with suche great patience the vessels of reproch To shewe saith the Apostle his wrath that is to say to shewe the seueritie of his most holie iudgement and the power of his maiestie Againe I aske you to what pourpose was it to desire to declare that vnto menne To shewe saieth he the ritches of his glorie towardes the vessels of mercie the which he hath prepared to glorie For he doth al thinges for the chosens sake Now it remaineth that we doe coÌ„sider what fruict doe the chosen take by setting the iudgemente of god before their eyes Very great without doubt For first of al while the chosen see the wicked punished according to their desertes it putteth a certaine feare of Gods iustice into their hartes whiche causeth them to absteine from euil doinges For the foundation of true wisedoÌ„â—â— is laied vpon the feare of God Moreouer the vertue of the good being assaulted both by the priuy awaites as also by the forcible atteÌ„ptes of wicked personnes shineth a great deale the brighter For vertue maketh a great shew of her selfe when it is neither corrupted by the example of vicious menne neither tourned away from the exercise of godlines through naughtie counsell neither drawen from the loue of most holie Religion by threatninges or tormentes Againe when they consider by the fal of the wicked out of howe great thraldome they are delyuered by the mercie of God they embrace their parent and redeemer with a much more feruent desire and earnest loue Last of al the very holines it selfe of the euerlasting lawe and the ordre of Gods iustice being set before the eyes and sight of good menne bringeth them to a cleerer vnderstanding of God and causeth the mercy of God vsed towardes holy men to be the better knowen and so increaseth their ioye To the inteÌ„t therfore that the good might take so great and so manifold fruicts by the daÌ„nation of the wicked god would not vse any such violence towardes the wicked that they should coÌ„mit sinne as being driuen vnto it of necessitie but he suffred moste patiently their wilful frowardnes and stubborne obstinacy that he might in the end tourne altogether to the glory of his chosen If you haue not vtterly lost al sense of a sobre man you may see plainely that free wil is not by the saying of S. Paule taken away but rather verie surely established These thinges the Apostle prosecuteth afterwarde more at large and declareth at the length howe the Iewes fell from God thorough their pride arrogancie vnfaithfulnesse and obstinacie For they were so puffed vp with a vaine affiaunce of a shadowed iustice which stoode vpon the woorkes of the lawe that they despised very stubbornly and wickedlye the true iustice whiche consisteth in cleannes of life in holinesse in charitie in peace in ioye and in other the like fourniture of heauenly vertues whiche by the holie ghost are planted in the mindes of godly men Now for so much as this is the saying and meaning of S. Paul what rage was that that came into that mad maÌ„s brain the which weÌ„t about by the autority of S. Paul to persuade such an opinion as both ouerthrew good order emongest men and falsly charged God with vniustice For what right is it that wicked men should be punished for a wicked acte whiche they coÌ„mitted not willingly but being violently driuen vnto it by an euerlasting and external power Luther say you set out a Booke in the whiche he spake earnestly against the hurly burlies in Germanie What if some one of them whom he rebuked should haue said vnto him eueÌ„ then ô Luther why dost thou blame vs innoceÌ„t men whie keepest thou such a stirre whie plaiest thou the madde man we haue learned of the that it is not in vs to do any thing good or euil in so much that we are not free so much as to thinke such thinges as we would For God worketh al things in vs as you say and we are only certaine working tooles the which god thrusteth out with his hand whether so euer him listeth and wreÌ„cheth vs foreward and backeward at his pleasure These tourmoiles therfore aÌ„dseditioÌ„ for the which you blame vs God al only as you teach hath stirred vppe For so much as therfore that most mighty Lord whose power can not be hindered by any streÌ„gth of man is the mouer the deuiser yea the doer of this stirre whie blame you vs for it Whie reuile you vs Whie labour you vainly to withdraw vs from this sedition If anie man I saie of that multitude whiche Luther tooke vp with suche sharpe woordes had saied thus much vnto him I praie you what answere woulde he haue made With what honest shifte woulde he bothe maintaine his doctrine and defend the iustice of God But to let Luther passe what saie you sir Luthers aduocate which saie that he was sent from God how maie you if you approoue his doctrine and rules punish male factours If there be no freedome if mans will be tied if al power be taken awaie if the verie thoughtes be fettered if al things both greatest and least and middlemost be bownd with an euerlast necessitie if God be the authour and doer of all things both good an euyl vndowbtedly those seelie wretches which you as I take it commaunde to be had awaie to execution haue done nothing By what right doe you punish the innocent men What reason haue you to put gyltlesse persones to death who made this lawe that the doers of fellony should be acquited and the tooles or instrumentes of fellons coÌ„demned with what kind of speach are you able if you minde to maintaine this doctrine to rid that most high Iudge of the infamie of vniustice Is this no villanie Is this no madnes Is this no presumpteous part of a rash and an vnbridled mind And yet wheras Luther doth at one time both distourbe the order of mans life and lay vnto gods charg like a most shameles varlet the crime of vniustice he is not afraied to saie that he standeth in defence of Gods glorie whiche he goeth about to deface and ouerthrow You saie that I doe condemne the first fownders of this doctrine as no lesse wicked and vngodlie then if they were like vnto Protagoras or Diagoras I am not so blunt that I woulde saie so I thinke them not onlie comparable with Diagoras in wickednes but also incoÌ„parably worse then euer he was For I take it to be more tolerable to thinke that there is no God then to thinke that God is a malefactour and vniust Now as towching prouidence that I maie once coÌ„clude this matter I saie no more but this If the prouidence of God be a counsell determined by the foreknowledge of thinges if the word of election if the purpose of God that is to saie the preueÌ„ted iudgement and euerlasting decree do import a reason and meaning then doth he confesse the prouidence of God which
he saith vnto Moyses I wil haue mercie on whom I haue mercie and I wil haue compassion on whom I haue compassion S. Paule geueth a reason wherfore no man can possibly laie any vniustice to God For the defence of Gods iustice standeth altogether in his mercie For that often repetition of Gods mercie signifieth his great constaÌ„cie in geauing mercie And the mercy of God quiteth his iustice of al slauÌ„den As though oure Lorde him selfe should saie I am by nature so merciful that I pleasure in no thing more then in pardoning of syns and in keeping a most coÌ„stant and euerlasting mercie to mainteine them whome I haue receiued into my protection It may therefore be sene very wel when I do punnish syn â–ª that such as are coÌ„demned do perish through their owne default For if thei would come to good order thei might obtein the like mercy and be saued But forsomuch as of their own accord thei estemed more darkenes then light bondage then freedom â–ª pouertie then riches death then life it was iust that they shoulde be throwen downe headloÌ„g into bitter paine and torment And so by this place which S. Paul allegeth after a heueÌ„li sort of the assured nes of Gods mercie we see his iustice vtterly discharged of al slander Wherfore in the calamity of the Iews no maÌ„ could finde any lacke of truth in God but he might well blame the vnfaithfulnes and wicked stubbornes of them that would not be saued by the mercie of God Then to coÌ„firme this saying aÌ„d to teach vs that al hope of saluatioÌ„ is to be referred to the merci of God which is so freely offred to al meÌ„ he saith It is not therfore in hi that willeth neither in him that