maketh awaie for his predestination when whom he hath ones reiected them beinge depriued of the communicatinge of his lyghte hee leaueth in blindenesse Of the other manner there are bothe dayly examples and also many conteined in the Scripture One selfe same preachinge is commonly made to a hundred twenty receiue it with ready obedience of faith the rest do either set naught by it or scorne it or hisse it out or abhorre it If any man aunswer that this diuersitie proceedeth of theyr malice and peruersnesse he shall not yet satisfie vs bycause the others witte also shoulde be possessed with the same malice vnlesse God dyd amende it with his goodnesse Therfore we shal still be encombred vnlesse we call to mynde that whiche Paule saith Who maketh thee to differ Wherby he signifieth that some excell other some not by theyr owne vertue but by the onely grace of God Why therfore dothe he in graunting grace to those passe ouer these Of those Luke sheweth a cause Bycause they are ordeined to life Of these what shal we think but bicause thei are the vessels of wrath vnto dishonor Wherfore let it not greue vs to saye with Augustine God sayth he might turne the will of the euell into good bicause he is almighty He mighte in dede Why therefore doth he it not bicause he wold not Why he wold not is in himself For we ought to be no more wise than we ought to be And that is much better than to shift with Chrysostome and say that he draweth him that is willing reacheth his hand that the difference may not seme to stand in the iudgemeÌ„t of God but in the only wil of men Truely it so standeth not in the propre motion of man that euen the godly they that feare God haue neede of a singular instruction of that Spirit Lydia the purple seller feared God and yet it behoued that her heart shold be opened that she might harken to the doctrine of Paul profit in it This is not spokeÌ„ of one woman alone but that we shold know that the profiting of euery man in godlinesse is the secret worke of the Spirit This verily can not be brought in questioÌ„ that the lord sendeth his word to many whose blindnesse he will haue to be more enforced For to what purpose doth he hidde so many coÌ„mauÌ„dements to be carried to Pharao was it bicause he hoped that with often repeted messages he wold be appeased No but before he beganne he foreknew foretolde the end Goe sayd he to Moses declare to him my wil but I wil harden his heart that he obey not So when he stirreth vp Ezechiel he warneth him aforehand that he sendeth him to a rebellious and stubborne people to the end that he should not be afrayde if he perceiue himself to singe to defmen So he foretelleth to Ieremie that his doctrine shold become a fier to destroye wast the people like stuble But the prophecie of Esaye yet more enforceth it For he is thus sent of the Lord Goe and saye to the children of Israell With hearyng heare ye and vnderstande not With seyng see ye and know not Make obstinate the heart of this people make heauy their eares and ouer playster their eyes least paraduenture they maye see with their eyes and heare with their eares and vnderstand with their heart that beyng turned they may be healed Behold he directeth his voice to them but that they maye waxe more deff he lighteth a light but that they maye be made more blinde he sheweth forth doctrine
by witnesse to vs. Fine nosed men will laugh at the hystorie which the Euangelistes rehearse as at a childish mockerie For of what importance shall the message be which feareful silly womeÌ„ bring afterward the disciples coÌ„firme beiÌ„g iÌ„ a maÌ„ner astonished Whi did not Christ rather set vp the triumphinge ensignes of his victore in the middest of the temple the market place Why came he not forth terrible into the sight of Pilate Why doth he not also proue himselfe to the preestes to whole Hierusalem that hee is risen vp aliue againe As for the witnesses which he chose prophane men wil scarscely grant them to be sufficient I answer that although in these beginnings the weakenesse therof was conteÌ„ptible yet al this was gouerned by the wonderful prouidence of God the partly the loue of Christe and zele of godlinesse parâ—ly their owne hardnesse of belefe should carry them in hast to the sepulchre which had lately ben dismayed for feare the thei might not only be seing witnesses of the thing but also sholde heare of the Angels that whiche they saw with their eies How shal we suspect their credit whoe thought it to be a fable whiche thei had heard of the womeÌ„ til they were brought to the present sight of the thyng it self As for al the people and the Ruler himself after that they had beÌ„ largely coÌ„uinced it is no maruel if as wel the sight of Christ as other signes was not grauÌ„ted theÌ„ The sepulchre was sealed vp the watchemen watched it the third day the body was not found The soldiours corrupted with monie scattered a rumor the his Disciples had stoleÌ„ him away As though thei had had power to gather a band together or had armure or were practised men to enterprise any such seate Iâ— the soldiars had not courage enough to driue theÌ„ away why did they not pursue them that with the help of the people thei might haue takeÌ„ some of them Pilate therfore with his ring truely sealed the resurrectioÌ„ of Christ the watchemen which were set at the sepulchre both in their holding their peace in their lieng were made publishers of the same resurrection In the meane time the voice of Angels sounded He is risen he is not here The heauenly glisteryng plainely shewed that they were not men but Angels Afterward if there remained any douting Christ himselfe toke it away The disciples saw him ofter than ones and also felt his feete and his haÌ„des and their hardnesse of beleuing not a litle profited to the strengthenyng of our faithe He disputeth among them of the misteries of the kingdome of God and at the laste in their sightes beholding him he ascended into heauen And not only this sight was shewed to the xi Apostles but also he was seen at ones of moe than fiue hundred brethren Now when he sent the holy ghost he shewed a sure proofe not only of life but also of the souereigne power as he had said before It is profitable for you that I goe otherwise the holy ghost shall not come But nowe Paule was ouerthrowen by the waye not by the strength of a deade man but he felt him whome he persecuted to haue most hie power To Stephan he appeared for an other ende namely that with assurednes of life he might ouercome the feare of death To discredit so many authentike witnesses is not onely a parte of distrustfulnesse but also of frawarde and furious stubbournesse This which we haue said that in prouing the resurrectioÌ„ our senses must be directed to the infinite power of God Paule brefely teacheth that he may make saith he our vile body like fashioned to the bodye of hys brightnes accordiÌ„g to the working of his power by which he may subdue al things to himself Wherfore nothing is more vnmete than here to haue respect what may naturally be done wher an inestimable myracle is set before vs which with the greatnes therof swalloweth vp our senses Yet Paul by setting forthe an exaÌ„ple of nature reproueth theyr dulnes which deny the resurrectioÌ„ Thou foole saith he that which thou sowest is not quickened vnlesse it first die c. He saith that in sede is sen a forme of the resurrection bicause out of rottennes groweth corne Neither were it so harde a thinge to beleue if we were as heedeful as we ought to be to the miracles which throughout al the costes of the world doe offer themselues to oure eies Butte lette vs remembre that none is truely perswaded of the resurrectioÌ„ to come but he which being rauished into admiratioÌ„ geueth to the power of God his glorie Esaie lifted vp with this affiance crieth oute Thy deade shall liue my carcase shal rise again Awake ye praise ye dwellers of the dust In despeired case he lifteth vp himself to God the author of lyfe in whose hande are the ends of death as it is said in the psal Iob also being liker to a carrion thaÌ„ to a maÌ„ trusting vpoÌ„ the power of god sticketh not as though he were whole and sounde to lifte vp himselfe to that daye saienge I knowe that my redeemer liueth and in the laste daye he shall rise vpon the duste namely to shewe forthe his power therein and I shall againe be compassed with my skinne and in my flesh I shal see God I shall see him and none other For albeit that some doe suttlely wreste these places as thoughe they oughte not to bee vnderstande of the resurrection yet they strengthen that whiche they couet to ouerthrowe bycause the holy menne in theyr euels seeke comforte from no where els than from the lykenesse of the resurrection Whyche better appeareth by the place of Ezechiel For when the Iewes beleued not the promise of their retourne and obiected that it was no more lykely that a waye shoulde bee made open for them than that deade menne should come out of theyr graue there was a vision shewed to the Prophet a fyelde ful of drye bones those the Lorde coÌ„maunded to take againe flesh and sinewes Although vnder that figure he raiseth vp the people to hope of returne yet the mater of hoping he gathereth of the resurrection as it is to vs an examplar of the deliuerances which the faithful do fele in this world So Christ when he had taught that the voyce of the Gospell geueth life bicause the Iewes receiued not this he by and by saide further Maruell not at this bicause the houre coÌ„meth in whyche all that are in the graues shall heare the voyce of the sonne of God and shall come forthe Therefore after thys example of Paule let vs already cherefully triumph in the middest of battels bycause he whiche hathe promised life to come is mighty to kepe that which is lefte with him and so lette vs glorie that a crowne of righteousnesse is laide vp for vs whiche the iust iudge shall deliuer vs. So shal
ful perfection of felicitie as we are taught in many places Abraham I am thy reward excedyng great With which sayeng accordeth Dauid The Lord is my portioÌ„ the lot hath very wel fallen to me Againe in an other place I shal be satisfied with thy countenance But Peter pronounceth that the faithfull are called to this end that they may be made partakers of the nature of God How sâ—â— bicause he shal be glorified in all his saintes and shal be made wonderfull in them that haue beleued If the Lord will enterparten his glorie power and righteousnesse with his elect yea and will geue himself to them to be enioyed and which is better will after a certayne manner growe into one with them let vs remeÌ„ber that vnder this benefit is conteyned all kinde of felicitie And when we haue much profited in this meditation let vs reknowledge that we yet staye beneth at the bottome of the rootes if the conceiuyng of our minde be compared with the highnesse of this misterie Wherfore in this behalfe we muste kepe sobrietie least with howe muche greater boldinesse we shal flie vp on hye beyng vnmindefull of our owne smal measure so muche more the brightnesse of the heauenly glorie ouerwhelme vs. We fele also how the vnmeasurable gredinesse to knowe more than is lawfull tickleth vs from whense bothe triflynge and hurtfull questions do spryng from time to time triflyng I call those of whiche there can no profit be gathered But this seconde kinde is worse bycause they whiche geue themselues to them doe entangle themselues with pernicious speculations and therefore I call them hurtfull That whiche the Scriptures do teache ought to be out of all dout with vs namely that as God diuersly distributyng his giftes to the Saintes in this world doth vnequally enlighten them so the measure of glorie shal not be equal in heaueÌ„ where God shall crowne his giftes For neyther doth this belong indifferently to all whiche Paule sayth Ye are my glorie and crowne in the daye of Christ nor also that sayeng of Christ to the Apostles Ye shall sit iudgyng the twelue tribes of Israell But Paule whiche knowe that as God enricheth the holy ones with spirituall giftes in earth so he beautifieth them with glorie in heauen douteth not that there is a peculiar crowne layed vp for him accordynge to the rate of his labors And Christ to set forth to the Apostles the dignitie of the office which they dyd beare telleth them that the frute thereof is layed vp for them in heauen So Daniel also sayth But the wise shal shine as the brightnesse of the firmament and they whiche iustifie many as Sterres to the worldes ende and for euer And yf a man heedefully consider the Scriptures they doe not only promise eternall lyfe to the faythfull but also speciall rewarde to euery one Whereupon commeth that sayeng of Paule The Lord render to him in that daye Whiche the promise of Christ confirmeth Ye shall receyue a hundred folde in the eternall life Finally as Christ beginneth in this worlde the glory of his bodye with manifolde diuersitie of giftes and encreaseth it by degrees so he shall also make it perfect in heauen But as al the Godly will receyue this with one consent bycause it is sufficiently testified by the worde of God so on the other side leauyng crabbed questions whiche they shall know to be a hinderance to them they will not passe their apoynted bondes As for my part I doe not onely priuately forbeare superfluous searchyng of vnprofitable thinges but I also thynke that I ought to beware that I do not whithe answeryng nourishe the lightnesse of other Men hungry of vayne knowledge doe aske howe greate shal be the distance betwene the Prophetes and the Apostles and agayne betwene the Apostles and the Martyrs how many degrees Uirgins differ from maried folkes finally they leaue no corner of heauen vnsearched Then it commeth in their mindes to enquire to what purpose serueth the repairing of the worlde sith the children of God shal nede nothing of all this so greate and incomparable plentie but shall be lyke to the Angels whose not eatinge is a Signe of the eternall blessednesse But I aunswere that in the very syghte there shal be so great pleasantnesse so greate swetenesse in the onely knoweledge withoute any vse that this felicitie shall farre passe all the helpes wherwith we be now holpen Let vs imagine oure selues to bee sette in the moste wealthy coaste of the worlde and where we shall wante no pleâ—sure yet whoâ— is there whome his sickenesse do not somtime hinder and not suffer to vse the benefites of God Who is there whose course his owne intemperance doth not ofte breake in sunder Wherevpon foloweth that a cleare enioying and pure from al faulte although there be no vse of corruptible life is the perfection of felicitie Some goe further and aske whether drosse and other corruptions in metalles bee not far from restoring and are contrarie to it Whiche though in some respect I graunt them yet I loke with Paule for the repairing of these faults which toke their beginning at sinne towarde whiche repairing they grone and are in trauaile Yet they procede further and aske what better estate is prepared for man sithe the blessing of issue shall them be at an ende This knot is also easy to be loosed Whereas the Scripture so honorably setteth out that kinde of blessyng that is referred to the encreasces wherewith God continually draweth forward the ordre of nature her marke but in the perfectioÌ„ it is knowen that there is an other manner But sithe the vnware are easily taken with allurementes and then the maze draweth them in depelier and at length when euery mans deuises please himselfe there is no ende of stryuyng therefore let this be a shorte waye for vs to be contented with the glasse darke speach vntil we shal see face to face For fewe of a greate multitude care whiche waye they may go to heauen but all do before their time couet to knowe what is done there All being commonly sluggish slow to enter into battells do already paint out to themselues imagined triumphes Now bycause noe description canne matche the greuousnesse of the vengeance of God vpon the reprobate theyr tormentes and peines ar fygured to vs by bodyly things namely by darkenesse weping gnasshinge of teethe vnquencheable fyer and a worme endlessly gnawinge the hearte For by suche manners of speache it is certaine that the Holy ghooste meante to trouble all oure senses wyth horror as when yt ys sayde that there ys prepared from eternitie a deepe Hell that the nouryshmentes thereof are fyre and much wood that the blast of the Lord as a streame of bremstone doth set it on fier As by such thinges we muste by holpen after a certaine manner to conceyue the miserable state of the wicked so we ought chiefely to fasten
traiterous with sclaunders troublesome with seditions least they shuld seme to want the lyght of truth doo pretende a shadowe of rigorous seueritie and those thynges that are in the holy Scriptures commaunded to be done with a gentler kynd of healing sauyng the sinceritie of loue and kepyng the vnitie of peace to correct the faultes of brethren they abuse it to sacrilege of schisme and to occasyon of cuttyng of But to godly and quiet men he geueth this counsell that they mercifully correct that whiche they can and that whiche they can not paciently beare and grone and mourne with loue vntyll God eyther amende and correct them or at the haruest roote vp the tares and fanne out the chaffe Lette the godly trauaile to fortifie theim selues with these armures least while they seme to them selues strong and couragious reuengers of rightuousnesse they departe from the kingdom of heauen which is the only kyngdom of rightuousnesse For sithe it is Gods will to haue the communion of his Churche to be kepte in this outward felowshyp he that for hatred of euill men doth breake the tokeÌ„ of that â—elowship entreth into a waie wherby is a slippery falling froÌ„ the coÌ„munion of saints Let them thinke that in a great multitude there be many truly holy innocent before the eies of the Lord whom they see not Let them think that euen of them that be diseased there be many that doo not please or flatter them selues in their faultes but beyng now and then awakened with earnest feare of God doo aspire to a greater vprightnesse Let them thinke that iudgement ought not to be geuen of a man by one dede forasmuche as the holiest do sometime fall away with a most greuous fal Let them think that to gather a Church there lieth more weight both in the ministerie of the woorde and in the partaking of the holy misteries than that all that force shoulde vanishe away by the fault of some wicked men Last of all lette theim consider that in iudging the Churche the iudgement of God is of greater value than the iudgement of man Where also they pretend that the Churche is not without cause called Holy it is mete to wey with what holinesse it excelleth least if we will admitte no Church but suche a one as is in all pointes perfect we leaue no Churche at all It is true in dede which Paul saith that Christ gaue himself for the Churche to sanctifie it that he clensed it with the lauer of water with the word of life to make her vnto himself a glorious spouse hauyng no spotte or wrinkle c. Yet this is also nothyng lesse true â–ª that the Lord dayly worketh in smoothyng her wrinkles and wipyng away her spottes Whervpon foloweth that her holynesse is not yet fully finished Therfore the Churche is so holy that it dayly profiteth and is not yet perfect daiely procedeth is not yet come to the marke of holinesse as also in an other place shal be more largely declared whereas therfore the Prophetes prophecie that there shal be a holy Hierusalem through whiche straungers shal not passe and a holy temple wherinto vncleane men shall not entre let vs not so take it as if there were no spotte in the membres of the Churche but for that with their whole endeuour they aspire to holinesse souÌ„d purenesse by the goodnesse of God clennesse is ascribed to them whiche they haue not yet fully obteined And although oftentimes there be but rare tokens of such sanctification among men yet we must determine that there hath bene no time sins the creation of the worlde wherin the Lord hath not had his Churche and that there shall also be no tyme to the very ende of the worlde wherin he shall not haue it For albeit immediatly from the beginnyng the whole kynde of men is corrupt and defiled by the sinne of Adam yet out of this as it were a polluted masse God alway sanctifieth som vessels vnto honour that there should be no age without felyng of his mercie Which he hath testified by certayn promises as these I haue ordeined a testament to my elect I haue sworne to Dauid my seruant I will for euer continue thy sede I will builde thy seate in generation and generation Agyan the Lord hath chosen Syon he hath chosen it for a dwelling to himself This is my reste for euer c. Agayne These thynges sayth the Lorde which geueth the Sunne for the lyght of the day the moon and starres for the light of the night If these lawes shall faile before me then the sede of Israell shall also faile Hereof Christ him self the Apostles and in maner all the Prophets haue geuen vs example Horrible are those descriptions wherin Esaie Hieremie Ioel Abacuc and the other doo lament the sicknesses of the Churche of Hierusalem In the common people in the magistrate in the Priestes all things were so corrupt that Esaie douteth not to match Hierusalem with Sodom and Gomorrha Religion was partely despised partly defiled in their maners are coÌ„monly reported theftes extortions breaches of faith murthers and like mischieues Yet therfore the Prophets did neither erect to them selues new Churches nor buyld vp newe altars on whiche they might haue seuerall sacrifices but of what soeuer maner men they were yet because they considered that God had left his word with them ordeined Ceremonies wherby he was there worshipped in the myddest of the assemblie of the wicked they held vp pure handes vnto hym Truely if they had thought that they did gather any infection thereby they would rather haue dyed a hundred tymes than haue suffred them selues to be drawen therevnto Therfore nothing withheld them from departing but desire to the keping of vnitie But if the Prophets thought it against conscience to estrange them selues from the Church for many and great wicked doyngs not of one or two men but in maner of the whole people then we take to muche vpon vs if we dare by and by depart from the coÌ„munion of the Church where not all mens maners doo satisfie eyther our iudgemente yea or the Christian profession Now what maner world was there in the tyme of Christe and the Apostles And yet that desperate vngodlynesse of the Pharisees and yâ— dissolute licenciousnesse of liuing which then eche where reigned could not hynder but that they vsed the same Ceremonies with the people assembled with the rest into one temple to the publike exercises of religion Whereof came that but because they knew that the felowship of euill men did not defile them which with a pure coÌ„science did communicate at the same Ceremonies If any man be litle moued with the Prophets and Apostles let him yet obey the authoritie of Christ. Therfore Cyprian well saieth though there be sene tares or vncleane vessels in the Churche yet there is no cause why we shuld depart from the Churche we must onely labour that we may
