woorde whiche can not be shewed in scripture as it is written in nombre of syllables then they bynde vs to a hard law wherby is condemned all exposition the is not pieâed together with bare laying together of textes of scripture But if they meane that to be straunge whiche beyng curiousely deuised is superstitiousely defended whiche maketh more for contention than edification whiche is either vnaptely or to no profite vsed whiche withdraweth from the simplicitie of the word of God then with all my hart I embrace their sobre minde For I iudge that we ought with no lesse deuout reuerence to talke of God than to thynke of him for as muche as what soeuer we doo of our selues thinke of him is foolishe and what so euer we speake is vnsauorye But there is a certayn measure to be kepte We ought to learne out of the scriptures a rule bothe to thynke and speake wherby to examine all the thoughtes of our mynde and wordes of our mouth But what withstandeth vs but that suche as in scripture are to our capacitie doutfull and entangled we may in plainer woordes expresse theim beynge yet suche wordes as doo reuerently and faithfully serue the truthe of the scripture and be vsed sparely modestly and not without occasion Of whiche sort there are examples enowe And where as it shall by profe appere that the Churche of great necessitie was enforced to vse the names of Trinitie and Persones if any shall then fynde faulte with the newenesse of woordes shall he not be iustly thought to be greeued at the lyght of the truthe as he that blameth onely this that the truthe is made so playne and cleare to discerne Suche newnesse of woordes if it be so to bee called commeth then chiefly in vse when the truthe is to be defended against wranglers that doo mocke it out with cauillations Whiche thyng we haue at this daye to muche in experience who haue great businesse in vanquisshynge the enemies of true and sounde doctrine With suche foldyng and crooked windyng these slippery snakes doo slide away vnlesse they be strongly griped and holden hard when they be taken So the old fathers beyng troubled with contendyng againste false doctrines were compelled to shewe theyr meanynges in exquisite playnnesse least they should leaue any crooked bywayes to the wicked to whom the doutful constructions of woordes were hidyngholes of errours Arrius confessed Christe to be God and the sonne of God because he coulde not agaynsay the euident wordes of God and as if he had ben so sufficiently discharged did fayne a certayne consent with the rest But in the meane while he ceassed not to scatter abroade that Christe was create and had a beginnyng as other creatures But to the ende they myght drawe foorth his windyng sutteltie out of his denne the auncient fathers went further pronouncyng Christ to be the eternall sonne of the father and consubstanciall with the father Hereat wickednesse began to boile when the Arrians began to hate and deteste the name Omoousion consubstanciall But if in the beginnyng they had sincerely and with playn meanynge confessed Christ to be God they would not now haue denyed hym to be consubstantiall with the father Who dare nowe blame these good men as brawlers and contentious bycause for one litle woordes sake they were so whote in disputation and troubled the quiete of the churche But that little worde shewed the difference betwene the true beleuyng Christians and the Arrians that wer robbers of God Afterward rose vp Sabellius whiche accompted in a maner for nothyng the names of the Father the Sonne and the Holy ghost sayeng in disputation that they were not made to shewe any maner of distinction but onely were seuerall additions of God of whiche sorte there are many If he came to disputation he confessed that he beleeued the father God the sonne God the Holy ghost God But afterwarde he would redely slippe away with sayeng that he hadde in no otherwise spoken than as if he had named God a strong God iust God and wise God and so he song another songe that the Father is the Sonne and the Holy ghost is the father without any order without any distinction The good doctours which then had care of godlynesse to subdewe his wickednesse cried oute on the other side that there ought to be acknowleged in one God thre propreties And to the ende to fense themselues againste the crooked writhen suttleties with plaine and simple truthe they affirmed that there did truely subsist in one God or which came all to one effect that there did subsist in the vnitie of God a Trinitie of persons If then the names haue not ben without cause inuented we ought to take hede that in reiectyng them we be not iustly blamed of proude presumptuousnesse I woulde to God they wer buried in dede so that this faith were agreed of all men that the Father and the Sonne and the Holy ghost bee one God and yet that the Father is not the Sonne nor the Holy ghost the SoÌne but distinct by certain propretie Yet am I not so precise that I can fynde in my harte to striue for bare wordes For I note that the olde fathers whiche otherwise spake very religiousely of such matters did not euery wher agree one with an other nor eueryone with himselfe For what formes of speeche vsed by the councels doothe Hilarie excuse ⪠To howe greate libertie doothe Augustine sometyme breake foorth Howe vnlyke are the Grekes to the Latins But of this variance one example shal suffise for this tyme. When the Latins ment to expresse the word Omoousion they called it Consubstancial declaring the substance of the Father and the Sonne to be one so vsyng the word substance for essence Whervpon Hierom to Damasus sayth it is sacrilege to say that there are thre substances in God and yet aboue a hundred tymes you shall fynde in Hilarie that there are three substances in God In the woorde Hypostasis howe is Hierome accombred For he suspecteth that there lurketh poison in namyng thre Hypostases in God And if a man do vse this word in a godly sense yet he plainly saith that is an impropre speeche if he spake vnfainedly and dyd not rather wittyngly and willyngly seeke to charge the bishoppes of the Eastlandes ⪠whome he soughte to charge with an vniuste sclaunder Sure this one thynge he speaketh not very truely that in all prophane schooles ousia essence is nothyng els but hypostasis whyche is proued false by the common and accustomed vse Augustine is more modeste and gentyll whiche although he say that the worde hypostasis in that sense is strange to latine eares yet so farre is it of that he taketh from the Grekes theyr vsuall maner of speakyng that he also gently beareth with the Latins that had folowed the greke phrase And that whiche Socrates writeth in the syxte booke of the Tripartite hystorie tendeth to this ende as though he ment that it hadde
by vnskilfull men bene wrongfullye applied vnto this matter Yea and the same Hilarie hymselfe layethe it for a greate faulte to the heretikes charge that by theyr waywardnesse he is compelled to putte those thynges in perylle of the speche of men whyche oughte to haue beene kepte in the relygiousnesse of myndes playnely confessynge that this is to doo thynges vnlaufull to speake that ought not to bee spoken to attempt thynges not licenced A little after he excuseth himself with many words for that he was so bold to vtter newe names For after he had vsed the natural names Father Sonne and Holy ghost he addeth that what soeuer is sought further is beyoÌd the compasse of speache beyonde the reache of sense and beyonde the capacitie of vnderstandynge And in an other place he saith the happy ar the bishops of Gallia which neither had nor receiued nor knewe any other confession but that olde and simple one whiche from the time of the Apostles was receyued in all churches And muche like is the excuse of Augustine that this woorde was wroung oute of necessitie by reason of the imperfection of mens language in so greate a matter not to expresse that whiche is but that it shoulde not bee vnspoken howe the Father the Sonne and the Holy ghoste are three This modestie of the holy menne ought to warne vs that we doo not foorthwith so seuerely lyke Censors note them with infamie that refuse to subscribe and sweare to suche wordes as we propounde them so that they doo it not of pride of frowardnesse or of malicious crafte But let them again consider by how great necessitie we are driuen to speake so that by littell little they may be enured with that profitable maner of speche Let them also learne to beware least sithe we must mete on the one syde with the Arrians on the other syde with Sabellians whyle they be offended that we cutte of occasion from them both to cauill they bryng themselues in suspicion that they be the disciples either of Arrius or of Sabellius Arrius sayth that Christe is God but he muttereth that he was create and had a beginnyng He saith Christe is one with the father but secretely he whispereth in the eares of his disciples that he was made one as the other faithfull be although by singular prerogatiue Say ones that Christ is Consubstanciall with his father then plucke you of his visour from the dissembler and yet you adde nothyng to the scripture Sabellius sayth that the seueral names Father Son and Holy ghost signifie nothyng in God seuerally distincte saye that they are three and he will crye out that you name thre gods Saye that there is in one essence a Trinitie of persons then shal you in one word bothe saye what the scripture speaketh and stop their vayne babblyng Nowe if any be holden with so curious superstition that they can not abide these names yet is there no man though he wold neuer so fayn that can deny but that when we heare of one we must vnderstande an vnitie of substance when we here of thre in one essence that it is ment of the persons in the trinitie Which thyng beyng without fraude confessed we stay no longer vpon wordes But I haue long ago fouÌd and that often that who soeuer do obstinately quarell about woordes doo keepe within them a secrete poison so that it is better willyngly to prouoke theim than for their pleasure to speake darkly But leauyng disputation of woordes I will nowe begyn to speake of the matter it selfe I call therfore a Persone a subsistence in the essence of God which hauyng relation to the other is distinguished from them with vncoÌmunicable propretie By the name of Subsistence we meane an other thyng than the essence For if the worde had simply ben God and in the meane tyme had nothynge seuerally propre to it selfe Iohn hadde sayde amysse that it was with god Where he foorthewith addeth that God hymselfe was the same woorde he calleth vs backe agayne to the one single essence But because it could not be with God but that it must rest in the father hereof ariseth that subsistence which though it be ioyned to the essence with an vnseparable knot yet hath it a speciall marke wherby it doth differ from it So of the three subsistences ⪠I say that eche hauyng relation to other is in propretie distinguished Relation is here expressely mencioned For when there is simple and indefinite mencion made of God this name belongeth no lesse to the Sonne and the Holy ghoste than to the Father But when the Father is compared with the Sonne the seuerall propretie of eyther doth discerne hym from the other Thirdely what soeuer is propre vnto euery of them is vncommunicable For that which is geuen to the Father for a marke of difference can not agree with nor be geuen to the Son And I mislyke not the definition of Tertullian so that it be rightly taken That there is in God a certayne disposition or distribution which yet chaungeth nothyng of the vnitie of the essence But before that I go any further it is good that I proue the Godhead of the Sonne and of the Holy ghost Then after we shall see how they differ one from an other Surely when the Worde of God is spoken of in the Scripture it were a very greate absurditie to imagin it only a fadyng and vanishyng voyce whiche sente into the ayre cometh out of God hymselfe of whiche sort were the oracles geuen to the fathers and all the prophecies when rather the woorde is mente to bee the perpetuall wisedome abidyng with the Father from whens all the oracles and prophecies proceded For as Peter testifieth no lesse didde the olde prophetes speake with the spirite of Christ than dyd the Apostles and all they that after them dyd distribute the heauenly doctrine But because Christe was not yet openly shewed we must vnderstande that the Worde was before all worlde 's begotten of the Father And if the Spirite was of the Worde whose instrumentes were the prophetes we do vndoutedly gather that he was true god And this doth Moses teache playnly enough in the creation of the world when he setteth the worde as the meane For why dooth he expressely tell that God in creatyng of all his woorkes sayd Be this doone or that doon but that the vnserchable glory of god may shiningly appere in his images The suttlenosed and babblyng men do easily mock out this with sayeng that the name Woorde is there taken for his byddynge or commaundemente But better expositors are the Apostles whiche teache that the worldes were made by the same and that he susteineth theym all with his mightie Worde For here we see that the Word is taken for the bidding or commaundement of the Sonne which is hymselfe the eternall and essentiall Word to the Father And to the wise and sobre it is not darke that Salomon sayth