ruÌ„neth but in God that taketh mercy Wil importeth a desire ruÌ„ning signifieth an earnest endeuour to honestie the which both are compreheÌ„ded in the benefit of God For it is he the which with often calling vpoÌ„ me causeth me to wil it is he also the which geueth a cheerefulnes vnto my wil. Howbeit neither my desire neyther my cherfulnes shal haue ani good successe vnlesse he of his mercie shall bring both my wil and my earnest endeuour to perfection For our strength is appaired our hopes vanish al to nothing so often as the mercie of God for our vnkindnes of heart departeth from vs. When I therefore doe any good woorke it is to be ascribed neither to mans will as being naturallie inclined to honesty neither to my earnest endeuour but only to the mercy of God But that it might appeare yet more plainely that the Iewes fell not through the vniustice of God as vngodlie men reported but through their owne vnfaithfulnesse and wilfull sinne he reherseth the like example of naughtines and lacke of beleefe For God vsed the like meanes in callinge Pharao to honestie and fraying him from vnbeleefe But he of a pride and stubbornes which was in him would abuse the mercie of God to his farre greater punishmente and damnation Vppon this S. Paule bringeth in these wordes For the Scripture saith vnto Pharao for this haue I stirred thee vp that I maie shewe my power in thee and that my name may be declared in al the earth In the which place two thinges are to be noted The first is that Pharao was not driuen to suche outrage by any violence oâ— force of Gods behalfe as S. Paule declareth him self unon after The other point is that the wickednes of Pharao was therfore tolerated a great while of God the most wise and bountiful Lord of al things which out of euil thinges draweth euermore some good and bringeth thinges disordered into good order that by shewing one example of â—â—ueritie he might kepe a great many men in wel doing And this may appeare much better if we will trie the wordes at the Hebrew fountaine for this sentence might very well be translated after this sorte For this cause haue I suffred thee to stand that I may shâ—we my power to theo and that my name may be honoured in al the earth He sayeth not I haue taken away thy wittes from thee and I haue caused thee to be madde that thou shouldest continually rebell against mee but I haue suffred thee a greate while and haue differred thy due punnishmente that I mighte reserue it to the greater setting out of my glorie and the saluation of many men He called Pharao both to faith and also to honestie But for so much as Pharao regarded not the goodnesse of God but ranne on like a wild colt vpon an vnbridled affection it stode verie wel not onely with Goddes iustice but also with his mercie that many menne should by the most iust example of Pharao be put in feare and so brought to good ordre For as the gouernours of common weales doe vse to out of with constant seueritie such as they can not redresse by lighter punishmentes to the ende that they may by the terrour of that punishment keepe the rest of the citizins in ordre euen so doth that most high gouernour shew sometimes an exaÌ„ple of seueritie vpon them that wil not be refourmed but wil vpoÌ„ sinne wickedly coÌ„mitted heape a shamelesse defence that he maie by the deathe of those lewd persons benefite the whole and that he may in punishing the wicked shew many points of his high mercie What is the cause then that we see that word so often repeted And God hardened the heart of Pharao To hardeÌ„ is to gâ—ue vnto wicked men which do abuse good thiÌ„gs vnto malice some matter with the which they may encreace their syn and stubbornes Knowest thou not saith S. Paule that the goodnes of God mooueth the to penaÌ„ce But thou according to thy hardnes and vnrepentaunt hart doest treasure vp to thy self displeasure In like maner therefore God caused not that hardnes in Pharao but Pharao refused the mercie of God and of a certaine hardnes and frowardnes that was rooted in him abused the clemeÌ„cy of God vnto greater syn and so encreased the heape of Gods wrathe towardes him euery day more and more Now marke how wonderfully the Apostle linketh together his argumeÌ„ts â–ª First of al he declareth that to be a true Israelite cometh not of mans nature but of the grace of God Then he confirmeth the iustice of God by the greatnes of his grace which is offred freely to al men that wil vse it For by that mercie it is euidently seene that such as perished perished through theyr owne default and this doth he declare more plainly by the example of Pharao the whiche refused the mercie of God and was willingly forlorne that it might be gathered by this that the Iewes fell in like manner through their owne wilful blindnes bicause their hearte was to obstinatly bent and harâ—lened in wickednes and that their daÌ„nation is not to be imputed vnto God which called them to saluation â–ª but vnto their owne naughtines and stubbornes
or power towardes saluation it is not possible that anie thing shoulde healpe towardes saluation whiche is void of the grace and mercie of Christ But Luther denieth that the grace of Christ is procured by them Wherupō it foloweth that ther is conteined in them no sownd fruicte of iustification but onlie bare Images and tokens And therfore it is to no purpose for you to keepe them if you beleeue Luther But bicause it were tedious to make a discourse vpon all the rest of the Sacramētes I wil speake only of two which are of gret weight and importaunce towardes saluation The one is the confession of synnes wherin is conteined the sacrament of penaunce it maie please your fine and piked eloquence to beare with these termes of plaine schoolemen the other is the Sacrament of the Aulter And to speake somewhat first of Confession I saie and affirme that there is no remedie appointed in the Church so effectuall to put awaie the diseases of the sowle and to recouer the health thereof by the grace of Christ as confession is The whiche we prooue by reason and trie also by daile experience I saie nothing here how in the time of the old lawe in the sacrifices which were oftentimes offered vp for the purgation of synnes there was a certaine confession of vnclene life made vnto the Priestes Neither do I think it needefull to rehearse in this place how ernestly such ascame to the baptisme of Iohn did first confesse their sinnes Neither wil I declare as now what is writen in the Actes of the Apostles as towching cōfession of synnes which was made vnto the disciples of Christe by suche as became Christians That commaundemēt also of S. Iames concerning confession I wil passe ouer with silence Neither wil I here alleage those place in the which Christ hath most vndowbtedly committed the rule and iurisdictiō of sowles vnto the Priestes the whiche as you know verie well by the studie of the law can not be executed without the examination of the cause This one thing wil I saie that the profitte of this wholesome cōfession is so great that anie wise man maie easily coniecture without anie testimonials that it was ordeined by the prouident wil and bowntiful mercie of the holie Ghoste For first of al how muche the knowledge of euerie mans owne selfe auaileth to saluation it can not wel be expressed with wordes For euen as selfe ignorāce blindeth the mind with errours and maketh it prowd and insolent so doth the remembrance of the wekenes and miserie of man bring men to the learning of wisedome Furthermore for so much as no man can atteine the grace of God except he doe firste lowly abbase and plucke downe his minde there is nothing to be regarded with greater care studie and diligence of such as desire to get the grace of Christ then a most feruent loue and earnest desire to come vnto this vertue of humilitie in the which resteth the verie foundatiō of Christian pietie And this humilitie is caused in vs by setting before our eyes the deformitie of our synnes by shame which riseth in vs by beholding the ilfauourednes of then by dew consideratiō of the daunger into the which we ranne headlong But al these things are conteined in the confession of our wickednes and synnes For confession conteineth in it selfe a discrete examinatiō and acknowleging of our selues a learning of humilitie