be wheate we must vse diligeÌ„ce and endeuour as muche as we may that we may be a golden or syluer vessell But to breake the earthen vessels is the only work of the Lord to whom also is geuen an iron rodde And let no man chalenge to hym selfe that whiche is proprely belongyng to the Sonne onely to be able alone to fanne the floore and clense the chaffe and seuer all the tares by mans iudgement This is a prowde obstinacie and a presumption full of sacrilege which a peruerse furour taketh to it selfe c. Therfore let bothe these thynges remayn certainly fixed First that he hath no excuse that of his owne will forsaketh the outward coÌ„munion of the Church â–ª where the word of God is preached the sacraments ministred then that the faultes of a few or of many are no hindraÌ„ce but that we may therin rightly professe our faith by the Ceremonies institute by God bicause a godly conscience is not hurt by the vnworthines of any other ether pastor or priuate man and the misteries are to a holy vpright maÌ„ neuerthelesse pure holsome because they are together handled of vncleane meÌ„ Their precisenesse and disdainfulnesse procedeth yet further because they acknowledge no Chirche but such a one as is pure from al spottes be they neuer so smal yea they are angry with good teachers for that in exhorting the faithful to goe forwarde they teache them al their life long to grone vnder the burden of vices and to flee vnto pardon For they prate that by this meane meÌ„ be led froÌ„ perfection I graunte in dede that in earnest calling vpon perfection we ought not slowly or coldely to trauail much lesse to be idle but to fil our mindes with confidence therof while we be yet in our course I say it is a deuelish inuention Therefore in the Crede the forgeuenesse of synnes is aptly ioyned next after the Chirche For none do atteine it but only they that are citezens and of the household of the Chirch as it is red in the Prophete Therfore the bilding of the heaueÌ„ly HierusaleÌ„ ought to go before wherin afterward this mercifulnesse of God maye haue place that whosoeuer come vnto it their iniquitie may be takeÌ„ away I say that it ought first to be bilded not for that there caÌ„ be any Chirch wtout the forgeuenesse of synnes but because the lord hath not promised his mercy but in the CoÌ„munion of Sainctes Therfore the fyrst entry for vs into the Chirch kingdome of God is the forgeuenesse of synnes wtout which we haue no couenauÌ„t or coÌ„ioyning wyth God For thus he sayeth by the Prophete In the day I wil strike you a couenant with the beast of the feld with the fowle of the aire with the vermin of the earth I wil breake the sword war from out of the earth I wil make men to slepe wtout feare I wil espouse you vnto me for euer I wil espouse you I say in righteousnesse in iudgement in mercy and in coÌ„passions We see how by his mercy the lord recoÌ„cileth vs to himselfe And so in an other place when he foresayth that the people shal be gathered together agayne whoÌ„ he had scattered abrode in his wrath he saieth I wil cleanse theÌ„ froÌ„ al wyckednesse wherewith they haue synned agaynst me Wherfore by the signe of washing we enter into the felowshyp of the Chirch wherby we may be taught that there is no entrie open for vs into the householde of God vnlesse our fylthynesse be fyrst wiped away with hys goodnesse But by the forgeuenesse of sinnes the Lord doth not only receiue and adopt vs ones into the Chirch but by the same he also preserueth maynteineth vs stil in it For to what purpose wer it to haue suche a pardon grauÌ„ted vs as should serue for no vse But euery one of the godly is a wytnesse to himselfe that the mercy of God should be vain and mocking if it should be grauÌ„ted only but ones because there is none that is not in his own coÌ„scieÌ„ce priuie throughout his whole life of many weakenesses which nede the mercy of God And truly not in vain God promiseth thys grace peculiarly to theÌ„ of his own household not in vain he coÌ„maundeth the same message of recoÌ„ciliatioÌ„ to be daily offred vnto theÌ„ Therefore as throughout al our life we carry about vs the râ—nantes of sine vnlesse we be susteined with the coÌ„tinual grace of the lord in forgeuing oure synnes we shal scarcely abide one momeÌ„t in the Chirch But the lord hath called his vnto eternal saluatioÌ„ Therfore they ought to thike that there is pardon alway ready for their sinnes Wherfore we ought to holde assuredly that by the liberalitie of God by meane of Christes deseruing through the Sanctification of the Spirite sinnes haue been and are daily pardoned to vs which be called graffed into the body of the Chirch To deale this benefite vnto vs the keyes were geuen to the Chirch For when Christ gaue the Apostles commaundemeÌ„t deliuered them power to forgeue sinnes he meante not this onely that they shoulde loose them froÌ„ sinnes that wer froÌ„ vngodlinesse coÌ„uerted to the faith of Christ but rather that they should continually execute this office among the faythful Which thing Paule teacheth when he writeth that the embassage of reconciliation was left with the ministers of the Chirche wherby they should oftentimes in Christes name exhort the people to reconcile themselues to God Therfore in the CoÌ„munion of Sainctes by the ministery of the Chirch it self sinnes are coÌ„tinually forgeueÌ„ vs when the Priestes or Bishops to whom the office is committed doe with the promyses of the Gospel coÌ„firme godly consciences in hope of pardoÌ„ forgeuenesse and that as wel publikely as priuately according as necessitie requireth For there be very many which for their weakenesse do nede a singular atonemeÌ„t And Paul reporteth that not only in commoÌ„ preaching but also in houses he had testified the Fayth in Christ and seuerally admonyshed euery one of the doctryne of saluation Therfore we haue here three thyngs to be noted First that with how great holynesse soeuer the children of God do excel yet they be alway in this estate so long as they dwel in a mortal body that without forgeuenesse of sinnes they can not staÌ„de before God Secondly that this benefite is so proper to the Chirche that we can not otherwise enioy it but if we abide in the CoÌ„munion therof Thirdly that it is distributed vnto vs by the ministers Pastors eyther by preaching of the Gospel or by ministryng of the Sacramentes that in thys behalfe principally appeareth the power of the keyes which the Lord hath geuen to the felowship of the faythful Wherfore let euery one of vs thinke this to be his duty no where els to seke forgeuenesse of sines than where the Lord hath set it Of publyke recoÌ„ciliation
seme to be scattered abrode by largenesse of ouerflowing pleÌ„tie yet the vnitie abideth in the original Take away a beame of the sunne from the body the vnitie can suffer no diuision Breake a brauÌ„che from the tree the broken braunche can not spring Cutte of the streame from the spring hed beyng cut of it dryeth vp So also the Chirch being ouerspred with the light of the Lord is extended ouer the whole worlde yet there is but one light that is spred euery where Nothing could be said more fitly to expresse that vndiuidable knitting togither which all the meÌ„bers of Christ haue one with an other We see how he continually calleth vs backe to the veray hedde Wherupon he pronounceth that heresies and schismes doo arise herof that men do not returne to the originall of truth nor do seke the hedde nor kepe the doctrin of the heuenly maister Now let them go cry that we be heretikes that haue departed from their Chirch sithe there hathe ben no cause of our estrangyng from theim but this one that they can in no wise abide the pure professyng of the truthe but I tell not howe they haue driuen vs out with cursynges and cruell execrations Whiche very selfe doyng doeth abundantly enough acquite vs vnlesse they will also condemne the Apostles for Schismatikes with whom we haue all one cause Christ I say dyd forsay to his Apostles that the tyme shuld com when they shuld be cast out of the Synagoges for his names sake And those Synagoges of which he speaketh wer then accompted lawfull Chirches Sithe therfore it is euident that we be caste out and we be ready to shewe that the same is doone for the names sake of Christ â–ª truely the cause ought fyrst to be enquired of before that any thyng be determined vpon vs either one way or other Howbeit if they will I am content to discharge of this poynt For it is enough for me â–ª that it behoued that we shuld depart froÌ„ them that we might com to Christ But it shall appeare yet more certainly in what estimation we ought to haue all the Chirches whom the tyranny of that Româ— she idâ—ll hath possessed if it be compared with the olde Chirche of the Israâ—â—ies as it is described in the Prophetes There was then a true Chirch among the Iewes and Israelites when they continued in 〈◊〉 of the couenant for they obteyned those thynges by the benefite of God whervpon the Chirch consisteth They had the truthe of doctrine in the lawe the ministerie therof was among the Priestes and the Prophets with the signe of circumcision they entred into religion by other SacrameÌ„tes they were exercised to the confirmation of Faith It is no dout that those titles wherwith the Lorde hath honoured his Chirche fittly perteyned to their felowship After that forsakyng the lawe of the Lorde they went out of kinde to idolatrie and superstition they partly lost that prerogatiue For who dare take a waye the name of the Chirche from them with whom God hath left the preachyng of his worde and obseruation of his mysteries Agayne who dare call that the Chirche without any exception where the word of the Lord is openly and freely troden vnder foote where the ministerie therof the chief sinew yea the very soule of the Chirch is destroied What then will some man saye was there therfore no parcell of â— Chirch remaining among the Iewes after that they fel away to idolatrie The answer is easy Fyrst I say that in the very fallyng away there were certayn degrees For we will not say that there was all one falle of Iuda and Israell at suche tyme as they both first swarued from the pure worshyppyng of God When Iaro beam fyrst made calues against the opeÌ„ prohibition of God and did dedicate an vnlawful place for worshipping he did vtterly corrupt religioÌ„ The Iewes did first defile them selues with wicked superstitious maners before that they wrongfully changed the order in the outward forme of religion For although vnder Rechabeam they had alredy gotten them many peruerse Ceremonies yet because there taried at Hierusalem bothe the Doctrine of the Lawe and the Priesthode and the Ceremonious vsages in suche sorte as God hadde ordeyned theim the Godly hadde there a tolerable state of Chirche Among the Israelites vnto the reigne of Achab there was no amendement of thynges and from thense foorthe they fell from worse to worse They that succeded afterwarde to the very destruction of the kyngdome partly were like vnto hym and partlye when they minded to be somwhat better than he they folowed the example of Iarobeam but they all euery one were wycked and ydolaters In Iewrye there were nowe and then diuerse changes whyle somme kynges peruerted the worshippyng of God wyth false and forged superstitions some other restored religion that was decaied vntill the very priestes them selues defiled the temple of God with prophane and abhominable vsages Now let the Papistes if they can how much soeuer they extenuate their owne faultes denye that among them the state of religion is as corrupt and defiled as it was in the kyngdome of Israell vnder Iarobeam But they haue a grosser ydolatrye and in doctrine they are not one droppe purer vnlesse peraduenture euen in it also the be more vnpure God yea all men that are endued but wyth a meane iudgement shal be witnesses with me and the thing it self also declareth how herein I tell nothyng more then trueth Now when they wyll dryue vs to the coÌ„munion of their Chirch they require two thyngs of vs first that we shuld coÌ„municate wyth al their praiers sacramentes and Ceremonies then that whatsoeuer honor power iurisdictioÌ„ Christ geueth to hys Chirch we shuld geue the same to their Chirch As to the first point I graunt that all the Prophets that were at Hierusalem wheÌ„ thinges were there very much corrupted dyd neither seuerally sacrifice nor had assemblies to pray seuerall from other men For they had a commaundement of God whereby they were coÌ„maunded to come together into Salomons temple they knew that the Leuiticall priestes howsoeuer they were vnworthy of that honour yet because they were ordeined by the Lord ministers of the holy Ceremonies and wer not as then deposed dyd yet still rightfully possesse that place But whyche is the chiefe poynte of thys question they were compelled so no superstitious worshippyng yea they toke in hande to doo nothyng but that whiche was ordeined by God But among these men I meane the Papistes what like thing is there For we can scarcely haue any meting together with them wherin we shall not defile our selues with open ydolatrie Truly the principal bond of their coÌ„munion is in the masse which we abhorre as the greatest sacrilege And whether we do this rightfully or wrongfully shal be sene in an other place At this present it is enough to shew that in this behalf we are in other case than the Prophetes were whiche
aduaunced than it was when he sayde He that heareth you heareth me He that despiseth you despiseth me But there is no place more playne than in Paule in his seconde Epistle to the Corinthians where he as it were of purpose entreateth of this matter He affirmeth therefore that there is nothyng in the Chirche more excellent or glorious than the ministerie of the Gospell forasmuche as it is the administration of the Spirite and of righteousnesse and of eternal life These and like sayenges serue to this purpose that that order of gouerning and preseruing the Chirch by ministers which the Lord hath stablished for euer should not growe oute of estimation among vs and so at length by very contempt grow out of vse And howe greate is the necessitie therof he hath declared not onely by wordes but also by examples When his wil was to shine more fully to Cornelius with the light of his trueth he sente an Angell from heauen to sende Peter vnto him When his will was to call Paule to the knowlege of himselfe and to engraffe him into the Chirch he spake not to him with his own voice but sente him to a man of whom he shoulde receiue both the doctrine of saluation and the sanctification of Baptisme If it be not done without cause that an Angell which is the interpreter of God doe himselfe absteine from declaring the wil of God but commaundeth that a man be sente for to declare it and not withoute cause that Christ the onely scholemaister of the faithfull commytteth Paule to the schooling of a man yea euen that same Paule whom he had determined to take vp into the thirde heauen and to vouchsaue to graunt him miraculous reuelation of thinges vnspeakable whoe is there now that dare despise that ministerie or passe it ouer as a thyng superfluous the vse wherof it hath pleased God to make approued by such examples They that haue rule of the gouernement of the Chirche according to the institution of Christ are named of Paule first Apostles then Prophetes thirdly Euangelistes fourthly Pastors laste of all Teachers Of which the twoo last alone haue ordinarie office in the Chirche the other three the Lord raised vp at the beginning of hys kingdome and sometime yet also rayseth vp as the necessitie of times requireth What is the Apostles office appeareth by that commaundemente go preache the Gospell to euery creature There are not certaine boundes appointed vnto them but the whole worlde is assigned them to be brought into the obedience of Christe that in spreading the Gospell among all nations whersoeuer they shall be able they maye eche where raise vp his kingdome Therefore Paule when he wente aboute to proue his Apostleship rehearseth that he hath gotten to Christ not some one citie but hath farre and wide spred abrode the Gospell and that he hath not layed his handes to an other mans fundation but planted Chirches where the name of the Lorde had neuer ben heard of Therfore the Apostles were sente to bring backe the world from falling awaye vnto true obedience of God and eche where to stablish his kingdome by preaching of the Gospell or if you like that better as the first bilders of the Chirche to laye the fundations therof in all the worlde Prophetes he calleth not all expositors of Gods will whatsoeuer they be but those that by singular reuelation excelled suche as at this tyme either be none or are lesse notable By Euangelistes I vnderstande those whiche when in dignitie they were lesse than the Apostles yet in office were nexte vnto them yea and occupied their roomes Suche were Luke Timothee Titus and other lyke and paraduenture also the seuentie Disciples whom Christ appointed in the seconde place after the Apostles According to this exposition which semeth to me agreable both with the woordes and meaning of Paule those three offices were not ordeined in the Chirche to this ende that they should be perpetuall but onely to serue for that tyme wherein Chirches were to be erected where were none before or at least to be remoued from Moses to Chryst. Albeit I denie not but the afterwarde also the Lord hath somtyme raysed vp Apostles or at least in their places Euangelistes as it hath ben done in our time For it was nedefull to haue such to bryng backe the Chirche from the falling away of Antichrist Yet the office it selfe I do neuerthelesse call extraordinarie because it hath no place in the Chirches already well set in order Next after these are Pastors and Teachers whom the Chirche may neuer lacke betwene whom I thynke that there is thys difference that the Teachers are not appoynted to beare rule of discipline nor for the ministration of Sacramentes nor admonishmentes or exhortations but onely to expounde the Scripture that pure and sounde doctrine may be kept among the faithfull But the office of Pastor conteineth al these thynges within it Now we haue which were those ministeries in the Chirch that continued but for a tyme and which were those that were ordeined to endure perpetually If we ioyne the Euangelistes with the Apostles we shall haue remayning two couples after a certayne maner answeryng the one to the other For as oure Teachers are lyke to the olde Prophetes in such sort are our Pastors lyke to the Apostles The office of Prophetes was more excellent by reson of the singular gifte that they had of reuelation but the office of Teachers hath in a manner lyke order and altogether the same ende So those .xii. whom the Lorde dyd choose that they should publish abrode to the world the new preaching of the Gospel in degre and dignitie went before the rest For although by the meanyng and propertie of the worde all the ministers of the Chirche maye be ryghtly called Apostles because they are sente of the Lorde and are hys messengers yet because it was muche behouefull that there should be a certayne knowledge had of the sendyng of them that should bring a thing new and vnheard of it was necessarie that those xii to whoe 's number Paule was afterwarde added should be garnished with some peculiar title aboue the rest Paule hymselfe in dede in â—â—e place geueth thys name to Andronicus and Iunias whom he saieth to haue been notable among the Apostles but when he meaneth to speake properly he referreth it to none other but to that principal degree And this is the common vse of the Scripture Yet the Pastors sauing that eche of them do gouerne seueral Chirches appointed to them haue al one charge with the Apostles Now what maner of thing that is let vs yet heare it more playnly The Lord when he sent the Apostles gaue them commaundemente as we sayd euen now to preache the Gospell and to baptise them that beleue vnto forgeuenesse of synnes He had before commaunded that they should distribute the holy signes of his body and bloud as