the Faith and religion of one God by Baptysme we must nedes thinke him the true God in whose name we ar baptised And it is not to be douted but that in this solemne protestacion Christ meant to testifie that the perfect light of Faith was already deliuered when he said Baptise them in the name of the Father and of the Sonne of the Holy ghost For it is as much in effect as to be baptised in the name of the one god which with perfect bryghtnesse hath appeared in the Father the Sonne the Holy ghost Wherby is euidente that in the essence of God abide thre Persons in which the one God is knowen And surely forasmuch as our Fayth ought not to loke hether and thether nor diuersly to waÌder about but to haue regard to the one God to be applied to him and to sticke fast in him it is hereby easily proued that if there be diuerse kindes of faith there must also bee many Gods Now wheras baptisme is a Sacrament of faith it proueth vnto vs the vnitie of God because it is but one And herof also foloweth that it is not lawful to be baptised but into one God bicause we embrace the Faith of him into whose name we are baptised What meant Christe then when he commaunded to be baptised in the name of the Father the Sonne and the Holy gost but that we ought with one Faith to beleue in the Father Sonne and the Holy ghost Therfore sithe this remaineth certayn that there is but one God and not many we determine that the Worde and the Spirite are nothyng els but the very selfe essence of God And very foolishly did the Arrians prate which confessyng the godhed of the Sonne did take from him the substance of God And suche a like rage vexed the Macedonians whiche woulde haue to be vnderstanded by the Spirite only the gyftes of grace that are poured foorth into men For as wisdome vnderstandyng prudence fortititude feare of God doo procede from hym so he onely is the spirite of wisedome prudence fortitude and godlinesse Yet is not he diuided accordyng to the distribution of his graces but howe âoeuer they bee dyuersely dealt abroade yet he remaineth one and the same as the Apostle saithe Agayn there is shewed in the Scriptures a certain distinction of the Father from the Woorde and of the Worde from the Spirite In discussyng wherof howe greate religiousnesse and sobrietie we oughte to vse the greatnesse of the mysterie it selfe dooth admonishe vs. And I very well like that saying of Gregorie Nazianzene I can not thynke vpon the one but by and by I am compassed about with the brightnesse of the thre And I can not seuerally discerne the three but I am sodeinly dryuen backe to one Wherfore lette it not come in our myndes ones to imagine suche a Trinitie of Persons as may hold our thought withdrawen into seueralties and doothe not foorthewith brynge vs agayn to that vnitie The names of Father Sonne and Holy ghost doo proue a true distinction that no man should thynke them to be bare names of addition wherby God accordyng to his woorkes is diuersly entitled but yet it is a distinction not a diuision The places that wee haue already cited doo shewe that the Sonne hath a propretie distincte from the Father because the Worde had not ben with God if he hadde not ben an other thyng than the Father neyther had he had his glorye with the Father but beyng distinct from hym Lykewise he doothe distinguisshe hym selfe from the Father when he saythe that there is an other whyche beareth hym witnesse And for this purpose maketh that whiche in an other place is sayd that the Father created all thinges by the Worde whiche he coulde not but beyng after a certaine maner distinct from hym Moreouer the Father came not downe into the earth but he that came out from the Father The Father died not nor roase agayne but he that was sent by him Neither yet did this distinction beginne at the takynge of fleshe but it is manifest that he was also before the onely begotten in the bosom of the Father For who can abide to say that then the Sonne entred into the bosome of the father when he descended from heauen to take manhode vpon hym He was therefore before in the bosome of the Father and enioyed his glorie with the Father As for the distinction of the Holye ghoste frome the Father Christe speaketh of it when he saith that it procedeth from the Father And howe oft doothe he shewe it to be an other beside himself as when he promyseth that he wyll sende an other confortoure and often in other places But to borow similitudes from matters of meÌ to expresse the force of this distinction I knowe not whether it be expedient In dede the olde fathers are wont so to doo somtyme but withall they doo confesse that what soeuer they bryng foorth for like doothe muche differ For which cause I am muche afrayd to be any waye bolde least if I bryng foorth any thyng vnfittly it shuld geue occasion either to the malicious to cauill or to the vnskilfull to be deceiued Yet suche distinction as we haue marked to be sette out in scriptures it is not good to haue left vnspokeÌ And that is this that to the Father is geuen the begynnynge of woorkyng the fountayne and spryng of all thynges to the Sonne wysedome counsell and the very disposition in the doyng of thinges to the Holy ghost is assigned power effectual working And although eternitie belong vnto the Father and eternitie to the Sonne and to the Holy ghost also for as much as God coulde neuer haue ben without his wisdom power in eternitie is not to be sought which was fyrst or last yet this obseruation of order is not vayne or superfluous wherein the Father is reckened fyrst and then of hym the Sonne and after of them both the Holy ghost For euery mans mynde of it self enclineth to this fyrst to consider God then the wisedome risyng out of hym and laste of all the power wherwith he putteth the decrees of his purpose in execution In what sort the Sonne is said to be of the Father only and the Holy ghoste bothe of the Father and the Sonne is shewed in many places but no where more playnely than in the .viii. chapiter to the Romayns where the same Spirite is without difference somtyme called the Spirite of Christe somtime of him that raised vp Christ from the dead and that not without cause For Peter dothe also testifie that it was the Spirite of Christe wherewith the Prophetes did prophecie where as the Scripture so often teacheth that it was the Spirite of God the Father Now this distinction doth so not stand against the single vnitie of God that therby we may proue that the Son is one God with the father because he hath one Spirit
with hym and that the Holy Spirite is not a thyng diuers from the Father the Son For in eche Hypostasis is vnderstanded the whole substance with this that euery one hath his own propretie The Father is whole in the Sonne the Sonne is whole in the Father as hymselfe affirmeth I am in the Father and the Father is in me And the Ecclesiasticall writers doo not graunt the one to be seuered from the other by any difference of essence By these names that betoken distinction sayth Augustin that is ment wherby they haue relation one to an other and not the very substance whereby they are all one By whiche meanynge are the sayinges of the olde writers to bee made agree whiche otherwise would seeme not a little to disagree For sometyme they saye that the Father is the beginnyng of the Sonne and somtyme that the Sonne hath bothe godhead and essence of hymselfe and is all one begynnynge with the Father The cause of this diuersitie Augustine doothe in an other place well and planelye declare when he sayeth CHRIST hauynge respect to him selfe is called God and to his Father is called the Sonne And agayne ⪠the Father as to hymselfe is called God as to his Sonne is called the Father where hauynge respecte to the Sonne he is called the Father he is not the Sonne where as to the Father he is called the Son he is not the Father and where he is called as to hym self the Father and as to hymselfe the Sonne it is all one God Therfore when we simply speake of the Sonne without hauyng respect to the Father we do well and proprely say that he is of hym selfe and therfore we call hym but one beginnyng but when we make mention of the relation betweene him and his Father then we rightly make the Father the beginning of the Sonne All the whole fifth boke of Augustine concernyng the Trinitie dooth nothyng but sette foorth this matter And muche safer it is to reste in that relation that he speaketh of than into suttletle pearcyng vnto the hye mysterie to wander abroade by many vayne speculations Let them therfore that are pleased with sobrenesse coÌtented with measure of Faith shortly learne so muche as is profitable to bee knowen that is when we professe that we beleue in one God vnder the name of God we vnderstande the one onely and single essence in whiche we comprehende thre Persons or hypostases And therfore so oft as we doo indefinitely speake of the name of God we meane no lesse the Sonne and the Holy ghost than the Father But when the Sonne is ioyned to the Father then commeth in a relation and so we make distinction betwene yâ Persons And because the propreties in the Persons bring an order with them so as the beginnyng and orginall is in the Father so ofte as mencion is made of the Father and the Son or the Holy ghost together the name of God is peculiarly geuen to the Father By this meane is reteined the vnitie of the essence and regarde is hadde to the order whiche yet dothe minishe nothyng of the godhead of the Sonne and of the Holy ghoste And where as we haue already seene that the Apostles doo affirme that the Sonne of God is he whom Moses and the prophetes doo testifie to be Iehouah the Lorde we must of necessitie alwaye come to the vnitie of the essences Wherefore it is a detestable sacrilege for vs to call the Sonne a seuerall God from the Father bycause the symple name of God doothe admytte no relation and God in respecte of hym selfe can not bee saide to be this or that Now that the name of Iehouah the Lorde indefinitely taken is applied to Christe appereth by the wordes of Paul wher he sayth Therfore I haue thryse praied the Lorde because that after he hadde receyued the aunswere of Christ. My grace is sufficient for the he sayeth by and by that the power of Christ may dwell in me It is certayne that the name Lorde is there set for Iehouah and therfore to restraine it to the person of the Mediatour were very fonde and childyshe for somuch as it is an absolute sentence that compareth not the Father with the Sonne And we knowe that after the accustomed maner of the Greekes the Apostles doo commonly sette the worde Kyrios Lord in stede of Iehouah And not to fetche an example farre of Paule dydde in no other sense pray to the Lorde than in the same sense that Peter citethe the place of Ioell who soeuer calleth vppon the name of the Lorde shall be saued But where this name is peculiarly geuen to the Sonne we shall se that there is an other reason therof when we com to a place fitte for it Nowe it is enough to haue in mynde when Paule had absolutely praied to God he by and by bryngeth in the name of Christ. Euen so is the whole God called by Christ hymselfe the Spirite For there is no cause agaynst it but that the whole essence of God may bee spirituall wherin the Father the Sonne and the Holy ghoste be comprehended Whiche is very playne by the Scripture For euen as there we heare God to be made a Spirite so we do here the Holy ghost for so muche as it is an Hypostasis of the whole essence to bee called bothe God and procedyng from God But for as muche as Satan to the ende to roote out our Faith hath alway moued great coÌtentions partly concernyng the diuine essence of the Sonne and of the Holy ghost and partly coÌcernyng their distinction of Persones And as in a maner in all ages he hath stirred vp wicked spirites to trouble the true teachers in this behalfe so at this day he trauaileth out of the olde embres to kyndle a new fyre therfore here it is good to answere the peruerse foolishe errours of some Hitherto it hath ben our purpose to leade as it were by the hande those that ar willyng to learne and not to striue hande to hande with the obstinate and contentious But nowe the truthe which we haue already peasably shewed must be reskued from the cauillations of the wicked All be it my chiefe trauayle shall yet be applied to this ende that they whyche geue gentill and open eares to the woord of God may haue whervpon stedfastly to rest their foote In this poynt if any where at all in the secrete mysteries of Scripture we ought to dispute sobrely and with greate moderation and to take great hede that neyther oure thought nor oure tongue procede any further than the boundes of Goddes woorde dooe extende For howe may the mynde of man by his capacitie define the immeasurable essence of God whiche neuer yet coulde certainly determine howe great is the body of the Son which yet he daily seeth with his eyes yea howe may she by her owne guidyng atteyn to discusse the substaunce of God that can not
reache to knowe her owne substaunce Wherfore lette vs willingly geue ouer vnto God the knowledge of him selfe For he onely as Hylarie saieth is a conueniente witnesse to hym selfe whiche is not knowen but by hymselfe We shall geue it ouer vnto hym if we shall both conceiue hym to be such as he hath opened himself vnto vs and shall not els where searche to knowe of hym than by his owne worde There are to this ende written fiue homelies of Chrysostome against the Anomei Yet the boldnesse of Sophisters coulde not be restrained by them from bablyng vnbridledly For they haue behaued them selues in this behalfe no whit more modestely than they are wonted in all other By the vnhappye successe of whiche vndiscretion we ought to be warned to take care that we bend our selues to trauaile in this question rather with tractable willyngnesse to learne than with sharpnesse of witte and neuer haue in our mynde eyther to searche for God any where els than in his holy Worde or to thynke any thynge of hym but hauyng his Word goyng before to guide vs or to speake any thynge but that whiche is taken out of the same Worde The distinction that is in the one godhead of the Father the Sonne and the Holy ghoste as it is very harde to knowe so dooth it bryng more busynesse and comberance to some wittes than is expedient Let them remembre that the myndes of men doo entre into a mase when they folowe their owne curiositie and so let them suffer them selues to be ruled with the heauenly oracles howe soeuer they can not atteyne the heighte of the mysterie To make a register of the errours wherwith the purenesse of Faithe in this poynt of doctrine hath in tymes paste ben assailed were to long and full of vnprofitable tediousnesse and the moste parte of heretikes haue to attempted to ouerwhelme the glory of God with grosse dotyng errours that they haue thought it enough for them to shake and trouble the vnskilfull And from a fewe men haue spronge vp many sectes wherof some doo teare in sunder the essence of God some do confound the distinction that is betwene the Persons But if we hold fast that which is alredy sufficieÌtly shewed by the Scripture that the essence of the one God whiche belongeth to the Father the Son and the Holy ghost is syngle and vndiuided Agayne that the Father by a certayne propretie differeth from the Sonne and the Sonne from the holy ghost we shal stop vp the gate not only against Arrius and Sabellius but also the other olde authors of errours But because in our tyme there be risen vp certaine phrenetiâe men as Seruetto and other like which haue encombred all thinges with newe deceites It is good in fewe wordes to discusse their falsehoodes The name of the Trinitie was so hatefull yea so detestable to Seruetto that he sayde that all the Trinitaries as he called