loue To thys exposition Augustine dyd fyrste open mee the waye bycause thou shouldest not thinke that it is without consent of some graue authoritie And though that Lordes purpose was to forbid vs all wrongfull coueting yet in rehersing that same he hath brought forth for example those things that most commonly doe deceyue vs wyth a false image of delyghte bycause hee woulde learne nothynge to concupiscence when he draweth yt from these thinges vpon the whyche yt moste of all rageth and triumpheth Loe here is the seconde Table of the lawe wherein we are taught sufficiently what we owe to men for Gods sake vpon consideration wherof hangeth the whole rule of charitie Wherefore you shall but vaynely call vpon those duetyes that are conteined in thys Table vnlesse your doctrine doe staye vpon the feare and reuerence of God as vpon her foundation As for them whyche seeke for twoo commaundementes in the prohibition of couetinge the wyse reader thoughe I saye nothing wyll iudge that by wronge diuision they teare in sunder that whyche was butte one And it maketh nothinge againste vs that this worde Thou shalt not couet is the seconde time repeted for after that he had fyrste sette the house then hee renteth the partes thereof beginninge at the wyfe whereby it playnely appeareth that as the Hebrues doe very well it ought to bee reade in one whole sentence and that God in effecte commaundeth that all that euery man possesseth shoulde remaine safe and vntouched not onely from wronge and lust to defraude them but also from the very leaste desyre that may moue oure myndes But now to what ende the whole lawe tendeth it shall not be hard to iudge that is to the fulfillinge of ryghteousnesse that yt myghte frame the lyfe of manne after the example of the purenesse of God For God hathe therein so painted oute hys owne nature as if a manne do perfourme in deedes that whiche is there commaunded hee shall in a manner expresse an image of God in hys lyfe Therefore when Moses meante to bring the summe thereof into the myndes of the Israelites hee saide And nowe Israel what dothe the Lorde thy God aske of thee butte that thou feare the Lorde and walke in hys wayes loue hym and serue hym in all thy hearte and in all thy soule and keepe his commaundementes And hee cessed not styll to synge the same songe againe vnto them so ofte as he purposed to shewe the ende of the lawe The doctrine of the lawe hathe suche respect herevnto that it ioyneth man or as Moses in an other place termeth it maketh manne to sticke faste to his God in holynesse of lyfe Nowe the perfection of that holynesse consisteth in the twoo principall pointes allready rehersed That we loue the Lorde God withall oure hearte all oure soule and all oure strengthe and oure neighboure as oure selues And the firste in deede is that oure soule bee in all partes fylled with the loue of God From that by and by of it selfe fourth floweth the loue of oure neighboure Whiche thinge the Apostle sheweth when he wryteth that the ende of the lawe is Loue out of a pure conscience and a farthe not fained You see howe as it were in the heade is set conscience and faith vnfained that is to saye in one worde true Godlynesse and that from thense ys charitie deceyued Therefore hee is deceyued whosoeuer thynketh that in the lawe are taughte onely certayne rudimentes and fyrste Introductions of ryghteousnesse wherewyth menne became to bee taughte theyr fyrste schoolynge butte not yet dyrected to the true marke of good woorkes whereas beyonde that sentence of Moses and thys of Paule youe canne desyre nothynge as wantynge of the hygheste perfection For howe farre I praye youe wyll hee proceede that wyll not bee contented wyth thys institution whereby manne ys instructed to the feare of God to spirituall worshypynge to obeinge of the commaundementes to folowe the vprightnesse of the waye of the Lorde finally to purenesse of conscience syncere faithe and loue Whereby is confirmed that exposition of the lawe whiche searcheth for and findeth out in the commaundementes therof all the dueties of Godlynesse and loue For thei that folow onely the drie and bare principles as if it taught but the one halfe of Gods will know not the ende thereof as the Apostle witnesseth But wheras in rehersing the summe of the law Christ the Apostle do somtime leaue out the first Table many are deceiued therin while thei wold faine draw their wordes to bothe the Tables Christ in Mathew calleth the chiefe pointes of the lawe Mercy Iudgement Faith vnder the worde Faith it is not doubtfull to mee but that he meaneth truth or faithfulnesse towarde men But some that the sentence might be extended to the whole lawe take it for religiousnesse towarde God But thei laboure in vaine For Christe speaketh of those workes wherwith man ought to proue him selfe righteous This reâ—son if we note we will also cesse to maruell why when a yonge man asked hym what be the commaundementes by kepinge wherof we enter into life he answered these thinges onely Thou shalte not kill Thou shalt not committe adulterie Thou shalte not steale Thou shalte beare no false witnesse Honoure thy Father and thy Mother Loue thy neighboure as thy selfe For the obeying of the firste Table consisted in manner all eyther in the affection of the hearte or in ceremonies the affection of the hearte appeared not and as for the ceremonies the hypocrites did continually vse But the workes of charitie are suche as by them we maye declare a perfect righteousnesse But this commeth eche where so ofte in the prophetes that it muste nedes be familiar to a reader but meanly exercised in them For in a manner alwaye when they echorte to repentaunce they leaue oute the firste Table and onely call vpon Faith Iudgment Mercie Equitie And thus thei do not ouerskippe the feare of God but thei require the earnest proofe thereof by the tokens of yt This is wel knowen that when thei speake of the keepinge of the law thei do for the moste parte rest vpon the seconde Table bicause therein the studie of righteousnesse and vprightnesse is most openly seen It ys needlesse to reherse the places bicause euery man will of himselfe easyly marke that whiche I saye But thou wilt say is it then more auailable to the perfection of righteousnesse to liue innocently among men than with true godlynesse to honore God No but bicause a man doth not easilye kepe charitie in all pointes vnlesse he earnestli feare God therfore it is therby proued that he hathe Godlinesse also Biside that for asmuch as the Lord well knoweth that no benifite can come from vs vnto him which thing he doth also testifie by the Prophet therfore he requireth not our dueties to him self but doth exercise vs in good workes toward our neighbour Therfore not wtout cause the
Apostle setteth the whole perfectioÌ„ of the holy ones in charitie And not inconuenientlye in an other place he calleth the same the fullfillinge of the lawe adding that he hathe perfourmed the lawe that loueth his neighboure Againe That all the lawe is comprehended in one worde Loue thy neighboure as thy selfe For he teacheth no other thing but the same which Christe doth when he saith Whatsoeuer ye will that men do to you do ye the same to them For thys is the law and the Prophetes It is certaine that in the lawe and the Prophetes Faith all that belongeth to the true worship of God holdeth the principal place and that Loue is beneth it in a lower degree but the Lordes meaning is that in the lawe is only prescribed vnto vs an obseruation of right and equitie wherein we be exercised to testifie our Godlye feare of him if there be any in vs. Here therefore let vs sticke faste that then oure lyfe shal be best framed to Gods will and the rule of his lawe when it shall be euery waye most profitable to oure brothren Butte in the whole lawe there is not redde one syllable that apoynteth to man any râ—le of suche thynges as he shall do or leaue vndone to the commoditie of his owne fleshe And surely sith men are so borne of such disposition naturalli that thei be to much carried all hedlong to the loue of them selues how much soeuer thei fall from the truthe yet still thei keepe that selfe loue there needed no lawe any more to enflame that loue that was naturally of it selfe to much beyonde measure Whereby it plainly appeareth that not the loue of oure selues but the loue of God and of oure neighboure is the keping of the commaundements and that he liueth best and moste holyly that so nere as maie be liueth and trauileth leaste for him selfe that no man liueth worse and more wyckedly than hee that liueth and trauileth for himselfe only thinketh vpon seketh for thinges of hys owne And the Lord the more to expresse with howe greate ernestnes we ought to be led to the loue of oure neighboures apointed it to bee measured by the loue of our selues as by a rule bicause he had no other more vehement or stronger affection to measure it by And the force of the manner of speaking is diligently to be weyed For he doth not as certaine Sophisters haue foolishly dreamed geue the first degree to the loue of our selues and the seconde to charitie but rather that affection of loue which we do all naturally drawe to our selues he geueth away vnto other wherevpoÌ„ the Apostle saith that Charitie seketh not her own And their reasoÌ„ is not to be estemed worth a heare that the thing ruled is euer inferiore to his Rule For God doth not make the loue of our selues a rule whervnto charitie toward other shold be subiect but whereas by peruersnesse of nature the affectioÌ„ of loue was wont to rest in our selues he sheweth that now it ought to be els wher spred abroade that we shold with no lesse cherefulnesse feruentnesse and carefulnesse be ready to do good to oure neighboure than to oure selues Now sith Christe hath shewed in the parable of the Samaritane the vnder the name of Neighboure euery man is conteined be he neuer so strange vnto vs ther is no cause whi we shold restraine the coÌ„mauÌ„demeÌ„t of loue within the bondes of our owne frendshippes acquaintances I deny not that the nerer that any man is vnto vs the more familiarli he is to be holpen with our endeuours to do him good For so the ordie of humaâ—itie reqâ—ireth the so many moe dueties of friendship men shold coÌ„municate togither as they are bounde togither wyth streighter bondes of kyâ—red familiaritie or neighebourehoode and that wythout any offense of God by whose prouidence we are in a manner driuen thervnto But I say that al mankinde without exception is to be embraced with one affection of charitie that in thys behalfe is no dyfference of Barbarous or Grecian of woorthy or vnwoorthy of friende or foe bicause thei are to be considered in God and not in them selues from whyche consideration when we tourne away it is no maruell if we be entangled with many erroures Wherefore if we wyll keepe the true trade of louinge we muste not tourne oure eyes vnto man the sighte of whome woulde ofter enforce vs to hate than to loue but vnto God which commaundeth that the loue which we offer him be poured abroade among all menne that this be a perpetuall foundation that whatsoeuer the man be yet he ought to be loued bicause God is loued Wherefore it was a moste pestilent either ignoraunce or malice that the Schoolemen of these commaundementes touching not desyringe of reuengmente and louinge oure enemies whiche in the olde time bothe were geuen to the Iewes and at the same tyme were commonly geuen to all Christians haue made Councels whiche it is in our libertie to obey or not obey And the necessarie obeyinge of them thei haue posted ouer to Monkes which wer though but in this one poynt forsoothe more righteous than simple Christians that thei willingelye bound them selues to keepe the Councels And thei rendre a reason why thei receiue them not for lawes for that they seeme to burdenous and heauy specially for Christians that are vnder the lawe of grace So dare thei presume to repel the eternall law of God touching the louing of oure neighvoures Is there any suche dyfference in any leafe of the lawe and are not therein rather in it eche where founde commaundementes that do moste seuerely require of vs to loue oure enemies For what manner of sayinge is that where wee are commaunded to feede oure enemie when he is hungry to set into the right way his Oxen or Asses strayinge out of the waye or to ease them when thei faint vnder their burden Shall we do good to his beastes for his sake without any good will to him selfe What is not the worde of the Lorde euerlastinge Leaue vengeance to me and I will requite it Whiche also is spoken more plainely at large in an other place Seke not vengeance neither be mindefull of the iniurie of thy Citizens Either let them blot these thynges oute of the lawe or let them acknoweledge that the Lorde was a lawemaker and not lieingly faine that he was a councell geuer And what I praye you meane these thynges that thei haue presumed to mocke withall in their vnsauorie glose Loue your enemies doe good to them that hate youe praie for them that persecute youe blesse them that curse you that ye may be the chyldren of youre father which is in heauen Who can not heare reason wyth Chrysostome that by so necessarie a cause it plainely appeareth that they are no exhortations but commaundementes What remayneth more when we be blotted out of the numbre of the