and singular to himselfe Therfore when he glorieth of this he doth not onely bost that he hath that which belongeth to a true and lawful Pastor but also bryngeth fourth the signes of his Apostleship For whē there were some among the Galathians which trauailing to diminishe his authoritie made him some meane disciple put in office vnder them by the principal Apostles he to defende in safetie the dignitie of hys preaching which he knew to be shot at by those suttle deuises neded to shewe himselfe in al pointes nothing inferior to the other Apostles Therefore he affirmeth that he was chosen not by the iudgement of men lyke some common Byshop but by the mouth and manifest Oracle of the Lorde himselfe But no man that is sober wil deny that it is according to the order of lawful calling that Bishops should be appointed by men forasmuch as there are so many testimonies of the Scripture for profe therof Neither doth that saying of Paul make to the contrary as it is said that he was not sent of men nor by men forasmuch as he speaketh not there of the ordinary choosing of ministers but chalengeth to hymselfe that which was special to the Apostles Howbeit God also so appointed Paule by hymselfe by singular prerogatiue that in the meane tyme he vsed the discipline of Ecclesiastical calling For Luke reporteth it thus whē the Apostles were fastyng and praying the Holy ghost said Seperate vnto me Paule and Barnabas to the worke to whiche I haue seuerally chosen them To what purpose serued that seperatiō and putting on of handes sith the Holy ghost hath testified his own election but that the discipline of the Chirche in appointing ministers by men might be preserued Therfore the Lord could by no playner example approue suche order than he dyd when hauing firste declared that he had ordeyned Paul Apostle for the Gentiles yet he willeth him to be appointed by the Chirch Which thing we may see in the choosyng of Mathias For because the office of Apostleship was of so greate importance that they durst not by their own iudgement choose any one mā into that degree they did set two men in the middes vpō the one of whom the lot should fall that so both the election might haue an open testimonie from heauen and yet the policie of the Chirch should not be passed ouer Nowe it is demaunded whether the minister ought to be chosen of the whole Chirche or onely of the other of the same office and of the Elders that haue the rule of discipline or whether he may be made by the authoritie of one man They that geue thys authorytie to one mā allege that whiche Paule sayeth to Titus Therefore I haue lefte thee in Creta that thou shouldest appoynte in euery towne Priestes Again to Timothee laye not handes quicklye vppon any manne But they are deceiued if they thinke that either Timothee at Ephesus or Titus in Creta vsed a kingly power that either of them shoulde dispose all thinges at his owne will For they were aboue the reste onelye to goe before the people with good and holsome counsells not that they onely excludyng all other shoulde doe what they lysted And that I may not seme to faine any thing I will make it playne by a lyke example For Luke rehearseth that Paule and Barnabas appoynted Pryestes in dyuerse Chirches but he also expresseth the order or manner how when he sayeth that it was done by voices ▪ ordeining Priestes sayeth he by lifting vp of handes in euery Chirche ▪ Therefore they two did create them but the whole multitude as the Grecians maner was in elections did by holding vp their handes declare whom they would haue Euen in lyke maner the Romaine hystories do oftentimes say that the Consul which kept the assemblies created newe officers for none other cause but for that he receiued the voices and gouerned the people in the election Truely it is not likely that Paule graūted more to Timothe and Titus than he toke to himselfe But we see that he was wonte to create Byshops by voices of the people Therefore the places aboue are so to be vnderstanded that they minishe nothing of the common ryght and libertie of the Chirch Therfore Ciprian sayeth well when he affirmeth that it commeth from the authoritie of God that the Priest should be chosē in presence of the people before the eyes of all men and should by publike iudgement and testimonie be allowed for worthy and mete For we see that thys was by the commaundement of the Lord obserued in the Leuiticall Priestes that before theyr consecration they should be broughte into the sight of the people And no otherwise is Mathias added to the felowship of the Apostles and no otherwyse the seuen Deacons were created but the people seing and allowing it These examples saieth Ciprian do shew that the ordring of a Priest ought not to be done but in the knowledge of the people standyng by that the orderyng may be iuste and lawfull which hath been examined by the witnesse of all We are therfore come thus farre that this is by the worde of God a lawfull callyng of a minister when they that seme mete are created by the consent and allowaunce of the people And that other Pastors ought to beare rule of the election that nothing be done amisse of the multitude eyther by lightenesse or by euil affections or by disorder Now remaineth the forme of ordering to which we assigned the laste place in the callyng It is euident that the Apostles vsed no other Ceremonie when they admitted any man to ministerie but the laying on of handes And I thynke that thys vsage came from the maner of the Hebrues which did as it were presente vnto God by laying on of hāds that which they would haue blessed hallowed So when Iacob was about to blesse Ephraim and Manasse he layed hys handes vpon their heds Which thyng our Lorde folowed when he prayed ouer the infantes In the same meaning as I thynke the Iewes by the ordināce of the law layed handes vpon the Sacryfices Wherefore the Apostles by layeng on of handes did signifie that they offered hym to God whō they admitted into the ministerie Albeit they vsed it also vppon them to whom they applyed the visible graces of the Spirite Howsoeuer it bee thys was the solemne vsage so ofte as they called any man to the ministerie of the Chirche So they consecrated Pastors and teachers and so also Deacons But although there be no certayne commaundemente concernyng the laying on of handes yet because we see that it was continually vsed among the Apostles their so diligente obseruing of it ought to be to vs in stede of a commaundemente And truely it is profitable that by suche a signe both the dignitie of the ministerie should be commēded to the people and also that he which is ordered should be admonished that he is
most which must now be deuided betwene twoo Bishoprykes If he taried long at Antioche he coulde not sitte at Rome but a very little while Whiche thyng we maye yet also more plainely proue Paule wrote to the Romaines when he was in his iourney going to Hierusalem where he was taken and from thense broughte to Rome It is likely that this Epistle was written fower yeres before that he came to Rome Therein is yet no mention of Peter which should not haue been left out if Peter had ruled that Chirche Yea and in the ende also when he rehearseth a greate number of the Godly whom he biddeth to be saluted where verily he gathereth together all those that he knewe he yet sayth vtterly nothing of Peter Neither is it nedefull here to make a long or curious demonstration to men of sounde iudgement for the mater it selfe and the whole argument of the Epistle crieth out that he should not haue ouerpassed Peter if he had been at Rome Then Paule was brought prisoner to Rome Luke reporteth that he was receiued of the brethren of Peter he saieth nothing He wrote from thense to many Chirches and in some places also he writeth salutatiōs in the names of certaine but he doth not in one worde shewe that Peter was there at that tyme. Who I praye you shal thinke it likely that he could haue passed him ouer with silence if he had been present Yea to the Philippians where he sayed that he had none that so faythfully loked vnto the worke of the Lord as Timothee he complayned that they did all seke their owne And to the same Timothee he maketh a more greuous complaynte that none was with him at hys fyrst defense but all forsoke hym where therefore was Peter then For if they saye that he was then at Rome how greate a shame doeth Paule charge him with that he was a forsaker of the Gospell For he speaketh of the beleuers because he addeth God impute it not vnto them Howe long therefore and in what tyme dyd Peter kepe that seate But it is a constant opinion of writers that he gouerned that Chirche euen to his death But among the writers themselues it is not certayne who was hys successor because some saye Linus and other some saye Clement And they tell many fonde fables of the disputation had betwene him and Simon the magician And Augustine sticketh not to confesse when he entreateth of Superstitions that by reason of an opinion rashly conceiued there was a custome growen in vse at Rome that they shoulde not faste that daye that Peter gott the victory of Simon the magician Finally the doinges of that tyme are so entangled with diuersitie of opinions that we ought not rashly to beleue where we finde any thyng wrytten And yet by reason of thys consente of writers I stryue not agaynst thys that he dyed there but yet that he was Bishop there and specially a long tyme I can not be perswaded neither do I muche passe vpon that also forasmuche as Paule testifieth that Peters Apostleshyp did peculiarly belong to the Iewes and hys owne to vs. Therefore that that felowship which they couenanted betwene themselues maye be confirmed with vs or rather that the ordinance of the Holy ghost may stande in force among vs we oughte to haue respecte rather to the Apostleship of Paule than of Peter For the Holy ghost so diuided the prouinces betwene them that he appointed Peter to the Iewes and Paule to vs. Now therefore let the Romanistes goe and seke their supremicie ells where than in the worde of God where it is founde not to be grounded Now let vs come to the olde Chirche that it may also be made to appeare plainly that our aduersaries doe no lesse causelesly falsly boast of the consent therof than they doe of the witnesse of the word of God When therefore they bragg of that principle of theirs that the vnitie of the Chirche can not otherwise be kept together but if there be one supreme hed in earth to whom all the members may obey and that therfore the Lorde gaue the supremicie to Peter and from thense forth to the see of Rome by right of succession that the same should remaine in it to the ende they affirme that thys hath been alwaye obserued from the beginning But forasmuch as they wrōgfully wrest many testimonies I wil first say this aforehande that I deny not but that the olde writers do eche where geue great honor to the Chirche of Rome and dooe speake reuerētly of it Which I thinke to be done specially for thre causes For that same opinion which I wote not how was growen in force that it was founded ordeined by the ministerie of Peter much auailed to procure fauor estimation vnto it Therfore in the Easte partes it was for honors sake called the see Apostolike Secondlye when the hed of the Empire was there and that therefore it was likely that in that place were men more excellente both in learning and wisedome and skill and experience of many thynges than any where ells there was worthily consideration had therof that both the honor of the citie and also the other more excellent giftes of God should not seme to be despised There was beside these also a thirde thing that when the Chirches of the Easte and of Grecia yea and of Africa were in tumultes among themselues with disagrementes of opinions y◠Chirch of Rome was quieter and lesse full of troubles than the rest So came it to passe that the godly and holy Byshops being driuē out of their seates did oftentimes flee thether as into a Sanctuarie or certaine hauen For as the Westerne men are of lesse sharpenesse swiftnesse of witt than the Asians or Africans be so much are they lesse desirous of alteratiōs Thys therfore added much authoritie to the Chirch of Rome that in those doutefull times it was not so troubled as the reste and did holde the doctrine ones deliuered them faster than al the rest as we shal by and by better declare For these three causes I say it was had in no small honor and commended with many notable testimonies of the olde writers But when oure aduersaries will thereupon gather that it hath a supremicie and soueraigne power ouer other Chirches they do to much amisse as I haue already said And that the same maye the better appeare I will firste brefely shewe what the olde fathers thought of this vnitie which they enforce so earnestly Hierome writīg to Nepotianus after that he had recited many examples of vnitie at the laste descended to the Hierarchie of the Chirch Eche Bishop of euery seueral Chirch eche Archepriest eche Archedeacon and al the ecclesiastical order do rest vpon their own rulers Here a Romaine Priest speaketh he cōmendeth vnitie in the ecclesiastical order why doeth he not rehearse that al Chirches are knit together with one hed as with one bonde
Nothing could haue more fitly serued the matter that he had in hand and it can not be sayed that it was for forgetfulnesse that he omitted it for he would haue done nothīg more willingly if the matter had suffred him He saw therfore wtout dout that that is the true reasō of vnitie which Ciprian excellētly wel describeth in these wordes The bishoprike is one wherof eche hath a part wholly and the Chirche is one whiche is with encrease of fruitefulnesse more largely extended into a multitude Like as there are many sunbeames and one light and many branches of a tree but one body grounded on a fast holdyng roote and like as from one fountain flowe many streames and though the multitude seme to be diuersely spread abrode with largenesse of ouerflowyng plētie yet the vnitie is kept whole in the original so the Chirch also being ouerspread with the light of the Lord extendeth her beames abroade throughout the whole worlde yet is it but one that is eche where poured foorth and the vnitie of the body is not seuered she spreadeth her branches ouer the whole worlde she sendeth out her ouerflowing streames yet is there but one head and one beginnyng c. Afterward The spouse of Christ can not be an adultresse she knoweth one onely house she kepeth the holinesse of one onely chamber with chast shamfastnesse You see how he maketh the vniuersal bishoprik to be Christ onely which comprehendeth the whole Chirch vnder him and saith that all they that execute the office of Bishop vnder this hed haue their partes therof wholly Where is the supremicie of the see of Rome if the whole byshoprike remayne with Christe onely and eche Bishop hath his part therof wholly These thynges therfore make to this purpose that the reader may vnderstande by the way that the olde fathers were vtterly ignorant of that principle whiche the Romanistes doo take for confessed and vndouted concerning the vnitie of an earthly head in the Hierarchie of the Chirche ¶ The .vii. Chapter Of the beginnyng and encreasyng of the Papacie of Rome vntill it aduaunced it selfe to this height wherby bothe the libertie of the Chirche hath ben oppressed and all the right gouernement therof ouerthrowen AS concernyng the auncientnesse of the supremicie of the see of Rome there is nothyng hadde of more antiquitie to stablishe it than that decree of the Nicene Synode wherein the Bishop of Rome bothe hath the firste place among the Patriarches geuen vnto him and is cōmaūded to looke vnto the Chirches adioynynge to the citie When the Councell maketh suche diuision betwene him and the other Patriarches that it assigneth to euery one their boundes truely it doth not appoint hym the head of all but maketh him one of the chief There were present Uitus and Uincentius in the name of Iulius which then gouerned the Chirche of Rome to them was geuen the fowerth place I beseeche you if Iulius were acknowledged the head of the Chirche should his Legates be thrust into the fowerth seat Should Athanasius be chiefe in the Councell where principally the image of the Hierarchicall order ought to be seen In the Synode at Ephesus it appereth that Celestinus whiche was then Bishoppe of Rome vsed a crooked suttle meane to prouide for the dignitie of his seate For when he sent his deputies thether he committed his stede to Cyrillus of Alexandria which should notwithstandyng otherwise haue ben the chiefe To what purpose was that same cōmitting but that his name might by what meane soeuer abide in the first place For his Legates sate in a lower place and were asked their opinion among the rest and subscribed in their order in the mean time the Patriarche of Alexandria ioyned Celestins name with his owne What shall I say of the seconde counsell at Ephesus where when Leos legates were present yet Dioscorus Patriarche of Alexandria sate the chief as by his owne right They wil take exception that it was no vpright counsell by which both the holy man Flauianus was condemned and Eutyches acquited and his vngodlynesse allowed But when the Synode was gathered when the Bishopes tooke their places in order verily the Legates of the Bishoppe of Rome sate there among the rest none otherwise than in a holy lawfull Councell Yet they striued not for the first place but yelded it to an other whiche they would neuer haue done if they had thought it to be theirs of right For the Bishops of Rome were neuer ashamed to entre into the greatest contentions for their honors and for this onely cause oftentymes to vexe and trouble the Chirche with many and hurtefull striues But because Leo sawe that it should be a to muche vnreasonable request if he should seeke to gette the chiefe place for his Legates therfore he successed it Then folowed the Councell of Chalcedon in which by the graunt of the Emperour the Legates of the Chirche of Rome sate in the chiefe place But Leo hymself confesseth that this was an extraordinarie priuilege For when he made petition for it to the Emperour Marcianus Pulcheria the Empresse he did not affirm that it was due to him but only pretended that the Easterne Bishops which sate as chief in the councell at Ephesus troubled all thynges and ill abused their power Where as therfore it was nedefull to haue a graue gouernour and it was not likely that they should be mete for it whiche had ones ben so light and disordered therfore he praied that by reason of the default vnfitnesse of other the office of gouerning might be remoued to hym Truely that which is gotten by singular priuiledge and beside order is not by common lawe Where this onely is pretended that there nedeth som newe gouernour because the former gouernours had behaued theim selues ill it is euident that it neither was so before nor oughte to continue so for euer but is doone onely in respect of present danger The Bishop of Rome therfore had the first place in the Councell at Chalcedon not because it was due to his see but because the Synod was at that tyme destitute of a graue and fitte gouernour while they that oughte to haue been the chiefe did through their owne intemperance and corrupt affection thruste themselues oute of place And this that I saye Leos successour dyd in dede proue For when he sence his Legates to the fifthe Synode at Cōstantinople which was holden long tyme after he brauled not for the firste seate but easily suffered Menna the Patriarche of Constantinople to sitte as chiefe So in the counsell at Carthage at whiche Augustine was present we see that not the Legates of the see of Rome but Aurelius Archbishop of that place sate as chiefe when yet the contention was about the authoritie of the Bishop of Rome Yea there was also a generall councell holden in Italy it selfe at which the Bishop of Rome was not present Ambrose was chiefe there which was in very