them were vtterly godlesse I omitte the foolishe wordes that he had deuised to raile withall But of his opinions this was the suÌme That God is made Tripartite wheÌ it is said that there abide thre Persons in his essence and that this Trinitie is but a thyng imagined because it disagreeth with the vnitie of God In the meane tyme the Persons he would haue to be certaine outward conceptions of Forme whiche are not truely subsistyng in the essence of God but doo represente God vnto vs in this or that fashion And at the beginnyng that there was in God nothyng distincte bicause ones the Worde and the Spirite were all one but sins that Christe arose God oute of God the Holye ghost sprong also an other God out of hym And though sometyme he colour his follies with allegories as when he saythe that the eternall Worde of God was the Spirite of Christ with God and the bright shinyng of his forme Agayne that the Holy ghost was the shadow of the godhed yet afterward he bringeth the godhed of them both to nothing affirmyng that after the rate of distribution there is bothe in the Son and in the Holy Spirite a parte of God euen as the same Spirite in vs and also in wode and stones is substancially a porcion of God What he babbleth of the Person of the Mediatour we shall hereafter see in place conuenient But this monstrous forged deuise that a Persone is nothyng ells but a visible forme of the glory of God needeth no long confutation For where as Iohn pronounceth that the Woorde was GOD before the Worlde was yet create he maketh it muche differynge from a conception of Forme But if then also yea and from farthest Eternitie of tyme that Woorde whyche was God was with the Father and had his owne propre glorye with the Father he could not be an outward or figuratiue shining but it necessarily foloweth that he was an hypostasis that did inwardely abyde in God And althoughe there bee no mencion made of the Spyrite but in the Hystorye of the creation of the worlde yet he is not there brought in as a shadowe but an essentiall power of God when Moses sheweth that the very vnfashioned lumpe was susteined in hym Therfore it then appeared that the eternall Spirite was alwaies in God when he preserued and susteyned the confused matter of heauen and earth vntill beautie and order were added vnto it Surely he coulde not yet be an image or representation of God as Seruetto dreameth But in other poyntes he is compelled more openly to disclose his wickednesse in sayeng that God by his eternall purpose appointyng to hymselfe a visible Sonne did by this meane shewe himselfe visible For if that be true there is no other godhed left vnto Christe but so farre as he is by the eternall decree of God ordeyned his Sonne Moreouer he so transformeth those imagined shapes that he sticketh not to fayne newe accidentes in God But this of all other is most abhominable that he confusely myngleth as well the Sonne of God as the Holye ghoste with all creatures For he playnely affirmeth that there bee partes and partitions in the Essence of God of whiche euerye portion is God And namelye he saythe that the Spirites of the Faithefull are coeternall and consubstanciall with God allbeit in an other place he assigneth the substanciall Deitie not onely to the soule of man but also to other creatures Out of this sinke came foorthe an other lyke monster For certaine lewde men meanyng to escape the hatred and shame of the wickednesse of Seruetto haue in dede confessed that there are thre Persones but addyng a maner howe that the Father whiche truely and proprely is the one onely God in formyng the Son and the Holy ghost hath powred his godhead into them Yea they forbeare not this horrible maner of speeche that the Father is by this marke distinguished from the Sonne and the Holy ghost that he is the only essentiatour or maker of the essence First they pretende this
colour that Christ is echewhere called the Sonne of God where of they gather that there is none other proprely God but the Father But they mark not that though the name of God be also common to the Sonne yet by reason of preeminence it is sometyme gyuen to the Father onely because he is the fountayn and originall of the Deitie and that for this purpose to make the syngle vnitie of the essence to be therby noted They take exception and saye If he be truly the Sonne of God it is inconuenient to haue hym reckned the Sonne of a Person I answere that bothe are true that is that he is the Sonne of God because he is the Woorde begotten of the Father before all worldes for we come not yet to speake of the Person of the Mediatour and yet for explications sake we oughte to haue regarde of the Person that the name of God simply be not taken but for the Father onely For if we meane none to be God but the Father we plainly throwe downe the Sonne from the degree of God Therfore so ofte as mencion is made of the godhed we must not admitte a comparison betwene the Sonne and the Father as thoughe the name of God dydde belonge onely to the Father For trewely the God that appeared to Esaie was the true and onely God and yet Iohn affirmeth that the same was Christe And he that by the mouth of Esay testified that he should be a stumbling stone to the Iewes was the only God and yet Paule pronounceth that the same was Christe He that trieth out by Esaie I liue and to me all knees shall bowe is the onely God and yet Paule expouÌdeth that the same was Christ. For this purpose serue the testimonies that the Apostle reciteth Thou O God haste laide the foundations of heauen and earth Agayne let all the angels of God worship him whiche thynges belong to none but to the onely God And yet he saith that they are the propre titles of Christ. And this cauillation is nothyng worthe that that is geuen to Christe whiche is propre to God because Christe is the shinyng brightnesse of his glory For because in eche of these places is fet the name of Iehouah it foloweth that it is so sayd in respecte that he is God of hymselfe For if he be Iehouah it can not be denied that he is the same God that in an other place crieth out by Esaie I I am and beside me there is no God It is good also to consider that saying of Hieremie The gods that haue not made the heauen and earth let them perishe out of the earth that is vnder the heauen Where as on the other side we must nedes confesse that the Sonne of God is he whose godhead is ofte proued in Esaie by the creation of the worlde And howe can it be that the Creatour whyche geueth beyng to all thynges shall not bee of hymselfe but borowe his beyng of an other For who soeuer saythe that the Sonne was essentiate or made to be of his Father denieth that he is of hym selfe But the Holy ghost saith the contrary namyng hym Iehouah Nowe if we graunt that the whole essence is in the Father onely either it muste be made partable or be taken from the Sonne and so shal the Sonne be spoyled of his essence and be a God only in name and title The essence of God if we beleue these triflers belongeth onely to the Father for as muche as he is onely God and is the essencemaker of the Sonne And so shall the godhed of the Sonne be an abstracte from the essence of God or a deriuation of a parte oute of the whole Nowe muste they nedes graunt by theyr own principle that the holy ghost is the Spirite of the Father only For if he be a deriuation from the fyrst essence whiche is onely propre to the Father of right he can not be accompted the Spirite of the Sonne whiche is confuted by the testimonie of Paul where he maketh the Spirit common to Christ and the Father Moreouer if the Person of the Father be wiped out of the Trinitie wherin shall he differ from the Sonne and the Holy ghoste but in this that he onely is God They confesse Christ to be God and yet they say he differeth from the Father Agayn there muste be some marke of difference to make that the Father be not the Sonne They which say that marke of difference to be in the essence doo manifestly bring the true godhead of Christe to nothynge whiche can not be without essence yea and that the whole essence The Father differeth not from the Sonne vnlesse he haue somethyng propre to hymselfe that is not common to the Sonne What nowe will they fynde wherin to make him different If the difference be in the essence let them answere if he haue not communicated the same to the Sonne But that could not be in part for to say that he made halfe a God were wycked Beside that by this meane they doo fowly teare in sunder the essence of God It remaineth therefore that the essence is whole and perfectly common to the Father and the Sonne And if that bee true then as touchyng the essence there is no difference of the one of them from the other If they say that the Father in geuyng his essence remaineth neuerthelesse the only God with whom the essence abideth then Christ shal be a figuratiue God and a God only in shew in name but not in deede because nothyng is more propre to God than to bee accordyng to this saying He that is hath sent me vnto you It is easy by many places to proue that it is false whiche they holde that so ofte as there is in scripture mencion made absolutely of God none is ment therby but the Father And in those places that they them selues doo alledge they fowly bewray their owne want of consideration because there is also sette the name of the Sonne Wherby appeareth that the name of God is there relatiuely takeÌ and therfore restrained to the Person of the Father And their obiection where they say If the Father were not only the true God he should himselfe be his owne Father is answered with one worde It is not inconuenient for degree and orders sake that he be peculiarly called GOD whiche hath not only of hym selfe begotten his wisedome but also is the God of the Mediatour as in place fitte for it I will more largely declare For sythe Christ was openly shewed in the fleshe he is called the Sonne of God not onely in respect that he was the eternall Worde before all worlde 's begotten of the Father but also because he tooke vpon hym the Person and office of the Mediatour to ioyne vs vnto God And because they do so boldly exclude the Sonne from the honour of God I would fayne knowe whether the Sonne when he pronounceth that none is good but
is absolutely of it selfe Whereby we graunte that the Sonne in so muche as he is God is of hymselfe withoute respecte of hys Person but in so muche as he is the Sonne we saye that he is of the Father So his essence is wythoute beginning but the beginning of his Person is God hymselfe And the true teaching writers that in olde tyme haue spoken of the Trinitie haue onely applyed thys name to the Persons for somuche as it were not onely an absurde error but also a grosse vngodlinesse to comprehende the essence in the distinction For they that will haue these three to mete the essence the Sonne and the Holy ghoste it is playne that they dooe destroye the essence of the Sonne and the Holy ghoste for ells the partes ioyned together would fall in sonder whiche is a fault in euery distinction Finally if the Father and the Sonne were Synonymes or seuerall names signifying one thyng so the Father shoulde be the Godmaker and nothyng shoulde remayne in the Sonne but a shadowe and the Trinitie should be nothyng ells but the ioyning of one God with two creatures Where as they obiecte that if Chryste bee properly God he is not ryghtfullye called the Sonne to that we haue already answered that because in suche places there is a comparyson made of the one Personne to the other the name of God is not there indefinitelye taken but restrayned to the Father onelye in so muche as he is the beginning of the Godhead not in makynge of essence as the madde menne dooe fondlye imagyne but in respecte of order In this meaning is coÌstrued that saying of Christ to the Father this is the eternal life that men beleue in the the one true God and Iesus Chryste whom thou hast sente For speaking in the Person of the Mediator he kepeth the degree that is meane betwene God and men and yet is not his maiestie thereby diminished For thoughe he abaced hymselfe yet he lefte not with the Father his glory that was hidden before the world So the Apostle in the seconde Chapter to the Hebrues though he confesseth that Christ for a short time was abaced beneth the Angels yet he stycketh not to affirme withall that he is the same eternall God that founded the earth We must therfore holde that so oft as Chryste in the Person of the Mediator speaketh to the Father vnder thys name of God is comprehended the Godhead whyche is hys also So when he sayed to the Apostles it is profitable that I go vp to the Father because the Father is greater He geueth not vnto himselfe only the seconde degree of Godhead to be as touchyng hys eternal essence inferior to the Father but because hauyng obteined the heaueÌly glory he gathereth together the faythfull to the partakyng of it He setteth his Father in the hier degree in so muche as the gloryous perfection of brightnesse that appeareth in heauen differeth from that measure of glory that was seen in him being clothed with fleshe After like maner in an other place Paule sayeth that Chryste shall yelde vp the kyngdome to God and hys Father that God maye be all in all There is nothyng more absurde than to take awaye eternall contynuaunce froÌ the Godhead of Chryste If he shall neuer cesse to be the Sonne of God but shall alwaye remayne the same that he was from the beginning it foloweth that vnder the name of the Father is comprehended the one essence that is common to them both And surely therefore did Chryste descende vnto vs that lifting vs vp vnto hys Father he might also lift vs vp vnto hymselfe inasmuch as he is all one with his father It is therefore neyther lawfull nor ryghte so exclusiuely to restrayne the name of God to the Father as to take it from the Sonne For Ihon doth for thys cause affirme that he is true God that no man shoulde thynke that he resteth in a seconde degree of Godhead beneth hys Father And I maruell what these framers of new Goddes do meane that whyle they confesse Chryste to be true God yet they forth with exclude hym from the Godhead of hys Father As thoughe there coulde any be a true God but he that is the one God or as thoughe the Godhead poured from one to an other be not a certayne newe forged imaginacion Whereas they heape vp many places out of Ireneus where he affirmeth that the Father of Chryste is the onely and eternall God of Israel that is eyther done of a shamefull ignoraunce or of an extreme wyckednesse For they oughte to haue considered that then the holye