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
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
our workes vnlesse we do embrace by faith the same goodnesse geueÌ„ vs by the Gospel then want they not their effectualnesse yea with their condition annexed For then he doth so freely geue al things vnto vs that he addeth this also to the heape of his bountifulnesse that not refusing our half ful obedience and remitting so much as it wanteth of ful performance he so maketh vs to enioy the frute of the promises of the law as if we our selues had fulfilled the coÌ„dytion But we wil at this preseÌ„t procede no further in this matter bicause it shal be more largely to be entreated of when we shal speake of the IustificatioÌ„ of faith Wheras we sayd that it is impossible to kepe the law that is in few wordes to be both expounded and proued For it is wont among the people commonly to be accompted an opinion of great absurditie so far that Hierome doubted not to pronouÌ„ce it accursed what Hierome thought I doe nothing staye vpon as for vs let vs searche what is truthe I will not here make longe circumstances of diuerse sortes of possibilities I call that impossible which both neuer had ben also is hindered by the ordinance decree of God that it neuer herafter maye be If we recorde from the farthest time of memorie I saye that there hath none of the holy meÌ„ that beyng clothed with the bodie of death hath euer atteyned to that full perfection of loue to loue God with all his heart with al his minde with al his soule with all his power Againe that there hath ben none that hath not ben troubled with concupiscence Who can saye Naye I see in deede what maner holy men foolish superstition doth imagine vnto vs euen such whose purenesse the heauenly angels do scarcely counteruaile but against bothe the Scripture profe of experience I saye also that there shall none herafter be that shall come to the marke of true perfection vnlesse he be loosed from the burden of his bodye For this point there are open testimonies of Scripture Salomon said there is not a righteous maÌ„ vpon the earth that sinneth not And Dauid sayd euery liuing manne shal not be iustified in thy sight Iob in many places affirmeth the same But Paul most plainly of all that the flesh lusteth agaynste the spirit and the Spirit against the flesh And by no other reson he proueth that all that are vnder the law are subject to the curse But bycause it is written that cursed are al they that doe not abide in al the coÌ„maundementes therof meanyng or rather taking it as a thing confessed that no man can abide in them And what soeuer is forespoke by the Scriptures that must be holden for perpetual yea necessarie With such sutteltie did the Pelagians trouble Augustine sayeng that there is wrong done to God to say that he doth coÌ„maund more thaÌ„ the faithful are able by his grace to performe Augustine to auoide their cauillation coÌ„fessed that the lord might in deede if he wold aduauÌ„ce a mortal man to the purenesse of Angels but that he neither hath done so at any time nor wil do bicause he hath otherwise affirmed in the Scriptures And that do I also not denie But I adde further that it is incoÌ„uenieÌ„t to dispute of his power against his truthe and that therfore this sentence is not subiect to cauillations if a man should saye that that thing is impossible to be wherof the Scriptures do pronounce that it shal not be But if thei dispute of the word when the Disciples asked the lord who may be saued he answered with men in deede it is impossible but with God al things are possible Also Augustine with a most stroÌ„g reason stiffly defendeth that in this flesh we neuer yelde to God the due loue that we owe him Loue saith he so foloweth knowledge that no man can perfectly loue God but he that hath first fully knoweÌ„ his goodnesse We while we waÌ„der in this world see by a glasse and in a darke speach it foloweth therfore that our loue is vnperfect Let this therefore remaine out of controuersie that in this flesh it is impossible to fulfil the law if we behold the weakenesse of our owne nature as it shal yet also in an other place be proued by Paule But that the whole mater may be more plainly set forth let vs in a compendious order gather vp together the office and vse of the lawe which they cal Morall Now as far as I vnderstand it is coÌ„teined in these three partes The first is that while it sheweth to euery man the righteousnesse of God the is the righteousnesse which only is acceptable to God it admonish certifie proue gilty yea condemne euery maÌ„ of his owne vnrightousnesse For so is it nedeful that man blinded dronke with loue of himself be driuen both to the knowledge the confession of his own weakenesse vncleannesse for asmuch as if his vanitie be not euidently conuinced he swelleth with mad affiance of his owne strength can neuer be brought to think of the scleÌ„dernesse therof so long as he measureth it by the proportion of his owne wil. But so sone as he beginneth to coÌ„pare his streÌ„gth to the hardnesse of the lawe there he findeth matter to abate his courage For how so euer he before conceiued a great opinion of it yet by and by he feleth it to pante vnder so great a burden then to shake folter at laste euen to fall downe and faint So being taught by the scholing of the lawe he putteth of that arrogaÌ„cie wherwith before he was blinded Likewise he is to be healed of an other disease of pride wherof we haue said that he is sick So long as he is suffred to stand to his own iudgemeÌ„t he deuiseth Hypoâ—â—iâ—e in stede of rightousnesse wherwith beyng coÌ„teÌ„ted he riseth vp in courage by I whote not what forged rightousnesses against the grace of God But so soue as he is coÌ„pelled to trie his life by the balaunce of the law theÌ„ leauing the presumption of that counterfait righteousnesse he seeth himself to be an infinite space distaÌ„t froÌ„ holinesse againe that he floweth full of infinite vices wherof before he seemed cleane For the euels of luste are hidden in so deepe and crooked priuie corners that they easily deceiue the sighte of man And not withoute cause the Apostle saith that he knew not luste except the lawe had saide Thou shalte not luste bicause except it be by the lawe disclosed out of her lurking holes it destroyeth miserable manne so secretly that he feeleth not the deadly darte thereof So the lawe is like a certaine lookinge glasse wherein we beholde fyrste oure weakenesse by that oure wickednesse laste of all by them boothe oure accursednesse euen as a glasse representeth vnto vs the spottes of our face For when power fayleth man to folowe righteousnesse then
when euell thinges are forbidden the contrarie dueties are commaunded It is an vniuersall opinion that vertues are commended when the contrarie vices are condemned But we require somwhat more than those formes of speache do signifie commonly amonge the people For thei for the moste part take the vertue contrary to any vice to be the absteining from the same vice we say that it procedeth farther that is to contrarie duties doinges Therfore in this commaundement Thou shalt not kyll the common sense of men will consider nothing ells but that we must absteine from all hurt doing or lust to do hurte I say that there is further conteined that we shold by all the helpes that we may succoure the life of oure neigheboure And leaste I speake without a reason I proue it thus God forbiddeth that our brother be hurte or missused bicause he willeth that our neighebours life be deare precious vnto vs he doth therfore require withall those dueties of loue that may be done by vs for the preseruatiō of it And so may we see how the ende of the cōmaundement doth alwai disclose vnto vs al that we are therin cōmaunded or forbiddē to do But why God in suche as it were halfe commaundements hath by figures rather secretli signified than expressed what his wil was wher as ther are wonte to be many reasons rendred thereof this one reason pleaseth me aboue the rest Bicause the flesh alway endeuoreth to extenuate the fylthinesse of sinne to coloure it with faire pretenses sauinge where it is euen palpable for grossenesse he hathe set forthe for an example in euery kinde of offence that whiche was moste wicked and abhominable at the hearinge whereof oure very senses might be moued with horroure therby to emprinte in oure myndes a more haynous detesting of euery sorte of sinne This manie times deceiueth vs in weyinge of vices that if thei be any thinge secret we make them seme small These deceites the Lorde dothe disclose when hee accustometh vs to referre al the whole multitude of vices to these principall heads which do best of all shewe how muche euery kinde is abhominable As for example wrathe and hatred are not thoughte so heynous euells when thei are called by their owne names but when they are forbidden vs vnder the name of man slaughter we better vnderstande how abhominable they are before God by whose worde they are set in the degree of so horrible an offence and we moued by his iudgement do accustome oure selues better to weye the haynousenesse of those faultes that before seemed but lyghte vnto vs. Thyrdely is to be consydered what meaneth the dyuidynge of the lawe of God into twoo tables whereof all wisemen wyll iudge that there is somtime mention made not vnfitly from the purpose nor with oute cause And we haue a cause ready that dothe not suffer vs to remaine in doubte of this matter For God so diuided his lawe into two◠partes in whiche is conteined the whole righteousnesse that he hath assigned the fyrste to the dueties of religion that do peculiarly pertaine to the worshipinge of his Godheade the other to the dueties of Charitie whiche belonge vnto men The first foundation of righteousnesse is the worship of God whiche beinge ones ouerthrowen all the other membres of righteousenesse are torne in sunder and dissolued like to the partes of a house vnioynted and fallen downe For what manner of righteousnesse wylte thowe call yt that thou vexest not men wyth robberye and extorcious if in the meane time by wicked sacrilege thou spoylest Gods maiestie of his glorie that thou defilest not thy bodye with fornication if with thy blasphemies thou prophanely abuse the sacred name of God that thou murtherest no man if thou trauaile to destroye and extinguishe the memorie of God Wherefore righteousenesse is vainely bosted of without religion and maketh no better shew than if a mangeled bodye with the heade cutte of shoulde be broughte fourth for a beautifull syghte And religion is not onely the principall part of righteousnesse but also the very soule wherwith it breatheth and is quickened for men keepe not equitie and loue amonge them selues without the feare of God Therfore we saye that the worshipe of God is the beginning and foundation of righteousenesse bicause when it is taken awaie al the equitie continence and temperance that men vse amonge them selues is vaine and tryflinge before God We saye also that it is the springe heade and liuely breathe of righteousnesse bicause hereby men do learne to lyue among them selues temperately and wythoute hurte doynge one to an other if they reuerence God as the iudge of right and wrong Wherefore in the first table he instructeth vs to godlinesse and the propre duties of religion wherwith his maiestie is to be worshipped in the other he prescribeth home for the feares sake of his name we ought to behaue our selues in the felowship of men And for this reason our Lord as the Euāgelistes reherse it did in a summe gather the whole law into two principall pointes the one that we should loue God with al our heart with al our soule with all our strength the other that we loue our neighbour as our selues Thus thou seest how of the two partes wherein he concludeth the whole lawe he directeth the one toward God and apointeth the other toward men But although the whole law be cōteined in two principal pointes yet to the ende to take away al pretense of excuse it pleased our God to declare in the ten commaundementes more largely and plainly al thinges that belong both to the honour feare and loue of himself and also to that charitie whiche he cōmaundeth vs to beare to men for his sake And thy studie is not ill spent to knowe the diuision of the commaundementes so that thou remember that it is such a matter wherin euery man ought to haue his iudgement free for whiche we ought not contentiously to striue with him that thinketh otherwise But we must needes touche this point least the readers shoulde eyther scorne or maruell at the diuision that we shall vse as newe and lately deuised That the law is diuided in ten wordes bicause it is oft approued by the authoritie of God himselfe it is out of controuersie wherefore there is no doubt of the number but of the manner of diuiding They that so diuide them that thei geue three cōmaundementes to the first table and put other .vij. into the second do wipe out of the number the cōmaundement concernyng images or at least they hide it vnder the first whereas without doubt it is seuerally set by the Lord for a commaundement and the tenth commaundement of not couetyng the thinges of his neighbour they do sendly teare into two Biside that it shal by and by be done to vnderstande that suche manner of diuidyng was vnknowen in the purer age Other do reckē as we do fower seuerall cōmaundementes in the first table but in