whom in dede the Lord published new oracles to be added to the law but yet not so new but that they cam out of the law and had respect vnto it For as touchyng doctrine they were only expositors of the law and added nothyng vnto it but prophecies of thyngs to come Those excepted they vttered nothyng els but a pure exposition of the lawe But because it pleased the Lord that there shold be a plainer and larger doctrine that weake consciences might be the better satisfied he cōmaunded that the Prophecies also shold be put in writyng and accompted parte of his worde And hereunto were added the histories whiche are also the workes of the Prophetes but made by the endityng of the Holy ghost I recken the Psalmes among the Prophecies because that which we attribute to the prophecies is also cōmon to the psalmes Therfore that whole body cōpacted of the law prophecies psalmes histories was the word of the Lord to the olde people by the rule whereof the prestes and teachers euen vnto Christes tyme were bounde to examine their doctrine neither was it lawfull for them to swarue either to the right hand or to the left because all their office was enclosed within these boundes that they should answer the people out of the mouth of God Which is gathered of a notable place of Malachie where he biddeth them to be mindful of the law to geue hede to it euē to the preaching of the Gospell For therby he forbiddeth them all new found doctrines and graunteth them no leaue to swarue neuer so little out of the way which Moses had faithfully shewed them And this is the reason why Dauid so honorably setteth out the excellence of the law reherseth so many praises of it that is that the Iewes should couete no forein thyng without it sith within it was all perfection enclosed But when at last the Wisdome of God was openly shewed in the flesh that same Wisdome with ful mouth declared vnto vs al that euer can with mans wit be cōprehēded or ought to be thought cōcerning the heuēly Father Now therefore sins Christ the fōne of rightousnesse hath shined we haue a perfect brightnesse of the truth of God such as the clerenesse is wōt to be a mid day when the light was before but dimme For verily the Prophet meant not to speake of any meane thing whē he wrote the God in old time spake diuersly many waies to the fathers by the prophets but that in these last daies he began to speake to vs by his beloued Sonne For he signifieth yea he openly declareth that God wil not hereafter as he did before speake somtime by some and sometime by other nor wil adde Prophecies to Prophecies or reuelations to reuelations but that he hath so fulfilled al the partes of teaching in the Sonne that they must haue thys of him for the last and eternal testimonie After whiche sort al this time of the new Testament wherein Christe hath appeared to vs with the preaching of his Gospell euen to the daie of iugement is expressed by the last houre the last times the last dayes to the ende verely that contented with the perfection of the doctrine of Christe we should learne neither to fayne vs any new beside it or receiue it fained of other Therfore not without cause the Father hath by singular prerogatiue ordeined the Sonne to be our Teacher commaunding hym not any man to be heard He did in dede in fewe wordes sette oute hys scholemaistership vnto vs when he said heare him but in whiche there is more weight force than men commonly thynke For it is as muche in effect as if leading vs away frō al doctrines of men he should bring vs to him only and commaūde vs to loke for al the doctrine of saluation at him alone to hang vpon him alone to cleaue to hym alone finally as the very wordes do sounde to harkē to the voice of hym alone And truely what ought there now to be either loked for or desyred at the hand of man when the very worde of lyfe hath familiarly and openly disclosed himselfe vnto vs Yea but it is mete that the mouthes of al mē be shut after that he in whom the heauēly Father willed to haue al the treasures of knowledge and wisdome to be hidden hath ones spoken and so spokē as became both the wisdome of God which is in no part vnperfect and Messias at whoe 's hand the reuelation of al thinges is hoped for that is to say that he left nothing afterwarde for other to be spoken Let this therefore be a stedfast principle that there is to be had no other worde of God wherunto place should be geuen in the Chirche than that which is conteined first in the law and the Prophetes and then in the writinges of the Apostles that there is no other manner of teaching rightly but according to the prescription and rule of the word Hereupon also we gather that ther was no other thing graūted to the Apostles but that which the Prophetes had had in olde tyme that is that they should expounde the olde Scripture and shewe that those thinges that are therein taught are fulfilled in Christ and yet that they should not do the same but of the Lorde that is to saye the Spirite of Christe going before them and after a certaine maner enditing wordes vnto them For Christ limited their embassage with this condition when he commaunded them to goe and teache not such thinges as they themselues had rashly forged but al those thynges that he had cōmaunded them And nothing could be more playnly spokē thā that which he saieth in an other place but be not ye called maisters for onely one is your maister Christe Then to emprint this more depely in their minde he repeteth it twise in thesame place And because their rudenesse was such that they could not cōceiue those thynges that they had heard and learned of the mouth of their maister therfore the Spirite of trueth is promised them by whō they should be directed to the true vnderstanding of al thinges For the same restrayning is to be diligētly noted where this office is assigned to the Holy ghost to put them in minde of al those thinges that he before taught them by mouth Therfore Peter who was very wel taught how much he might lawfully do leaueth nothing either to himselfe or other but to distribute the doctrine deliuered of God Let him that speaketh saieth he speake as the wordes of God that is to say not doutingly as they are wont to tremble whoe 's own cōscience misgeueth them but with sure cōfidēce which becōmeth the seruāt of God furnished with assured instructiōs What other thing is this but to forbidde al inuentions of mans minde frō what hed soeuer they haue proceded that the pure word of God may be heard learned in the Chirch
of the faithful to take away the ordināces or rather the fained deuises of al men of what degree soeuer they be that the decrees of God onely may remaine in force These be those spirituall armures mighty through God to cast down holdes by which the faithful seruātes of God may throwe down coūsels al height that aduaunceth it selfe against the knowlege of God may leade al knowlege captiue to obey Christ. Loe this is the soueraigne power wherw t it behoueth the Pastors of the Chirch to be endued by what name soeuer they be called that is that by the worde of God they may with cōfidēce be bolde to do al things may cōpel al the strēgth glory wisdome height of the world to yeld obey to his maiestie being vpholdē by his power may cōmaunde al euē frō the hiest to the lowest may bilde vp the house of Christ pull down the house of Satā may fede the shepe driue awai the wolues may instruct exhort the willing to learne ▪ may reproue rebuke subdue the rebellious stubborne may bind loose finally may thūder lightē if nede be but al things in the word of God Howbeit there is as I haue said this differēce betwene the Apostles their successors that the Apostles wer the certaine authētike secretaries of the Holy ghost therfore their writinges are to be estemed for the Oracles of God but the other haue none other office but to teache that which is set fourth writtē in the holy Scriptures We determine therefore that this is not now left to faythfull ministers that they may coyne any new doctrine but that they oughte simply to cleaue to the doctrine wherunto the lord hath made al mē wtoute exception subiect Whē I say this my meaning is not only to shew what is lawful for al particular mē but also what is lawful for the whole vniuersal Chirch Now as touching al particular mē Paul verily was ordeined by the Lord Apostle to the Corinthiās but he denieth that he hath dominiō ouer their faith Who now dare take a dominion vpon hymselfe which Paule testifieth that it belōgeth not to him If he had acknowleged himselfe to haue this libertie of teachīg that whatsoeuer the Pastor teacheth he may therin of right require to be beleued he wold neuer haue taught the Corīthiās this discipline that while twoe or three Prophetes speake the rest should iudge if it were reueled to any that sate the first should hold his peace For so he spared none whoe 's authoritie he made not subiect to the iugemēt of the word of God But wil some mā say of the whole vniuersall Chirch the case is otherwise I answere that in an other place Paul meteth with this dout also where he saieth that Faith is by hearing hearing by the word of God Truly if Faith hang of the word of God only hath respecte vnto resteth vpon it alone what place is there now left to the worde of the whole world For herin no mā may dout that hath wel knowen what Faith is For Faith ought to be staied vpō such assurednesse wherby it may stande inuincible against Satā al the engines of the hells and against the whole world This assurednesse we shal no where find but in the only word of God Againe it is a general rule which we here oughte to haue respect vnto that God doth therfore take frō men the power to set fourth a new doctrine that he only may be our scholemaister in heauenly learning as he only is true which cā neither lye nor deceiue This rule belongeth no lesse to the whole Chirch than to euery one of the faithful But if this power of the Chirche which we haue spoken of be compared with that power wherof the spirituall tyrantes that haue falslye called themselues Bishops and Prelates of religion haue in certayne ages past bosted themselues among the people of God the agreemente shal be no better than Christ hath with Beliall Yet it is not in this place my purpose to declare in what sorte and with how wicked meanes they haue exercised their tyranny I wil but rehearse the doctrine which at this day they defende first with writinges and then with swerd fyre Because they take it for a thyng confessed that a general Coūcell is the true image of the Chirche when they haue taken this principle they do without dout determine that such counsels are immediatly gouerned of the Holy ghost and that therfore they can not erre But whereas they themselues do rule the counsells yea and make them they doe in dede chalenge to themselues whatsoeuer they affirme to be due to the Coūcells Therfore they wil haue our Faith to stande and fall at their will that whatsoeuer they shal determine on the one side or the other maye be stablished and certayne to our mindes so that if they allow any thing we must allowe the same without douting if they condemne any thyng we must also holde it for cōdemned In the meane time after their own lust and despising the worde of God they coyne doctrines to which afterwarde they require by thys rule to haue Fayth geuen For they also say that he is no Christian that doth not certainly consent to all theyr doctrines as wel affirmatiue as negatiue if not with expressed yet with vnexpressed Faith because it is in the power of the Chirche to make new articles of the Fayth First let vs heare by what argumētes they proue that this authoritie is geuen to the Chirche and then we shal se how much that maketh for them which they allege of the Chirch The Chirch say they hath notable promises that it shal neuer be forsakē of Christ her spouse but that it shal be guided by his Spirite into al truth But of the promises which they are wont to allege many are geuē no lesse to euery one the faithful particularly thā to the whole Chirche vniuersally For though the Lord spake to the .xii. Apostles whē he said Behold I am with you euē to the end of the world Again I wil aske my Father he shal geue you an other cōforter namely the Spirite of truth yet he made the promise not only to the whole nūber of the .xii. but also to euery one of them yea to the other disciples likewise either those that he had alredy receiued or those that should afterwarde be added to them But whē they expoūde such promises ful of singular cōfort as though they were geuē to none of the Christians but to the whole Chirche together what do they ells but take away frō al Christians that confidence which they all ought to receiue therby to encourage thē Yet I do not here deny but that the whole felowship of the faithful furnished with manifolde diuersitie of gyftes is endued with much larger and more plentifull treasure of the heauēly wisdome
rest that he adioyneth to the same effect Like complaintes are euery where in the Prophetes so that nothyng is ofter found in them But perhappes it might be that that was so among the Iewes but our age is free from so great an euill I would to God in deed it wer so but the Holy ghost hath geuen warnyng that it shal be farre otherwise The wordes of Peter are plaine As saieth he there were in the olde people false Prophets so shall there also bee among you false teachers slyly bryngyng in sectes of perdition See you not how he saieth that there is daunger to come not by men of the cōmon people but by them that shal boste themselues with the title of Teachers Pastors Moreouer how oft hath it ben forespoken by Christ his Apostles that there should very great daungers hang ouer the Chirch by the Pastors Yea Paule plainly sheweth that Antichrist shal sit in no other place than in the temple of God Wherby he signifieth that the horrible calamitie of whiche he there speaketh shall come from no where els but from them that shall sitte in stede of Pastors in the Chirch And in an other place he sheweth that the beginnyngs of so great a mischief are euen alredy nere at hand For when he speaketh to the bishops of Ephesus I know saieth he that after my departure there shall enter in to you rauenyng wolues not sparing the flocke And they shal be of your own selues that shall speake peruerse thynges to leade away disciples after them How muche corruption might a long course of yeares bryng amōg Pastors when they coulde so farre goe out of kynde in so small a space of tyme And not to fyll muche paper with rehersyng them by name we are admonished by the examples in a maner of al ages that neither the truth is alway nourished in the bosome of the pastors nor the safetie of the Chirch doeth hang vpon their state They ought in dede to haue bene the gouernours and kepers of the peace and safetie of the Chirche for preseruation wherof they are ordeined but it is one thyng for a man to performe that whiche he ought and an other thyng to owe that whiche he performeth not Yet lette no man take these our wordes in suche part as thoughe I woulde euery where and rashely without any choise diminishe the authoritie of Pastors I do but onely admonishe that euen among Pastors them selues there is a choise to bee had that we should not immediatly thinke them to be pastors that are so called But the Pope with all his flocke of Bishops vpon none other reason but because they are called pastors shaking away the obedience of the word of God do tumble and tosse all things after their owne lust and in the meane tyme thei trauaile to persuade that they can not be destitute of the light of truth that the spirite of God perpetually abideth in them that the Chirche cōsisteth in them dieth with them As though there be now no iugementes of the Lorde wherby he may punishe the worlde at this daye with the same kynde of punishement wherwith somtyme he toke vengeance of the vnthankfulnesse of the olde people that is to strike the Pastors with blindnesse and amased dullnesse Neither do they most foolish mē vnderstande that they syng the same song whiche those in old time did syng that warred against the worde of God For the enemies of Hieremie did thus prepare them selues against the truthe Come and we will imagine imaginations against Ieremie forasmuche as the lawe shall not perishe from the Preste nor counsell from the wyse man nor the worde from the Prophete Hereby it is easy to answer to that other obiectiō concerning general Councells It can not be denied but that the Iewes had a true Chirch in the time of the Prophetes But if ther had then ben a general Coūcell gathered together of the Prestes what maner face of the Chirche had there appered We heare what God saith not to one or two of them but to the whole order The prestes shal be astonied and the prophetes shal be made afraide Againe The law shall perishe from the prest and counsell from the Elders Againe Night shal be to you in steede of a vision and darknesse in stede of prophecieng the sunne shall fall downe vpon the Prophetes and be darkened vpon these daies c. Well if all suche had then ben gathered together in one what Spirit should haue gouerned in that assemblie of that thyng we haue a notable example in that Councel which Achab called together Ther were present fower hundred Prophetes But because they were come togither of no other mynde but to flatter the wicked kyng therfore Satan was sent of the Lorde to be a lying spirite in the mouth of them all There by all their voices the truthe was condemned Micha was condemned for an heretike striken and cast in prison So was done to Hieremie so to the other Prophetes But let one example suffice for all whiche is more notable then the rest In that Councell which the Bishops and Pharisees gathered at Hierusalem against Christ what can a man say that there wanted in so muche as pertained to the outwarde shewe For if there had not then ben a Chirch at Hierusalem Christ would neuer haue cōmunicate with their sacrifices and other ceremonies There was made a solemne summoning of them together the hie Bishop sat as chief ▪ the whole order of prestes sate by hym yet Christ was there condemned and his doctrine driuen away This doyng is a profe that the Chirche was not enclosed in that Councell But there is no perill that any such thyng should happen to vs. Who hath geuē vs assurāce therof For it is not without fault of sluggishnesse to be to carelesse in so great a mater But wher the Holy ghost doeth with expresse wordes prophecie by the mouth of Paule that there shall come a departyng which can not come but that the Pastors must be the first that shall forsake God why are we herin wilfully blynde to our owne destruction Wherfore it is in no wise to be graunted that the Chirch consisteth in the companie of Pastors for whom the Lord hath no where vndertaken that they shall perpetually bee good but he hath pronounced that they shall sometime be euill But when he warneth vs of the daunger he doeth it to this entente to make vs the warer What then wilt thou saye Shall the Councells haue no authoritie in determinyng Yes forsoothe For neither doo I here argue that all Councels are to be condemned or all their actes to be repelled or as the saying is to be defaced with one blotte But thou wilte say to me thou bryngest them all into subiection that it maye bee free for euery man to receiue or refuse that whiche the Councells haue determined Not so But so oft as the