manne had to doe in disputacion with those phrentyke menne that denyed that the Father of Chryste was the same God that in olde time spake by Moses and the Prophetes but that he was I wote not what imagined thyng broughte oute of the corrupcion of the worlde Therefore he altogether trauayleth in thys poynte to make it playne that there is no other God preached of in the Scripture but the father of Christe and that it is amisse to deuise any other and therfore it is no maruell if he so ofte conclude that there was no other God of Israel but he that was spoken of by Chryste and the Apostles And in like manner nowe whereas we are to stande agaynste an other sorte of error we maye truely saye that the God whiche in olde time appeared to the Fathers was none other but Christe But if any manne obiecte that it was the Father oure aunswere is in redinesse that when we striue to defende the Godhead of the Sonne we exclude not the Father If the readers take hede to thys purpose of Ireneus all that contention shall cesse And also by the syxte Chapter of the thirde booke this whole strife is ended where the good manne standeth all vppon this pointe to proue that he whiche is in Scripture absolutely and indefinitely called God is verelye the one onely God and that Christ is absolutely called God Lette vs remember that this was the principall pointe whereupon stode all hys disputacion as by the whole processe thereof doeth appeare and specially the .xlvi. Chapter of the seconde booke that he is not called the Father by darke similitude or parable whiche is not very God in dede Moreouer in an other place he sayeth that as well the Sonne as the Father were iointly called God by the Prophetes and Apostles Afterwarde he defineth howe Christe whiche is Lorde of all and king and God and iudge receiued power from him whyche is the God of all that is to saye in respecte of his subiection because he was humbled euen to the death of the crosse And a little after he affirmeth that the Sonne is the maker of heauen and earth whiche gaue the lawe by the hande of Moses and appeared to the Fathers Nowe if any manne doe prate that wyth Ireneus onely the Father is the God of Israel I will turne
of age So behoued it that Christ beyng absent should be expressed in figure by one sort of signes and by an other sort be before shewed that he was to come it is mete that now beyng alredy deliuered he be represented by other signes But as concernyng Gods callyng nowe at the commyng of Christ more largely spred abrode among all peoples than it was before and the graces of the holy ghost more plentiously poured out whoe I pray you caÌ denie it to be right that that God haue in his owne hande and will the disposyng of his owne graces to geue light to what nations it pleaseth him to rayse vp the preachyng of his worde in what places it pleaseth him to geue what doctrine and howe great profityng and successe of doctrine it pleaseth him in what ages he will to take away the knowledge of his name out of the world for theyr vnthaÌkefulnesse and againe wheÌ he will to restore it for his owne mercie We see therfore that the cauillatioÌs are to much vnmete wherwith wicked men do in this point disquiet the mindes of the simple to make them call eyther the righteousnesse of God or the faith of the Scripture into doubte The. xii Chapter ¶ That it behoued that Christ to performe the office of the Mediatour should be made man NOw it much behoued vs that he should be bothe God and man whiche should be our Mediatour If a man aske of the necessitie it was not in deede a symple or absolute necessitie as they commonly call it but it proceded from the heauenly decree whereupon hanged all the saluation of men But the most mercifull father apointed that which should be best for vs. For whereas our owne iniquities had as it were cast a cloude betwene him and vs and vtterly excluded vs from the kingdome of heauen no maÌ could be the interpreter for restoryng of our peace but he that could atteine vnto God But whoe could haue atteyned vnto him coulde any of the sonnes of Adam But all they dyd with theyr father shuÌne the sight of God for feare Could any of the Angels but they also had neede of a head by whose knittyng together they might perfectly and vnseuerably cleaue vnto God What then It was past all hope vnlesse the very maiestie of God wold descend vnto vs for we could not ascende vnto it So it behoued that the sonne of God should become for vs Immanuel that is God with vs and that in this sort that by mutuall ioynyng his godhed and the nature of man might grow into one together Otherwise neyther could the nerenesse be nere enough nor the allyance stronge enough for vs to hope by that God dwelleth with vs. So greate was the disagreement betwene our filthinesse and the moste pure cleannesse of God Although manne had stande vndefiled without any spot yet was his estate to base to atteyne to God without a Mediatour What could he then do beyng plenged downe into death and hell with deadly fall defiled with so many spottes strikyng with his owne corruption and ouerwhelmed with all accurâednesse Therfore not without cause Paule meanyng to set forth Christe for the Mediator doth expresly recite that he is Man Our Mediator sayth he of God man the man Iesus Christ. He might haue sayd God or at the least he might haue left the name of Man as well as of God But bycause the holy ghost speakyng by his mouth knew our weakenesse therfore to prouide for it in time he vsed a most fit remedie setting amoÌg vs the sonne of God familiarly as one of vs. Therefore least any man should trouble himself to know where the Mediatour is to be sought or whiche waye to come vnto him in namyng Man he putteth vs in minde that he is nere vnto vs yea so nere that he toucheth vs for asmuch as he is our owne fleshe Truely he meaneth there euen the same thyng that in an other place is set out with moe wordes that we haue not a bishop that can not haue compassion of our infirmities for asmuche as he was in all thinges tempted as we are only sinne excepted That shall also appere more plainely if we consider how it was no meane thyng that the Mediatour had to do that is so to restore vs into the fauour of God as to make vs of the children of men the childreÌ of God of the heyres of hell the heyres of the kingdome of heaueÌ Whoe coulde doe that vnlesse the sonne of God were made also the sonne of manne and so take oures vpon hym to conueye his vnto vs and to make that oures by grace whiche was his by nature Therefore by this earnest we trust that we are the chyldren of God bicause the naturall sonne of God hath shapen for himselfe a bodie of our body fleshe of our fleshe bones of our bones that he might be all one with vs. He disdayned not to take that vpon hym whiche was propre vnto vs to make agayne that to belonge to vs whiche he had propre to himselfe and that so in common together with vs he might be bothe the sonne of God and the sonne of man Hereupon coÌmeth that holy brotherhode whiche he commendeth with his owne mouth when he sayth I goe vp to my father and your father my God and your God By this meane is the inheritance of the kingedome of beauen assured vnto vs for that the only sonne of God to whome it wholly did proprely belonge hath adopted vs into his brethren bycause yf we be brethren then are we partakers of the inheritaunce Moreouer it was for the same cause very profitable that he whyche should be our redemer shoulde be bothe very God and very manne It was his office to swallowe vp death whoe coulde doe that but lyfe it selfe It was his office to ouercome sinne whoe coulde doe that but ryghteousenesse it selfe It was his office to vanquish the powers of the worlde and of the ayre whoe coulde doe that but a power aboue bothe worlde and ayre Nowe in whose possession is life or righteousnesse or the empire power of heauen but in Gods alone Therefore the moste mercifull God in the persone of his only begotten sonne made himselfe our redemer when his will was to haue vs redemed An other principal point of our reconciliation with God was this that man which had lost by his disobedience shuld for remedie set obedience against it should satisfie the iudgement of God paye the penaltie of sinne Therfore there came forth the true man our Lord he put on the persone of Adam toke vpon him his name to entre into his stede in obeyeng his father to yeld our fleshe the pryce of the satisfaction to the iust iudgement of God and in the same fleshe suffer the peyne that we had deserued For asmuch as therefore neyther beyng only God he could fele death nor beyng only man he could ouercome death he coupled the
of his manhoode For the erroure of Nestorius is to be driuen farre away from vs which when he went about rather to draw in sonder than to distinguish the nature did by that meane imagine a doble Christ. Wheras we see that the Scripture crieth oute with loude voice against it where bothe the name of the sonne of God is geuen to him that was borne of the Uirgin and the Uirgin her selfe is called the mother of our Lorde We must also beware of the madnesse of Eutiches leaste while we goe about to shewe the vnitie of the person we destroie either nature For we haue already alleged so many testimonies there are euery where so many other to be alleged where his Godhede is distinguished from his manhoode as may stoppe the mouthes euen of the moste contentious And a little here after I will adioyne some testimonies to confute better that fained deuise but at this present one place shal content vs. Christ woulde not haue called his bodie a Temple vnlesse the Godhed did distinctly dwell therein Wherefore as Nestorius was worthily coÌdemned in the synode at Ephesus so also was Eutiches afterwarde condemned in the synodes of Constantinople Chalcedon for asmuch as it is no more lawfull to confounde the twoo natures in Christ than it is to drawe them in sonder But in oure age also there hath risen vp no lesse pestilent a monster Machaell Seruettus whiche did thruste in place of the sonne of God a fained thing made of the essence of God of spirit fleshe and three elementes vncreate And firste he denieth that Christ is by any other way the sonne of God but in this that he was begotten of the holy ghost in the wombe of the Uirgin But to this ende tendeth his subtletie that the distinctioÌ of the two natures being ones ouerthrowen Christe might be thought to be a certaine thing mingled of God and man and yet neither God nor man For in his whole processe he trauaileth toward this point that before Christ was openly shewed in the flesh there wer onely certaine shadowish fygures in God whereof the trueth or effect then at length was in being when that worde whiche was ordeined to that honore began truely to be the sonne of God And wee in dede do confesse that the Mediator which is borne of the Uirgin is proprely the sonne of God For Christ in that he is man coulde not be the mirore of the inestimable fauoure of God vnlesse this dignitie were geuen him to be and be called the onely begotten sonne of God But in the meane season the definition of the Church standeth stedfastly grounded that he is coÌpted the sonne of God bicause he being the Worde begotten of the father before all worldes did by hypostatical vnion take vpon him the nature of man Now the hypostatical vnion is called with the olde fathers that whiche maketh one person of twoo natures whiche phrase of speache was deuised to ouerthrowe the dotinge erroure of Nestorius bicause he fained that the sonne of God did so dwell in fleshe that yet he the same was not man Seruettus slaundereth vs that we make twoo sonnes of God when we saie that the eternall Word was already the sonne of God before that it was clothed with fleshe as if we did saie any thinge els but that he was manifested in the flesh Neyther dothe it folowe that if he were God before that he was man he beganne to be a newe God And no more absurditie it is to saye that the sonne of God appeared in the fleshe whiche yet had this alwaie from eternall begetting to be the Sonne whiche the Angeles wordes to Marye do secretly shew That holy thinge that shall be borne of thee shall be called the sonne of God as if he shoulde haue saide that the name of the Sonne whiche was obscure in time of the lawe shoulde nowe become famous and euery where knowen abroade Wherewith agreeth that sayenge of Paule that nowe by Christe we are the children of God freely and with boldnesse to crye Abba Father But were not the holy fathers in the olde tyme also accompted among the chyldren of God Yea and bearynge them bolde vpon that interest they called vpon God by name of theyr Father But bicause sins the only begotten sonne of God was brought fourth into the worlde the heauenly fatherhod is become more plainely knowen therefore Paule assigneth this as it were a priuilege to the kingdome of Christ. But yet this is stedfastly to be holden that God neuer was father either to Angelles or men but in respecte of the onely begotten sonne and that men specially whome their owne wickednesse maketh hatefull to God are his children by free adoption bycause hee is the sonne of God by nature And there is no cause why Seruettus shoulde cauill that this hangeth vpon filiation or becomming a sonne whiche God hadde determined with him selfe bicause oure purpose is not heare to speake of the fygures howe the expiation was shewed in the bloode of beastes but bicause thei coulde not in dede be the children of God vnlesse their adoption were grounded vpon the head it is with out reason to take that from the heade which is common to all the meÌbres I goe yet further Whereas the Scripture calleth the Angelles the sonnes of God whose so greate dignitie dyd not hang vpon the redemption to come yet muste it needes be that the sonne is in ordre before them whiche maketh the father to be their father I will repete it againe shortly adde the same of mankinde Sith from at their first beginning bothe Angelles and men were created with this condition that God shoulde be common father to them bothe if that sayeng of Paule be true that Christe was alway the heade and the firste begotten of all creatures to haue the firste degree in all I thinke I do rightly gather that he was also the sonne of God before the creation of the worlde But if his Filiation if I may so terme it beganne sins he was manifested in the fleshe it shal folowe that he was also Sonne in respect of his nature of man Seruettus and other suche frentike men woulde haue it that Christe which appeared in the flesh is the sonne of God bycause out of the fleshe hee coulde not be called by that name Nowe let them aunswere me whether he be the Sonne accordinge to bothe natures and in respect of bothe So in deede thei prate but Paule teacheth farr otherwise We graunte in deede that Christe is in the fleshe of man called the Sonne but not as the faithfull are that is by adoption onely and grace but the true and naturall and therefore onely sonne that by this marke he may be discerned from all other For God voutsaueth to geue the name of his sonnes to vs that are regenerate into a newe life but the name of the true and onely begotten sonne he geueth to Christ onely How can