those places of Scripture to accorde very well together where it is saide that God declared his loue towarde vs in this that he gaue hys onely begotten sonne to deathe and yet that he was oure enemie till he was made fauourable againe to vs by the deathe of Christe But that they maie be more strongly proued to them that require the testament of the olde Churche I will allege one place of Augustine where he teacheth the very same that we do The loue of God saith he is incomprehensible and vnchangeable For he beganne not to loue vs sins the time that wee weare reconciled to him by the bloode of his sonne But before the making of the worlde he loued vs euen before that we weare any thynge at all that we myght also be his children wyth hys onely begotten Sonne Therefore whereas wee are reconciled by the deathe of Christe it is not so to be taken as thoughe the Sonne dyd therefore reconcile vs vnto hym that he myghte nowe beginne to loue vs whome he hated before but we are reconciled to him that already loued vs to whome we weare enemies by reason of sinne An whether this be true or no that I saie let the Apostle bâ—are witnesse Hee dothe commende saith he his loue towarde vs bicause when wee were yet sinners Christ died for vs. He therfore had a loue to vs euen theÌ„ when we weare enemies to hym and wroughte wickednesse Therefore after a maruellous and deuine mannner he loued vs euen then when he hated vs. For he hated vs in that we weare suche as he had not made vs and bicause oure wickednesse had on euery syde wasted awaie hys woorke he knewe howe in euery one of vs bothe to hate that whiche we oure selues had made and to loue that whiche he had made These be the wordes of Augustine Nowe where it is demaunded howe Christe hathe done away our sinnes and taken away the strife betwene vs and God and purchased suche righteousnesse as mighte make him fauourable and well willing towarde vs it maie be generally answered that he hathe brought yt to passe by the whole course of hys obedience Whiche is proued by the testimonie of Paule As by one mans offense many wer made synners so by one mans obedience wee are made righteous And in an other place he extendeth the cause of the pardon that deliuereth vs from the curse of the lawe to the whole life of Christe saying When the fulnesse of tyme was come God sente his sonne made of a woman subiecte to the lawe to redeeme them that were vnder the lawe And so affirmed that in his very baptisme was fulfilled one part of righteousnesse that he obediently dyd the coÌ„maundement of his father Finally from the time that he toke vpon him the person of a seruant he beganne to paye the raunsome to redeeme vs. Butte the Scripture to sette oute the manner of oure saluation more certainely doothe ascribe this as peculiar and proprely belonginge to the deathe of Christe Hee hym selfe pronounced that hee gaue hys lyfe to bee a redemption for many Paule teacheth that hee dyed for oure synnes Ihon the Baptiste cryed oute that Christe came to take awaye the synnes of the woorlde bycause hee was the Lambe of God In an other place Paule saith that we are iustified freely by the redemption that is in Christ bycause he is set forth the reconciler in his owne bloode Againe that we are iustified in his bloode and reconciled by his deathe Againe â–ª He that knewe no sinne was made sinne for vs that we might be the ryghteousnesse of God in him I will not recite all the testimonies bicause the mimbre woulde be infinite and many of them muste bee hereafter alleged in their order Therefore in the summe of belefe whiche thei call the Apostles creede it is very ordrely passed immediatly from the byrthe of Christe to his deathe and resurrection wherein consisteth the summe of perfecte saluation And yet is not the reste of his obedience excluded whiche hee perfourmed in his life as Paule comprehendeth it wholye from the beginninge to the ende in sayinge that he abaced him selfe taking vpon him the forme of a seruant was obedient to his father to death euen the death of the crosse And truely euen in the same death his willing submission hath the firste degree bicause the sacrifice vnlesse it had ben willingly offred had nothing profited toward righteousnesse Therfore where the Lord testified that he gaue his soule for his shepe he expressly addeth this no man taketh it awaye from my â—elfe According to that which meaning Esaie saith that he helde his peace like a lambe before the sherer And the historie of the Gospel reherseth that he went forth and met the souldiers and before Pilate he left defending of him selfe and stode still to yelde him selfe to iudgement to be pronounced vpon him But that not without some strife for bothe he had taken our infirmities vpon him and it behoued that his obedience to his father shoulde be this way tried And this was no sclender shew of his incomparable loue towarde vs to wrastle with horrible feare in the middest of these cruell tormentes to cast awaie all care of hymselfe that he might prouide for vs. And this is to be beleued that there could no sacrifice bee well offered to God any otherwise but by this that Christe forsaking all his owne affection did submitte and wholy yelde himself to his fathers will For proofe whereof the Apostle dothe fyttly allege that testimonie of the Psalme In the booke of the lawe it is written of me that I may doe thy will O God I will thy lawe is in the middest of my heate Then I saide Loe I come But bicause trembling consciences finde no reste but in sacrifice and washing whereby sinnes are cleansed therefore for good cause we are directed thither and in the deathe of Christe is a appointed for vs the matter of lyfe Nowe forasmuche as by oure owne gyltinesse curse was due vnto vs before the heauenly iudgement seate of God therefore fyrste of all is recited howe hee was condenmed before Ponce Pilate presidente of Iurie that wee shoulde know that the punishement wherunto we weere subiecte was iustely layde vpon vs. Wee could not escape the dreadfull iudgement of God Christe to deliuer vs from it suffred himselfe to be condemned before a mortall man yea a wicked and heathen man For the name of the president is expressed not onely to procure credit to the historie but that we shoulde learne that whiche Esaie teacheth that yâ— chastisemente of our peace was vpon him and that by his stripes wee weare healed For to take awaie oure damnation euery kinde of deathe sufficed not for him to suffer but to satisfye oure redemption one speciall kynde of deathe was to bee chosen wherein bothe drawinge away oure damnation to himselfe and takyng
God Let therfore appere in our head the very fountayne of grace froÌ„ whome according to the mesure of euery one it floweth abrode into all his members By that grace euery one from the beginnynge of his fayth is made a Christian. by whiche that same man from his beginnyng was made Christ. Agayne in an other place there is no playner example of predestination than the Mediatour himselfe For he that made of the seede of Dauid a man righteous that neuer should be vnrighteous without any deseruynge of his will goynge before euen the same he dothe of vnrighteous make them righteous that are the membres of that hed and so forth as there foloweth Therefore when we speake of Christes deseruyng we doe not say that in him is the beginnyng of deseruyng but we clymbe vp to the ordinance of God whiche is the firste cause thereof bycause God of his owne mere good will apointed him Mediatour to purchace saluation for vs. And so is the deseruyng of Christ vnfitly set agaynst the mercie of God For it is a common rule that thinges orderly one vnder an other doe not disagree And therefore it maye well stande together that mans iustification is free by the mere mercie of God and that there also the deseruyng of Christ come betwene which is conteyned vnder the mercie of God But agaynst our workes are aptly set as directly contrarie both the free fauour of God and the obedience of Christ either of them in their degree For Christ could not deserue any thyng but by the good pleasure of God and but bycause he was apointed to this purpose with his sacrifice to appease the wrath of God and with his obedience to put away our offences Finally in a summe bicause the deseruynge of Christ hangeth vpon the only grace of God whiche apointed vs this meane of saluatioÌ„ therfore as well the same deseruing as that grace is fitly set against all the workes of men This distinction is gathered out of many places of the Scripture God so loued the world that he gaue his only begotten sonne that who so euer beleueth him shall not perish We see how the loue of God holdeth the first place as the soueraigne cause or original theÌ„ foloweth fayth in Christ as the second or nerer cause If any man take exception and saye that Christ is but the formal cause he doth more diminish his power than the wordes may beare For yf we obteine righteousnesse by fayth that resteth vpon him then is the matter of our saluation to be sought in him whiche is in many places playnely proued Not that we first loued him but he firste loued vs and sente his sonne to be the appeasyng for our sinnes In these wordes is clerely shewed that God to the ende that nothing should withstand his loue toward vs apointed vs a meane to be reconciled in Christ. And this worde Appeasyng is of great weight bycause God after a certayne vnspeakeable manner euen the same time that he loued vs was also angry with vs vntil he was reconciled in Christ. And to this purpose serue all those sayenges He is the satisfactioÌ„ for our sinnes Againe It pleased God by hym to reconcile all thinges to hymself appeasyng himselfe through the bloud of the crosse by him c. Agayne God was in Christ reconcilyng the worlde to himselfe not impuâ—yng to men their sinnes Agayne He accepted vs in his beloued sonne Agayne That he might reconcile theÌ„ bothe to God into one man by the crouÌ„e The reason of this mysterie is to be fetched out of the first chapter to the Ephesians where Paule after that he had taught that we were chosen in Christ addeth therwithal that we haue obteined fauour in him How did God beginne to embrace with his fauour them whoÌ„ he loued before the making of the world but bicause he vttered his loue when he was reconciled by the bloud of Christ For sithe God is the fountaine of al righteousnesse it must needes be that maÌ„ so long as he is a sinner haue God his enemie his iudge Wherfore the beginning of his loue is righteousnesse such as is described by Paule He made him that had done no sinne to be sinne for vs that we might be the righteousnesse of God in him For he meaneth that we haue obteyned free righteousnesse by the sacrifice of Christ that we should please God which by nature are the children of wrath by sinne estranged from him But this distinction is also meante so oft as the grace of Christ is ioyned to the loue of God WherupoÌ„ foloweth that he geueth vs of his owne that which he hath purchaced For otherwise it would not agree with him that this prayse is geuen him seuerally from his father that it is his grace and procedeth from him But it is truely and perfectly gathered by many places of the Scripture that Christ by his obedience hath purchaced vs fauour with his father For this I take for a thyng confessed that if Christ hath satisfied for our sinnes if he hath suffred the punishmeÌ„t due vnto vs if by his obedieÌ„ce he hath appeased God finally if he beyng righteous hath suffred for the vnrighteous then is saluation purchaced for vs by his righteousnesse whiche is as much in effecte as to deserue it But as Paule witnesseth we are reconciled and haue receiued reconciliation by his death But recoÌ„ciliation hath no place but where there went offence before Therefore the meanyng is that God to whome we were hateful be reasoÌ„ of sinne is by the death of his sonne appeased so that he might be fauorable vnto vs. And the comparison of contraries that foloweth a litle after is diligently to be noted As by the traÌ„sgression of one man many were made sinners so also by the obedieÌ„ce of one many are made righteous For the meaning is thus As by the sinne of AdaÌ„ we were enstranged from God ordeined to destruction so by the obedience of Christ we are receiued into fauour as rigteous And the future time of the verbe doth not exclude present righteousnesse as appereth by the processe of the texte For he had sayd before that the free gift was of many sinnes vnto iustification But when we saye that grace is purchaced vs by the deseruyng of Christ we meane this that we are cleansed by his bloud and that his death was a satisfactioÌ„ for our sinnes His bloud cleaÌ„seth vs froÌ„ sinne This bloud is it that is shed for remission of sinne If this be the effect of his bloud shed that sinnes be not imputed vnto vs it foloweth that with that price the iudgemeÌ„t of God is satisfied To which purpose serueth that sayeng of Iohn the Baptist Beholde the lambe of God that taketh awaye the sinne of the worlde For he setteth in comparison Christ agaynst all the sacrifices of the law to teache that in him only was fulfilled that whiche those figures shewed