people of Israell that such introduction was ordeined for their sakes whiche although the stronger may well want yet they oughte not to neglecte it forasmuche as they see it to be profitable for the weake brethren I answer that we ar not ignorant what we owe to the weakenesse of our brethren but on the other side we take exception and say that this is not the way whereby the weake may bee prouided for that they shold be ouerwhelmed with great heapes of Ceremonies The Lorde did not in vaine put this difference betweene vs and the olde people that his wil was to instruct them like children with signes figures but vs more simply without such outward furniture As saieth Paule a childe is ruled of his scholemaister and kept vnder custodie accordyng to the capacitie of his age so the Iewes are kepte vnder the lawe But we are like vnto full growen men whiche beeyng set at libertie from tutorshyp and gouernement haue no more neede of childishe introductions Truely the Lorde did foresee what maner of common people there shold be in his Chirche and how they shoulde be ruled Yet he did in this maner as we haue said make differēce betwene vs and the Iewes Therfore it is a foolishe way if we will prouide for the ignorant in raising vp Iewishenesse which is abrogate by Christ Christ also touched in his owne woordes this difference of the olde and new people when he said to the woman of Samaria that the time was cōme wherin the true worshippers should worship God in Spirite and truth This verily had alway ben don but the new worshippers differed frō the old in this point that vnder Moses the spiritual worshippyng of God was shadowed and in a maner entāgled with many Ceremonies which being abolished he is now more simply worshipped Therfore thei that confound this difference do ouerthrow the order institute and stablished by Christ. Shal there then wilt thou say no Ceremonies be geuen to the ruder sort to helpe their vnskilfulnesse I say not so for I verily thinke that this kynde of helpe is profitable for them I doe here trauaile only that suche a meane may be vsed as may brightly sette out Christ and not darken hym Therfore there are geuen vs of God few Ceremonies those not laborsome that they should shew Christ being present The Iewes had moe geuen them that they shold be images of him being absent Absent I say he was not in power but in maner of signifying Therfore that meane may be kept it is necessarie to keepe that fewnesse in number easinesse in obseruing and dignitie in signifieng which also cōsisteth in clerenesse What nede I to say that this hath not ben done For the thyng it selfe is in all mens eyes Here I omitt with how pernicious opinions mens myndes are filled in thinking that they be sacrifices wherewith oblation is rightly made to God wherby sinnes are clēsed wherby righteousnesse saluatiō is obteined They wyl deny that good things ar corrupted with such forein errors forasmuch as in this behalf a man may no lesse offende in the very works also cōmaunded of God But this hath more hainousnesse that so much honor is geuē to works rashely fained by the will of mā that they are thought to be things deseruing eternal life For the works cōmaunded of God haue reward therfore because that lawmaker himself in respect of obedience accepteth them Therfore they receiue not their value of their own worthinesse or of their own deseruing but because God so muche estemeth our obediēce toward him I speake here of that perfectiō of works which is commaunded of God and is not performed of mē For therfore the very works of the law which we do haue no thāk but of the fre goodnesse of God because in them our obediēce is weake lame But bicause we do not here dispute of what value works ar without Christ therfore let vs passe ouer the question I come back again to that which proprely belōgeth to this presēt argumēt that whatsoeuer cōmēdation works haue in them they haue it in respect of the obediēce which only the Lord doth loke vpon as he testifieth by the Prophet I gaue not cōmaūdement of sacrifices burnt offringes but only that ye shold with hearing heare my voice But of fained works he speaketh in an other place saying Ye weye your siluer not in bred Againe they worship me in vaine with the precepts of men This therfore they can by no waies excuse that they suffer the silly people to seke in those outward trifles the righteousnesse wherby they may stand against God vphold themselues before the heauenly iugement seate Moreouer is not this a fault worthy to be inueyed against that they shew foorth Ceremonies not vnderstanded as it were a stage play or a magicall enchaūtment ▪ For it is certaine that al Ceremonies are corrupt and hurtfull vnlesse men be by them directed to Christ. But the Ceremonies that are vsed vnder the papacie are seuered from doctrine that they may the more holde men in signes without all signification Finally such a conning craftesman is the belly it appeareth that many of them haue ben inuented by couetous sacrificing prestes to bee snares to catche money But what beginning soeuer they haue they are all so geuen foorth in cōmon for filthy gaine that we must nedes cut of a greate parte of them if we will bring to passe that there be not a prophane market and full of sacrilege vsed in the Chirch Although I seeme not to teach a continuall doctrine concernyng the ordinances of men because this speakyng is altogether applied to our owne tyme yet there is nothyng spoken that shall not be profitable for all tymes For so oft as this superstition crepeth in that men wyl worship God with theyr owne fayned deuises whatsoeuer the lawes bee that ar made to that purpose they do by by degenerate to those grosse abuses For the Lord thretneth not this curse to one or two ages but to al ages of the world that he wil strike them with blyndnesse and amased dullnesse that worshyp him with the doctrines of men This blyndyng continually maketh that they flee from no kynde of absurditie whiche despisyng so many warnyngs of God doe wilfully wrap them selues in those deadly snares But if settyng asyde circumstances you wyl haue simply shewed what be the mens traditions of al ages which it is mete to be reiected of the Chirche and to bee disalowed of all the godly that same shal be a sure and playne definition whiche we haue aboue sette that all lawes without the worde of God are made by men to this end either to prescribe a maner of worshippyng God or to bind consciences with religion as though they gaue cōmaundement of thinges necessary to saluation If to the one or both of these there be adioyned other faultes as that with their multitude they darken the
abolished But those Bishops that haue abused suche goodnesse of princes to their owne cōmoditie haue by shewyng of this one exāple enough and to much testified that they are not Bishops For if they had had any sparcle of an Apostolike spirite they wold without doute haue answered out of the mouthe of Paule The weapons of our warfare are not carnall but spirituall But they beyng rauished with blynd gredinesse haue destroyed bothe them selues their successoures and the Chirche At length the Bishop of Rome not contented with meane lordships fyrst layde hande vpon kingdomes and afterwarde vpon the very empire And that he may with some color whatsoeuer it be reteine the possession gotten by mere robberie he sometime bosteth that he hath it by the lawe of God he sometime pretendeth the gift of Constantine sometyme some other title Fyrst I answer with Bernarde Admitte that he do by any other reason whatsoeuer claime this vnto hym yet he hath it not by Apostolike right For Peter coulde not geue that whiche he had not but he gaue to his successors that which he had the care of Chirches But when the Lorde and maister saieth that he is not appointed iudge betwene two a seruant and scholar ought not to thinke scorne if he be not iudge of all men But Bernarde speaketh of ciuile iugementes For he addeth Therfore your power is in crimes not in possessions because for those and not for these ye haue receiued the keyes of the kyngdome of heauen For whiche seemeth to thee the greater dignitie to forgeue sinnes or to diuide landes There is no comparison These base and earthly thynges haue kynges and princes of the earthe their iudges Why do ye inuade the boundes of other c. Againe Thou arte made a superior he speaketh to Pope Eugenius but wherunto Not to beare lordship I thinke Therfore howe muche soeuer we thinke of our selues let vs remembre that there is a ministerie laid vpon vs not a lordshyp geuen vs. Learne that thou hast nede of a wedehoke not of a scepter that thou mayste doo the worke of a Prophete Agayne it is playne Lordship is forbidden to the Apostles Goe thou therfore and presume to vsurpe to thy selfe either beeyng a lorde an Apostleshippe or beyng an Apostle a lordship And by and by after the forme of an Apostleship is this Lordshippe is forbidden them ministerie is bidden them Wheras these thynges are so spoken of a man that it is euidente to all men that the very truthe speaketh them yea where as the very thyng it selfe is manifest without all woordes yet the bishop of Rome was not ashamed in the Councell at Orleaunce to decree that the supreme power of bothe the swerdes belong to hym by the lawe of God As for the gift of Constantine they that be but meanly practised in the histories of those tymes nede not to be taught howe muche this is not only fabulous but also to be laughed at But to passe ouer histories Gregorie himself is bothe a sufficient and most full witnesse hereof For so oft as he speaketh of the emperor he calleth him most noble Lord and himselfe his vnworthy seruant Againe in an other place But lette not our Lord by the earthly power be the soner angry with the prestes but with excellent consideration for his sake whoe 's seruantes they be let him so rule ouer them that he also geue them due reuerence We see howe in common subiection he wold be accompted as one of the people For he there pleadeth not any other mans cause but his owne In an other place I trust in the almighty God that he wyll geue a long lyfe to our godly lordes and will dispose vs vnder your hande accordyng to his mercie Neither haue I therfore alleged these thynges for that it is my purpose throughly to discusse his question concernyng the gift of Constantine but only that the Reders should see by the way how chyldishly the Romanistes do lye when they go about to chalenge an erthly empire to their Bishop And so muche the more fowle is the shamelesnesse of Augustine Steuchus which in suche a despeired cause hath ben so bolde to selle his trauayle and tong to the Bishop of Rome Ualla as it was not hard for a man learned and of a sharp witt had strongly confuted that fable And yet as a man litle exercised in ecclesiasticall maters he had not sayde all that mighte haue made for that purpose Steuchus burst in and scattred stinkyng trifles to oppresse the clere light And truely he doeth no lesse coldly handle the cause of his master that if some mery conceited felow faynyng himself to do the same wold in dede take Uallaes part But verily it is a woorthy cause for whiche the Pope should hyre such patrones for money and no lesse worthy are those hyred losells to be deceyued of theyr hope of gayne as it hapened to Eugubinus But if any man require to knowe the tyme sins this fained empire began to ryse vp there are not yet passed fiue hundred yeares sins the Bishoppes yet remained in subiection of the princes neither was the Pope created without the authoritie of the Emperor The Emperor Henry the fowerth of that name a light and rashe man and of no forcast of great boldnesse and dissolute life gaue first occasion to Gregorie the .vii. to alter this order For when he had in his court the Bishoprikes of all Germanie partly to be sold and partly laid open for spoile Hildebrand whiche had receyued displeasure at his hande caught hold of a goodly color to reuenge himselfe But because he seemed to pursue an honeste and a godly cause he was furthered with the fauor of many And Henry was otherwise by reason of his insolent maner of gouernyng hated of the most part of princes At the length Hildebrand whiche called hymself Gregorie the .vii. as he was a filthy and naughty man bewrayed the malice of his harte which was the cause that he was forsaken of many that had conspired with hym But he thus much preuailed that his successors might freely without punishment not only shake of the yoke but also bryng Emperors in subiection to them Hereunto was added that from thense fourth there were many Emperors liker to Henrie than to Iulius Cesar whō it was no hard thing to subdue while they sate at home carelesse of all thinges and slouthful when they had most nede with vertue and lawfull meanes to represse the gredinesse of the Bishops Thus we see with what color that same goodly gift of Constantine is shadowed wherby the Pope fayneth that the Empire of the West was deliuered vnto him In the meane time the Popes cessed not somtime with fraude somtime with treason and somtime with force to inuade other mens dominions and the very citie it selfe which before was free within a hundred and thirty yeres or there about they broughte into their subiection till they grewe to the same
to admonishe them of what force the worde of God is of it self being preached by man he compareth the ministers themselues to husbandemen which when they haue bestowed their labor and trauaile in tillyng the earth haue no more to do But what shold tillyng and sowing and wateryng profit vnlesse that whiche is sowen should receiue liuetynesse by heauenly benefite Therfore he concludeth that bothe he that planteth and he that watereth are nothyng but that all thynges are to be ascribed to God whiche alone geueth the encrease Therefore the Apostles do in their preachyng vtter the power of the Spirite so farre as God vseth the instrumentes ordeined by hymselfe to the settyng foorth of his spirituall grace Yet we must kepe still that distinction that we remembre what man is able to do by hymselfe and what is propre to God Sacramentes are so confirmations of our Faith that many tymes when the Lorde meaneth to take away the confidence of the very thynges that are by hym promysed in the Sacramentes he taketh away the sacramentes themselues When he spoyleth and thrusteth away Adam from the gifte of immortalitie he sayth Let him not eate of the fruite of lyfe least he lyue for euer What sayth he Coulde that fruite restore to Adam his vncorruption from which he was nowe fallen No. But this is all one as if he had said Least he should enioy a vaine confidēce if he kepe still the signe of my promise let that bee shaken awaye from hym whiche myght bryng hym some hope of immortalitie After this maner when the Apostle exhorteth the Ephesians to remēbre that they were forein gestes of the testamentes strangers from the felowship of Israell without God without Christ he saith that they were not partakers of Circumcision Whereby he doth by figure of transnomination signifie that they were excluded from the promise it self which had not receiued the signe of the promise To their other obiection that the glorie of God is conueyed to creatures to whome so muche power is ascribed and that therby it is so farre diminished we haue in redynesse to answere that we set no power in creatures Onely this we say that God vseth meanes and instrumentes whiche he hymselfe seeth to be expedient that all thynges may serue his glorie forasmuch as he is Lorde and iudge of all Therfore as by bread and other nourishementes he feedeth our body as by the sunne he enlightneth the world as by fire he warmeth yet neither bread nor the sunne nor fyre are any thing but so farre as by those instrumentes he dothe distribute his blessynges vnto vs so spiritually he nourisheth Faith by the Sacramentes whose onely office is to sett his promises before our eies to be loked vpon yea to be pledges vnto vs of them And as it is our duetie to fasten none of our affiance in other creatures which by the liberalitie and bountifulnesse of God are ordeined to our vses and by the ministerie wherof he geueth vs his giftes nor to haue them in admiration praise them as causes of our good so neither ought our confidence to sticke fast in the Sacramentes nor the glorie of God to be remoued vnto them but leauyng all thynges both our Faith and confession ought to rise vp to him the author bothe of the sacramentes and of all thyngs Wheras some bring an argument out of the very name of a Sacrament it is nothyng strong A Sacrament saye they whereas it hath among allowed authors many significations yet it hath but one which agreeth with the signes that is wherby it signifieth that solemne othe whych the soldior maketh to his capitaine when he entreth into profession of a soldior For as by that othe of warfare newe soldiors do bynde their faith to the capitain and professe to be his soldiors so by our signes we professe Christ our capitaine and do testifie that we serue vnder his banner They adde similitudes to make therby the mater more playne As a gowne made the Romains seuerally knowen frō the Grekes which dyd weare clokes as the very degrees of men at Rome were discerned by their seueral signes the degree of Senators from the degree of knightes by purple cote and piked shooes againe a knyghte from a cōmoner by a ryng so we beare our signes that may make vs seuerally knowen from prophane men But by the thynges aboue said it is euident enough that the olde writers whyche gaue to the signes the name of Sacramentes hadde no regarde howe this woorde was vsed among Latine writers but for theyr owne purpose fayned this newe signification wherby they signified onely holy Signes But if wee will searche the mater more depely it maye seme that they haue with the same relation applied this woorde to suche a signification wherewith they haue remoued the name of Faith to that sense wherin it is nowe vsed For wheras Faith is a truthe in performyng promises yet they haue called Faith an assurednesse or sure persuasion whiche is had of the truth it selfe Likewise wheras a Sacrament is the soldiors part wherby he voweth hymselfe to his capitayne they haue made it the capitaynes parte whereby he receyueth soldiors into roomes of seruice For by the Sacramente the Lorde doothe promise that he will be oure God and that we shall bee his people But we passe ouer suche suttleties forasmuche as I thynke I haue proued with argumentes playne enoughe that they hadde respecte to nothyng ells but to signifie that these are Signes of holye and spirituall thynges We receyue in deede the similitudes whyche they bryng of outwarde tokens but we allowe not that that whyche is the last poynte in the Sacramentes is by them set fo◠the chiefe yea and onely thyng But this is the fyrste poynte that they should serue our Faith before GOD the later poynt that they should testifie our confession before men Accordyng to this later consideration those similitudes haue place But in the meane tyme lette that first point remaine because otherwise as we haue already proued the mysteries should be but colde vnlesse they were helpes to our faith and additions to doctrine ordeined to the same vse and ende Agayne we must be warned that as these men doo weaken the force and vtterly ouerthrowe the vse of Sacramentes so on the contrarie syde there be some which faine to Sacramentes I wote note what secrete vertues whiche are no where red to be putt in them by God By which error the simple and vnskilfull are dangerously deceiued while they are bothe taught to seke the giftes of God where they can not bee founde and are by little and little drawen away from God to embrace mere vanitie in stede of his veritie For the Sophisticall schooles haue taught with great consent that the Sacramentes of the new law that is to say those which are nowe in vse in the Christian Chirch do iustifie and geue grace so that we do not laie a stoppe of deadly