and modestie a bashful rehearsal of the synne committed a feare of the daunger hanging ouer our heades By this confession such as lie downe are stirred vp suche as be faint are cheered foreward such as be prowd are pulled downe such as be vnlearned are instructed wyth wholesome lessons And this is well knowen that when the time draweth nere in the which confession is to be made men are more modest and cōtinent then at other times And the harder it is to bring manie men vnto it the better it is seene that it was orderned by the prouidence of God For whereas there is naturally in al men a certaine loue of honestie and a careful desire to conceale dishonestie no man could be brought to open the deformitie of his sinnes vnto Priestes vnlesse he were driuen therevnto by order disposition power and wil of the holie Ghost Moreouer what stronger bridle can be deuised to asswage and represse the haughtinesse of men of power to restreigne and moderate their rash and wilfull presumpteousnes For we see the highest Princes when they haue caste them selues downe at the feete of the Priestes to be sore afraied of their rebukes to be restreigned by their lawes to be instructed by their aduertisementes to be reclaimed by their commaundemētes frō vnlawfull lust and libertie to good order and ciuilitie This Sacramēt causeth bashfulnes it draweth out teares yt endeth aduouteries yt restoreth money embeseled it quencheth hatred yt maketh peace yt quieteth rage it setteth in comelie order the whole conuersation of the inwarde man But now if a man not contenting him selfe to be confessed once in the yeare wil oftentimes confesse all the vncleanes of his minde wil examine his conscience diligently to the end that he maie cōfesse with the greter fruict wil keepe an earnest battaile against synne he shal see a dailie amēdemēt in him self with a more cleane chast and vpright conuersation I take Iesus Christ my Lord and my God to witnesse that by the often coming to this most wholesome confession I haue risen and escaped from a meruelous nombre of sinnes In so much that if I haue at anie time repressed the plesure of the flesh if I haue despised vncleane lustes if I haue ben earnestly bent towardes the loue of chast life if I haue ben enkēdled with anie sparcle of the loue of God I maie thanke this Sacrament of it by the whiche the holie Ghost hath imparted vnto me a great deale of his mercie and goodnes Neither haue I only receiued this so great commoditie of confession but whome so euer I do see geauen to this most holie exercise of the whiche there is a meruelouse numbre emongest vs I perceiue that they are deliuered from al worldlie pleasures that they flourish in all vertues and that they become better and better dailie to the gréat wonder of manie men And this is that that moueth me to vse moste earnest perswasions with my subiectes to induce them to resort oftentimes to confession wherof I receiue no smal profitte For manie of them haue nowe withdrawen them selues from the companie of vnchast women manie haue remoued them selues from exactinge of vsurie manie haue recōciled them selues vnto such as they did beare mortal hatred vnto And I know that emongest vs many worthie Bishops both for learning and vertue doth the like Neither are we such as can contēt our selues with the confession of synnes only but we require also the fruictes of penance the whiche we are wont to call satisfactions
truth of other or els to find it our selues If we can not atteine vnto this yet at the lest wise we must haue great regard emongest the reasons of diuers men to take some one that seemeth better and surer with the which as it were with a boate we maie gouerne our life in these waues with some daunger vntil we may either find an other ship of more assurance and lesse daunger or els be instructed by the wordes and aduise of God him selfe how to directe our course without anie errour Thus much said he But to what purpose say you haue you alleaged this place out of Plato That you may vnderstand that men of excellent wits did euen in those daies perceiue how litle we ought to trust to mās reason and how earnestly we ought to praie that our life might be gouerned not by the staie of our owne wit but by the rule of the woorde of God So we doe say you Would God ye did But it is not so But rather when it is lest cōuenient you wil weakē reason and take it awaie quite and runne like mad mē into darkenes againe whē reason is to be bridled by the faith of Christ you yeald so much to reason that what so euer reason is not able to atteyne you will foorth with geaue it ouer Now for somuch as reason is driuen into a narrowe and streight roome and the boundes of Christian faith are passing great and endles it is a token not onely of a naughtie and wicked man but also of a blunt and dul wit to directe his life not by faith but by reason For what man a liue is able to trie out perfectly the causes of the lest thinges in the worlde to describe exactely the first spring the increase the varietie the beawtie the fruict the profitte and vse of trees and plātes to expresse in wordes the ordre and waie by the which eche thing in his kinde is holdē together and made to cōtinue what man in the world is able to atteine by wit to search out the secret force and cause how a liuing thīg is made nourished and knit together with bones and sinewes by what cūning or subtilty the vaines are spread through the whole body how the arteries are so wonderfully wouen one within an other and how they do cōuey the spirite of life to al the partes of the body being so meruelously accorded the one to serueth ' other ▪ ād so finely cōpacted together within thēselues Then to come to the nourishment increase mouīg goīg diuersity ād multitude of liuing thinges and the naturall knowledge and pollicie that ech thing hath to keepe and defend it selfe what man was euer able to find out by vndoubted reasons the very ground and perfecte knowledge of these thinges Great learned men haue disputed verie much as touching the mind of mā of the nature disposition wit reason inuention memorie and other powers of it but of al this disputation we receiue none other commoditie but this that we may wel perceiue by their long studie and diligent search howe great darkenes and ignoraunce there is in mans reason For we see in them a goodlie endeuour of mind to consider the nature of mans mind but of the perfecte knowledge of the thing which thev seeke for we are neuer the neere Wherevpon it is gathered that no man is able to know him selfe perfectly And yet there are some men so hard that if a thing be tolde them which is wont to grow or to be done in farre Countries they wil not beleue it as though the thinges whiche they see with their eyes and yet are ignorant of the causes were lesse to be wōdred at then those thinges which are reported to be done in other places But now to omit to speake of the firmnes of the earth the passing great widnes of the sea the nature of the ayer that enuironeth vs the burning of the skie the due proportion and agreemēt of these bodies the chaunge and alteration of one nature into an other as it were by course and order of Lawe What shall we saie of the brightnesse bewtie hugenes and compasse of the heauen You if ye leane vnto reason onely what woulde you haue done in this case Ymagine you had ben borne and bred in the darke countries of Cimeria as the Poetes feine and some man had tolde you that there were a huge greate frame conteining within his compasse al the whole world meruelouslie decked and garnished with many fiers of such hugenes that al the landes and seas in comparison of it are but as a pinnes point of such swiftnes in mouinge that within the space of fower and twentie howers it turneth the whole bodie round about of such force and violence that seuen other huge bodies of the same nature which are conteined within his compasse hauinge a contrarye course it beareth them al backe with his onely mouing if a manne shoulde tell you this tale would you beleeue him No truly if you trust onely to reason and senses For so would you perswade your selues that the thinges the causes wherof vou are not able to conceiue were impossible before you see them with your eyes What if he shoulde tell you of the sonne