bee quenched And there is no cause to the contrarie but that he maye lightly ouer washe some and throughly soke other some wyth the knoweledge of hys Gospell This is in the meane tyme to bee holden for truthe that howe small and weake so euer sayth hee in the electe yet bycause it is to them a sure pleadge of the Spyrite of God and a seale of their adoption the prynte thereof canne neuer bee blotted out of theyr heartes as for the reprobate that they are ouer spred wyth such a lyght as afterwarde commeth to nought And yet the Spyrite is not deceyptefull bycause he geueth not lyfe to the seede that he casteth in theyr heartes to make it abyde alwayes incorruptible as he dothe in the elect I goe yet further for whereas it is euident by the teachyng of the Scripture and by dayely experience that the reprobate are sometime touched with the felyng of Gods grace it muste needes be that there is raysed in their heartes a certayne desire of mutuall loue So for a time there lyued in Saul a godly affection to loue God by whome he knew himself to be fatherly handeled and therefore was delited with a certayne swetenesse of his goodnesse But as the persuasion of the fatherly loue of God is not faste rooted in the reprobate so doe they not soundely loue him agayne as his chyldren but are led wyth a certayne affection like hired seruauntes For to Christ only was that Spirite of loue geuen to this ende that he shoulde poure it into his membres And truely that sayeng of Paule extendeth no further but to the elect only The loue of God is poured abrode into our heartes by the holy Spirite that is geuen vs euen the same loue that engendreth the same confidence of callyng vpon him whyche I haue before touched As on the contrarie side we see God to bee maruelously angry with his chyldren whome yet he cesseth not to loue not that in hymselfe he hateth them but bycause his will is to make them afrayde wyth the felynge of his wrath but to the entent to abate theyr pride of fleshe to shake of their drowesinesse and to moue them to repentance And therefore all at one tyme they conceyue hym to bee bothe angry with them or with their sinnes and also mercyfull vnto them bycause they not fainedly doe praye to appease his wrathe to whome yet they flee wyth quiet assured trust Hereby it appereth that it is not true that some doe counterfayte a shewe of fayth whyche yet doe lacke the true faith but while they are caried wyth a sodeyne violent motion of Zele they deceyue themselues wyth false opinion And it is no doubte that sluggishnesse so possesseth them that they doe not well examine their heart as they ought to haue done It is likely that they were suche to whome as Iohn witnesseth Christ dyd not commit himselfe when yet they beleued in hym bycause he knewe them all and knewe what was in manne If many dyd not fall from the common fayth I call it common bicause the fayth that lasteth but a time hath a greate lykenesse and affinitie with the liuely and continuynge fayth Christe woulde not haue sayde to his Disciples If ye abide in my worde then are ye truely my Disciples and ye shall know the truthe and the truthe shall make you free For he speaketh to them that had embraced his doctrine and exhorteth them to the encrease of fayth that they shoulde not by their owne sloughtfulnesse quench the lighte that is geuen them Therefore dothe Paule affirme that fayth peculiarly belongeth to the electe declaryng that many vanish away bycause they haue not taken liuely roote Like as Christ also sayth in Matthew euery tree that my father hath not planted shal be rooted vp In other there is a grosser kinde of lyeng that are not ashamed to mocke bothe God and menne Iames inueyeth agaynst that kinde of menne that wyth deceiptfull pretense doe wickedly abuse fayth Neyther woulde Paule require of the children of God a fayth vnfayned but in respect that many do presumptuously chalenge vnto themselues that whyche they haue not with vayne colored deceyte do beguile other or sometime themselues Therefore he compareth a good conscience to a cheste wherein fayth is kepte bycause many in fallynge from good conscience haue suffred shipwreck of their fayth We must also remember the doutefull signification of the woord fayth For oftentimes fayth signifieth the sounde doctrine of religion as in the place that we nowe alleaged and in the same Epistle where Paule wryteth Deacons to holde faste the misterie of fayth in a pure conscience Againe where he publisheth the fallynge awaye of certayne from the faith But on the other side he sayth that Timothee was nourished vp with the woordes of fayth where he sayth that prophane vanities and oppositions falsly named sciences are the cause that many depart from the faith whome in an other place he calleth reprobate touchyng fayth As agayne he chargeth Titâ—s Agayne sayeng Warne them that they be sounde in the fayth By soundenesse he meaneth nothing els but purenesse of doctrine which is easily corrupted and brought out of kynde by the lightnesse of men Euen bicause in Christ whome faith possesseth are hiddeÌ„ all the treasures of wisedome and knoweledge therefore fayth is worthyly extended to signifie the whole summe of heauenly doctrine from which it can not be seuered Contrariewise sometime it is restrayned to signifie some particular obiect as when Matthew sayth that Christ saw the fayth of them that did let downe the manne sicke of the palsey through the tyles and Chryst himselfe cryeth out that he founde not in Israell so great fayth as the Centurion brought But it is likely that the Centurion was earnestly bente to the healyng of his doughter the care whereof occupied all his minde yet bycause beyng contented with the onely assent and answere of Christ he required not Christes bodyly presence therefore in respecte of this circumstance his fayth was so muche commended And a litle here before we haue shewed that Paule taketh fayth for the gifte of workynge miracles whyche gifte they haue that neyther are regenerate by the Spirite of God nor doe hartyly worshippe him Also in an other place he setteth fayth for the doctrine whereby we are instructed in fayth For where he wryteth that fayth shall bee abolished it is out of question that that is meante by the ministerie of the Church whiche at this 〈◊〉 is profitable for oure weaknesse In these formes of speach standeth a proportionall relation But when the name of fayth is vnproperly remoued to signifie a false profession or a lyeng title of fayth that shoulde seeme to be as harde a figuratiue abuse as when the feare of God is set for a corrupte and wrongefull manner of worshyppynge as when it is oftentymes sayde in the holy Historie that the
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
loueth he laboreth in vaine and troubleth himselfe to no profitte for his peines sithe all thinges happen alike both to the righteous and the wicked to him that offreth sacrifices and him that offreth none Whervpon foloweth that God doth not alway witnesse hys loue to them to whome hee maketh all thynges happen prosperously nor dothe alwaies vtter the hatred to them whome hee punisheth And that he dothe to condemne the vanitie of mans witte sith it is so dull in thynges moste needefull to be knowen As he hadde written a little before that it canne not be discerned what the soule of a man differeth from the soule of a beast bicause it seemeth to dye in like manner If any manne will gether thereof that the opinion that wee holde of the immortalitie of soules standeth vpon coniecture maye he not worthyly be compted a madde manne Are they then in theyr right wittes whiche gather that there is no certaintie of Gods grace bycause wee can conceyue none by the carnal beeholdynge of presente thynges But thei alleage that it is a point of rashe presumption to take vpon vs an vndoubted knoweledge of Gods will I woulde in dede graunt it vnto them if we did take so muche vpon vs that we wolde make the incomprehensible secret purpose of God subiect to the sclendernesse of oure witte But when we symply saie with Paule that we haue receiued not the spirite of thys worlde but the Spirit that is of God by whose teachinge wee maie knowe those thinges that are geuen vs of God what canne thei barke againste it but they muste slaunderously speake against the Spirit of God But if it be a horrible robberie of God to accuse the reuelation that commeth from him either to be lyeng or vnassured or doubtefull what do we offend in affyrminge that it is assured But they say that this also is not without greate presumptuousnesse that we dare so glorie of the Spirit of Christe Who woulde thynke that their dulnesse were so greate that woulde bee compted maisters of the worlde that they so fowly stumble in the fyrste principles of religion Surely I woulde not thinke it credible vnlesse theyr owne wrytynges that are abroade dyd testifie yt Paule pronounceth that they onely are the chyldren of God that are moued wyth hys spirit and these menne woulde haue them that bee the chyldren of God to be moued wyth theyr own spirit to be without the Spirite of God Paule teacheth that we call God oure Father as the holy ghoste ministreth that woorde vnto vs whyche onely canne beare witnesse to oure spirite that we are the children of God These men althoughe they forbydde vs not to call vpon God yet do take awaie his Spirite by whose guydinge hee shoulde haue been rightly called vpon Paule denyeth that thei are the seruantes of Christ that are not moued with the Spirit of Christ these men faine a Christianitie that needeth not the Spirit of Christe Paule maketh no hope of the blessed resurrection vnlesse wee feele the holy ghoste abydynge in vs they forge a hope withoute any suche feeling But peraduenture the will answere that thei do not denie that we ought to be endued with it but y◠it is a point of modestie and humilitie not to acknowledge it What meaneth he then when he biddeth the Corynthians to trie whether thei be in the faith to proue themselues whether thei haue Christe whome vnlesse a man do acknowledge to be dwelling in him he is a reprobate But by the Spirite that God hath geuen vs saith Ihon we knowe that he abydeth in vs. And what do we els but cal the promises of Christ in dout when we will be compted the seruantes of God without his Spirite whiche he hathe openly declared that he woulde poure out vpon all his Biside that we do wronge to the holy ghoste whiche do separate from him faithe that is his peculiar worke Sithe these are the firste lessons of godlie religion it is a token of miserable blindenesse to haue Christians noted of arrogancie that dare glorie of the presence of the holy ghoste without whiche glorieng Christianitie it selfe dothe not stand But thei declare by their example how truely Christ saide that his Spirite is vnknowen to the worlde and is onely knowen of them with whome he abideth And bycause thei will not go about to ouerthrowe the stedfastnesse of faith with digging onely of one myne they assayle it also otherwise For thei say that although according to our present state of righteousnes we mai gather a iudgment of the grace of God yet the knowledg of perseuerance to the ende abideth in suspense A goodly cōfidence of saluation forsoothe is left vnto vs if we iudge by morall coniecture that for a presēt moment we be in fauoure what shal become of vs to morrow we can not tell The Apostle teacheth farr otherwise I am surely perswaded saith he that neither angeles nor powers nor principalities neither death nor life neither present things nor things to come shal seuer vs frō the loue wherwith the lord embraceth vs in Christ. Thei seke to escape with a trifling solutiō pratinge that the Apostle had that by speciall reuelation But thei are holden to hard to slippe away so For ther he entreateth of those good things that cōmonly come by faith to the faithfull not those that he himselfe specialli feleth But the same Paule in an other place putteth vs in feare with mention of our weakenes vnstedfastnes Let him that standeth saith he beware that he fal not It is true but not suche a feare wherby we shold be ouerthrowē but wherby we may learne to humble our selues vnder the mighty hand of God as Peter expoundeth it Then how against ordre truthe is it to limite the assurednes of faith to a moment of time whose propretie is to passe beyond the spaces of this life extend further to immortalitie to come Sithe therefore the faithfull do impute it to the grace of God that being lightned with his spirite thei do by faith enioy the beholding of the heauenly life so farr is such glorieng frō presumptuousnesse that if any man be ashamed to confesse it he doth therin more bewraie his extreeme vnthankfulnesse in vnkindely hiding Gods goodnes than he doth declare his modestie or submissiō Bicause it semed that the nature of faith could not otherwise better or more plainly be declared than by the substance of the promise vpon whiche it resteth as vpon her propre foundation so that if the promise be taken away faith by by falleth down or rather vanisheth away therfore we toke our definition frō thense which yet varieth not from y◠definition or rather descriptiō of the Apostle that he applieth to his discourse wher he saith that faithe is a substance of thinges to be hoped for a certaintie of things that are not seen For by this word Hypostasis