comming diminished or cut short the grace of his Father Which sayeng is not wtout abhominable blasphemie Wherfore as euen the children of the Iewes wer called a holy sede because beyng made heires of the same couenant they were made differing from the children of the vngodly for the same reson euen yet also the children of Christians are accompted holy yea although they be the issue but of one parent faythfull and as the Apostle witnesseth they differ from the vncleane sede of idolatrers Now when the Lord immediatly after the couenant made with Abraham commaunded the same to be sealed in infantes with an outwarde Sacrament what cause will Christians allege why they should not at this day testifie and seale thesame in their children Neither let any maÌ„ obiecte against me that the Lorde commaunded hys couenante to be confirmed with no other signe than of circumcision which is long agoe taken away For we haue in redinesse to answere that for the tyme of the olde testamente he ordeined circumcision to confirme his couenant but circumcision being taken away yet alway remaineth the same maner of confirming whiche we haue common with the Iewes Wherfore we must alway diligently consider what is common to bothe and what they haue seuerall from vs. The couenant is common the cause of confirming it is common Onely the manner of confirming is diuerse because circumcision was that to them in place whereof Baptisme hath succeded among vs. Otherwise if the testimonie whereby the Iewes were assured of the saluation of their sede be taken away from vs it shoulde be broughte to passe by the comming of Christ that the grace of God should be darker and lesse approued by testimonies to vs than it was before to the Iewes If that can not be sayd wtout extreme sclaunder of Christ by whom the infinite goodnesse of the Father hath more clerely and liberally than euer heretofore ben poured fourth vpon the earth and declared to men we must nedes graunt that it is at the least not more pinchingly to be suppressed nor to be sett fourth with lesse testimonie than it was vnder the darke shadowes of the lawe Wherefore the Lorde Iesus mynding to shewe a token whereby the worlde mighte vnderstande that he was come rather to enlarge than to limit the mercy of God gently embraced children offred vnto hym rebuking the disciples which went about to forbid them to come to hym forasmuche as they did leade those to whome the kingdome of heauen belongeth away from him by whome alone the entrie is open into heauen But will some man say what like thing hath Baptisme with this embracing of Christ. For neither is it reported that he Baptized them but that he receiued them embraced them and wished them well Therefore if we lift to folowe his example let vs helpe infantes with prayer but not Baptise them But let vs weye the doinges of Christe somwhat more hedefully than suche kinde of men doe For neither is this to be lightly passed ouer that Christ commaundeth infantes to be brought vnto him adding a reasoÌ„ why because of such is the kingdome of heauen And afterwarde he witnesseth hys wil with dede when embracing them he commendeth them to his Father with his praier and blessing If it be mete that infantes be brought to Christ why is it not also mete that they be receiued to Baptisme the signe of our communion and felowship with Christ If the kingdome of heaueÌ„ be theirs why shall the signe be denied them wherby there is as it were an entrie opened into the Chirch that being admitted into it they may be adnoÌ„bred among the hetres of the heauenly kingdome Howe vninst shall we be if we dryue away them whome Christ calleth vnto hym if we spoyle them whome he garnisheth with his gyftes if we shutt out them whoÌ„ he willingly receiueth But if we will examine howe muche that which Christe there did differeth from Baptisme yet of howe muche greater pryce shall we haue Baptisme whereby we testifie that infantes are conteined in the couenant of God than receiuing embracing layeng on of handes and prayer whereby Christe himselfe being presente declareth that they bothe are hys and are sanctified of hym By the other cauillations whereby they labor to mocke out thys place they doe nothing but bewraye their owne ignorance For they gather an argument of this which Christ sayth Let litle ones come to me that they were in age good bigg ones whiche were allredy able to goe But they are called of the Euangelistes brephe and paidia by which wordes the Grekes doe signifie babes yet hanging on the brestes Therefore thys woorde to come is simply sette for to haue accesse Loe what snares they are compelled to make which are growen hard againste the truthe Nowe where they saye that the kingdome of heauen is not geuen to them but to suche as be lyke them because it is saied to be of suche not of them that is no sounder than the rest For if that be graunted what maner of reason shal the reason of Christ be wherby he meaneth to shewe that infantes in age are not strangers from hym When he commaundeth that infantes be suffered to haue accesse vnto him nothyng is plainer than that very infancie in dede is there spoken of And that this should not seme an absurditie he by and by addeth of suche is the kingdome of heauen But if it muste nedes be that infantes be comprehended herein it muste be plaine that by this worde Suche are meant very infantes themselues and suche as be like them Now there is no man that seeth not that Baptisme of infantes was not framed by man which is vpholden by so great approuyng of Scripture Neither doo they colorably enough play the fooles which obiect that it is no where found that any one infant was baptised by the handes of the Apostles For although it be not expressly by name rehearsed of the Euangelistes yet because agayne they are not excluded so ofte as mention happeneth to be made of the baptisyng of any householde who vnlesse he be madde can reason therupon that they were not baptised If such argumentes were of any force women should be forbidden to partake of the Lordes supper whome we reade not to haue ben receiued vnto it in the tyme of the Apostles But here we bee contente with the rule of faith For when we consider what the institution of the Sâ—pper requireth therby also we maye easily iudge to whom the vse therof ought to be communicated Which we obserue also in Baptisme For when we marke to what ende it was ordeined we euidently espye that it belongeth no lesse to infants than to elder folkes Therefore they can not be depriued of it but that the will of the author muste be manifestly defrauded But wheras they spred abrode among the simple people that there passed a long roawe of yeares after the resurrection of Christ in which the Baptisme of
them he maketh them partakers of hymselfe when in the meane tyme these fellowes driuing them farre away do adiudge them to death For if they say for a shift that infantes do not therfore perishe if they be accompted the children of Adam their error is abundantly confuted by witnesse of the Scripture For where as it pronounceth that all do dye in Adam it foloweth that there remaineth no hope of life but in Christe Therefore that we maye be made heires of lyfe we must communicate with him Agayne when it is written in an other place that by nature we are all subiecte to the wrath of God and conceiued in sinne wherunto DamnatioÌ„ perpetually cleaueth we must departe oute of oure owne nature before that the entrie be open to vs into the kingdome of God And what can be more playnely spoken than that fleshe and blood can not possesse the kingdome of God Therfore let al be doone away what soeuer is ours which shall not be done withoute regeneration then we shall see this possession of the kyngdome Finally if Christ say truely when he reporteth that he is life it is necessarie that we be graffed into hym that we may be deliuered out of the bondage of death But saye they how are infantes regenerate which are not endued with knowlege neither of good nor of euyl But we answer that the worke of God is not yet no worke at all althoughe it be not subiect to our capacitie Moreouer it is nothyng doutefull that the infantes whiche are to be saued as verily of that age some are saued are before regenerate of the Lorde For if they bryng with them from their mothers wombe the corruption naturally planted in them they must be purged therof before that they be admitted into the kyngdome of God whereinto nothyng entreth that is defiled or spotted If they be borne synners as bothe Dauid and Paule affirme eyther they remaine out of fauor and hatefull to God or they must nedes be iustified And what seke we more when the iudge himself openly affirmeth that the entrie into heauenly life is open to none but to them that bee borne agayne And to put suche carpers to silence he shewed an example in Iohn the Baptist whome he sanctified in his mothers wombe what he was able to doo in the rest Neither dooe they any thyng preuaile by the shifte wherewith they here mocke that that was but ones done wherupon it dothe not by and by folow that the Lorde is wonte commonly to doe so with infantes For neither do we reason after that maner onely our purpose is to shew that the power of God is by them vniustly and enuiously limitted within those narrowe boundes within which it suffreth not it selfe to be bounde Their other by shift is euen of as great weight They allege that by the vsuall maner of the Scripture this worde from the wombe is as muche in effecte as if it were sayd from childhode But we may clerely see that the Angell when he declared the same to zacharie meant an other thyng that is that it whiche was not yet borne shoulde be filled with the Holy ghoste Lette vs not therfore attempt to appoynt a law to God but that he may sanctifie whom it pleased him as he sanctified this childe forasmuche as his power is nothyng minyshed And truely Christ was therfore sanctified from his first infantie that he might sanctifie in himself his elect out of euery age without differeÌ„ce For as to do away the fault of disobedience which had ben committed in our fleshe he hath put on the same fleshe vpon himselfe that he might in it for vs and in our stede performe perfect obedience so he was conceiued of the Holy ghost that hauyng the holynesse therof fully poured into hym in the fleshe which he had taken vpon hym he myght poure foorth the same into vs. If we haue in Christ a most perfect paterne of all the graces which God continually sheweth to his children verily in this behalfe also he shall be a profe vnto vs that the age of infantie is not so farre vnfitt for sanctification But howsoeuer it be yet this we holde out of controuersie that none of the electe is called out of this present life which is not fyrst made holy and regenerate by the Spirit of God Wheras they obiect to the contrary that in the Scriptures the Spirite acknowlegeth no other regeneration but of incorruptible sede that is of the worde of God they do wrongfully expounde that sayeng of Peter wherin he comprehendeth onely the faithfull which had ben taught by preaching of the Gospell To suche in dede we graunt that the word of the Lorde is the onely sede of spirituall regeneration but we denye that it ought therupon to be gathered that infantes can not be regenerate by the power of God which is to him as easy and ready as to vs it is incomprehensible and wonderfull Moreouer it shoulde not bee safe enough for vs to take this awaye from the Lorde that he maye not be able to shewe hymselfe to bee knowen to them by whatsoeuer waye he will But Faith say they is by hearyng wherof they haue not yet gotten the vse neither can they be able to knowe God whom Moses teacheth to be destiâ—ute of the knowlege bothe of good and euill But they consider not that the Apostle wheÌ„ he maketh hearyng the beginnyng of faith describeth onely the ordinarie distribution of the Lorde and disposition whiche he vseth to kepe in calling them that be his but appointeth not to him a perpetuall rule that he may not vse any other way Which way verily he hath vsed in the calling of many to whome he hath geuen the true knowlege of himselfe by an inwarde maner by the enlightening of the Spirite wtout any preaching vsed for meane thereof But whereas they thinke it shal be a great absurditie if any knowlege of God be geueÌ„ to infantes from whom Moses taketh away the vnderstaÌ„ding of good and euil I beseche them to answere me what danger is there if they be sayd to receiue some part of that grace wherof a litle after they shal enioye the ful plentifulnesse For if the fulnesse of lyfe standeth in the perfect knowlege of God when many of them whom in their very first infantie death by and by taketh away doe passe into eternall life truely they are receiued to beholde the most present face of God WhoÌ„ therfore the Lord wil enlighteÌ„ with the ful bryghtnesse of hys lyghte why maye he not presently also if it so please hym sende out to shyne vppon them some small sparcle therof specially if he do not first vncloth them of ignorance before the he take them out of the prison of the flesh Not that I meane rashly to affirme that they be endued with the same Faith which we fele in our selues or that they haue altogether lyke knowlege of faith which I had
figured in Melchisedech whom when the Scripture had ones broughte in for the preste of the lyuyng God it neuer afterwarde made mention of hym as though he had had no end of his life After this point of likenesse Christe was called a prest accordyng to his order Now they that doo daily sacrifice must nedes appoint prestes to make the oblations whom they must appoint as it were successors and vicars in the stede of Christ. By which puttyng in stede of him they do not only spoile Christ of his honor and plucke from hym the prerogatiue of eternal presthod but also trauaile to thrust hym downe from the right hande of his Father on whiche he can not sitt immortall but that he muste therwithall remaine the eternall prest Neither lett them laye for themselues that their pety sacrificers are not putt in place of Christ as if he were dead but only are helpers of his eternal presthod which ceasseth not therfore to continue For they are more strongly holden fast with the wordes of the Apostle than that they may so escape namely that there were many other prestes made because they were by deathe letted to continue Therfore there is but one that is not letted by death and he nedeth no companions Yet suche is their frowardnesse they arme themselues with the example of Melchisedech to defend their wickednesse For because it is sayd that he offred bread and wyne they gather that he was a foreshewyng of their Masse as though the likenesse betwene hym and Christ were in the offryng of bread and wyne Whiche is so emptie and triflyng that it nedeth no confutation Melchisedech gaue bread wyne to Abraham and his companions to refreshe them beyng weary after their iorney and battail What is this to a sacrifice Moses praiseth the gentlenesse of the holy king these fellowes vnseasonably coyne a mysterie whereof no mention is made Yet thei deceitfully paint their error with an other color because it foloweth by by after And he was the prest of the hyest God I answer that they wrongfully draw to the bread wyne that which the Apostle referreth to the blessing Therfore when he was the prest of God he blessed Abraham Wherupon the same Apostle thaÌ„ whome we nede to seke no better expositor gathereth his excellence because the lesser is blessed of the greater But if the oblatioÌ„ of Melchisedech were a figure of the sacrifice of the Masse would the Apostle I praye you which sâ—arâ—heth out al euen the least thinges haue forgotten so earnest and weightie a thing Now howsoeuer they trifle they shall in vayne goe aboute to ouerthrowe the reason whiche the Apostle himselfe bringeth that the righte and honor of sacrificing presthoode ceaseth among mortall men because Christ which is immortall is the only and perpetual sacrificing preste An other vertue of the Masse was that it oppresseth and burieth the crosse passion of Christ. This verily is most certaine that the crosse of Christ is ouerthroweÌ„ so sone as the altar is set vp For if he offred himselfe for a sacrifice vpon the crosse that he might sanctifie vs for euer purchase to vs eternall redemption vndoutedly the force effectualnesse of that sacrifice continueth without any end Otherwise we shold think nothing more honorably of Christ than of oxen calues which were sacrificed vnder the lawe the offringes whereof are proued vneffectuall and weake by this that they were oft renâ—ed Wherfore either we must confesse that the sacrifice of Christe which he fulfilled vppon the crosse wanted the force of eternall cleansyng or that Christe hathe made an ende of all with one sacrifice ones for euer This is it that the Apostle sayth that this chiefe Bishop Christ ones appered by offring vp of him self before the ending of the world to the driuing away of sinne Againe That we ar sanctified by the wil of God by the offâ—ing of the body of Iesus Christ ones Again That Christ with one oblatioÌ„ for euer hath made perfect them that ar sanctified wherunto he adioineth a notable senteÌ„ce that forgeuenesse of sinnes being ones purchaced ther remaineth no more any oblation This also Christ signified by his laste saieng vttered amoÌ„g his last gaspings wheÌ„ he said It is ended We are woÌ„t to note the last saienges of men when they are dieng for oracles Christ dieng testifieth that by his one sacrifice is pâ—rfited and fulfilled whatsoeuer was for our saluation Shall it be lawfull for vs daily to patch innumerable sacrifices to such a sacrifice the perfection whereof he hath so shiningly set forth as though it were vnperfecte When the holy worde of God not onely affirmeth but also crieth out protesteth that this sacrifice was ones fully done that the force thereof remaineth euerlasting whoso require an other sacrifice do they not accuse this of imperfection weakenesse But as for the Masse which hath ben deliuered in suche sort that there may euery day be made a hundred thousand sacrifices to what end rendeth it but that the passion of Christe whereby he offred hym an onely sacrificed oblation to the father should lye buried and drowned Who vnlesse he be blynde can not see that it was the boldnesse of SataÌ„ whiche wrastled against so open and clere truthe Neither am I ignorant with what deceites that father of lyeng vseth to color this his fraude sayeng that there are not sondry nor diuerse sacrifices but that one selfe same sacrifice is repeted But suche smokes are easily blowen away For in the whole discourse the Apostle trauaileth to proue not only that there are no other sacrifices but that that one sacrifice was ones offred vp shal no more be repeted The sutteller men do yet slip out at a narrower hole sayeng that it is not a repeting but an applying But this Sophisticall argument also is no lesse easily confuted For neither did Christ ones offer vp him selfe with this condition that his sacrifice shold be daily confirmed with new oblations but that by the preaching of the Gospell and ministring of the holye Supper the fruite thereof shoulde be communicated vnto vs. So Paule saieth that Christe oure Passeouer was offred vp and biddeth vs to eat of him This I say is the meane wherby the Sacrifice of the Crosse is rightly applied to vs when it is communicated to vs to take the vse of it and we wyth true fayth receiue it But it is worthe the labor to heare with what other fundation beside these they vpholde the sacrifice of the Masse For they draw to this purpose the prophecie of Malachie whereby the Lorde promiseth that the time shall come when throughout the whole worlde there shal be offred his name incense and a cleane sacrifice As though it were a new or vnwonted thing among the Prophetes when they speake of the calling of the Gentils to expresse by the outward ceremonie of the law the spirituall worshipping of God to which
other ones because the effectualnesse and force of that one sacrifice which Christ hath fully done is eternal as he himselfe hath testified with hys own mouth whē he sayd y◠it was ended fulfylled that is to saye that whatsoeuer was necessarie to the recōciling of the Fathers fauour to the obteyning of the forgeuenesse of sinnes to righteousnesse to saluatiō al the same was performed fulfilled with that hys only oblation and there so nothyng wanted therof that there was afterward no place left to any other sacrifice Wherfore I determine that it is a most wicked reproch blasphemy not to be suffred as wel against Christ as agaynst the sacrifice which he hath fully done by hys death vpō the crosse for vs if any man by renewyng an oblation thynke to purchace the pardon of synnes to appease God and to obteyne ryghteousnesse But what is ells done by Massing but that by deseruing of new oblatiō we may be made partakers of the passiō of Christe And that there myght be no measure of madding they thought it but a smal thyng to say that there is made indifferently a cōmō sacrifice for the whole Chirch vnlesse they further sayd that it is in theyr choise to apply it peculiarly to thys man or that man to whō they would or rather to euery one whosoeuer he were that would bye for hymselfe suche ware with redy money Now because they could not reache to the pryce that Iudas had yet that they might in some marke resemble their author they kepte the lykenesse of number Iudas solde him for thirty siluer pens these fellowes sell hym after the French accompt for xxx brasen pens but Iudas solde hym ones these fellowes sel hym as oft as they can find a bier In this sence also we deny that they be sacrificing prestes that is to say they that with such an oblation are meanes to God for the people they that appeasing God may purchace the satisfactorie purging of synnes For Christ is the only Bishop sacrificing prest of the new Testamente into whom all Presthodes are remoued and in whome they be shut vp and ended And if the Scripture had made no mētion of the eternal Presthode of Christe yet forasmuche as God sins that he hath taken away those old Presthodes hath ordeined none the Apostles argument remayneth inuincible that no man taketh honor to hymselfe but he that is called of God By what affiance therfore dare these robbers of God that bost themselues for the butchers of Christ call themselues the sacrificing Prestes of the liuing God Plato hath an excellent place in his seconde boke of Cōmon weale Where when he entreateth of the olde maners of expiation and laugheth to scorne the foolishe confidence of euil mē and wicked doers which thought that their wicked doinges were by these as by coueringes hidden that the Gods could not se them and did as if they had gotten warrant of the Gods by couenant more carelesly folow their own Iustes he semeth throughly to touche the maner of satisfactorie purging of the Masse suche as is at thys day in the world To beguile and vndermine an other man al men know to be vnlawfull To greue widowes with wrongful dealinges to robbe the fatherlesse to troble the poore by euil crafty meanes to catch other mens goods to themselues with forsweringes and deceites to enter forceably into any mans possessiōs to oppresse any man with