he be the onely sonne in so great a numbre of brothren ⪠but bycause hee possesseth that by nature whiche wee haue receiued by gyfte And the honoure wee extende to the whole person of the Mediatore that he be truely and proprely the Sonne of God whyche was also borne of the Uirgin and offered hym selfe for sacrifice to hys father vpon the crosse but yet in respecte of hys Godheade as Paule teacheth when he saith he was seuered oute to preache the Gospell of God whiche he had before promised of his Sonne whiche was begotten of the seede of Dauid according to his fleshe and declared the sonne of God in power But why when he nameth him distinctly the Sonne of Dauid accordinge to the fleshe shoulde he seuerally say that he was declared the Sonne of God vnlesse he meante to shewe that this dyd hange vpon some other thinge than vpon the very fleshe For in the same sense in an other place he saithe that hee suffered by the weakenesse of the fleshe and rose againe by the power of the spirite euen so in this place he maketh a dyfference of bothe natures Truely they must needes graunt that as he hathe that of his mother for whiche he is called the Sonne of Dauid so he hathe that of his Father for whiche he is called the Sonne of God and the same is an other thing and seuerall from the nature of manne The Scripture geueth hym twoo names callynge him here and there sometimes the Sonne of God and sometimes the Sonne of Man Of the seconde there can be no contention moued but according to the common vse of the Hebrue tongue he is called the Sonne of Man bycause he is of the ofspringe of Adam By the contrarie I affyrme that he is called the Sonne of God in respecte of the Godheade and eternall essence bycause it is no lesse meete that yt be referred to the nature of God that he is called the Sonne of God than to the nature of man that he is called the Sonne of Man Again in the same place that I alleaged Paule dothe meane that hee whiche was accordinge to the fleshe begotten of the seede of Dauid was no otherwise declared the Sonne of God in power thaÌ he teacheth in an other place that Christe whiche accordinge to the fleshe descended of the Iewes is God blessed for euer Nowe yf in bothe places the distinction of the double nature bee touched by what ryghte will thei saye that he whiche according to the fleshe is the Sonne of Man is not also the Sonne of God in respect of the nature of God They do in deede disordrely enforce for the maintenance of their errore the place where it is saide that God spared not his owne Sonne and where the Angel commaunded that the very same he that shoulde be borne of the Uirgin shoulde be called the Sonne of the highest But leaste thei shoulde glorie in so fickle an obiection lette them weye with vs a little how strongly thei reason For if it be rightly concludeth that from his conception he beganne to be the Sonne of God bycause hee that is conceiued is called the Sonne of God then shal yt folowe that he beganne to be the woorde at hys manifesting in the fleshe bycause Ihon saith that he brengeth them tydinges of the Worde of life whiche hys handes haue handled Lykewyse that whiche is reade in the Prophete Thou Bethleem in the lande of Iuda art a little one in thousandes of Iuda Out of that shal be borne to me a guide to rule my people Israell and hys comminge fourth from the beginninge from the daies of eternitie Howe wyll they bee compelled to expounde thys yf they wyll be content to folowe suche manner of reasoninge For I haue protested that we do not agre with Nestorius whiche imagined a double Christe whereas by oure doctrine Christe hathe made vs the sonnes of God wyth hym by ryghte of brotherly conioyninge bycause hee is the onely begotte sonne of God in the fleshe whiche hee toke of vs. And Augustine dothe wisely admonishe vs that this is a bright glasse wherein to beholde the maruellous and syngular fauoure of God that he atteined honoure in respect that he is man whiche he coulde not deserue Therefore Christe was adorned with this excellencie euen accordinge to the fleshe from the wombe of his mother to be the Sonne of God Yet is there not in the vnitie of person to be fained suche a mixture as maye take awaye that whiche is propre to the Godheade For it is noe more absurditie that the eternall woorde of God and Christe by reason of the twoo natures vnited into one person bee dyuerse waies called the Sonne of God than that hee bee accordinge to diuerse respectes called sometime the Sonne of God and sometyme the Sonne of Man And no more dothe that other cauillation of Seruertus accomber vs that before that Christe appeared in the fleshe he is no where called the Sonne of God but vnder a figure bycause although the describinge of hym then was somewhat darke yet where as it is already clerely proued that he was no otherwise eternall God but bycause he was the worde begotten of the eternal father and that this name dothe no otherwise belonge to the person of the Mediatore whiche he hathe taken vpon him but bicause he is God openly shewed in the fleshe and that God the Father had not been called Father from the beginninge if there hadde not then been a mutuall relation to the Sonne by whome all kinred or fatherhoode is reckened in heauen and in earthe hereby it is easy to gather that euen in the time of the lawe and the Prophetes he was the Sonne of God before that this name was commonly knowen in the Churche But if they striue onely about the onely woorde Salomon discoursinge of the infinite hyghenesse of God affyrmeth as well hys Sonne as hymselfe to be incomprehensible Tell hys name yf thou cannest saithe he or the name of his sonne Yet I am not ignorant that with the contentions this testimonie will not be of sufficient force neither do I muche grounde vpon it sauinge that it sheweth that thei do maliciously cauill that denye Christe to be the Sonne of God but in this respect that he was made man Bysyde that all the oldest writers with one mouthe and consent haue openly testified the same so that their shamelesnesse is no lesse worthy to bee scorned than to be abhorred which dare obiect Ireneus an Tertullian againste vs bothe whiche do confesse that the Sonne of God was inuisible whiche afterwarde appeared visible But althoughe Seruettus hathe heaped vp horrible mounstruous deuises whiche paraduenture the other woulde not allowe yet yf ye presse them harde ye shall perceiue that all they that do not acknoweledge Christe to be the Sonne of God but in the fleshe do graunt it only in this respect that he was conceiued in the
prophetes manners of speaking are to be noted as A child is borne to vs. Again Reioce the daughter of SioÌ behold thy king coÌmeth 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 geueÌ 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 coÌmend 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
with the same Spirit ioyned with the Father but also according to his person of mediator bicause if he had not had that power he had come to vs in vaine After whiche meaning he is called the seconde Adam geuen froÌ heauen to be a quickning Spirit whereby Paule compareth the singular life that the sonne of God breatheth into them that be his that thei may be alone with hym with the natural life that is also common to the reprobate Likewise where he wissheth to the faithful the fauoure of Christ and the loue of God he ioyneth withall the common partaking of the Spirit without which no man can tast neither of the fatherly fauoure of God nor of the bountifulnesse of Christe As also he saith in an other place The loue of God is poured out into oure heartes by the holy Spirite that is geuen vs. And here it shal be profitable to note wyth what titles the Scripture setteth out the holy Spirite where it entreateth of beginninge and whole restoring of oure saluation Fyrste he is a called the Spirit of adoption bicause he is a wytnesse vnto vs of the free goodwil of God wherewyth God the Father hathe embraced vs in hys beloued onely begotten Sonne that he might be a father vnto vs and doth encourage vs to praie boldly yea and dothe minister vs wordes to crie with oute feare Abba Father by the same reason hee is called the earnest pledge and seale of our inheritance bicause he so geueth life from heauen to vs wandringe in the worlde and being like to deade men that we maie be assured that oure soule is in safegarde vnder the faithefull keping of God for which cause he is also called life by reasoÌ for righteousnesse And forasmuch as by his secret watering he maketh vs frutfull to brynge forth the buddes of righteousnesse he is oftentimes called water as in Esaie All ye that thyrste come to the waters Againe I will poure out my spirit vpon the thyrsty and stoodes vpon the drie land wherewith agreeth that sayeng of Christ which I did euen now allege If any thyrste let him come to me Albeit sometime he is so called by reason of his power to purge and cleanse as in Ezechiell where the Lord promiseth cleane waters wherwith he wil washe his people from fylthinesse And forasmuch as herestoreth norisheth into liuely quicknes them vpoÌ whom he hath poured the liquore of hys grace he is therefore called by the name of oyle and anoyntement Agayne bycause in continually seethynge oute and burninge vp the vices of oure luste hee setteth oure heartes on fyre wyth the loue of God and zeele of godlynesse he is also for thys effect worthyly called fyre Finally he is described vnto vs as a fountaine from whense do flowe vnto vs all heauenly rychesse or the hande of God wherewyth he vseth hys power bycause by the breathe of hys power he so breatheth diuine lyfe into vs that wee are not nowe styrred by oure selues but ruled by hys styrringe and mouynge so that yf there bee any good thynges in vs they bee the frutes of hys grace but oure owne gyftes wythout hym bee darkenesse of mynde and pereuersnesse of hearte Thys poynte ys sette oute playnely enoughe that tyll oure myndes bee bente vpon the holy ghoste Christe lyeth in a manner idle bycause we coldely espye wythout vs yea and farre awaye from vs. But wee knowe that hee profyteth none other but them whose heade hee ys and the fyrste begotten amonge brethren and them whyche haue putte on Hym. Thys conioynynge onely maketh that as concernyng vs he is come not vnprofytably wyth the name of sauioure And for proofe hereof serueth that holy mariage whereby we are made fleshe of hys fleshe and bones of hys bones yea and all one wyth hym but by the Spirite onely hee maketh hym selfe one wyth vs by the grace and power of the same Spirite wee are made hys membres so that hee conteyneth vs vnder hym and wee agayne possesse hym But forasmuche as faithe is his principall woorke to it are for the moste parte referred all those thynges that we commonly finde spoken to expresse his force and working bicause he bryngeth vs into the light of the Gospel by nothyng but by faith as Ihon baptiste teacheth that this prerogatiue is geuen to them the beleue in Christ that thei be the childreÌ of God which ar borne not of flesh blood but of God wher setting God againste fleshe and bloode he affirmeth it to be a supernaturall gift that thei receiue Christe by faith whoe otherwise shoulde remaine subiect to their owne infidelitie Like where vnto is that answer of Christe Fleshe and bloode hathe not reueled it to thee but my Father whiche is in heauen These thinges I do nowe but shortly touche bycause I haue already entreated of them at large And lyke also is that saieng of Paule that the Ephesians were sealed vp with the holy spirit of promisse For Paule sheweth that he is an inwarde teacher by whose workynge the promyse of saluation pearceth into oure mindes whiche otherwise shoulde but beate the ayre or oure eares Likewyse when he saith that the Thessalonians were chosen of God in the sanctification of the spirit and beleuing of the truth by whiche ioyning of them together he brefely admonisheth that faythe it selfe proceedeth from nothing els but from the holy spirit whych thyng Ihon setteth out more plainely saieng We knowe that there abideth in vs of the spirit whiche he hathe geuen vs. Againe By this we knowe that we dwel in him and he in vs bicause he hath geuen vs of his spirit Therfore Christ promised to his Disciples the Spirit of truthe whiche the worlde canne not receiue that thei might bee able to receiue the heauenly wisedome And he assigneth to the same spirit this propre office to put them in mynde of those thynges that he hadde taught them by mouthe Bicause in vaine shoulde the light shewe it selfe to the blinde vnlesse the same spirit of vnderstanding shoulde open the eyes of their minde so as a man may rightly call the holy spirit the keye by which the treasures of the heauenly kingdome are opened vnto vs and may call his enlightning the eyesight of oure minde to see Therefore doth Saint Paule so muche commend the ministerie of the spirit bycause teachers shoulde crie without profiting vnlesse Christ himselfe the inwarde maister shoulde drawe them with his spirit that are geuen him by his Father Therefore as we haue sayde that persecte saluation is founde in the person of Christ so that we may be made partakers therof he doth baptize vs in the holy spirit and fyre lightning vs into the faith of his Gospell and so newe begetting vs that we maie be newe creatures and purging vs from vnholy fylthynesse doth dedicate vs to be holy temples to God The seconde Chapiter Of faithe wherein bothe is sette