more louynge tendernesse Therfore where he mindeth to teache that he is not inmeasurable in takyng punishmentes he reprocheth to the hard hearted obstinate people that beyng striken yet they make not an ende of sinning In this meaning he complaineth that Ephraim was as a â—ake scorched on the one side and rawe on the other bycause the corrections did not pearce into their mindes that the people hauynge their vices boyled out might be made mete to receyue pardon Truely he that so speaketh sheweth that so sone as a man hath repented he wil by and by become appeasable and that by our stifnesse he is enforced to that rigour in chastisyng of faultes which should haue ben preuented with willyng amendement Yet forasmuch as we all are of suche hardnesse and rudenesse as vniuersally needeth chastisemeÌ„t it semed good to him beyng a most wise father to exercise al without exception with a coÌ„mon scourge al their life long But it is maruelous why thei so cast their eyes vpon the only example of Dauid and are noâ— moued with so many examples in which they might haue beholden free forgeuenesse of sinnes It is read that the Publicane weÌ„t out of the temple iustified Their folowed no peyne Peter obteyned pardon of his offence his teares we reade sayth Ambrose his satisâ—actioÌ„ we reade not And the man sicke of the Palsey heard it spoken to him Rise thy sinnes are forgeuen thee There was no peyne layed vpon him Al the absolutions that are rehearsed in the Scripture are set out as geuen freely Out of this great number oâ— examples a rule shoulde rather haue ben gathered than of that only example that conteyneth in it a certaine speciall matter Daniel in his exhortation wherin he counselleth Nebuchadnezer to redeme his sinnes with righteousnesse and his iniquities with pitieng of the poore his meanyng was not to saye that righteousnesse mercie are satisfactorie appeasementes of God redemption of peines for God forbidde that there were euer any redemption sauinge only the bloud of Christ but to referre this word Redeming rather to men than to God as if he had sayd O king thou hast vsed an vnrighteous and violent gouernement thou hast oppressed the humble thou haste spoyled the poore thou haste hardly and vniustly handled thy people for thy vniust exactions for thy violence and oppression nowe render to them mercie and righteousnesse Likewise Salomon sayth that with charitie the multitude of sinnes is couered not before God but among men theÌ„selues For thus is the whole verse Hatred raiseth vp contentions but charitie couereth all iniquities In whiche verse as his manner is he doth by waye of comparison of contraries compare the euels that growe of hatreds with the frutes of charitie in this meanyng they that haâ—e together do one byte barke at reproche and rayle at an other and turne all thinges to the worst but they that loue together doe dissemble many thynges amonge themselues doe wynke at many thinges and pardon many thinges one to the other not that the one alloweth the others faultes but beareth with them and helpeth them with admonishyng rather than galleth them with reprochyng them And it is not to bee doubted that Peter allegeth this place in the same sense vnlesse we will accuse him of deprauyng and wrongfully wrestynge the Scripture But whereas he teacheth that sinne is purged with mercifulnesse and liberalitie he doth not meane that recompense is therewith made for sinne before the face of the Lord so that God beyng appeased by suche satisfaction dothe release the peyne that otherwise he would haue layed vpon them but after the accustomed manner of the Scripture he declareth that they shall finde him merciefull vnto them that leauyng their former vices iniquities do turne to him by godlinesse and truthe as if he should say that the wrath of God doth cesse and his iudgement rest when we cesse from our euell doynges Neither doth he there describe the cause of pardon but rather the manner of true conuersion As many times the Prophetes doe declare that Hypocrites doe in vayne pester God with forged ceremonious vsages in stede of repentaÌ„ce whereas it is vprightnesse of life with the duties of charitie that deliteth him As also the author of the epistle to the Hebrewes coÌ„mending liberalitie gentlenesse teacheth that such sacrifices please God And when Christ tauÌ„ting the Pharisees that geuing hede only to cleansyng of dishes they neglected the cleannesse of the heart coÌ„maunded them to geue almes that all might be cleane he dyd not thereby exhorte them to make satisfaction but only teacheth what manner of cleannesse pleaseth God Of whiche kinde of speach we haue entreated in an other place As touching the place of Luke no maÌ„ that hath with sound iudgement read the parable that the Lord did there recite will make vs any controuersie therupon The Pharisee thought with himselfe that the lord did not know the woman which he had so easily receiued into his presence For he thought that Christ wold not haue receiued her if he had knowen her such a sinner as she was And thereby he gathered that Christ was not a Prophet that might in suche sorte be deceyued The lord to shewe that she was no sinner to whom her sinnes were alredy forgeuen dyd put out this parable There were two dettours to one creditour vpoÌ„ vsurie the one ought fifty the other ought fyue hundred bothe had theyr dettes forgeuen them Whether oweth more thanke the Pharisee answered he to whome moste is forgeuen The Lorde replyed learne hereby that this womaÌ„s sinnes are forgeuen her bycause she hath loued muche In whiche wordes as you see he maketh not her loue the cause but the profe of the forgeuenesse of her sinnes For they are deriued vpoÌ„ a similitude of that â—ettour to whome fyue hundred was forgeuen to whome he dyd not saye that therefore it was forgeuen bycause he had loued muche but therefore loued muche bycause it was forgeuen And hereunto muste that similitude bee applyed in this sorte Thou thynkest this woman to be a sinner but thou oughtest to knowe that she is none suche for asmuch as her sinnes be forgeuen her And that her sinnes be forgeuen her her loue ought to proue vnto thee whereby she rendreth thanke for his benefite It is an argument gathered of the folowyng effect whereby any thinge is proued by signes ensuyng By what meane she obteyned forgeuenesse of sinnes the Lord openly restifieth Thy fayth sayth he hath saued thee Therefore we obteyne forgeuenesse by fayth By charitie we geue thankes and testifie the bountiefulnesse of the Lord. As for those thinges that are commonly founde in the bookes of olde wryters concerning satisfactioÌ„ they litle moue me I see in deede that many of theÌ„ I wil speake plainely in a manner al whose bokes remayne haue eyther erred in this point or spoken to crabbedly and hardely but I will not graunt that
desire of glory For shew me a man if thou canst that vnlesse he haue forsaken him selfe according to the commaundement of the Lorde will of his owne free will vse goodnesse among men For all they that haue not ben possessed with this feling if they haue folowed vertue they haue done it at the least for praises sake And all the Phylosophers that euer moste of all affirmed that vertue was to be desired for it selfes sake were puffed vp with so great pride that it appeared that they desired vertue for no other thinge but that they might haue matter to be proude vpon But God is so nothing at all deliâ—ed neither with those gapers for the peoples breath nor with these swelling beastes that he pronouÌ„ceth that thei haue already receiued their rewarde in the world maketh harlottes and Publicanes nerer to the kingdome of heauen than them And yet we haue not throughly declared with how many and how great stoppes maÌ„ is hindreth from that whiche is right so long as he hath not forsaken him selfe For it was truely sayde in tyme past that there is a world of vices hidden in the soule of man And thou canst finde no other remedies but denying thy selfe and leauing regarde of thy selfe to bende thy mynde to seeke those thinges that the Lorde requireth of thee and to seke them therfore only because they please him In an other place the same Paul doth more plainly although shortly goe throughe all the partes of a well ordred life saying The grace of God that bryngeth saluation vnto all men hathe appeared and teacheth vs that we should denie all vngodlynesse and worldly lustes that we should lyue sobre mynded ryghteously and Godly in this present world loking for the blessed hope glorious appearing of the mighty God and of our sauiour Iesus Christ whiche gaue him selfe for vs to redeme vs from all vnryghteousnesse and to purge vs a peculiar people vnto him selfe feruently geueÌ„ vnto good workes For after that he hath set forth the grace of God to encourage them to make redy the waye for vs to worshyppe God he taketh awaye twoo steppes that doe moste hynder vs that is to saye Ungodlinesse wherunto we are naturally to muche enclined and Worldly desires whiche extende further And vnder the name of vngodlinesse he not only meaneth superstitions but also comprehendeth all that disagreeth with the earnest feare of God And worldly lustes are in effect as much as the affections the fleshe Therfore he commaundeth vs in respect of both the tables of the lawe to put of our owne wit to forsake all that our owne reason and wyll informeth vs. And all the doinges of our lyfe he bringeth into thre partes sobrietie righteousnesse and godlinesse of the whiche sobrietie without doubt signifieth as well chastitie and temperaunce as a pure and measurably sparing vse of temporall thinges and a pacient sufferance of pouertie Righteousnesse conteineth al the duties of equitie to geue euery man his owne The thirde is Godlinesse that seuereth vs from the defilinges of the worlde and with true holinesse ioyneth vs to God These thinges when they be knyt together with an vnseparable knot make a full perfection But for as muche as nothing is more hard than forsaking the reason of the fleshe yea subduing and renouncing her desires to geue our selues to God and our brethren to studie for an angelike life in the filthy state of this earth therefore Paul to loose our myndes from all snares calleth vs back to the hope of blessed immortalitie admonishing vs not to stryue in vaine because as Christ hath ones appered the redemer so at his last coÌ„ming he shall shewe the frute of the saluation that he hath purchaced And thus he driueth away the enticementes that blynde vs and make vs not to aspire as we ought to the heauenly glorie yea and he teacheth that we must trauaill as men being from home in this worlde that the heauenly inheritaunce be not lost or fall away from vs. Nowe in these wordes we perceiue that the forsaking of our selues hath partly respect to men and partly yea chiefly to God For where as the scripture biddeth vs so to behaue our selues with men that we preferre them before vs in honour that we faithfully employ our selues wholly to procure their commodities therfore it greueth such commaundementes as our mynde is not able to receiue but first beinge made voide of naturall sense For with suche blyndnesse we runne all into loue of our selues euery man thinketh him self to haue a iust cause to aduaunce him selfe and to despise all other in comparison of him self If God haue geuen vs any good gift by by bearing our selues bolde therof we lift vp our courage and not only swell but in a maner burste with pryde The vices wherwith we abound we do both diligeÌ„tly hyde from other and to our selues we flatteringly faine them light and scleÌ„der and sometime embrace them for vertues And if the same good giftes whiche we prayse in our selues or better doe appere in other least we should be compelled to geue place to them we do with our enuiousnesse deface them and fynde fault with them If there be any faultes in them we are not contented seuerely and sharpely to marke it but we also odiously amplifie it HereupoÌ„ groweth that insolence that euery one of vs as though he were priuileged from the commoÌ„ estate would be hier than the rest and carelesly proudely set light by euery maÌ„ or despise theÌ„ as inferiours The poore yeld to the rich base people to gentlemen seruantes to their maisters vnlearned to the learned but there is no man that doth not nourish within himself some opinioÌ„ of excellencie So euery man in flatteryng himself beareth a certaine kingdome in his brest For presumptuously takyng vpon them somwhat whereby to please themselues they iudge vpon the wittes and manners of other menne But yf they come to contention there bursteth out their poyson For many doe make a shewe of great mekenesse so longe as they finde all thinges gentle and louely but howe many a one is there that kepeth that continuall course of modestie wheÌ„ he is pricked and stirred to anger And there is no remedie hereof â–ª but that the moste hurtfull pestilence of loue of soueraigntie and selfe loue be rooted out of the bottome of their heartes as it is rooted out by the doctrine of the Scripture For there we are so taught that we muste remember that the good giftes that God hath geuen vs are not our owne good thynges but the free giftes of God wherof yf any be proude they bewraye their owne vnthaÌ„kefulnesse Whoe maketh thee to excell Paule sayth yf thou haste receyued al thinges why doest thou boste as yf they were not geuen thee Then that we muste with continuall reknowledgyng of our faulâ—es call our selues â—â—ck to humilitie So shal there remayne in vs nothyng to be proude 〈◊〉 but there shal