violence and tyrannous feare al men cōfesse to be wicked How therfore dare so many commonly do al these thinges as though they shoulde freely be bolde to doe them Truely if we ryghtly wey it no other cause doth so much encourage them but because they haue confidence that by the sacrifice of a Masse as by paymente of full price for recōpense they shal satisfie God or at the least that thys is an easy way to cōpounde with him Thē Plato procedeth further to scorne their grosse blockishnesse which thinke that by such satisfactorie cleāsinges those peynes are redemed that otherwise they should suffer in hell And wherto serue at this day the yereli obites the greater part of Masses but that thei which throughout al their life haue ben most cruel tyrātes or most rauenous robbers or geuen fourth to al mischeuous doinges should as though they wer redemed by thys pryce escape the fier of purgatorie Under the other kinde of sacrifice which we haue called the sacrifice of Thākesgeuing are cōteined al the dutieful workes of charitie which when we extende to our brethrē we honor the Lord himselfe in his mēbers then al our prayers praysinges geuinges of thankes whatsoeuer we do to the worshipping of God Al which thinges finally do hāg vpon the greater sacrifice wherby we are in soule and body hallowed to be a holy tēple to the Lord. For neither is it enough if our outward doinges be applyed to the obeying of hym but first our selues and then al that is ours ought to be consecrate and dedicate to hym that whatsoeuer is in vs may serue hys glory may sauor of zelous endeuor to aduāce it This kynde of sacrifice tendeth nothing at al to appease the wrath of God nothing at al to obteine forgeuenesse of synnes nothing at all to deserue righteousnesse but is occupied only in magnifyeng extolling of God For it can not be pleasāt acceptable to God but at their hāds whō by forgeuenesse of sinnes alredy receiued he hath by other meanes reconciled to himselfe and therfore acquited them from gyltinesse But it is so necessary for the Chirch that it can not be away from it Therefore it shal be euerlasting so long as the people of God shal cōtinue as we haue before alredy shewed out of the Prophet for in that meaning I will take this prophecie For frō the rising of the sunne to the going down therof great is my name amōg the Gentiles and in euery place incēse shal be offred to my name and a cleane offring because my name is terrible among the Gentiles sayth the Lord so farr is it of that we would put it away So Paul biddeth vs to offer our bodyes a sacrifice liuing holy acceptable to God a reasonable worship Where he spake very pithily when he added that thys is our reasonable worshipping for he meant the spiritual maner of worshipping of God whiche he did secretely set in cōparisō against the carnal sacrifices of the law of Moses So liberall doing of good and communicating are called sacrifices by which God is pleased So the liberalitie of the Philippians wherby they had releued the pouertie of Paul is called a sacrifice of swete smellyng So al the good workes of the faithful are called spiritual sacrifices And why do I seke out many exāples For commonly this maner of speakyng is often foūde in the Scriptures Yea while the people of God was yet holdē vnder the outwarde schooling of the lawe yet
fault or defaulte of men maketh that it is safer and more tolerable that many should haue the gouernement that they may mutually one helpe an other one teache and admonish an other and if any aduaunce himselfe â—â—er than is mete there may be ouerseers and maisters to restraine his wilfulnesse Thys both hath alway ben approued by experience and the lord also hath confirmed it with his authoritie when he ordeined among the Israelites a gouernement of the best men very nere vnto common gouernement at such tyme as he mynded to haue them in best estate tyll he brought fourth an image of Christ in Dauid And as I willingly grauÌ„t that no kynde of gouernement is more blessed than thys where libertie is framed to such moderation as it ought to be and is orderly stablished to continuance so I compt them also most blessed that may enioy thys estate and if they stoutely and constantly trauail in preseruing and reteining it â–ª I graunt that they do nothing against their dutie Yea and the magistrates ought with most great diligence to bende theÌ„selues herunto that they suffer not the libertie of the people of which they are appointed gouernors to be in any part minished muche lesse to be dissolued if they be negligent and litle careful therin they are false Faith-breakers in their office and betrayers of their contree But if they would bryng this kinde to themselues to whoÌ„ the Lord hath appointed an other forme of gouernement so that therby they be moued to desire a change the very thinking therof shal not only be foolish and superfluous but also hurtfull But if thou bende not thyne eyes onely to one citie but loke about or beholde the whole world together or at least sprede abrode thy sight into farther distances of contrees without dout thou shalt fynde that this is not vnprofitablye appointed by the prouidence of GOD that diuerse contrees shoulde be ruled by diuerse kyndes of gouernemente For as the elementes hang together but by an vnegall temperature so contrees also are with their certaine inequalitie veri wel kept in order Howbeit al these things also are spoken in vaine to them whom the wil of the Lord shal satisfie For if it be hys pleasure to set kynges ouer kyngdomes Senates or officers ouer free cities whomsoeuer he maketh rulers in the places where we are conuersant it is our dutie to shewe our selues yelding and obedient vnto them Now the office of Magistrates is in this place to be declared by the way of what sort it is described by the word of God in what thinges it consisteth If the Scripture did not teache that it extendeth to both the tables of the law we might learne it out of the prophane writers For none hath entreated of the dutie of magistrates of making of lawes of the publike weale that hath not begon at religion and the worshipping of God And so haue they al confessed that no policie can be happily framed vnlesse the firste care be of godlinesse and that those lawes be preposterous which neglecting the right of God do prouide only for men Sith therfore with al the Philosophers religion hath the firste place sithe thesame hath alway ben obserued by that vniuersal coÌ„sent of al nations Let Christian Princes and magistrates be ashamed of their slouthfulnesse if they endeuor not theÌ„selues to this care And we haue alredy shewed that this dutie is specially enioyned them of God as it is mete that they shoulde employ their trauail to defende maintaine his honor whoe 's vicegerentes they be by whoe 's benefit they gouerne For thys cause also chefely are the holy kinges praysed in Scripture for that they restored the worship of God being corrupted or ouerthrowen or toke care of religion that it might flourishe pure and safe vnder them But contrarywise the holy hystorie reckeneth states wtout gouernors among faultes sayeng that there was no kyng in Israell and that therfore euery man did what pleased hymselfe Wherby their follie is confuted whiche would haue them neglecting the care of God only to apply themselues to be iudges of law among men As though God appointed gouernors in his name to decise controuersies omitted that which was of muche weightier importance that he hymselfe should be worshipped according to the prescribed rule of his law But a desire to innouate al thinges wtout punishment moueth troblesome meÌ„ to this point that they wishe al reuengers of the breache of peace to be takeÌ„ away As for so muche as perteineth to the seconde table Ieremie warneth kinges to do iugemeÌ„t and righteousnesse to deliuer the forceably oppressed froÌ„ the haÌ„d of the false accuser not to greue the straÌ„ger widow not to do wrong and not to shed innocent blood To the same purpose maketh the exhortatioÌ„ which is red in the .82 Psalme that they shuld render right to the poore nedy acquite the poore nedy deliuer the poore nedy froÌ„ the hande of the oppressor And Moses geueth charge to the Princes whom he had set in his stede lett them heare the cause of their brethreÌ„ and iudge betwene a maÌ„ his brother and a stranger not know faces in iugemeÌ„t let them heare as wel the litle as the great be not afraied of any maÌ„ because it is the iugemeÌ„t of God But I speake not of these thinges the kinges shoulde not get to themselues multitudes of horses not cast their minds to couetousnesse not be lifted vp aboue their brethren that they may be coÌ„tinually busied in studieng vpoÌ„ the law of the lord al the dayes of their life the Iudges swarue not to the one side nor receiue giftes because in declaring here the office of magistrates my purpose is not so much to instruct the magistrates themselues as to teache other what Magistrates be and to what ende they are set of God We se therfore that they be ordeined defenders and reuengers of innocence modestie honestie and quietnesse whoe 's only endeuor shoulde be to prouide for the common safetie and peace of all men Of which vertues Dauid professeth that he will be an exemplar when he shall be aduauÌ„ced to the royall seate that is that he will not consent to any euell doynges but abhorre wicked men sclanderers and proude men and get to hymselfe from echewhere honest and faithful men But sithe they can not performe this vnlesse they defend good men from the wronges of the euill let them helpe the good with succor and defense let them also be armed with power whereby thei may seuerely suppresse open euill doers and wicked men by whoe 's lewdnesse the common quiet is trobled or vexed For we throughly fynde thys by experience which Solon sayd the common weales consist of rewarde punishment and that when those be taken away the whole discipline of cities faileth and is dissolued For the care of equitie and iustice waxeth colde in the myndes of many vnlesse
Augustine truely expoundeth that all these commaundementes tend to this ende that a righteous and godly man should be ready to beare patiently the malice of them whome he seeketh to haue made good men that rather the number of the good maye encrease not that he shoulde with like malice adde himselfe also to the numbre of the euell then that they more perteyne to the preparation of the hart which is inwardely than to the worke which is done openly that in secrete may be kept patience of mynde with goood will but openly that may be doone whiche we see may be profitable to them to whom we ought to beare good will But this whiche is wonte to be obiected that contendynges in lawe are altogether condemned of Paule is also false It may easily be perceiued by his wordes that there was an immeasurable rage of striuing at lawe in the Chirch of the Corynthians so farre foorth that they did make the gospell of Christ and the whole religion which they professed open to the cauillations and euell speakyng of the wycked This is the fyrst thyng that Paule blameth in them that by their intemperance of contentiōs they brought the Gospel in sclander among the vnbeleuers And then this point also that in suche sort they striued among themselues brethren with brethren For they were so farre from bearyng of wronges that they gredily gaped one for an others goodes prouoked one an other and beyng vnprouoked did hurte Therfore he inueyeth agaynst that rage of contendyng and not simply agaynste all controuersies But he pronoūceth that it is a fault or a weakenesse that they dyd not rather suffer losse of their goodes than to trauayle euen to contentions for the preseruyng of them namely when they were so easily moued with euery damage and for moste small causes did runne to the court of lawe and to controuersies he sayth that this is a profe that they were of a mynde to ready to anger and not well framed to patiēce Christians verily ought to do this that they had alway rather to yelde of their owne right than to go to lawe from whens they can scarcely get out agayne but with a mynd to muche moued and kindled to hatred of their brother But when a man seeth that without losse of charitie he may defend his owne the losse whereof shoulde be a sore hindrance vnto him if he do so he offendeth nothing against this sayeng of Paul Finally as we haue taught in the beginnyng charitie shall geue euery man best counsell without whiche whatsoeuer controuersies are taken in hande and beyonde which whatsoeuer do procede we holde it out of controuersie that they be vniust and wicked The fyrst duetie of subiectes toward their magistrates is to thynke moste honorably of their office namely which they acknowlege to be a iurisdiction committed of God and therefore to esteme them and reuerence them as the ministers and deputies of God For a man may fynd some whiche yelde themselues very obedient to their magistrates and would not that there were not some whome they should obeye because they so know it to be expedient for the common benefite but of the magistrates themselues they thinke no otherwise than of certaine necessarie euills But Peter requireth somewhat more of vs when he commaūdeth that the kyng be honored Salomon when he commaūdeth God and the kyng to be feared For Peter vnder the worde of Honoryng conteineth a sincere and well demyng estimation and Salomon ioynyng the kyng with God sheweth that he is full of a certaine holye reuerence and dignitie This is also a notable commendation in Paul that we obey not onely for wrathe but for conscience Wherby he meaneth that subiectes ought to be ledde not onely with feare of princes and rulers to be holden in their subiection as they are wont to yeld to their armed enemie which see that vengeance shal redily be taken vpon them if they resist but because the obediences that are shewed to them are shewed to God himselfe forasmuch as their power is of God I speake not of the men as if the visor of dignitie dyd couer foolishenesse or sluggishnesse or cruelties or wicked maners and full of mischeuous doyng but I say that the degree it self is worthy of honor and reuerence that whosoeuer be rulers may be estemed with vs and haue reuerence in respecte of their beyng rulers Of this then also foloweth an other thyng that with myndes bente to the honoring of them declare their obedience in profe to them whether it be to obey their proclamations or to paye tribute or to take in hande publike offices and charges that serue for common defence or to doo any other of their commaūdementes Let euery soule saith Paul be subiect to the hyer powers For he that resisteth the power resisteth the ordināce of God The same Paule writeth to Titus Warne them that they be subiecte to rulers and powers that they obey the Magistrates that they be redy to euery good worke And Peter saith Be ye subiect to euery humaine creature or rather as I translate it Ordinance for the Lordes sake either to the kyng as moste excellent or to the rulers that are sent by hym to the punishement in dede of euell dooers but to the praise of well doers Moreouer that they shoulde testifie that they doo not fayne subiection but are sincerely and hartily subiect Paule addeth that they should commende to God the safetie and prosperitie of them vnder whom they lyue I exhorte sayth he that there be made praiers besechynges intercessions thankesgeuynges for all men for Kynges and for all that be set in superioritie that we may liue a peasable quiet life with all godlynesse and honestie Neither let any man here deceiue himselfe For sithe the magistrate can not be resisted but that God himselfe must also be resisted although it may be thought that an vnarmed magistrate may frely be despised yet God is armed whiche will strongly take vengeance on the dispisyng of hymselfe Moreouer vnder this obedience I contemne moderation which priuate men ought to bynde themselues to kepe in cases touchyng the publike state that they do not of their owne head entermedle in publike businesses or rashely breake into the office of the Magistrate and enterprise nothyng publikely If any thyng shall in a publike ordinance be behouefull to be amended let not themselues rayse vprores nor put their handes to the doyng of it whiche they all ought to haue fast bounde in this behalfe but let them cōmit it to the iudgement of the magistrate whose hand alone is here in at libertie I meane that they presume to do nothing vncōmaunded For when the commaundement of the ruler is adioyned then are they also furnished with publike authoritie For as they are wont to call the coūsellers of a king his eares and eies so not vnfittly a man may cal them the handes of the prince whome by his
of miserable distresse sometyme he directeth to the same end the rage of men that entēde and goe about an other thing So he deliuered the people of Israel out of the tirannie of Pharao by Moses and out of the violence of Chusam king of Syria by Othoniel and oute of other thraldomes by other kynges or Iudges So he tamed the pryde of Tyrus by the Egyptians the insolence of the Egyptians by the Assyrians the fercenesse of the Assyrians by the Chaldees the boldnesse of Babilon by the Medians and by the Persians when Cyrus hadde subdued the Medians And the vnhākefulnesse of the Kinges of Iuda and Israel and their wicked obstinatie toward his so many benefites he did beate downe and bryng to distresse sometyme by the Assyrians somtyme by the Babilonians albeit not al after one maner For the first sort of men when they were by the lawful calling of God sent to do such actes in taking armure against Kinges they did not violate that maiestie which is planted in Kinges by the ordinance of God but being armed from heauē they subdued the lesser power with the greater like as it is lawful for Kings to punish their Lordes vnder them But these later sort although they wer directed by the hand of God whether it pleased him and they vnwittingly did his work yet purposed in their mind nothing but mischefe But howsoever the very doinges of men be iudged yet the Lord dyd as wel execute hys worke by them when he did breake the bloody scepters of proude Kinges and ouerthrew their intolerable gouernemētes Let Princes heare be afrayde But we in the meane tyme must take greate hede that we do not despise or offende that authoritie of Magistrates ful of reuerend maiestie whiche God hath stablished with most weighty decrees although it remaine with moste vnworthy men and which doe with their wickednesse so muche as in them is defyle it For though the correcting of vnbridled gouernement by the reuengemente of the Lorde let vs not by and by thynke that it is committed to vs to whom there is geuen no other commaundement but to obey and suffer I speake alway of priuate men For if there be at thys time any Magistrates for the behalfe of the people such as in olde time wer the Ephori that were set against the Kinges of Lacedomonia or the Tribunes of the people against the Romane Cōsuls or the Demarchi against the Senate of Athenes the same power also which paraduēture as thinges are now the three estates haue in euery realme when they holde their principal assemblies I do so not forbidde them according to their office to withstande the outraging licentiousnesse of Kinges that I affirme that if they winke at Kinges wilfully raging ouer and treading down the poore communaltie their dissembling is not without wycked breache of Faith because they deceitfully betray the libertie of the people wherof they know themselues to be appointed protectors by the ordinance of God But in that obedience whiche we haue determined to be due to the authorities of Gouernors this is alway to be excepted yea chefely to be obserued that it do not leade vs away from obeying of hym to whoe 's wil the desires of al Kinges ought to be subiect to whoe 's decrees al their cōmaundementes ought to yelde to whoe 's maiestie their maces ought to be submitted And truely how vnorderly were it for the satisfieng of men to runne into his displeasure for whom men themselues are obeyed The Lord therfore is the King of Kinges who whē he hath opened hys holy mouth is to be heard alone for altogether and aboue al nexte to hym we be subiect to those men that are set ouer vs but no otherwise than in hym If they commaunde any thing against him let it haue no place and let no accompt be made of it neither let vs herein any thing stay vpon al that dignitie wherewith the Magistrates excell to whiche there is no wrong done when it is brought into order of subiection in comparison of that singular and truely soueraigne power of God After thys reason Daniell denied that he had any thyng offended against the Kyng when he obeyed not hys wicked proclamation because the King had passed his boundes and had not only ben a wrong doer to men but in lifting vp hys hornes against God he had taken awaye power from hymselfe On the other side the Israelites are condemned because they were to much obedient to the wicked commaundemēt of the King For when Ierobeam had made golden calues they forsaking the temple of God did for his pleasure turne to newe superstitions With like lightnesse their posteritie inclined thēselues to the ordināces of their Kings With this the Prophet sharply reprocheth them that they embraced the commmaundementes of the Kyng so farr is it of that the pretense of humilitie may deserue prayse wherwith the flatteres of the court do couer themselues and deceiue the simple while thei say that it is not lawfull for them to refuse any thyng that is commaunded them of their Princes as though God had resigned hys right to mortal men geuing them the rule of mankinde or as though the earthly power were minished when it is made subiect to the author of it before whome euen the heauenly powers do humbly tremble for feare I know how greate and how present perill hangeth ouer thys constantie because Kinges doe most displeasantly suffer themselues to be despised whoe 's displeasure sayth Salomon is the messenger of death But sith this decree is proclaimed by the heauenly harald Peter That we ought to obey God rather than men let vs comfort our selues with thys thoughte that we then performe that obediēce which the Lord requireth when we suffer any thing rather whatsoeuer it be than swarue from Godlinesse And that our courages shold not faint Paul putteth also an other spurre to vs. That we were therefore redemed of Christ with so great a price as our redemption cost hym that we should not yelde our selues in thraldome to obey the peruerse desires of men but much less should be bond to vngodlynesse Prayse be to God T.N. VVhat Chapiters are conteined in the bokes of this Institution ¶ In the first boke which entreateth of the knowlege of God the Creator Are conteined XViii Chapiters 1 THat the knowlege of God and of our selues are thinges conioyned and how they be lincked the one with the other 2 What it is to know God and to what ende tendeth the knowlege of hym 3 That the knowelege of God is naturally planted in the mindes of men 4 That the same knowlege is either choked or corrupted partly by ignorance and partly by malice 5 That the knowlege of God doth shiningly appeare in the making of the world and in the continual gouernement therof 6 That to attaine to God the Creator it is nedeful to haue the Scripture to be our guide and