declare any thyng at all but froÌ the Lord. Therfore it is said that the people when thei embraced his doctrine beleued in God and in his seruant Moses Also that the authoritie of the priestes shoulde not growe in contempt it was stablished with most greuous penalties But therwithal the Lord sheweth vpon what coÌdition they wer to be heard when he saieth that he hath made his couenant with Leui that the law of truthe shoulde be in his mouth And a little after he addeth The lips of the priest shall kepe knowledge and they shall require the law at his mouth because he is the angell of the God of hostes Therfore if the priest will be heard lette him shewe himself the messinger of God that is let him faithfully report the coÌmaundements that he receiued of his author And where it is specially entreated of the hearing of them this is expressely set That they may answer accordyng to the lawe of God What maner of power the Prophetes generally had is very well described in Ezechiell Thou sonne of man saith the Lord I haue geueÌ thee to be a watcheman to the house of Israell Therefore thou shalte heare the worde out of my mouth and thou shalte declare it to them froÌ me He that is commaunded to heare out of the mouthe of the Lord is he not forbidden to inuent any thyng of himself But what is to declare from the Lorde but so to speake as he may boldly boast that it is not his owne but the Lordes woorde that he hath broughte The selfe same thyng is in Hieremie in other wordes Let the Prophet saith he with whom is a dreame tell a dreame and let him that hath my woorde speake my worde true Certainly he appointeth a law to them all And that is such that he permitteth not any to teach more than he is coÌmanded And after he calleth it chaffe all that is not come from himselfe onely Therfore none of the Prophetes them selues opened his mouth but as the Lord tolde hym the wordes before Wherupon these sayinges are so ofte found among theÌ the word of the Lord the burden of the Lorde so sayth the Lord the mouth of the Lord hath spoken And worthily For Esaie cryed oute that he had defyled lyppes Ieremie confessed that he coulde not speake because he was a childe What coulde procede from the defiled mouth of the one and the foolishe mouthe of the other but vncleane and vnwise if they had spoken their owne speche But this lyps were holy and pure when they began to be the instruments of the Holy ghost When the Prophetes are bouÌd with this religion that they deliuer nothyng but that which they haue receiued theÌ they be garnished with notable power and excellent titles For when the Lorde testifieth that he hath set them ouer nations and kyngdomes to pluck vp and to roote out to destroy and plucke downe to builde and to plant he by and by adioyneth the cause because he hath put his wordes in theyr mouth Nowe if you looke to the Apostles they are in dede commended with many and notable titles that they are the light of the worlde and the salt of the earth that they are to be heard in stede of Christ that whatsoeuer they bynde or lose in earth shal be bounde or loosed in heauen But in their very name they shewe howe muche is permitted theim in their office that is if they be Apostles that they shoulde not prate whatsoeuer they list but shold faithfully report his commaundementes from whom they are sent And the wordes of Christe are playne enough in which he hath determined their embassage when he coÌmauÌded them to go teach al nations al those thinges that he had coÌmaunded Yea he himself also receiued this lawe and laid it vpon himself that it shold be lawful for no man to refuse it My doctrine sayth he is not myne but his that sent me my fathers He that was alway the only and eternall couÌseller of the Father he that was appointed by the Father the Lord and scholemaister of all men yet because he executed the ministerie of teaching prescribed by his owne example to all ministers what rule they ought to folow in teaching Therfore the power of the Chirch is not infinite but subiect to the word of the lord and as it were enclosed in it But sith this hath from the beginnyng ben of force in the Chirche at this day ought to be in force that the seruantes of God shold teache nothing whiche they haue not learned of him yet accordyng to the diuersitie of tymes they had diuers orders of learnyng But that order which is nowe muche differeth from those that were before First if it be true whiche Christe saieth that none hath seene the Father but the Sonne and he to whom it hath pleased the Sonne to shewe him it behoued verily that they should be alway directed by that eternal wisdome of the Father whiche wold come to the knowledge of God For howe should they either haue comprehended in mynd or vttered the misteries of God but by his teachyng to whom alone the secretes of the Father ar open Therfore the holy fathers in old time knew GOD no other wise but beholding him in the Sonne as in a glasse When I say this I meane that God did neuer by any other meane disclose hymselfe to men but by the Son that is his only wisdome light and truthe Out of this fountaine did Adam Noe Abraham Isaac Iacob and the other draw all the knowlege that they had of heauenly doctrine Out of the same fouÌtain haue also al the Prophetes themselues draweÌ al the heaueÌly Oracles that they vttered For verily this Wisedome hath alway disclosed ãâã selfe by moe waies than one To the Patriarches he vsed secrete reuelations but therwithall to confirme their myndes he adioyned suche signes that it coulde not bee doutefull to them that is was God that spake The Patriarches conueied ouer from hand to hand to posteritie that whiche they had receiued For the Lorde left it with them to this entent that they should so sprede it abrode But the children childrens children by God secretely informyng them did knowe that that whiche they heard was from heauen and not from the earth But when it pleased God to raise a more apparaÌt forme of a Chirche he willed to haue his worde put in writing noted that the prests shold fetch froÌ thense what thei might deliuer to the people that all the doctrine that shold be taught shold be tried by that rule Therfore after the publishyng of the law when the prestes are comaunded to teach out of the mouth of the Lord the meaning is that they shold teach nothing strauÌge or differing from that kinde of learning which the Lord coÌprehended in the lawe and to adde and diminishe was vnlawful for them Then folowed the Prophets by
also they fele the effect of his resurrection in the quicknyng of the Spirite Herupon he gathereth mater of exhortation that if we be Christians we ought to be dead to sinne and to lyue to righteousnesse This selfe same argument he vseth in an other place that we be circumcised and haue put of the olde man sins that we bee buried in Christ by Baptisme And in this sense in the same place which we haue before alleged he called it the washyng of regeneration of renewing Therfore first free forgeuenesse of sinnes and imputation of righteousnesse is promised vs and then the grace of the Holy ghoste whiche may reforme vs into newnesse of life Last of all our Faith receiueth also this profite of Baptisme that it certainly testifieth vnto vs that we are not only graffed into the death and life of Christ but that we are so vnited to Christ hymselfe that we are partakers of all his good thynges For therfore he hath dedicated and halowed Baptisme in his owne body that he might haue it coÌmon with vs as a most strong bonde of the vnitie and felowshyp which he vouchsaued to entre into with vs so that Paul proueth therby that we be the children of God because we haue put on Christ in Baptisme So we see that the fulfillyng of Baptisme is in Christ whome also for this reason we call the propre obiect of Baptisme Therfore it is no meruaile if it be reported that the Apostles baptised into his name which yet wer commaunded to baptise into the name of the Father also and of the Holy ghost For whatsoeuer giftes of God are set foorth in Baptisme are founde in Christ alone And yet it can not be but that he whiche baptiseth into Christ do therwithall call vppon the name of the Father and of the Holy ghost For we are therfore cleansed with his blood because the merciful Father accordyng to his incomparable kyndnesse willing to receiue vs into fauor hath set him a mediator in the middest to procure to vs fauor with him But regeneration we so only obteyne by his death and resurrection if beyng sanctified by the Spirite we be endued with a new and spirituall nature Wherfore both of our cleansyng regeneration we obteine after a certaine maner distinctly perceiue the cause in the Father the mater in the Sonne and the effect in the Holy ghost So Iohn first baptised so afterwarde the Apostles with the baptisme of repentance into the forgeuenesse of sinnes meanyng by this worde repentance suche regeneration and by forgeuenesse of sinnes washyng Whereby also it is made moste certaine that the ministerie of Iohn was altogether the same which was afterwarde committed to the Apostles For the diuers handes wherewith it is ministred make not the Baptisme diuers but the same doctrine sheweth it to be the same Baptisme Iohn and the Apostles agreed into one doctrine bothe baptised into repentance bothe into the forgeuenesse of sinnes bothe into the name of Christe from whome was bothe repentance and forgeuenesse of sinnes Iohn saied that he was the lambe of God by whome the sinnes of the worlde shoulde be taken away where he made him the Sacrifice acceptable to the Father the propitiator of righteousnesse the author of saluation What coulde the Apostles adde to this confession Wherfore let it trouble no man that the olde writers labor to seuer the one from the other whoe 's voice we oughte not so muche to esteme that it may shake the certaintie of the Scripture For who will rather harkeÌ to Chrysostome denyeng that forgeuenesse of sinnes was comprehended in the Baptisme of Iohn than to Luke contrarywyse affirming that Iohn preached the Baptisme of repentance into the forgeuenesse of sinnes Neither is that suttletie of Augustine to be receyued that in the Baptisme of Iohn sinnes were forgeuen in hope but in the Baptisme of Christ they are forgeuen in dede For where as the Euangelist plainly testifieth that Iohn in his Baptisme promised the forgeuenesse of sinnes what nede we to abate this title of commendation when no necessitie compelleth vs vnto it But if any man seke for a difference out of the worde of God he shall fynd none other but this that Iohn baptised into hym that was to come the Apostles into hym that had already presented himselfe As for this that more abundant graces of the Spirite were poured out sins the resurrection of Christ it maketh nothyng to stablishe a diuersitie of Baptismes For the Baptisme which the Apostles ministred while he was yet conuersant in earth was called his yet it had no larger plentifulnesse of the Spirite than the Baptisme of Iohn Yea eueÌ after his asceÌsion the Spirit was not geuen to the Samaritans aboue the common measure of the Faithfull before the ascension althoughe they were baptised into the name of Iesus till Peter Iohn wer sent vnto them to lay theyr hands vpon them This only thyng as I think deceiued the old writers that they said that the Baptisme of Iohn was but a preparation to the baptisme of Christ because they red that they were baptised againe of Paul which had ones receiued the baptisme of Iohn But howe muche they were herein deceiued shall ells where be plainely declared in place fitte for it What is it therfore that Iohn said that he baptised in dede with water but that Christ should come whiche should baptise with the Holy ghoste and with fyre This maye in fewe wordes be assoiled For he meant not to put difference betwene the one Baptisme and the other but he compared his own person with the person of Christ saiyng that himselfe was a minister of water but that Christ was the geuer of the Holy ghost and should declare this power by visible miracle the same day that he should sende the Holy ghost to the Apostles vnder fyry tonges What coulde the Apostles boast of more than this What more could they also that baptise at this day For they be onely ministers of the outwarde signe and Christ is the author of the inward grace as the same olde writers theÌselues do euery where teach and specially Augustine whose principal stay agaynst the Donatistes is this that what a one soeuer he be that baptizeth yet only Christ is ruler of it These thynges which we haue spoken bothe of mortification and of washyng are shadowed out in the people of Israell whom for the same cause the Apostle sayth to haue ben baptised in the cloude and in the sea Mortifiyng was figured when the Lorde deliueryng them oute of the hande of Pharao and from cruell bondage made for them a waye thorough the redde sea and drowned Pharao hymselfe and the EgyptiaÌs their enemies that folowed them hard at their backes and were euen in their neckes to ouertake them For after the same maner also he promiseth to vs in Baptisme and by a signe geuen sheweth vs that we