shine a thing both healthful and comfortable to al liuing creatures and of the goodly order which the sonne keepeth in goinge by litle and litle towards the North and again how he returneth by the same way to the south casting his bright beames vpō al things in the world What if he should report how the moone with her increase and decrease diuideth the times of the yere and how she geueth ripenes to al thīgs which the land and sea bringeth forth What if he should declare how diuerslie the heauenly bodies aboue are moued and tourned and how notwithstanding they are all reduced to a most perfecte harmonie and agreemente Would you beleeue it No truely if you can be perswaded in nothing except it may either be proued by reason or perceiued by sense It is surely a token of a base mind to esteme the knowlege of things by the narrow and streight measure of mans vnderstanding and not according to the almighty power of him that made them And out of this dulnes or weaknes of nature procedeth al such opinions as are contrary to holy Religion For all heretikes either they esteeme the almightie power of God by their owne weakenes or els they measure the infinite mercie of God by their own naughtines As though thei were able to make any resemblance in the world of the power of God or vnderstand how great the goodnes is of that moste bountifull Father whiche doth with special regard as it were walke vp and downe throughout al his creatures and prouidētly mainteineth eche thing in his kinde and nature And to passe ouer all other thinges me thinketh that in that last geuing of shape and fourme to euery liuing thing I see a miracle which
wel Wilt thou preferre this thy vnsetled fantasie and mad gare before the most sincere meaning of the Apostle of God If he be giltie of the bodie and bloud of our Lord which receiueth this bread vnworthelie He that slaundereth and depraueth it he that reuileth and so muche as in him lyeth rendeth it in peeces he that treadeth vnder his foot◠the bodie and bloude of Christe he that goeth about to take away and vtterlie to abolishe the vertue of that so wonderfull a Sacramente howe shall he be punnished according to his wicked and horrible facte What is it so If thou vnderstande not by what meanes the moste holie bodie of Christ is in this Sacramēt not placed or limited according to the measure and proportion of the greatnesse thereof but presente in the eyes of a faithfull heart through the almightie power of the woorde of God if thou see not that merueilouse chaunge of earthly breade into the nature of heauenlie bread if thou perceiue not by what meanes the most excellent Maiestie of Christ which filleth al things multiplieth the giftes of his whole bodie that he may therewirh feede and refresh the faithfull soules and glewe them all together with charitie within them selues and tye them fast to him selfe with the band of euerlasting loue is it therfore reason that thou shouldst slaunder and depraue this so wonderful a benefite of God What thing doest thou vnderstande What thing doest thou conceiue by discourse and reason What thing is there in all the worlde whiche thy minde is able to perceue exactly and to know perfectlie Why then doest thou not order thy life by cleere faithe and not by troubled reason Tel mee I pray thee doest thou mistrust Gods power or mercie or elles doth the greatnesse of the benefite trouble thee Neyther can the power of God be hindred by any let or staie neyther can his mercy be limited with any bowndes and the greatnes of the benefite is a very good proofe of the truth thereof For why there is nothing more agreeable to the greate bountifulnesse of God then the greatnes of the thing which he geaueth Then I aske thee an other question What is the cause thinkest thou why I doe beleue that the bodie and bloud of Christe is after a wonderfull manner conteined in this Sacrament and thou beleeuest it not It is not surely bicause I will suffer my selfe to be abused for lacke of witte For thou doest not passe mee either in witte or learning But this is the cause Thou trustest thy senses and I directe al my doinges according to the faith of holie Churche Thou doest caste of the yoke and spurne against it but I doe of myne owne accorde put my heade into the moste sweete yoke of Christ Thou doest refuse his benefites but I doe praie vnto him to encrease my faieth Moreouer we see this by daily experience The more a man yeldeth to vice and vncleanes of life the feinter is his beleefe as touching this dreadfull Mysterie Wherevppon it is concluded that he that geaueth him selfe wholie ouer to the pleasure of the bodie and therefore falleth from the vnitie of the Churche wil beleue nothing at all of it But on the other side we see that the chaster and cleaner life any mā leadeth the more sure and constant is his belefe in this point in so much that he persuadeth him self that he beholdeth in this Sacrament euen Christ him selfe nailed vpon the Crosse Surely this agreement of the mind and wil of man is a thing to be woondered at The mind seeketh the thing that is true the wil desireth the thing that is good and the wel gouerned wil foloweth the iudgement of the truly directed mind It foloweth therefore that they only see the truth perfectly which are wel ordered in their life and conuersation for vicious and naughty men are cōmonly tourned away from the truth bicause they haue their mind disordered with vnruly desires Now therefore consider to whom it is better to geaue eare To those holy men the which being of mind most pure of life most chast in holie Scriptures most excellently wel learned haue from the time of the primitiue Church folowed this faith or elles to these madbraines and frantik felowes to these filthie licentiouse ribawdes to the newe vpstart doctours which haue most wickedly and heinously violated this faith This Sacramente the holie Fathers whiche were taught of the Apostles called Synaxim that it to say a bringing together bicause it linked the mindes of men together wi in themselues and brought them to be ioyned al in Christ In like māner they called it Eucharistiam that is a thankesgeuing bicause there is no benefite of God in this life for the whiche we are bound to yeald vnto his Maiestie greater praise and hartier thankes For it supporteth the state of the sowle it establisheth the powers of the minde it clereth the vnderstāding it strēgthneth faith it stirreth vppe hope it enkendleth charitie it inflameth hartes it filleth the godlie and deuout mindes with meruelouse great sweetenes and comfort With this heauenlie foode S. Cyprian so often as any tempest or persecution was towarde thought it good to fortifie them that were appointed to suffer tormentes for the name of Christe And therefore dyd he the sooner admit into the Churche againe such as were yet penitentes that is to witte menne separated from the Church for a tyme to do penance for some offence committed to the intent that being strengthned by this cōmunion of the body of Christ they might stand valiātly to the end against al the power of Satan For the holy mā was of this mind that the foode of this heauēly bread gaue such strēgth ād courage as could not be brokē or weakened by any force of our enemie the deuil What should I here rehearse other holy Martyrs without nūbre al holie writers the faith and agreemēt of the vniuersal Church continued euen frō the Apostles time to our daies And yet wilt thou keepe open war against the ordinaunce of Christe against the doctrine of S. Paule against the inestimable greatnesse of the fruictes in this mysterie cōteined against the experiēce of such wōderful profit and sweetnes against the pure and sincere faith of the Catholik Church And yet wilt thou reprochfully reuile the body and bloud of Christ and depraue like a mad mā the most excellent and highest benifit that euer the goodnes of God bestowed vpon man And yet wilt thou reioyse in thy wickednes and poison many other men with the contagion of this thy most pestilent heresie These thinges M. Haddon thinke them not spoken to you but to your Martyr And now let him stand a side and I wil thus reason with you Could you M. Haddon knowing as you doe verie wel not only the vertue of this wonderful Sacrament whiche is of al other the greatest but also the strength and operation of al other Sacramentes being withall