19. chap. Unmaried life of prestes 4. B. 12. chap. Uocation By vocation the eternall election of God is stablished 3. B. 24. chap. Euery man ought diligently to loke vppon his owne vocation â— B. 7. chap. Uowes 4. B. 13. chap. W. Wicked Howe God vseth the workes of the wicked 1. B. 18. chap. Workes See Merites â–ª and wicked Worlde The Worlde create norished and gouerned of God 1. Boke 16. chap. FINIS IMPRINTED AT LONDON in Paules Churcheyard by Reynolde VVolfe and Richard Haryson The yeare of our Lorde 1561. The .6 day of Maye Cum priuilegio ad imprimendum solum Pro. xxix xviii Dan. ii xxxii Esai xi iiii Psa. ii.ix. Ro. xii vi Iere. ii xiii Rom. viii xxxii i. Timo. iiii x Ioh. xvii iii Rom. iiii xxv Esa. i. iii Mar. xvi xx Acte xiiii iii Hebr. ii iiii Ioh. vii xviii viii l. In Iho. trac 13. Mathe. xxiiii xxiiii 1. Thess. ii.ix. ii Corin. xi xiiii Hieron in prefa Ierem. ii Thess. ii xi Pro. xxli xxviii Psal. xlv xi Acatius tripartit hist. lib. 3. cap 6. Ambros. de offic lib. 2. cap. 28. Siridioâ— tripart hist lib. 1. cap 1â— Tripart hist. lib. 8 cap. 1. August de opere monach cap. 17. Epipha in epist. a Hiero. versa Concil Ehbert cap. 36. Ambros. de Abra. lib. 1. cap. 7. Gelasius Pap. in Concil Roman Chrysos in 1. cap. Ephes. Cali. Papa de coÌ„secr dist 2. Gelas ca. LoÌ„perimus De consecr dist 2. Cyprian epist. 2. lib 1. de Lapsis August lib. 2. de peccat mer. cap. vlt. Apolon eccles histo lib. 5. cap. 12. paphnutius tripart hist lib. 2. cap. 14. CypriaÌ„ epist. 2. lib. 2. August cap. 2. coÌ„tra â—rescon graÌ„mat Decret dist 6 ca. Si eâ—t de consuet Esa. viii xii Gen. vii i Heb. xi vii Epist. â— lib â— epist ad Julian de here baptizaÌ„ Mathe. xxviii xx i. Kin. xâ—â— xi Contra 〈…〉 ii Tim. ii xix Exod. xxxii iiii i. Kin. xxii xi Ier. xviii xviii i. Kings xviii ii Pet. iii xvi Rom. vi i.et.xv Philip. i.xv. Luke ii xxxiiii ii Corin. ii xvi Iud. xiii xxii Esa. vi v. Eâ—e â— i Gen. xviii xvii i. Kâ—â— xix xiii Esa. xiiii xxiii Esay ii x and .xix. In phaedrone chaeetero Cicero de nat Deoâ— rum Ro. i.xxii. Ps. xiii i Psal. xxx vi.ii Psa. x.xi. ii Tim. ii xiii Gala iiii viii Ep ii xii ps cxiiii â—â— He. xi.iii. Psa. xix â— Rom. i. xix Yn lâ—b de vsu part Act. xvii xxvii Ps. viii v Act. xvii xxviii Aene. vi Geo. iiii Psa. Cxlv ix Psa. xvii Psa. cxiii vii i. Cor. iii. xix Acte xvii xxvii Psa. cxlv In Psal. cxliiii De clui dei cap. viii Psa. xcii vii Ps. xl xiii Ep. ii xii Ro. i. xxi Abacuk ii xviii.xx Ioh. iiii xxii i. Cor. ii viii Iohn iiii xxii Heb. xi.iii. Act. xvii xxvii Act. xiii xvi Ro. x. iiii i. Tim. vi xvi ps ix and xcvi xcvii.xcix c. ps xix xxi Ps. xciii â— Iohn iiii xxii Contra epist. fuÌ„dameÌ„taleâ— ca. â— Contra epist. fuâ—â—dameÌ„â—aleÌ„ ca. iii. Contra Faustum lib. xxxii Aug. de vtilitate cred Esa. li. xvi Esa. xliii x Esa. liiii xiii Deu. xxx xii Rom. x. vi Esai iiii i i. Cor. ii iiii Scholemen and Canoniâ—â—es Gen. xlâ—x v. Num. xii i. Ex. xxiiii xviii Ex. xxxiiii xxix Exo. xix xvi Exo. xl xxxiiii Nu. xvi xxiiii Nu. xx.x. Nu. xi.ix. Exod. vii xi Leuit. xx Exod. xvi Gen. xlix Sam. xi.xv. Sam. xvi Deuter xxxii Esa. xlv.i. Ierâ— xxv xi Esa. xlii i. Mac. i. â—i â–ª Ma i â–ª iix De vtillâ— rate creâ— dendi Esa. iix xxi i. tim iiii xiii ii tim iii. xvi Iohn xvi xiii â—i pete i.x. ii Cor. iii. vi ii cor iii â–ª viii Lu. xxiiii xxvii i. the. v. xix Er. xixiiii vi Psa. cxlv iii. Iere. vi xxiiii Haba ii Ex. xx iiii Maximus Tiri us platonicus sermone xx â—viii Deu. â—iii x xii xv Esa. xâ— xviii et xli vii xlv ix et xlvi v. Acte xvii xxix Li. vi de â—â—ui dei cap x Deu. iiii xi Exod. xxx iii. xiii Mat. iii. xvi Exo. xxv xvii Esa. vi ii psa cxv.b. xiii v.xv Horaâ— serâ— i. sat viii Esa. xliiii xv Esa. â— xxi Es. ii viii et xxxi vâ—i et lvii x Osâ— xiiii ii i. mic v. xiii ps â—xv viii Hie. x. viii ha ii i viii Concil â—â—bert ca. vi ca. xxxvi Lib. iiii de Ciuirate dei cap. ix xxxi Gal. iii. i Sap. xiiii xv Ge. xxxi xix Ios. xxiiii ii Ex. xxxi i in ps cxiii in ps cxi Epi. xlix in ps cxiii 1. Iohn v.xxi. â—i de naâ—u deorum Gal. iiii viii Mat. iiii x Reue. xix x. Act. x. xxv zac xxiiii ix Heb. i. iii De trini li. v. cap. viii ix De trini lib. ii Iohn i. â— Lib. contra Traccam i. Pet. â— iâ— Heb. i. ii Ecclesi xxiiii xiiii Iohn v. xvii Ioh. i. iii Ge. i. iii Ioh xvii v ps xlv vi Eâ—o vii i Esa. iâ— vi Ier. xxiii â—ii Esa. xlii viii Ez. xlviii xxxv Ero. xvii xv â—â—r xxxvi xvi Iu. vi vii Iu. xiii xvi Ose. xii v Ge. xxxii xxix i. Cor. x. iiii zach ii iii Es xxv ix Mal. iii. i Esa viii xiiii Rom ix xxiii Ro. xiiii x Esa. iv xxiii Ephe. iiii vâ—ii Psa. lvii xix Iohn i. xiiii Esa. vi.i. Heb. i.x. and .vi. Iohn i.i. ii Cor. x. Ro. ix v. i. Tim. iii xvi i. Timo. ixvii Phi. ii vi Ioh. v. xx 1. Cor. viii v.i Tim. iii xvi Act. xx xxviii Ioh. xx xxviii Ioh. v. xvii Hie. i. iii Esa. xliii xxv Ma. ix vi Math. ix iiii Mat. x. viii Mar iii. xv and vi vii â—et iii. vi Iohn v. xxxvi and x. xxxvii and xiiii.xi Mat. xix xvii Ioh. i. iiii Ioh xii i.i Esa. xxvi xvi Es. xi x Rom. x xi â— xv.xii Io. ii xxxii â—r xviii x. Acâ— vii lix Act. ix xiii â— Corâ— ii Hie. ix xxiiii Gen. i. ii Es. xlviii xvi i. Cor. ii x i cor xii x Ex iiii xi i cor xii xi i cor iii xvii and vi xix ii Cor vi xvi August ad Max iminum Ep. lxvi Act. v. iii Esa. vi ix Act. xxviii xxv Esa. xliii x Mat. xii xxx Mark iii. â—â—â— Luk. xâ—â—◠〈◊〉 xâ—xiii vâ— Es. xi iiii Ep. iiii v. Mat. xx 〈…〉 i. Cor. xii xi In sermo ne â—e sacro bapâ—ismo Iohn v. iii â— viii xvi Iohn i. xviii Ioh. xiiii vi.xv.xxvi Ioh. xiiii xvi Ioh. xiiii x Avgust home de tempori xxxviii De trinitâ—re coll ad pasceÌ„ciuÌ„ epistol clxxvii Cyrillus de trinit li.vii. ideÌ„ li.iii. â—ialog Augusti in ps cir tract in IohaÌ„ xxxix et psal lxviii i. Cor. xii ix 〈◊〉 ii xvi Ioel. ii xxviii Hila. li. pri de Trinitate Ioh. i. â— Gen. i. ii Esa. vi.i. Ioh. xii xii Esa. viii x.iii Rom. ix xxxiii
according to the nature planted in hym and mā ordereth his own doinges by his own volūtary aduise Briefely they meane that the world mens matters and mē themselues are gouerned by the power but not by the appointmente of God I speake not of the Epicureans which pestilence the worlde hath alwaye been fylled wyth which dreame of an idle and slouthful God and other as mad as they whiche in old tyme imagined that God did so rule aboue the middle region of the ayre that he left thinges benethe to Fortune for against so euident madnesse the dumme creatures themselues do sufficiently crye out For now my purpose is to confute that opinion that is in a manner commonly beleued which geuing to God a certain blinde and I wote not what vncertayne motion taketh from him the principall thinge that is by his incomprehensible wisedome to directe and dispose al thinges to their ende and so in name onely and not in dede it maketh God a ruler of the world because it taketh from him the gouernement of it For what I beseche you is it els to gouerne but so to be ouer them that are vnder thee that thou mayest rule them by appointed order Yet do I not altogether reiect that which is spokē of the vniuersall Prouidence so that they will agayne graunte me this that the world is ruled by God not onely because he mainteineth the order of nature whiche himselfe hath set but also because he hath a peculiar care of euery one of hys workes Trew it is that al sortes of things are moued by a secret instinct of nature as if they did obey the eternal commaundement of God and that that which God hath ones determyned doth of it selfe procede forwarde And hereunto may that be applied which Christ sayeth that he and his father were euen from the beginning alway workyng And that which Paule teacheth that in him we liue are moued haue our beyng and that which the author of the Epystle to the Hebrues meanyng to proue the Godhead of Christ sayeth that by hys mightie commaundement al thinges are susteyned But they do wrong which by this color do hide darken the speciall Prouidence whiche is cōfirmed by so certain plain testimonies of Scripture that it is maruell that any man could dout of it And surely they thēselues that drawe thesame veile which I speake of to hide it are cōpelled by way of correctiō to adde that many thyngs ar don by the peculiar care of god but then they do wrongfully restrayn thesame onely to peculiar doinges Wherfore we muste proue that God doth so geue hede to the gouernement of the successes of al thyngs and that they al do so procede from his determyned counsell that nothyng happeneth by chaunce If we graūt that the beginning of motiō belōgeth to God but that all things are either of thēselues or by chaūce caried whether the inclination of nature driueth thē the mutual succeding by turnes of daies nightes of winter sōmer shal be the work of God insomuch as he appointing to euery one their duties hath set thē a certaine law that is if they shoulde alway kepe one measure in egal proportiō as wel the dayes that come after the nightes the moneths after monethes yeres after yeres But whē somtime immoderate hetes with drynesse do burne vp al the grain somtime vnseasonable raines do mar the corne when sodein harme cōmeth by hayle tempestes that shal not be the worke of God vnlesse parhap it be because the cloudes or faire wether or colde or heate haue their beginning of the meting of the planetes or other naturall causes But by this meane is there no roume left nether for the fatherly fauour nor for the iudgemēts of God If they say that God is beneficial enough to mankinde because he poureth into the heauē earth an ordinary power wherby they do find him nourishment that is to vaine and prophane an inuention as though the frutefulnesse of one yere wer not the singular blessing of God and dearth and famine wer not his curse vēgeaunce But because it wer to long to gather together al the resons that serue for this purpose let the authoritie of God himselfe suffice vs. In the law in the Prophetes he doth oftētimes pronoūce that so oft as he watereth the earth with deaw rayne he declareth his fauor that whē by his cōmaundemēt the heauen is hardened like irō whē corne is consumed with blasting and other harmes when the fieldes are strykē with hayle tempestes it is a tokē of his certayne special vengeaūce If we graunt these things then is it assured that there falleth not a drop of rain but by the certaine commaundement of God Dauid prayseth the general Prouidēce of God that he geueth meate to the rauens birdes the cal vpon him but when God himselfe threatneth famine to lyuing creatures doth he not sufficiently declare that he fedeth al liuing thinges somtime with scarce and sometime with more plenteful portiō as he thinketh good It is a childish thing as I said before to restrain this to particular doīges wheras Christ speketh wtout exception that not a sparrow of neuer so smal a price doth fal to the groūde wtout the wil of his father Surely if the flyeng of birdes be ruled by the purpose of God thē must we nedes confesse with the Prophet that he so dwelleth on hye that yet he humbleth himself to loke vpō at thinges that chaunce in heauen and earth But because we know that the world was made principally for mākindes sake we must therfore cōsider this end in the gouernāce of man The prophete Hieremy cryeth out I know Lorde that the waye of man is not his own nether belongeth it to man to direct his own steppes And Salomon saieth the steps of man are ruled by the lord and how shall a man dispose his own way Now let thē say that mā is moued by God according to the inclinatiō of his own nature but that man hymselfe doth turne the mouing whether it pleaseth him But if that wer truely sayd then shoulde man haue the free choise of his own wayes Paraduēture they wil deny that because he can do nothing wtout the power of God But seing it is certain that the Prophete and Salomon do geue vnto God not only power but also choise and appointment they can not so escape away But Salomō in an other place doth finely rebuke this rashenesse of men that apoint vnto themselues an other ende wtout respect of God as though they were not led by hys hande The preparations saith he of the hart are in man but the answer of the tong is of the Lord. It is a fonde madnesse that mē wil take vpon thē to doe thinges wtout God which can not so muche as speake but what he wil. And the Scripture to expresse more plaīly that nothing at al is
done in the world but by his appointmēt sheweth that those things which seme most happening by chāce ar subiect to him For what cā you more ascribe to chāce thā whē a brokē bowe falling frō a tre killeth a wayfaring mā passing bi it But the lord saith far otherwise which cōfesseth that he hath deliuered hī into the hād of the slaier Likewise who doth not leaue the happening of lettes to the blindnesse of fortune ▪ But the Lord suffereth it not which claimeth the iudgement of them to hymselfe for he sayeth that it cōmeth not to passe by a mās own power that stones are cast into the lap and drawen oute agayne but that thyng which onely might be sayed to come of chaunce he testifieth to come from hym selfe For the same purpose maketh that sayeng of Salomon The poore man and the vsurer mete together God lyghteneth both their eyes For although poore men and riche be mīgled together in the world while euery one hath his state assigned him frō God he admonisheth that god which geueth light to al mē is not blind and so he exhorteth the poore to pacience because whosoeuer are not contented with their own state they seke to shake of the burden that god hath laied vpon thē So an other Prophet rebuketh the vngodly mē whiche ascribe to the diligence of men or to Fortune that some lie in misery and some aryse vp to honor To come to preferment is neither from the easte nor from the west nor from the south for God is the iudge he maketh low and he maketh hie Because God can not put of the office of a iudge thervpon the Prophet proueth that by his secret purpose some ar in honor and other some remayne in contempt And also I say that the very particular successes are generally witnesses of gods singular prouidēce God raised in the desert a south wind to bring the people plenty of foules whē his pleasure was to haue Ionas throwen into the sea he sent out a winde to raise vp a tempest But they that thinke that God gouerneth not the world will saye that this chaunced beside common vse But therby I do gather that neuer any wind doth rise or encrese but by the special cōmaundemēt of God For otherwise it shoulde not be true that he maketh the windes his messangers and fiery flame his ministers that he maketh the cloudes his chariots and rideth vpō the winges of the wind vnlesse he did by his will dryue aboute the cloudes and windes and shewe in them the singular presence of his power So in an other place we are taught that so oft the sea swelleth with blast of windes those violences do testifye a singular presence of God He commaūdeth and raiseth vp the stormy wyndes and it lifteth vp the waues thereof and then he turneth the storme to calme so that the waues thereof are still As in an other place he saieth that he scourged the people with burning windes So wheras the power of engendring is naturally geuen to men yet God willeth to it be imputed to his special grace that he leaueth some in barrennesse and vouchsaueth to graunt issue to other some the frute of the wōbe is hys gift Therfore said Iacob to hys wyfe am I as God that I can geue thee children But to make an ende there is nothing more ordinary in nature than that we be fed with bred But the Holy ghost pronounceth that not only the growing of the fruites of the earth is the speciall gift of God but also that men lyue not by onely bread because it is not the very full feding that nourisheth but the secret blessing of God as on the other syde he threteneth that he wil breake the stay of bred Nether could we earnestly pray for our dayly bred vnlesse God did geue vs fode with hys fatherly hande Therfore the Prophet to perswade the faythfull that God in feding thē doth fulfil the office of a good father of household doth put thē in minde that he geueth meate to al fleshe Finally when we haue on the one syde The eyes of the Lord are vpon the righteous hys eares bent to their praiers on the other side The eie of the Lord is vpon the vngodly to destroy the memory of thē out of the earth let vs know that all creatures both aboue beneth are ready to obedience that he may apply them to what vse soeuer he wil wherupon is gathered that not onely his general prouidēce remaineth in his creatures to cōtinue the order of nature but also by his maruellous counsell is applied to a certayne and proper ende They which would bring this doctrine in hatred doe cauill that this is the learning that the Stoikes teach of fatum or Destenie which also was ones laied for reproch to Augustine As for vs although we be loth to striue about words yet we allow not this word fatum both because it is one of those whoe 's prophane noueltie S. Paul teacheth vs to flee and because some men go about with the odiousnesse therof to bring Gods truth in hatred As for the very opinion of the Stoikes it is wrōgfully laid to our charge For we do not as the Stoikes do imagine a necessitie by a certaine perpetual knot entangled order of causes which is conteyned in nature but we make God the iudge gouernoure of al thinges which according to his wisdom hath euen frō furthest ende of eterntie decreed what he would do now by his power putteth in execution that which he hath decreed Wherupō we affirme that not only the heauē earth and other creatures without life but also the purposes wils of mē are so gouerned by his Prouidence that they be directly caried to the end that it appointeth What then wil one say doth nothing happen by fortune or by chaunce I answere that Basilius magnus hath truly said that fortune and chaunce are heathen mens wordes wyth the signification wherof the mindes of the godly ought not to be occupied For if euery good successe be the blessing of God euery calamitie aduersitie be his curse now is there in mens matters no place left for fortune or chaūce We ought also to be moued with thys saying of Augustine In his bokes against the Academikes he saith It doth displease me that I haue so ofte named fortune albeit my meaning was not to haue any goddesse meant therby but only a chaūceable happening in outward things ether good or euil Of which word Fortune are deriued those words which no religiō forbiddeth vs to vse forte forsan forsitan fortasse fortuito that is parhap paraduenture by fortune by chaunce which yet must al be applied to the Prouidēce of God And that did I not leaue vnspoken when I sayd for parchaunce euen the same that is commonly called Fortune is also ruled by secret order