seuen is no where founde among the Ecclesiasticall writers neither is it certaine at what time it first crept in I grauÌt in dede that somtime thei be very free in vsing the name of a sacrameÌt but what meane they therby eueÌ al ceremonies outward rites al exercises of godlinesse But wheÌ they speake of those signes that ought to be witnesses of the grace of God towarde vs they are contented with these twoo Baptisme and the Supper Least anye man should thinke that I falsely boste of this I will here reherse a few testimonies of Augustine To Ianuarius he sayth First I would haue thee to holde fast that whiche is the chiefe poynt of this disputation that our Lorde Christ as he hymselfe saith in the gospell hath made vs subiect to a light yoke and a light burden Wherfore he hath bounde together the felowship of the newe people with Sacramentes very fewe in numbre very easy in obseruyng very excellent in signification As are Baptisme halowed in the name of the Trinitie and the CoÌmunicating of the body and blood of the Lorde and whatsoeuer els is sett foorth in the cononicall Scriptures Agayne in his boke of Christian doctrine Sins the Lordes resurrection the Lord himself and the doctrine of the Apostles hathe deliuered certaine fewe signes in stede of many and those most easy to be done most reuerend in vnderstanding most pure in obseruing as is Baptism and the Celebrating of the body and blood of the Lorde Why dothe he here make no mention of the holy number that is of the number of seuen Is it likely that he would haue passed it ouer if it had ben at that tyme ordeyned in the Chirch specially sithe he is otherwyse in obseruyng of numbres more curious than nede were Yea when he nameth Baptisme and the Supper speaketh nothyng of the rest doth he not sufficiently signifie that these two mysteries do excell in singular dignitie and that the other ceremonies doo reste benethe in a lower degree Wherfore I say that these Sacramentarie doctors are destitute not onely of the worde of the Lorde but also of the consent of the old Chirch how much soeuer they glory of this pretence But now let vs come downe to the speciall thynges themselues ¶ Of Confirmation This was the maner in olde tyme that the children of Christians when they were growen to age of discretion should be brought before the Bishop that they shoulde fulfyll that duetie whiche was required of those that being growen in yeres did offer them selues to Baptisme For these sate among those that were to bee catechized till being fully instructed in the mysteries of the faith they coulde make a confession of their faith before the bishoppe and the people Therfore they that were baptised being infantes bicause they hadde not then made confession of their faith before the Chirch were aboute the ende of their childehod or in the beginning of their yeares of discretion presented againe by their parentes and were examined of the Bishop accordyng to the forme of the Catechisme whiche they had then certaine and common And that this doyng which otherwise ought worthily to be graue holy myght haue the more reuerence and dignitie there was added also the Ceremonie of layeng on of handes So that same childe his faith beyng allowed was let goe with solemne blessyng The old writers do oft make mention of this maner Leo the Pope writeth If any returne from heretikes let hym not be baptised agayn but which he wanted among the Heretikes let the vertue of the Spirite be geuen hym by the Bishops layeng on of his handes Here our aduersaries will crie out that it is rightfully called a Sacrament in which the holy ghost is geueÌ but Leo himselfe dothe in an other place declare what he meaneth by those wordes Whoso saith he is baptized among heretikes let him not be rebaptized but with callyng vpon the Holy ghoste lett him be confirmed with laieng on of hands because he receiued only the form of Baptisme without sanctifieng Hierome also maketh meÌtion of it writing against the Luciferians But although I do not denye that Hierome somwhat erreth therin for that he saith that it is an obseruation of the Apostles yet he is most far from these mennes follies And the very same also he qualifieth when he addeth that this blessing is geueÌ to the bishops onlye rather in honor of their presthode than by the necessitie of lawe Therfore suche laying on of handes whiche is done simply in stede of blessing I prayse and woulde that it were at thys daye restored to the pure vse thereof But the later age hauyng in a maner blotted out the thyng it selfe hath set I wot not what fained confirmation for a Sacrament of God They haue fained that the vertue of Confirmation is to geue the Holy ghost to the encrease of Grace which in Baptisme was geuen to innocentie to strengthen them to battaile which in Baptisme wer new begotten to lyfe This Confirmation is celebrate with annoyntyng and with this forme of wordes I signe thee with the signe of the holy crosse and confirme thee with the chresme of saluation in the name of the Father and of the Sonne and of the Holy ghost All this is gayely and trimly done But where is the woorde of God that maye promise here the presence of the Holy ghost They can not bring forth one tittle Wherby then will they certifie vs that their chresme is the vessell of the Holy ghoste We see oyle that is a thicke and fatt liquor and nothyng ells Let the worde sayth Augustine be added to the element there shal be made a Sacrament Let them I say bryng foorth this worde if they will haue vs in the oyle to loke vpon any thyng but the oyle If they dyd acknowlege themselues ministers of the Sacramentes as they ought we neded to striue no longer This is the first lawe of a minister that he do nothing without coÌmauÌdemeÌt Go to let them bring forth any coÌmauÌdemeÌt of this point ministerie I will not speake one word more If they haue no coÌmauÌdemeÌt they can not excuse their boldnesse full of sacrilege After this maner the Lord asked the Pharisees whether the Baptisme of Iohn were from heauen or from men if they had answered from men theÌ he had made them confesse that it was trifling and vayne if from heauen then were they compelled to acknowlege the doctrine of Iohn Therfore least they shoulde to much sclander Iohn thei durst not confesse that it was from men If therfore Confirmation be from men it is proued to be vaine and trifling if they will persuade vs that it is from heauen let them proue it They do in dede defend themselues with the example of the Apostles whom they think to haue done nothing rashly That is wel in dede neither woulde we blame them if they shewed themselues folowers of the Apostles
abrode where prophecie sayleth Neyther oughte the contempt of our basenesse to withdrawe you from thys purpose We verily knowe right wel howe poore and abiecte silly men we be namely in the sighte of God miserable sinners in the sight of men most despised persones yea and if you wil certaine excrementes outcastes of the world or whatsoeuer vilâr thing may be named so that there remaineth nothyng for vs to glorie vpon before God but hys onely mercie whereby we are without any our deseruing receiued into the hope of eternall saluation and before men nothyng but our weakenesse whiche among them it is taken for a most great shame to confesse so much as in countenance But our doctrine must be auaunced hye aboue all glorie of the worlde muste stande vnuanquishable aboue all power because it is not oures but the doctrine of the liuing God and of hys Christe whome the Father hath appoynted Kyng to beare rule euen from sea to sea and from the riuers euen to the endes of the earth and so to beare rule that strykyng the whole earth wyth the onely rod of hys mouth he may breake it with all the iron and brasen strength with all the golden and syluer glittering therof as it were potters vessels as the Prophetes prophecie of the royaltie of his kingdome Our aduersaries in dede do crye out to the contrary and say that we falsly pretende the woorde of GOD whereof we be most wicked corrupters But howe thys is not only a malicious sclaunder but also a notable shamelessnesse you your selfe by reding our confession may according to your wysedome iudge Yet here it is also good to say somwhat eyther to moue you to willingnesse and hedefulnesse or at the least to prepare you a way to the reding of it Paul wheÌ he willed al prophecie to be framed to the agreablenesse of Fayth hath set a most sure rule wherby the expounding of Scripture ought to be tryed Now if our doctrine be examined by thys rule of Fayth the victorie is allredy in our handes For what doth better or more fittly agree with Fayth than to acknowlege our selues naked of al vertue that of God we may be clothed emptye of all good that of him we may be filled the bonde seruantes of sinne that of him we may be made fre blinde that of hym we maye be enlightened lame that of hym we maye be made streight feble that of hym we may be vpholden to take from our selues all mater of glorieng that he alone may be glorious on hie and in him we may glorie WheÌ we say these and such like thinges they interrupt vs and cry out that by thys meane is overthrowen I wote not what blinde light of nature fained preparations freewill workes meritorious of eternall saluation together with their supererogations because they can not abide that the whole praise and glorie of al goodnesse vertue righteousnesse and wisdome shoulde remayne in God But we rede not that they were blamed that haue drawen to much out of that fountayne of liuing water on that contrary syde they are sharply rebuked which haue digged to themselues pittes broken pittes which are not able to holde water Againe what is more agreable with Fayth than to promyse to themselues that God wil be to them a fauourable Father where Christ is acknowleged to be a brother and procurer of fauor than assurâdly to loke for al thinges ioyfull and prosperous at hys hande whoe 's unspeakable loue towarde vs hath proceded so farr that he hath not spared his only begotten sonne but that he gaue hym for vs than to rest in sure loking for saluation and eternall lyfe where we thynke vpon Christe geuen of the Father in whom such treasures are hidden Here they stepp in against vs and crye out that thys certaintie of affiance is not without arrogance and presumption But as nothing of our selues so al thinges ought we to presume of God and we are for none other reson spoyled of vayne glorie but that we should learne to glorie in the Lord. What is there moreâ Consider most mightie Prince al the partes of our cause and thynke that we are worse than any kynde of wycked men vnlesse you playnly fynde that we are in troble and railed at because we put our trust in the liuing God becaue we beleue that this is the eternall lyfe to know one true God and hym whom he hath sent Iesus Christe For thys hope some of vs are bounde in irons some are whypped some are caryed about in mockage some are condemned without iugement some are most cruelly tormented some escape away by flight but al are distressed with troble al are most terribly accursed torne with sclaunders and handled in most haynous wise Now loke vpon our aduersaries I speake of the degree of Prestes at whoe 's becke and wil the other exercise ennimities against vs and consider with me a litle while with what zele they be caryed As for the true religion which is taught in the Scriptures which ought to be holden certaine among al men they easily geue leaue bothe to themselues and other to be ignorant of it to neglect despise it they thynke that it maketh smal mater what euery man beleue or not beleue concerning God and Christ so that he do with an vnexpressed Fayth as they cal it submit hys mynde to the iugement of the Chirch neither are they much moued if it happen that the glorie of God be defiled with manifest blasphemies so that no man lift vp hys fynger agaynst the supremicie of the Apostolike sea and authoritie of our holy mother the Chirch Why therfore do they with so great crueltie and fercenesse fight for the Masse Purgatorie Pilgrimages and such trifles so farr fourth that they say that without most expressed Fayth as I may so call it of these thinges godlinesse caÌ not stande wheras yet they proue not that any of these thynges come out of the word of God Why so but because their belly is their God their kitchen is their religion which being taken away they thynke that they shall not onely be no Christians but also no men For though some of them do plentuously glutt themselues and other some lyue with gnawyng of poore crustes yet they liue all of one pott whiche without these warning helpes should not only waxe colde but also throughly freese Therfore how much more euery of them is careful for hys belly so much more earnest warrier he is for their Fayth Finally they all endeuor themselues to thys to kepe still eyther bothe kingdome safe and their belly full but of pure zele none of them sheweth any token be it neuer so little Neither yet so do they cesse to sclauÌder our doctrine and by al the colors that they can to accuse and defame it wherby they may bryng it into hatred or suspicion They cal it newe and lately forged they cauill that it is
bynd theÌ to a certayn rule that euery man should not geue hymselfe leaue to deuise what forme of worshyp he lyst But because it is not expedieÌt to loade the readers with heapyng many matters together I will not touche that poynte yet Onely lette it susâise for this tyme to kepe in mynd that euery cariyng away of the dutyefull behauiours of godlynesse to any other than to God alone is not without robbery of God And fyrste superstition deuysed to geue diuine honours to the Sonne or other starres or idols then folowed ambitious pryde whyche garnyshyng mortall men with spoyles taken from God presumed to prophane all that euer was holy And although this principle remayned among theim to honour the soueraigne deitie yet grewe it in vse indifferently to offer sacrifices to spirites lesser gods or dead meÌ of honor So slippery is the way to slide into this fault to make common to a number that whiche God seuerely chalengeth to hym selfe alone The .xiii. Chapter That there is taught in the scriptures one offence of God from the very creation whiche essence conteineth in it thre persons THat which is taught in the scriptures concernyng the incomprehensible and spirituall essence of God oughte to suffise not onely to ouerthrowe the foolisshe errours of the common people but also to confute the fine suttelties of prophane philosophie One of the olde writers semed to haue said very wel That God is al that we do see and all that we doo not see But by this meane he hathe imagined the godhead to be powred out into all the partes of the world Although God to the intent to kepe men in sobre mynde speaketh but sparely of his owne essence yet by those twoo names of addition that I haue rehersed he doothe bothe take away all grosse imaginations and also represse the presumptuous boldnesse of mans mynde For surely his immeasurable greatnesse ought to make vs afrayde that we attempt not to measure hym with our sense and his spirituall nature forbiddeth vs to imagine any thyng earthly or fleshely of hym For the same cause he often assigneth his dwellyng place to be in heauen For though as he is incomprehensible he tilleth the earthe also yet because he seeth oure myndes by reason of their dullnesse to lie still in the earthe for good cause he lifteth vs vp aboue the worlde to shake of our slouth and sluggishnesse And here falleth to grounde the errour of the Manichees which in appointyng two originall beginnynges haue made the diuell in a maner egall with god Surely this was as muche as to breake the vnitie of God and restrayne his vnmeasurablenesse For where they haue presumed to abuse certain testimonies that sheweth a fowle ignoraunce as their errour it selfe sheweth a detestable madnesse And the Anthropomorphites are also easily confuted which haue imagined God to consist of a bodye because oftentymes the scripture ascribeth vnto hym a mouthe eares eyes handes and feete For what man yea though he be sclenderly witted dooth not vnderstande that God dooth so with vs speake as it were childishly as nurses doo with their babes Therefore suche maners of speeche doo not so playnely expresse what God is as they do apply the vnderstandyng of him to our sclender capacitie Whiche to do it behoued of necessitie that he descended a great way beneath his owne heyght But he also setteth out hymselfe by an other speciall marke wherby he may