Whereas you saie that I doe fight or contend against an errour it soundeth to my commendacion For what goodlier thing can I doe them to plucke vp pestilent opinions by the roote But when you bring in vpō this that of the selfe same errour which I contēd against ther is none other authour bisides myne owne selfe we had nede of Oedipus to expound it You haue a meruelous liking in darke sayinges Heard you it euer reported that I should say that the workes of holie menne were defiled and spotted with synne and that for this cause no man could atteine iustice by holy workes This is the errour whiche I doe stand against But you wil not once say so and yet you are so babish that you can not vtter what you thinke But the fambling of your tongue we wil lette passe and consider howe fowly you are ouerseene in weightie matters You saie that woorkes are not auaileable to iustification and yet you say that workes are not to be despised for so much as we haue both these opinions grounded vpon the authoritie of S. Paul The principal deuisours and Archbuylders of your newe gospell whome you worshippe as Goddes of whome you learned these mysteries went further then so and said plainly that al the workes the which holy mē doe are not only vnprofitable but also vncleane and spotted through the contagion of originall synne For they doe not beleeue that originall or engraffed synne the whiche we tooke from the spring is quite blotted out in the baptisme of life but that it groweth still and casteth out such a deale of vncleane vice that all the doinges of holy men although thei be done by the mocion and instincte of the holie Ghost yea and referred to the glorie of Christ yet they are deadlie synnes and deserue of iustice the punishment of euerlasting damnation without the great goodnes and mercie of Christ If it be but litle ciuilitie as you saie and as yt pleaseth your great lawier to write also to iudge of a lawe vnlesse it be thoroughly weighed and considered reade diligently the bookes of Luther Melanchthon Caluine and other your learned men and you shall see that this was their opinion or rather that the whole somme of the doctrine whiche they professed stoode vpon this opinion that they condemned al workes as wicked and synfull You see here an extreme desperation of atteining vnto iustice For if no man can be iust but he only that keepeth the law as S. Paule saith if not he that saith Lord Lord shal enter into the kingdome of heauen as our Lord him selfe declareth plainely but he that doth the wil of the Father if iustice as the Prophetes witnesse is a shunning of all vices and an earnest desire to folowe vertue and honestie if iustice cōsisteth in cleanes of life in innocencio in good and seemelie ordre of the mind in holy conuersation in newnes of heauenly life and in the cōtinual exercise of charity and we be able neither to keepe the commaundementes of God neither to forsake vice neither to folowe honestie neither to doe the woorkes of charitie if it be so that wil we nil we we must needes beare the yoke of synne by what meanes in the worlde shall we be able to assure our selues of the state of iustice through the grace and mercie of Christe if Christe hath not yet broken the force of synne in vs by the merite of his bloude as your maisters say You see here after what sort that man that was as you say sent from heauen hath cut of by his deuises all hope of atteining vnto iustice But see on the other side how wittily he hath deuised a remedie and how al the rest haue folowed him He saieth that no man hath anie particular iustice through the grace of Christ but that the iustice of Christe him selfe is applied to all beleeuers by faith in such sorte that the iustice of Christ is no lesse accōpted and esteemed in euerie faithfull man be he neuer so wicked then if it were that mās owne iustice that staieth vppon faith onely He sayth therefore that it cometh to passe through this faith by the which euerie Christian man assureth him selfe that he is in the fauour of God that the iustice of Christ is imputed to be the iustice of that man that beleeueth You haue here the law of Luther so muche as concerneth this present place thoroughly scanned so that you can not iustly complaine of any wrong done vnto Luther Nowe consider you on the other side what a meruelouse easie waie he hath deuised to atteyne vnto iustice For to whome shal it not be a very easie matter if he wil beleeue Luther to say thus with him selfe This geare goeth gaily wel with me I am in high fauour with God for my faithes sake It is so that the iustice of Christ is become mine owne iustice I am therefore as iuste as Paule as Peter yea 〈◊〉 the moste blessed mother of God her selfe for so much as no man hath the cōmendation of any particulare iustice through the grace of Christ but there is one only iustice applied indifferētly to al such as keepe the faith the which bicause it can not be higher or lower greater or lesser it foloweth that I am so iuste my selfe although there remaine synne in me as he that is most iust You see now how by the diligence of this excellent felow all feare is put to flight presumption set on tip toe boldhardinesse confirmed in her full strēgth and force For so much as therfore a man can not be earnestly prouoked to doe any vertuouse acte being either in extreme despaire or elles in extreme presumption and Luther hath in parte cutte of all hope of iustice and in parte hath brought his disciples into a moste presumpteous affiaunce of atteyning vnto it by deuising an other iustice that was neuer hearde of before is it not euident although to eschewe enuie he spake sometymes manie thinges concerning the woorkes of iustice that he quenched all loue and desire of well doing For I praye you by what meanes wil you encourage a faint man to doe anie honest thing if he haue learned before of some graue person that such as endeuour them selues to doe anie vertuouse acte doe but loose their labour Agayne howe will you driue the feare of euerlasting damnation into them that are altogether carelesse and presume so muche of their owne iustice that they beleeue that no man doth passe them in any excellencie of iustice Wherefore no man in the worlde wil euer bend him selfe to doe holie woorkes if he hearken to the Doctrine of Luther for so much as it is impossible that any man being either in extreme despaire of honestie or elles in extreme presumption of saluation should earnestly endeuour him selfe to folow godlines But you wil say that it may be that Luther did exhorte his countrey men to good workes in his Bookes and sermons I know that
remnantes escaped through faith out of that most crewell tempest and waues of infidelitie In the third place he teacheth that ther was no stay in god but that al the Iewes might haue come to saluation For God had his treasures and richesse alwaies in readines to bestowe them and allured them with often calling vpon them to repaire towardes him and to receiue the fruicte of his bountifulnes but they being through the assiauÌ„ce of their law brought into a pride and through pride into verie madnes with harts vnkind and obstinately bent to liue in synne refused the liberalitie and gentle calling of God Last of all he foretelleth that the time shal come when the ful multitude of the geÌ„tiles are come in that al Israel shalbe saued And with these argumentes whiche he handleth at large the Apostle declareth very plainely howe fast and sure God hath alwaies continued in his faithful promise Of the which we wil touch those pointes onely that apperteine to this present disputation First therfore he ioyneth the description of a true Israelite with the declaration of equitie and iustice and declareth that the nobilitie of a true Israelit consisteth not in the communitie of bloud but in the propagation of faith and that he is the true sonne of AbrahaÌ„ that is borne according to the promise of God the whiche faith beholdeth and not he that is borne according to the flesh in the which earthie men do glorie Not they saith S. Paule that are the sonnes of the flesh but thei that are the sonnes of promise are couÌ„ted in the seede And this is a word of promise I wil come about this tyme and