for this purpose deliuered from sinne that we should obey to righteousnesse Can we be pricked forward to charitie with any more liuely argument thā that of Iohn that we shold mutually loue one an other as God hath loued vs that herein his children do differ from the childrē of the Deuell the children of light from the children of darknesse bycause they abide in loue Againe with that argument of Paule that we if we cleaue to Christ are the members of one body which it is mete to be holpen one of an other with mutuall duties Can we be more strongly prouoked to holinesse than when we heare agayne of Iohn that all they that haue this hope do sanctifie thēselues bycause their God is holy Agayne of the mouth of Paule that hauyng the promise of adoptiō we should cleanse our selues from all the defilyng of the flesh spirit than when we heare Christ settyng forth himself for an example vnto vs that we should follow his steppes And these fewe thinges I haue set forth for a taste For yf I should entēd to goe through all I should be dryuen to make a long volume The Apostles are all full of encouragementes exhortatiōs and rebukynges whereby they maye instruct the man of God to euery good worke and that without any mention of merit But rather they fetch their chefe exhortations from this that our saluation standeth vpon the only mercie of God and vpon no merite of oures As Paule after that he hath in a whole Epistle discoursed that there is no hope of life for vs but in the righteousnesse of Christ when he cōmeth downe to morall exhortations he besecheth them by that mercie of God whiche he hath vouchesaued to extēd to vs. And truely this one cause ought to haue ben sufficient that God may be glorified in vs. But if any be not so vehemently moued with the glorie of God yet the remembrāce of his benefites ought to haue ben most sufficient to stirre vp such mē to do well But these men whiche do paraduenture with thrustyng in of merites beate out some seruile and constrayned obediences of the lawe do falsly saye that we haue nothing whereby we maye exhorte men to good workes bicause we goe not the same waye to worke As though God were much desired with such obediences whiche protesteth that he loueth a cherefull geuer and forbiddeth any thyng to be geuen as it were of heauinesse or of necessitie Neyther doe I speake this for that I doe eyther refuse or despise that kinde of exhortation whiche the Scripture oftentimes vseth that it maye leaue no meane vnattempted euery way to stirre vp our mindes For it rehearseth the reward which God will render to euery mā according to his workes But I denie that that is the only thing yea or the chefe amōg many And then I graunt not that we ought to take beginning therat Moreouer I affirme that it maketh nothing to the settyng vp of such merites as these men boste of as we shal hereafter see Last of all I saye that is to no profitable vse vnlesse this doctrine haue first taken place that we are iustified by the only merit of Christ which is cōceyued by faith but by no merites of our workes bicause none can be fit to the endeuour of holinesse vnlesse they haue first digested this doctrine Which thing also the Prophet very wel signifieth when he thus speaketh to God with thee is mercie that thou mayest be feared For he sheweth that there is no worshippyng of God but whē his mercie is acknowleged vpon which alone it is bothe founded and stablished Which is very worthy to be noted that we maye know not only that the beginning of worshippyng God aright is the affiance of his mercie but also that the feare of God whiche the Papistes will haue to be meritorious can not haue the name of merite bicause it is grounded vpon the pardon and forgeuenesse of sinnes But it is a moste vayne sclaunder that men are allured to sinne when we affirme the free forgeuenesse of sinnes in whiche we saye that righteousnesse consisteth For we saye that it is of so great value that it can with no good of oures be recompensed and that therefore it should neuer be obteyned vnlesse it were freely geuen Moreouer that it is to vs in deede freely geuen but not so to Christ which bought it so derely namely with his owne moste holy bloud byside whiche there was no price of value enough that might be payed to the iudgement of God When menne are taught these thinges they are put in minde that it is no thanke to them that the same moste holy bloud is not shed so oft as they sinne Furthermore we learne that our filthinesse is suche as is neuer washed awaye but with the fountaine of this moste pure bloud Ought not they that heare these thynges to conceyue a greater horrour of sinne than yf it were sayd that it is wyped awaye with the sprynklyng of good workes◠And yf they haue any thynge of God howe can they but dred beyng ones cleansed to wallowe themselues agayne in the myre as muche as in them lieth to trouble and infect the purenesse of this fountayne I haue washed my feete sayth the faythfull soule in Salomō how shal I againe defile them Now it is euident whether sort doe bothe more abace the forgeuenesse of sinnes and do more make vile the dignitie of righteousnesse They babble that God is appeased with their owne trysting satisfactions that is their donge We affirme that the giltinesse of sinne is more greuous than can bee purged with so light trifles that the displeasure of God is more heauie than can be released with these satisfactions of no value and that therefore this is the prerogatiue of the only bloud of Christ. They say that righteousnesse if it fayle at any time is restored repaired by satisfactorie workes we thynke it more precious than that it can be matched with anye recompense of workes and that therfore for the restoryng thereof we must flee to the only mercie of God As for the rest of those things that perteyne to the forgeuenesse of sinnes let them be sought out of the next chapter The .xvii. Chapter ¶ The agreement of the promises of the lawe and the Gospell NOw let vs also goe through the other argumētes wherwith Satan by the soldiars of his garde goeth about eyther to ouerthrowe or batter the iustification of fayth This I thinke we haue already wrong frō the sclaunderers that they can no more charge vs as enemies of good workes For iustification is taken awaye from good workes not that no good workes should be done or that those which be done shold be denied to be good but that we should not put affiāce in them not glorie in them not ascribe saluatiō to them For this is our affiance this is our glorie and the only authour of our saluation that
Lord sayth he for all the thynges that he hath bestowed vpon me I wil take the cup of saluations and wil cal vpon the name of the Lord. And the same law the Chirch foloweth in an other Psalme Saue vs our God that we may coÌ„fesse to thy name and glory in thy prayse Againe He hath loked vnto the prayer of the solitarie and he hath not despised their prayers Thys shal be wrytten to the generation that shal folow the people created shal prayse the Lord that they may declare hys name in hym and his prayse in Hierusalem Yea so oft as the faithful beseche God to do for hys names sake as they professe themselues vnworthy to obteine any thing in their own name so they binde themselues to geue thankes they promise that this shal be to them the right vse of the bountifulnesse of God that they shal be publishers of it So Osee speaking of the redemptioÌ„ to come of the Chirch sayth Take away iniquitie O God and lift vp good and we will paye the calues of lyppes And the benefites of God doe not onely clayme to themselues the prayse of the tong but also do naturally procure loue I haue loued sayth Dauid because the Lord hath heard the voice of my praier Againe in an other place rehearsing that helpes which he had felt he sayth I wil loue thee O God my strength Neither shall the prayses euer please God which shal not flow out of thys swetenesse of loue Yea and also we muste holde fast thys sayeng of Paule that all prayers are wrongful faulty to which is not adioyned geuing of thaÌ„kes For thus he sayth in al prayer beseching with thankesgeuing let your petetions be knowen with God For sithe testinesse tediousnesse impatieÌ„ce bitternesse of grefe and feare do moue many in prayeng to murmure he commaundeth that our affections be so tempered that the faythfull â—re they haue obteyned the which they desire should neuerthelesse cherefully blesse God If thys knot ought to haue place in things in a maner coÌ„trary with so much more holy baÌ„d doth God bind vs to sing his praises so oft as he maketh vs to enioy our requestes But as we haue taughte that our prayers are hallowed by the intercessioÌ„ of Christ which otherwise should be vncleane so the Apostle where he coÌ„maundeth vs to offer a sacrifice of praise bi Christ putteth in mind that we haue not a mouth cleane enough to praise the name of God vnlesse the presthode of Christ become the meane WherupoÌ„ we gather that meÌ„ haue ben moÌ„struously bewitched in the papacie where the greater part marueleth that Christ is called an aduocate This is the cause why Paule commaundeth bothe to praye and to geue thankes without cessing namely for that he willeth that with so great continuing as may be at euery tyme in euery place in all maters and businesses the prayers of all men shoulde be lifted vp to God whiche may bothe loke for all thinges at hys hande and yelde to him the praise of all thinges as he offreth vs continuall matter to prayse and praye But this coÌ„tinual diligeÌ„ce of prayeng although it specially coÌ„cerne to the propre priuate praiers of euery man yet somwhat also perteineth to the publike prayers of the Chirch But those can neither be continuall nor ought otherwise to be done thaÌ„ according to the politike order that shall by commoÌ„ consente be agreed vpon among all I graunt the same in dede For therefore certayne houres are set and appointed as indifferent with God so necessarie for the vses of men that the commoditie of all men may be prouided for and all thinges according to the sayeng of Paul may be comlyly and orderly done in the Chirch But this maketh nothing to the contrarie but that euery Chirch ought bothe from tyme to tyme to stirre vp it selfe to often vse of prayers and when it is admonished by any greater necessitie to be feruent with more earneste endeuor As for perseruerance which hath a great affinitie with continuall diligence there shal be a fitt place to speake of it aboute the ende Nowe these make nothing for the much babbling whiche Christe willed that we shold be forbidden For he forbiddeth not to continue long nor oft nor with much affection in prayers but that we should not trust that we maye wryng any thing oute of God by dulling his eares with much babbling talke as if he were to be persuaded after the maner of men For we knowe that Hypocrites because they do not consider that they haue to do with God do no lesse make a pompous shewe in their prayers than in a triumph For the Pharisee which thanked God that he was not like to other men without dout reioysed at hymselfe in the eyes of men as if he would by prayer seke to get a fame of holynesse Hereupon came that much babbling â–ª which at this day vpon a like cause is vsed in the papacie while some do vainly spende the tyme in repeting the same prayers and other some doe set out themselues among the people with a long heape of words Sith thys babbling childishly mocketh God it is no maruell that it is forbidden out of the Chirche to the ende that nothing should there be vsed but earnest and proceding from the bottome of the hart Of a nere kinde and lyke to this corruption is there an other which Christ coÌ„deÌ„neth with thys namely the Hypocrites for bosting sake do seke to haue many witnesses do rather occupy the market place to pray in than their prayers should want the prayse of the world But wheras we haue alredy shewed that thys is the marke that prayer shooteth at that our myndes may be caryed vpwarde to God bothe to coÌ„fessioÌ„ of prayse to crauing of helpe therby we may vnderstand that the chefe duties therof do stand in the minde the hart or rather the prayer it self is properly an affectioÌ„ of the inward hart which is poured fourth and layed opeÌ„ before God the searcher of harts Wherfore as it is alredy said the heauenly scholemaister when he minded to set out the best rule of prayeng commaunded vs to goe into our chamber and there the dore beyng shutt to pray to our Father whiche is in secrete that our Father which is in secret may heare vs. For wheÌ„ he hath draweÌ„ them away froÌ„ the example of hipocrites which with ambicious bosting shewe of praiers sought the fauor of meÌ„ he therwithall addeth what is better namely to entre into our chamber and there to pray the dore being shut In which words as I expounde them he willed vs to seke solitarie being whiche may helpe vs to descende and to entre throughely wyth our whole thoughte into our hart promising to the affections of our harte that God shal be nere vs whoe 's temples our bodyes ought to be For he meant not to deny but that it is