Sara shal haue a sonne But lest it might be said that Isaac was therfore preferred before Ismael bicause he was begotten of a free mother he bringeth in like manner an other example of twoo twinnes For Iacob and Esau were begotten and borne both of one father of one Mother and in one hower and yet was Iacob placed in the inheritaunce of his Father out of the whiche Esau was caste by the prouidence 〈…〉 of God If you will respect 〈…〉 of their birth it 〈…〉 Esau should haue benn◠〈◊〉 bicause he came first into the â—orlde If you consider the merites of woorkes it was determined in Gods secret counsel before thei were borne and before they had done anie thing good or euyl that Iacob should haue the preeminence S. Paule setting this similitude before our eyes confirmeth that this nobilitie of Israel is to be ascribed neither to any stocke of man neither to auncetrie neither to any merite going before but to the grace of God the whiche according to election goeth before al merites of vertue and godlinesse For Iacob represented such as stay them selues vppon faith and looke for the grace and mercie of God but Esau resembled them the which haue no respect vnto the grace of God but are puffed 〈◊〉 with an affiaunce whiche they â—aue 〈…〉 woorkes 〈…〉 lesson therefore we gather out 〈…〉 place of S. Paule that it is not 〈…〉 stocke on Petegree of manne nor woorke â–ª nor the Lawe that maketh â—ruâ— Israelites but the election calling and grace of God But let vs see This so notable a mercie of God which is bestowed vppon vs without any desert or merit of ours is it geauen without any choise No tâ—uly For then were there chaunce and vnaduisednes in the iudgement of God the whiche no man can once thinke without great offence S. Paule therefore to put awaye that damâ—able opinion saith To the end that the detâ—rmination of God might stand according to election it was saied not by â—orkes but by the caller that the elder should serue the yonger 〈…〉 woorde Election 〈…〉 oddes or difference 〈…〉 with 〈…〉 that there was somewhat in the thing chosen which was not in the thing refused For the purpose of God is a preuented iudgement in the which God according to election and foreknowledge of thinges which he seeth shall come to passe some he apointeth mercifully vnto glorie and other he adiudgeth to euerlasting damnatioÌ„ Neither is the wisedome of God which compreheÌ„deth in his endlesse knowlege al things that hath ben that are nowe or shalbe hereafter coÌ„pelled to looke for the euent of things when he wil geue iudgement What was that then whiche God chose before was it any worke or merite that was woorthy of the grace of God No truely For if it were so grace were no grace It is certaine that through the mere mercy of God al only we were diliuered froÌ„ the darkenes of syn and set in the possession of iustice For he was nothing in our debt But rather for the hatred towards the law of God engraffed in the nature of the body which was after synne made subiect vnto the tyrannie of inordinate lust we were al most worthy of euerlasting punishment Moreouer although that most high and euerlasting bountie woulde as S. Paul saith that al men should be saued yet the order of iustice wil not beare that such as vnkindly refuse the benefites of God and continue in that wickednes to the end shuld receiue them They therfore are most iustly excluded from the benefites of God whiche are at defiance with the bouÌ„ty of God and will not in any wise be receiued into his fauour Now wheras God knew before the beginnings of the worlde that it should come thus to passe of his mercie he chose them which he sawe woulde not at the ende stubbornelie refuse his so greate benefites And thus it cometh to passe that some are by his iust iudgemente refused and other are by his great mercie called to enioyâ— his euerlasting riches But you wil saie peraduenture what Sir Saie you that any merite of man goeth before the grace of God No forsooth For the very yelding of my minde by the which I geue my assent vnto the warninges and inspirations of God and do not refuse his benefites is to be referred to the grace and mercie of him that called me and bowed my mind and in the receiuing of my saluation and dignitie there is no merite of mine For if I be a poore needie man and oppressed with extreme necessity what merite is mine if I be susteined and enriched by the liberalitie of some bountiful Prince which ought me nothing What doth the Physition owe me â–ª the which of his own accord hath healed my wounds bicause I haue suffered my selfe to be healed of him Againe what is he in my debt whiche seeing me beset on euerie syde with theeues deliuered me from present death Nothing at al. So therfore it cometh to passe that such as be receiued into the fauour and grace of God are saued by mercy and such as be excluded from the grace of God are repelled by his most iust iudgement It foloweth in the text of S. Paule What shall we then saie Is there any vnrighteousnes in God God forbid For
whiche refused the goodnes of God Vpon this the Apostle bringeth in these wordes Wherefore he taketh mercie on whome he wil and hardeneth whom he wil. The which is not so to be taken as though the thing that God willeth he willeth it without great good reason For the wil of his euerlasting wisedome can not be sundered from vnderstanding reason and aduisement And his will is to rewarde the faith of the chosen not as of dewtie but according to grace His wil is also to withdraw his helpe and aide from such as refuse it aÌ„d to suffer them to be of a corrupt iudgement Hereuppon S. Paule sayeth Then you wil say vnto me Wherefore doth he yet complaine For who shal withstand his wil In these wordes S. Paule bringeth in the person of a presumpteous man the which iudged rashly of the counsel of God and vnderstandeth this sentence of the scripture naughtily and he maketh him to speake very vngodly that he may the better stop the mowth of vngodlines it selfe If this be true saith euery wicked person that God taketh mercy on whom he wil and whoÌ„ him listeth he refuseth him and hardneth his hart and no man can resist his wil then he that synneth sinneth of necessity If he do syn of necessity wherfore doth God so often coÌ„plaine of the hardenes and crueltie of wicked men This synful and presumpteous talke S. Paule coÌ„futeth two waies First of al he sheweth that it is a presumpteous act to iudge of the iugemeÌ„t of god For euen for this cause only that a thing is don bi god although we vnderstaÌ„d not the reason of it yet must we assuredly thinke that it was done not without great reason Then he declareth the counsel of God by the which he hardneth that is to saie beareth long time with the wicked and at the length leaueth them destitute of his aide and healpe that he may suffer them to perish to the profite of manier O man saieth the Apostle who art thou that reasonest with God Doth the thing which is fourmed saie vnto him that fourmed it why hast thou made me so May not the potter make of one lump of claie one vessel to honour and an other to dishonour In which place you may coÌ„sidre by the name of a pot that it is not a worke which is determined without reason but such a thinge as is done by workemaÌ„ship Wherin he geueth you to vnderstand this much If the potter as a potter doth what so euer he doth by art much more doth God al things by art reson and couÌ„sel S. Paul therfore speaketh after this sort O man wilt thou not loke circuÌ„spectly about thee wilt thou not acknowlege the frailtie of thy nature wilt thou not coÌ„sidre the wisdom and power of god Wilt thou not dreade his Maiestie If there were any sense in earthen vessels surely suche vessels were not to be borne withall as woulde dispute with the potter whiche made them of the workemanship wherwith they were made Much lesse is the presumpteousnes of a seelie man to be borne â–ª the which improueth the iudgemente of that most excellent gouernour and in an endlesse and incomprehensible wisedom findeth lacke of cunning and skill Art thou at that point in deede The thing the cause and reason wherof thou art not able to atteine vnto by wit wilt thou by and by stand vnto it that it is void of al reason The potter maketh by arte one vessel for honour an other for dishonour and loke what is made by arte no man may wel finde fault withal And wilt thou saie that the thing which is made of that most high and perfecte wisedome in the which neither rashnesse neither vniustice may rest is made vndiscretely and vniustly By these wordes S. Paul intendâ—th only to put vs to vnderstaÌ„d that it is a very grieuouse offence to trie the iudgements of God by the balance of mans reason and to doubt of his iustice He doth therefore onely keepe downe vnreasonable presumpteousnes and fraieth rash and prowde ' menne by denouncing vnto them the iudgement of god After that he declareth what is to be holden as touching this question These are his words If so be that God willing to shew his wtath and to make his power knowen hath suffered the vessels of wrath with much patience which were shaped to destructioÌ„ that he might shew the ritches of his glory towardes the vessels of mercie the which he hath prepared to glorie It is an vnperfecte speach the whiche manner of speaking S. Paule vseth ofteÌ„ tymes There lacketh either this or some other thing like to this And yet wilt thou reprooue the wise and iust counsel of god Now in these wordes first of al it is to be noted that God framed not the vessels of wrath Truth it is that God made nature vnto the vessels but not synne not vngodlines not the rest of vices which deserueth to be punished most sharply by the seueritie of Gods iudgement whiche the holie Scripture calleth wrath For it cometh to passe by the wil of euery wicked man that he is made the vessel of wrath which would not be made the vessel of mercie The whiche thing S. Paule meaniÌ„g to set forth more plainly saith He suffered And being not satisfied with that word he saith moreouer He suffred in much patience the vessels of wrath What is this What griefe is that so great What torment is that so crewel that to the bearing of it God neded patieÌ„ce yea and that no meaâ—â— but exceding great patience Doubtles it is that which is if God were subiect to any griefe of al griefes that may be deuised the greatest to wit it is vicious liuing wickednes and an obstinate wil to coÌ„tinue in synne For there is nothing els that disagreeth with his vertue goodnes and wisedome there is nothing els that is directely against his most holy ordinaunces and lawes to be shorte there is nothing elles that God doth moste extremely hate and derest So that it is no wonder if a verie great patience were to speake of God as of a man needefull to beare such a bitter torment God therefore caused not this hardnesse of heart in Pharao but he suffred with a certaine great patience the wilfull stubbornes of that most wicked man whiche grieued his heart The which thing to expresse the beter S. Paule saith Vessels made to destruction He saith not The vessels which God him selfe hath made to destruction as he saieth a litle after of the vessels of mercie the whiche God him selfe hath prepared to glorie that you may vnderstande that Godlie menne are appointed vnto glorie by the wil and mercie of God and that wicked men are thrust out violeÌ„tly into euerlasting tormentes through euerie mans owne wilful synne as Esaie saith Goe into the fier whiche you haue kendled for your owne selues But to what ende I praie you did that most high Lord suffer so long time and
weaned from the acqueintaunce of the bodie so much as it were to be wisshed we coulde bicause we vnderstande that the beginning of mans miserie procedeth of negligence and forgetfulnes what so euer thing mai bring vs to remember the bowntifulnes and mercy of God we vse it very diligētly Therfore euen as we make the signe of the Crosse vpon our forehead the which manner S. Basile referreth to a tradition of the Apostles so doe we set vp Crosses not onely in Churches but also in our howses and highwaies to the end that the remembraunce of so great a benefite should neuer depart out of our minde For if God when he deliuered the peple of Israel by the diligence of Moyses out of the weake dominion of Pharao gaue order vnto them that they shoulde alwaies haue before their eyes in their handes and in such places of their howses as were in sight some monument of that benefit how much more diligently ought we to doe it which are redeemed not by the meane of Moyses but hy the benefite of that most bountifull Lord which was offred vp for vs from euerlasting darkenes and damnation into euerlasting light libertie and glorie For the same cause were the Images of holy men set vp of olde time as it is declared before that men beholding them should be moued the oftener to bend their mindes to thinke vppon those men whiche walked more feruently in the steppes of Christ and to dispose them selues the soner to folow their godlines and vertue For in holie men we doe not so much reuerence the men them selues as the maiestie of Christe whiche dwelleth in their heartes For they are the sonnes of God the brothers of Christe the heires of the euerlasting and heauenlie kingdome the whiche state all suche haue atteined by the benefit of Christ as haue so nailed their senses vpon the Crosse that there liueth none other thing in them but only the spirit will and pleasure of Christ as S. Paule said I liue now not I but Christ liueth in me And so we honour in holy men a most excellent gift of God a verie expresse Image of God yea after a maner of spech certain Gods in the brightnes of whome we extol and praise for euermore the moste high and euerlasting benefite of God Now the faith in the which we liue is such that it doth neither minish our hope in attempting any good woorke neither wipe away quite all feare or doubt of saluation but it bringeth the wel disposed mindes in hope of godlines and vertue and it driueth withall now and then a certaine feare into all such as think vpon the rigour of Gods iudgementes For Christe which by his bloud hath drowned synne as it is writen into the deapth and hath furnished all suche as are come vnto him with a liuely and true faith with the giftes of holines puritie and iustice hath appointed euerlasting damnation to them that refuse to obeie his commaundemente For he was made the cause of euerlastinge saluation not to euerie man that boasteth of faith but to suche as obeie him as Sainct Paul◠saieth Wherefore we beleeue that the woorkes of holie menne are not disteyned with anie vncleanes of synne for that were a derogation and dishonour to Christe for so muche as they are donne by his grace and power and we knowe for certaine that suche as thinke not that the lyfe of manne is to be spente in doing holie woorkes if they continue in that lewde opinion shalbe tormēted in hel for euermore We confesse that men being destitute of the aide and grace of Christe can neither doe nor endeuour no nor thinke any thing that is auaileable to euerlasting saluation and therfore we beleeue that all hope of saluation all the meane to atteine vnto true honour all the staie of lyfe euerlasting resteth in the mercie of God And yet we beleeue this assuredlie that it lieth in vs either to refuse or els to accept thankefully this benefite when it is offered vnto vs. And as we doe not deface neither the signes of the holie Crosse neither the Images of Christe neither the monumentes of holy men so do we thinke that the reuerent ordre of al ceremonies and the religious vsage of holie Sacramentes I meane not any newefourmed ordre deuised and trimmed by the witte of fine M. Haddon but that most old and auncient vsage whiche was approoued by the ful agreement of the holy Fathers as it may easily appeare by their writinges is moste reuerently and inuiolably to be obserued and kept When we fall we thinke it expedient foorth with to haue recourse to the Churche and to the iudgement of the Priest There is made a due examination of the sinne and it is seene howe great the deformitie of it was whervpon the mind which is now ashamed of such vncleanes doth the more earnestlie hate and detest the offence cōmitted and a◠keth pardon humbly and is absolued by the sentēce of the Priest whiche representeth the personne of Christ but yet so that he must discretly submit him selfe to such order as the Priest will inioyne him He that heareth you saith our Sauiour Christ heareth me and he that despiseth you despiseth me After this we come with feare and