pledge and earneste of our adoption but also he geueth vs the Spirite for witnesse of the same adoption through whom we may with a free and lowde voyce crie Abba Father So ofte therfore as any delay shal withâ—arde vs let vs remembre to aske of hym that correctyng our fearefulnesse he will sette before vs that Spirite of coragiousnesse to be our guide to pray boldly Whereas we are not so taught that euery one shoulde seuerally call hym his owne father but rather that we should all in common together call hym Our Father therby we are put in mynde howe great affection of brotherly loue ought to be among vs whiche are altogether by one same right of mercy and liberalitie the children of suche a Father For we all haue one common Father from whom cometh whatsoeuer good thyng may betide vnto vs there ought to be nothyng seuerall among vs whiche we are not ready with great cherefulnesse of mynde to communicate one to an other so muche as nede requireth Now if we be so desirous as we oughte to be to reache our hande and helpe one to an other there is nothyng wherin we may more profite our brethren than to commende them to the care and prouidence of the most good Father who beyng well pleased fauoring nothing at al can be waÌ„ted And verily euen this same we owe to our Father For as he that truely hartily loueth any Father of household doth also embrace his whole housholde with loue and good will likewise what loue affection we beare to this heauenly Father we must shewe towarde his people his householde and his inheritance which he hath so honored that he hath called it the fullnesse of his only begotten Sonne Let a christian man therfore frame his prayers by this rule that they be common and may comprehend all them that be brethren in Christe with hym and not onely those whom he presently seeth and knoweth to be suche but al men that lyue vpon earth of whom what God hath determined it is out of our knowlege sauyng that it is no lesse godly then naturall to wish the best to them and hope the beste of them Howbeit we ought with a certayne singular affection to beare a special inclination to them of the household of faith whom the Apostle hath in euery thing peculiarly commended vnto vs. In a suÌ„me Al our praiers ought to be so made that they haue respect to that communitie which our Lord hath stablished in his kyngdome and his house Yet this withstandeth not but that we may specially pray both for our selues and for certaine other so that yet our mynde depart not from hauyng an eye to this communitie nor ones swarue from it but applie all thynges vnto it For though they be singularly spoken in forme yet because they are directed to that marke they cesse not to be common All this may be easily vnderstoode by a like example The commaundemeÌ„t of God is generall to relieue the nede of all poore and yet they obey this commaundement which to this ende do helpe their pouertie whom they knowe or see to be in nede although they passe ouer many whome they see to be pressed with no lesse necessitie either because they can not know all or be not able to helpe all After this maner they also doo not against the will of God which hauyng regard vnto and thinkyng vppon this common felowship of the Chirche doo make suche particular prayers by whiche they doo with a common mynde in particular wordes commende to God themselves or other whoe 's necessitie God willed to be more nereiy knowen to them Howbeit all thyngs are not like in praier and in bestowyng of goodes For the liberalitie of geuing can not be vsed but toward them whoe 's nede we haue perceyued but with prayers we may helpe euen them that are most strange and moste vnknowen to vs by howe greate a space of ground soeuer they be distant from vs. This is done by that generall forme of praier wherin all the children of God are conteined among whom they also are Hereto we may applie that which Paule exhorteth the faithfull of his tyme that they lift vp euery where pure handes without stryfe because when he warneth them yâ— strife shutteth the gate against praiers he willeth them with one mynde to lay their petitions in common together It is added that he is in heauen Wherupon it is not by and by to be gathered that he is bounde faste enclosed and compassed with the circle of heauen as within certayne barres For Salomon also confesseth that the heauens of heauens can not conteyne hym And he hymselfe faith by the Prophet that heauen is his seate and the earthe his footestoole Wherby verily he signifieth that he is not limited in any certaine coaste but is spread abroade throughout all thynges But because our mynde suche is the grossenesse of it coulde not otherwyse conceiue his vnspeakable glorie it is signified to vs by the heauen than which there can nothing come vnder our sight more ample or fuller of maiesty Sith therfore wheresoeuer our senses comprehende any thyng there they vse to fasten it God is sett out of all place that when we will seke hym we should be raised vp aboue all sense bothe of body and soule Agayne by this maner of speakyng he is lifted vp aboue all chaunce of corruption and change finally it is signified that he comprehendeth and coÌ„temeth the whole worlde and gouerneth it with his power Wherfore this is al one as if he had ben called of infinite greatnesse or height of incomprehensible substance of vnmeasurable power of euerlastyng immortalitie But while we haue this we must lift vp our mynde hier when God is spoken of that we dreame not any earthly or fleshly thyng of hym that we measure hym not by our small proportions nor drawe his will to the rule of our affections And therwithall is to be raysed vp our affiance in him by whose prouidence and power we vnderstande heauen and earth to be gouerned Let this be the summe that vnder the name of Father is sett before vs that God which hath in his owne image appeared to vs that he may be called vpon with assured faith and that the familiar name of Father is not onely applied to stablishe affiance but also auaileth to holde fast our myndes that they be not drawen to doutfull or fained Gods but shoulde from the onely begotten sonne clymbe vp to the onely father of Angels and of the Chirche then that because his seate is placed in heauen we are by the gouernance of the worlde put in mynd that not without cause we come to hym which with present care cometh of his owne will to mete vs. Who so come to God saith the Apostle they must first beleue that there is a God then that he is a rewarder to all them that seke hym Bothe these thyngs Christ affirmeth
the Sonne and of the Holy ghost or must we passe ouer in silence the creation of the worlde Yea but the truthe of God is bothe in this behalfe and euery where mightiâ—r than that it neede to feare the euell speakyng of the wicked as Augustine strongly maynteineth in his worke of the good of Perseuerance For we see that the false Apostles coulde not by defamyng and sclanderyng the true Doctrine of Paule make hym to bee ashamed of it But whereas they say that this whole disputation is perillous also for godly myndes because it maketh against exhortatioÌ„s because it shaketh faith because it troubleth the hart it self this is vaine Augustine sticketh not to confesse that for these causes he was wonte to be blamed for that he did to freely preache Predestination but as he had in readinesse wherwithall he largely confuteth them But we because many and diuers absurdities are thrust into this place had rather to reserue euery one to be wyped away in place fitt for it Onely this I desire generally to obteyne of them that those thynges which the Lorde hath layed vp in secrete we may not searche those thynges which he hath brought openly abroade me may not neglect least either on the one part we be condemned of vayne curiositie or on the other parte of vnthankfulnesse For this also is very wel sayd of Augustine that we may safely folow the Scripture whiche as with a motherly pace goeth stoupyngly least it shoulde forsake our weakenesse But who so are so ware and so fearfull that they would haue Predestination to be buried least it shoulde trouble weake soules with what color I beseche you wyll they couer theyr arrogance when they indirectlye accuse God of foolishe vnaduisednesse as though he foresaw not the danger which thei think themselues to haue wisely mett with Who soeuer therfore trauaileth to bryng the doctrine of Predestination into mislikyng he openly saith euyl of God as though somwhat had vnaduisedly slipped from him which is hurtful to the Chirche Predestination wherby God adopteth some into the hope of life iudgeth some to eternall death no man that would be accompted godly dare simply denie But they wrappe it vp with many cauillations specially they which make foreknowlege the cause of it We in dede doo say that they be bothe in God but we say that the one is wrongfullye made subiecte to the other When we geue foreknowlege to God we meane that all thynges alway haue ben and perpetually dooe remayne vnder his eies so that to his knowlege there is nothyng to come or pasâ—e but all thynges are present and so present that he dothe not imagine onely by conceyued formes as those thynges are presente to vs whereof our mynde holdeth fast the remembrance but he truely beholdeth and seeth them as sett before hym And this foreknowlege extendeth to the whole compasse of the worlde and to all creatures Predestination we call the eternall decree of God whereby he hadde it determyned with hymselfe what he willed to become of euery man For all are not created to like estate but to some eternall life and to some eternall damnation is foreappointed Therfore as euery man is created to the one or other ende so we say that he is predestinate either to lyfe or to death But this predestination God hath not onely testified in euery seuerall persone but hath shewed an example therof in the whole issue of Abraham wherby myght playnly appeare that it lyeth in his will what shall be the estate of euery nation When the Hyest diuided the nations and seuered the children of Adam his parte was the people of Israell the corde of his inheritance The separation is before the eyes of all men in the persone of Abraham as in a drye stocke one people is peculiarly chosen all other beyng refused but the cause appereth not sauyng that Moses to cutte of all occasion of gloryeng from posteritie teacheth that they excell onely by the free loue of God For he assigneth this to be the cause of their deliuerance for that God loued the Fathers and chose their seede after them More playnely in an other chapiter He was pleased in you to choose you not because you passed other nations in number but because he loued you The same admonition is often repeted with hym Beholde to the Lorde thy God belongeth the heauen the earth and whatsoeuer thyngs are in it and he hath pleased hymselfe onely in your Fathers and hath loued them and hath chosen you their sede Agayne in an other place sanctificatioÌ„ is comaunded them because they are chosen to be a peculiar people And agayne in an other place Loue is affirmed to be the cause of protection Whych also the faithfull doo declare with one voyce sayeng He hath chosen for vs our inheritaunce the glorie of Iacob whome he hath loued For they do all impute to free loue all the gyftes wherewith they were garnished of God not onely because they knewe that they themselues had obteined them by no deseruynges but also that euen the holy Patriarch was not endued with suche vertue that he coulde purchase to hymselfe and his posteritie so greate a prerogatiue of honor And the more stronglye to treade downe all pride he vpbrayded them that they haue deserued no And the more strongly to treade downe all pride he vpbrayded them that they haue deserued no such thing forasmuch as they are a stubborne hard necked people And oftentimes the Prophetes do hatefully and as by way of reproche cast the Iewes in the teethe with this election because they had fowly departed from it Whatsoeuer it be nowe lett them come fourth which wil binde the election of God either to the worthinesse of men or to the merites of works When they see one nation to be preferred before al other and when they heare that God was led with no respect to be more fauourably bent to a fewe and vnnoble yea and â—rowarde and disobedient men wil they quarel with hym because hys will was to shewe suche an example of mercie But they shall neither with their pratling voices hinder his worke nor with throwing stones of tauntes into heaueÌ„ shall hitt or hurt his righteounesse but rather they shall fall backe vpon their owne heds Moreouer the Israelites are called backe to thys principle of the free couenant when either thankes are to be geuen to God or their hope to be raised vp against the time to come He made vs and not we our selues saith the Prophet his people and the shepe of his pastures The negatiue is not superfluous which is added to exclude vs that they may knowe that of all the good thinges wherwith they excell God is not onely the author but fetched the cause therof from himselfe because there was nothing in them worthie of so greate honor Also he biddeth them to be contented with the mere good pleasure of God in
They all crie out with one voice that there was no one little woorde at all vttered of Christ which ought not necessarily to be obeyed And without any doutyng they do echewhere teache that these very same thinges by name were commaundementes whyche these good expositors triflyngly say that Christ did but counsell But forasmuche as we haue before taught that this is a moste pestilent error let it suffise here to haue brefely noted that the monkrie which is at this day is grounded vppon the same opinion whiche all the godly ought worthily to abhorre whiche is that there should be imagined some perfecter rule of life than this common rule which is geuen of God to the whole Chirch Whatsoeuer is bilded vpon this fundation can not be but abhominable But they bryng an other profe of their perfection which they thinke to be moste strong for them For the Lorde sayed to the yong man that asked hym of the perfection of righteousnesse If thou wilt be perfect sell all that thou hast and geue it to the poore Whether they do so or no I do not yet dispute but graunt them that for this present Therfore they boste that they be made perfect by forsakyng all theirs If the summe of perfection stande in this what meaneth Paule when he teacheth that he whiche hath distributed all his goodes to the poore vnlesse he haue charitie is nothyng What maner of perfection is this which if charitie be absent is brought with man to nothyng Here they must needes answere that this is the chiefest in dede but not the only worke of perfection But here also Paule crieth against them which sticketh not to make charitie the bonde of perfection without any suche forsakyng If it be certaine that betwene the maister and the disciple is no disagreement and the one of them clerely denieth the perfection of man to consist in this that he should forsake all his goodes and againe affirmeth that perfection is without it we must see howe that sayeng of Christe is to be taken If thou wilt be perfect sell all that thou hast Nowe it shal be no darke sense if we wey whiche we oughte alway to marke in all the preachynges of Christ to whom these woordes bee directed A yong man asketh by what workes he shall enter into euerlastyng lyfe Christ because he was asked of workes sendeth hym to the lawe and rightfully for it is the way of eternall life if it be considered in it selfe and is no otherwise vnable to bryng saluation vnto vs but by oure owne peruersnesse By this answere Christ declared that he teacheth no other rule to frame life by than the same that had in olde tyme ben taught in the lawe of the Lorde So did he bothe geue witnesse to the lawe of God that it was the doctrine of perfecte righteousnesse and therwithall dyd mete wyth sclaunders that he shoulde not seme by any newe rule of life to stirre the people to forsakyng of the law The yong man beyng in dede not of an euel mynde but swelling with vayne confidence answered that he had from his childhode kept al the commaundementes of the law It is most certaine that he was an infinite space distant from that to which he bosted that he had atteined And if his bostyng had ben true he had wanted nothyng to the hyest perfection For we haue before shewed that the lawe conteineth in it self perfect righteousnesse and the same appereth hereby that the kepyng of it is called the way of eternall saluation That he myght be taught to knowe how little he had profited in that righteousnesse which he had to boldly answered that he had fulfilled it was profitable to shake out a familiar fault of his When he abounded in richesse he had his hart fastened vppon them Therefore because he felte not this secrete wounde Christe launced him Goe sayth he sell all that thou haste If he hadde ben so good a keper of the lawe as he thought he was he wold not haue gone away sorowfull when he heard this word For who so loueth God with all his hart whatsoeuer disagreeth with the loue of hym he not onely taketh it for dong but abhorreth as bringyng destruction Therefore wheras Christe commaundeth the couetous richeman to leaue all that he hath it is all one as if he should commaunde the ambitious man to forsake all honors the voluptuous man all delites and the vnchast mā all the instrumentes of luste So consciences that are touched with no felyng of generall admonition must be called back to the particular felyng of their owne euell Therfore they doo in vayne drawe this speciall case to generall exposition as though Christe did set the perfection of man in forsaking of goodes whereas he mente nothyng els by this sayeng than to dryue the yong man that stoode to muche in his owne conceite to feele his owne sore that he mighte vnderstand that he was yet a great way distant from perfect obedience of the law which otherwise he did falsly take vpon him I graunt that this place hath ben euel vnderstāded of some of the Fathers and that therupon grew this couetyng of wilfull pouertie wherby they only were thought to be blessed which forsakyng all earthly thynges did dedicate themselues naked to Christ. But I trust that all the good and not contentious men will be satisfied with this my exposition so that they shall no more doute of the meanyng of Christ. Howbeit the Fathers thought nothyng lesse than to stablishe suche a perfection as hath sins ben framed by the cowled Sophisters thereby to rayse vp a double Christianitie For that doctrine full of sacrilege was not yet borne whych compareth the profession of monkrie to Baptisme yea and openlye affirmeth that it is a forme of seconde Baptisme Who can doute that the Fathers with all theyr harte abhorred this blasphemie Nowe as touchyng that laste thyng whyche Augustine sayeth to haue been among the olde Monkes that is that they applyed themselues whollye to Charitie what neede I to shewe in woordes that it is moste farre from thys newe profession The thyng it selfe speaketh that all they that goe into Monasteries departe from the Chirche For why Doo not they seuer themselues from the lawfull felowshippe of the faithfull in takyng to themselues a peculiar ministerie and priuate ministration of Sacramentes What is it to dissolue the Communion of the Chirche if this bee not it And that I may folowe the comparison which I beganne to make and may ones conclude it what haue they in this behalfe lyke to the olde monkes They although they dwelt seuerally from other men yet had not a seuerall Chirch they dyd partake of the sacramentes together with other they appered at solemne assemblies there they were a parte of the people These men in erectyng to themselues a priuate altar what haue they ells doone but broken the bonde of vnitie For they haue bothe excommunicate themselues from the
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
prophetes manners of speaking are to be noted as A child is borne to vs. Again Reioce the daughter of Siō behold thy king cōmeth to thee Also that confyrmation of loue shoulde be very colde whyche Paule setteth oute that Christe suffered deathe for his enemies For therevpon we gather that he had no respect of himselfe that same he plainely affirmeth in saieng I sanctifie my selfe for them For he that geueth awaie the frute of his holynesse vnto other doth thereby testifie that he purchaceth nothing for hymselfe And truely this is moste worthyly to be noted that Christe to geue him selfe wholy to saue vs did after a certaine manner forget himselfe But to thys purpose thei doe wrongfully drawe this testimonie of Paule Therefore the father hath exalted him geuē him a name c. For by what deseruinges coulde man obteine to be iudge of the worlde and the heade of the Angeles and to enioye the soueraigne dominion of God and that in hym shoulde rest that same maiestie the thousandth parte whereof all the powers of men and Angeles can not reache vnto But the solution thereof is easy and playne that Paule doth not ther entreate of the cause of exalting of Christe but onely to shewe the effect ensuing thereof that it might be for an example to vs. And no other thing is meant by that whiche is spoken in an other place that it behoued that Christe shold suffer and so enter into the glorie of his Father The thirde booke of the Institution of Christian Religion Whiche entreateth of the manner howe to receiue the grace of Christ and what profites do growe vnto vs and what effectes ensue thereof The fyrste Chapter That those thinges which are spoken of Christ do profite vs by secret working of the holy Ghoste NOwe it is to be seen howe those good thinges doe come vnto vs whiche the Father hathe geuen to his only begotten Sonne not for his own priuate vse but to enriche them that were without them needed them And fyrste this is to be learned that so longe as Christe is oute of vs and we be seuered from him whatsoeuer he suffered or dyd for the saluation of mankinde is vnprofitable and nothinge auayleth for vs. Therefore that he maye enterparten wyth vs those thinges that he hathe receiued of hys Father it behoueth that he become oures and dwell in vs. And for that cause he is called our heade and the fyrste begotten amonge many brethren and on the other side it is saide that we are graffed into him and did putte on hym For as I haue before saide all that euer he possesseth belongeth nothinge to vs vntyll we growe together into one with hym But although it be true that wee obteyne thys by faythe yet forasmuche as we see that not al without dyfference do embrace this enterpartening of Christe whyche is offered by the Gospel therefore very reason teacheth vs to clymbe vp hyer and to enquire of the secret effectuall workinge of the Spirite by whyche it is brought to passe that we enioye Christe and all his good thynges I haue before entreated of the eternall godhede and essence of the Spirit at thys present let vs be content wyth thys one speciall article that Christe so came in water and bloode that the Spirite shoulde testifie of hym leaste the saluation that he hathe purchaced shold slippe awaie from vs. For as there are alleged three witnesses in heauen the Father the Worde and the Spirit so are there also three in earth Water Bloode the Spirit And not without cause is the testimonie of the Spirite twise repeted whiche we feele to bee engrauen in oure heartes in steede of a seale whereby commeth to passe that it sealeth the washinge and sacrifice of Christ. After whiche meaninge Peter also saith that the faythfull are chosen in santification of the spirit vnto obedience and sprynkling of the blood of Christ. By whiche woordes he telleth vs that to the entent the shedinge of that holy bloode shoulde not become voyde oure soules are cleansed wyth it by the secrete wateringe of the holy Spirite According whervnto Paule also speakinge of cleansinge and iustification saieth that we are made partakers of them bothe in the name of Iesus Christe and in the Spirite of oure God Finally thys is the summe that the holy Spyrite is the bonde wherewyth Christe effectually byndeth vs vnto hym For proofe whereof also do serue all that wee haue taughte in the laste booke before thys concernynge hys anoyntynge But that this being a matter specially worthy to be knowen may be made more certainly euident we must holde this in minde that Christ came furnished with the holy Spirit after a certaine peculiar manner to the ende that he might seuer vs from the worlde and gather vs together into the hope of an eternal inheritance For this cause he is called the Spirit of sanctification bicause he doth not onely quicken and nourish vs with that general power which appeareth as wel in mankinde as in all other liuinge creatures but also is in vs the roote and feede of heauenly life Therefore the Prophetes do principally cōmend the kingdome of Christe by this title of prerogatiue that then shoulde florishe more plentifull aboundance of the Spirit And notable aboue all the rest is that place of Ioel In that day I will poure of my Spirit vpon al fleshe For though the Prophet there seeme to restraine the giftes of the Spirit to the office of prophecieng yet vnder a figure he meaneth that God by the enlightning of his Spirite will make those his scholers whyche before were vnskilfull and voyde of all heauenly doctrine Nowe forasmuche as God the Father dothe for his Sonnes sake geue vs his holy Spirit yet hathe left with him the whole fulnesse thereof to the ende that he shoulde be a minister and distributer of his liberalitie he is sometime called the Spirite of the Father and sometime the Spirite of the Sonne Ye are not saith Paule in the fleshe but in the Spirit for the Spirit of God dwelleth in you But if any haue not the spirit of Christe he is not his And herevpon he putteth vs in hope of ful renuing for that he which raised vp Christ from the deade shall quicken our mortall bodies bicause of his Spirit dwelling in vs. For it is not absurditie that to the Father bee ascribed the praise of his owne giftes whereof he is the author yet that the same be ascribed to Christe with whome the giftes of the Spirite are lefte that he maie geue them to those that be his Therefore he calleth all them that thirste to come to him to drynke And Paule teacheth that the Spirit is distributed to euery one according to the measure of the gifte of Christ. And it is to be knowen that he is called the Spirite of Christ not onely in respect that the eternall Worde of God is