trembling and with a good affiance of the mercie of God vnto that most holy and dreadful Sacrament of the body and bloud of Christ in the which banket we are so refreshed and strengthened that we doe withstand the tyrannie of bodily lustes with a greater force and courage And bicause it were a daungerouse matter to leaue all this to the wil and discretiō of euery man for there are many sicke men which will not be healed and the life of the common sorte is not so well gouerned by will as by lawe and discipline it hath ben ordeined vpon great considerations that all Christian men should be constreined to laie this so soueraigne a salue to their wounds at the least once euerie yeare There are many which come vnto this Sacramente oftentimes but yet so that they examine them selues before diligently as Sainct Paule teacheth and endeuoure them selues to wassh out all the spottes of synne by the merite of Christ which they may most easilie obteine if they will confesse and forsake their foremer lyfe It is a wonder to see what a multitude of menne is fedde enerie Sonnedaie and Holie daie in the yeare with this Diuine and heauenly foode and howe by the helpe of it they are stirred more earnestlie to seeke after heauenly richesse For we see in them that are oftentimes refreshed with the moste holy bodie of Christe that the darkenes of sinne is driuen away the light of heauen riseth vertue and godlinesse are planted in them the moste goodlie fruictes of iustice are powred vpon them abundantly Bishops such as are able to preach the which hath ben litle regarded of some to the
â–ª â—he fault is not so much in her herâ—â—â— in hâ—â— teachers who had the bringing vp of her when shee was of age tender and weake and therefore the more meete to be abused by such subtile and craftie felowes Last of all it is not as yet euidently seene so long as shee is not free from your tyrannie which vnder her name as men saie doe possesse the kingdom what waie she woulde take in al these matters Of thys I am righte well assured that her singular wit is not by nature so obstinately bente to mainteine an opinion once conceiued or so muche geauen to naughtie and false doctrine that it is not very flexible to yealde vnto good reason and verie willing to forsake false doctrine and to folowe that which is true and incorrupted Wherefore I doubte not if she be so wittie as you say shee is but that shee will so soone as euer shee may doe it for your importunitie turne from this your wicked doctrine to the honest godly and profitable doctrine of the Church And wheras you adde these words In the which shee hath found God so merciful vnto her Me thinketh you vnderstand not in what thing the testimonie or proufe of Gods mercy standeth â–ª For it standeth not so much in the glory of the people or in the prosperouse successe of worldli matters as in the peace â—d quietnes of coÌ„scieÌ„ce in a mind beutifully decked with the giftes and graces of God in faith and vpright coÌ„uerâ—atioÌ„ in true and vncorrupted doctrine â—n that state of life which is abundantly â—â—rnished with heauenly vertues Furâ—hermore if shee haue had God very â—erciful vnto her and haue not tryed â—r fealt as yet his iudgement she ought â—o be so muche the more carefull that â—e do not offend him and that she doe â—ot abuse his mercy and clemencie to â—e contempt of his most pure and holy â—eligion And to make so much of fiue yeares prosperitie it argueth a'â—â—erueilouse great rashnes in you When Solon warned Cresus that he shoulde not trust to much to prosperouse fortune he taught him that the prosperitie not of fiue yeares but of manie yeares is to be feared and he shewed withal that no man is to be accounted happie so long as he liueth This Cresus being afterward ouercome by Cyrus and set vppon a pile of wood to be burned called with a lowd voice vpoÌ„ Solon by whome he had ben warned before of the coÌ„dition of mans frailtie and of the sodaine alteration of worldlie felicitie Cyrus hearing the name of Solon demauÌ„ded of Cresus what that Solon had ben To whome Cresus answered that he had ben the wisest man in al Greece of whom he had learned this lesson that it is the greatest madnes in the worlde to be lifted vppe to much with prosperitie Cyrus foorthwith caused Cresus to be taken doune from the pile and vsed him very honourably and him selfe in all his prosperitie held a goodly meane These and the like examples are so wel knowen and daily experience geueth vs such occasioÌ„ to know the vncertaintie of this our condition that there can not be any greater token of madnes or folie then to waxe proude when the worlde serueth vs at will For who so euer is puffed vp with the prosperouse successe of things neither doth he vnderstand how sodainlie all the wealth of the worlde vanisheth awaie and from howe high a griese or step many of the greatest Princes haue sallen to the great wonder of al men neither doth he consider what a violent kinde of seueritie that supreame Iudge vseth wheÌ„ he mindeth to shake as it were with a whirle winde and throw down the estate of such as trust to much to them selues Who is able to saie that al things shal prosper with him euen vntil his dying daie Who is able to assure him selfe of one daie yea of one hower voide of all calamitie or mishappe For as darkenes enseweth vppon lighte as the tempest is wonte to come vppon the watermen and mariners vnwares euen so doth heauy chaunces oftetimes marre the flourishing state of fortunate men and ouerwhelme them in the waues of al aduersity and driue them against the rockes of euerlasting thraldome and miserie And the more carelesse men are the more grieuously are they pained when any suche calamitie falleth vpon them Wherefore it is the parte af a wise man to consider long time before all suche mischaunces as maie happen euery daie and hower yea euerie minute of an hower but it is a token of a foolish and madde felowe in prosperitie to forget the weakenesse of manne especiallie whereas we see oftentimes that almightie God nowe and then suffereth suche as he is most offended withall to haue the longer enioying of their apparente felicitie that he maie of a sodaine strike them that will not repente and geue them the deeper wounde And therefore our Lorde warneth vs that we be not like vnto them which in the daies of Noe liued a rechelesse life and so coÌ„tinued eueÌ„ vnto the time in the which they were oppressed sodainly with the floud which they could not possiblie auoid He teacheth vs also by the sodaine fiering of those Cities that his iudgement catcheth improuideÌ„t men as it were with secrete grynnes or snares in such sort that they can not escape from euerlasting pounishment and tormentes If these thinges be true what a madnes was that in you for fiue yeres prosperitie to vaunt your selfe so arrogantly and vainely To triumph so insolently to build so great an argument of Gods fauour towardes you vpon so slender a ground See you not howe manie nations there are in the worlde vtterly voide of the faith of Christe whose estate is a great deale more flourishing then yours is If this argument were any thing woorth see how easily the Turkes shall be able to auouche their pestilent secte wherein they are drowned You mainteine your cause with fiue yeares felicitie but they wil proue their Religion to be true by their great victories and by the very prosperouse successe which they haue had in all their affaires for the space of many yeares Last of al are you wel ascerteined what alteration one day or rather one hower may bring vnto your state Wherefore are you then so bragge Wherefore do you vaunt your selfe so farre beyonde all modestie as though you were free and past al daunger yea as though you were altogether exempted from the bondes of the condition of man in suche sorte that you coulde not possibly be ouertaken with any sodaine mishap As for the agreement of your councel in bringing the auncient Religion to be set at naught and forgotten if it be so as you saie and in makinge the Quenes Maiestie Superintendent in al spiritual matters I haue already declared that neither of them both coulde be donne without incurringe the grieuouse displeasure of God If you think that you shall escape vnpunished bicause it is delaied take hede if you repeÌ„t