be more nerely knowen For he so declareth hymselfe to bee but one that he yet geueth himselfe distinctly to be considered in three persons whiche except we learne a bare and empty name of god without any true God flieth in our braine And that no man should thinke that he is a threfolde God or that the one essence of God is diuided in three persons we must here seke a short and easy definition to deliuer vs froÌ all errour But because many doo make muche a doo about this worde Person as a thyng inuented by man howe iustly they doo so it is beste fyrst to see The apostles namyng the sonne the engraued forme of the Hypostasis of his father he vndoubtedly meaneth that the Father hath some beeyng wherin he differeth from the sonne For to take it for Essence as some expositours haue done as if Christ like a piece of waxe printed with a seale didde represent the substaunce of the Father were not onely harde but also an absurditie For sithe the Essence of God is single or one and vndiuisible he that in hym selfe conteineth it all and not by pecemeale or by deriuation but in whole perfection should very vnproprely yea fondly bee called the engraued forme of hym But because the father although he be in his own propretie distinct hath expressed hymselfe wholly in his sonne it is for good cause sayde that he hath geuen his Hypostasis to be seene in hym Wherwith aptely agreeth that which by and by foloweth that he is the brightnesse of his glory Surely by the Apostles wordes we gather ⪠that there is a certayn propre hypostasis in the father that shineth in the sonne whereby also agayne is easily perceiued the Hypostasis of the sonne that distinguisheth him from the Father Like order is in the holy ghost for we shall by and by proue hym to be God and yet he must nedes be other than the father Yet this distinction is not of the essence whiche it is vnlawfull to make manyfolde Therfore if the Apostles testimonie be credited it foloweth that there be in God thre hypostases This terme seyng the Latines haue expressed with the name of Person it were to muche pride and waywardnesse to brawle about so cleere a matter But if we list worde for worde to translate we may call it Subsistence Many in the same sense haue called it substance And the name of Person hath not ben in vse among the Latins onely but also the Grecians perhaps to declare a consente haue taught that there are three prosopa that is to say Persons in God But they whether they be Grekes or Latins that differ one from an other in the worde doo very well agree in the summe of the matter Nowe howesoeuer the heretikes barke at the name of persone or some ouermuch precise men do carpe that thei like not the worde fained by deuise of men sithe they can not get of vs to say that there be three whereof euery one is wholly God nor yet that there be many goddes what vnreasonablenesse is this to myslyke woordes whiche expresse none other thynge but that whiche is testified and approued by the scriptures It were better say they to restraine not only our meanynges but also oure woordes within the boundes of scripture than to deuyse straunge names that may be the begynnynges of disagrement brawlyng so doo we tyer our selues with strife about woordes so the truthe is loste in contending so charitie is broken by odiousely brawlyng together If they call that a straunge
where he bryngeth in Wisedom begotten of God before all worldes and bearyng rule in the creation of thynges and in all the workes of God For to say that it was a certayne commaundement of God seruyng but for a tyme were very foolishe and vayne where as in deede it was Goddes pleasure at that tyme to shewe foorth his stedfast and eternall purpose yea and some thyng more secrete To whyche entente also maketh that sayinge of Christe My Father and I doo woorke euen to this daye For in sayinge That from the begynnyng of the worlde he was contynually woorkynge with his Father he doothe more openly declare that whyche Moses hadde more shortely touched We gather then that the meanynge of Goddes speakynge was this that the Worde hadde his office in the doynge of thynges and so they bothe had a common woorkynge togyther But moste playnely of all doothe Iohn speake when he shewethe that the same Woorde whyche from the begynnyng was God with God was togyther God the Father the cause of all thynges For he both geueth to the Worde a perfecte and abydyng essence and also assygneth vnto it some thyng peculiar to it selfe and plainlye sheweth how God in speakyng was the creatour of the worlde Therefore as all reuelacions proceding from God dooe well beare the name of the worde of God so oughte we yet to sette in the hyeste place that substancyall Worde the well spryng of all Oracles whiche being subiecte to no alteracion abideth alwayes one and the selfe same with God and is God hymselfe Here many dogges dooe barke agaynste vs whiche when they dare not openly take from him his Godhead doe secretly steale from him his Eternitie For they saye that the Worde then beganne firste to be when God in the creation of the world opened his holy mouthe But verie vndiscretelye dooe they to imagine a certaine innouacyon of the substaunce of God For as those names of God that haue relacion to his outwarde worke beganne to be geuen vnto hym after the being of his worke as for example thys that he is called the creatour of heauen and earth so doeth Godlynesse knowe or admitte no name that shoulde signifie any newe thinge in hymselfe to haue chaunced vnto God For if any shoulde come to him from ells where than in hymselfe then thys saying of Iames shoulde fayle that euery good geuing and euery perfecte gifte is from aboue and commeth downe from the Father of lightes with whom is no variablenesse neyther shadowing by turning Therfore nothing is lesse to be suffred thaÌ to faine a beginning of that Worde whiche both alwaye was God and afterwarde was creator of the worlde But full suttelly forsoth they reason that Moses in saying that God then first spake doeth secretlye shewe that there was no Worde in him before Whiche is a moste tryfling argumente For it foloweth not because a thyng at some one certaine time beginneth to be shewed openly that therefore it had neuer anye beyng before But I conclude farre otherwyse and saye seyng that in the same momente that God sayed lette lighte be made the power of the worde appeared and shewed it selfe the same Worde was longe before But if a man aske howe long before he shall fynde no beginnyng For he appointed no certayne space of tyme when hym selfe sayed Father glorifie me with the glory which I had wyth thee before the worlde was And thys thyng Iohn also left not vntouched because he fyrst sheweth that in the beginning the worde was with God before that he commeth to the creation of the worlde We saye therefore agayne that the Worde whyche was conceyued of God before any beginning of tyme was contynuallye remayninge wyth hym Whereby bothe hys eternitie true essence and Godhead is proued Althoughe I dooe not yet touche the person of the Mediator but do deferre it to that place where we shall specially entreate of the Redempcion yet because it oughte to be certaynly holden wythoute controuersie amonge al men that Christ is the same Word clad with flesh in this place will be very fitte to recite all those testimonies that proue Chryst to be God When it is sayed in the .xlv. Psalme thy throne O God is for euer and euer the Iewes doe cauill and saye that the name Elohim is also applied to the Angels and soueraigne powers But in all the Scripture there is not a like place that raiseth an eternall throne to any creature For he is here not simplye called God but also the eternall Lorde Againe this tittle is geuen to none but with an addicion as it is saied that Moses shal be for a God to Pharao Some rede it in the Genitiue case which is verye foolishe I graunte in dede that oftentimes a thing is called Diuine or of God that is notable by any singular excellence but here by the tenoure of the texte it appeareth that suche a meaning were harde and forced and will not agree But if their scubbornesse will not so yelde In Esaie is verie plainly broughte in for all one both Christe and God and he that is adorned with the soueraigne power whiche is properly belonging to God alone This saieth he is the name wherby they shall call him the strong God the Father of the world to come c. Here the Iewes barcke againe and turne the texte thus this is the name whereby the stronge God the father of the worlde to come shall call him so that they leaue this onely to the Sonne to bee called the Prince of peace But to what purpose shoulde so many names of addicion in this place bee heaped vpon God the Father seeyng it is the purpose of the Prophete to adorne Chryste with suche speciall notes as maie builde oure Faith vppon him Wherfore it is oute of doute that he is here in like sorte called the stronge God as he is a little before called Immanuell But nothing can be founde plainer than that place of Hieremie where he sayeth that this shall be the name whereby the sede of Dauid shall be called Iehouah oure righteousnesse For where the Iewes themselues doe teach that all other names of God are but adiectiue names of addicion and that this only name Iehouah whiche they call vnspeakable is a substantiue name to expresse hys essence we gather that the Sonne is the onely and eternall God which saith in an other place that he wil not geue his glory to an other But here also they seke to scape away because that Moses gaue that name to the Altare that he bilded and Ezechiel gaue it to the newe citie Hierusalem But who doth not see that the Altare was builded for a monumente that God was the auauncement of Moses And that Hierusalem is not adorned with the name of God but onely to testifie the presence of God For thus sayeth the Prophete The name of the citie from that day shal be Iehouah there And Moses sayth
God doo take goodnesse from himselfe I dooe not speake of his humaine nature least perhappes they shuld take exception and say that what soeuer goodnesse was in it it came of free gyft I aske whether the eternall Word of God be good or no If they say nay then we hold their vngodlinesse sufficieÌtly coÌuinced in sayeng yea they coÌfound themselues But where as at the first sight Christe semeth to put from hymselfe the name of Good that doothe the more confirme oure meanyng For sithe it is the singular title of God alone forasmuche as he was after the common maner saluted by the name of Good in refusing false honour he did admonish them that the goodnesse wherin he excelled was the goodnesse that God hathe I aske also where Paule affirmeth that only God is immortall wise and true whether by these wordes Christe be brought into the numbre of men mortall foolishe and false Shall not he then be immortall that from the begynnyng was lyfe to geue immortalitie to angels Shall not he bee wise that is the eternall wisedome of God Shall not the trueth it selfe be true I aske furthermore whether they thynke that Christe ought to be worshipped or no For he claimeth this vnto hymselfe to haue all knees bowe before hym it foloweth that he is the God whiche dyd in the lawe forbyd any other to be worshipped but himselfe If they will haue that meant of the Father onely whiche is spoken in Esaie I am and none but I this testimonie I tourne against theim selues for as muche as we see that whatsoeuer pertaineth to God is geuen to Christe And their cauillation hath no place that Christe was exalted in the fleshe wherein he had bene abased and that in respecte of the fleshe all authoritie is geuen hym in heauen and in earthe because althoughe the maiestie of Kyng and Iudge extende to the whole Person of the Mediatour yet if he had not been God openly shewed in fleshe he coulde not haue been auaunced to suche heighth but that God shoulde haue disagreed with himselfe But thys controuersye Paule doeth well take away teaching that he was egall wyth God before that he dyd abase hymselfe vnder the shape of a seruaunte Nowe howe coulde thys equalitie haue stande together vnlesse he hadde been the same God whoe 's name is Iah and Iehouah that rydeth vppon the Cherubin that is kynge of all the earthe and Lorde of the worldes Nowe howesoeuer they babble agaynste it it canne not bee taken from Chryste whiche Esaie sayeth in an other place He he is our GOD for hym we haue wayted whereas in these woordes he describeth the comming of GOD the redemer not onelye that shoulde bryng home the people from the exyle of Babylon but also fullye in all pointes restore the churche And with their other cauillation they nothynge preuayle in sayinge that Chryste was God in hys Father For thoughe we confesse that in respecte of order and degree the begynning of the Godheade is in the Father yet we saye that it is a detestable inuentyon to saye that the essence is onelye proper to the Father as thoughe he were the onelye God-maker of the Sonne For by thys meanes eyther he shoulde haue moe essence than one or ells they call Chryste God onely in tittle and imaginacion If they graunte that Chryste is God but nexte after the Father then shall the essence bee in hym begotten and fashioned whiche in the Father is vnbegotten and vnfashyoned I knowe that many quicke nosed men doe laughe at thys that we gather the distinction of Persons oute of the wordes of Moses where he bryngeth in God speakyng thus Lette vs make manne after oure image But yet the Godly readers doe see howe vaynly and fondely Moses shoulde bryng in thys as a talke of dyuerse together if there were not in God moe Persons than one Nowe certayne is it that they whom the Father spake vnto wer vncreate but nothing is vncreate but God himselfe yea the one onely God Nowe therefore vnlesse they graunte that the power of creating was common and the authoritie of commaunding common to the Father the Sonne and the Holy ghoste it shall folowe that God did not inwardly thus speake to himselfe but directed his speche to other forein woorke menne Finallie one place shall easilie answere two of their obiections For where as Christe himselfe pronounceth that GOD is a Spirite this were not conueniente to be restrained to the Father onely as if the Woorde himselfe were not of spirituall nature If then the name of Spirite doeth as well agree with the Sonne as with the Father I gather that the Sonne is also comprehended vnder the indefynite name of GOD. But he addeth by and by after that none are allowed for good worshippers of the Father but they that worshyppe hym in Spirite and trueth where vppon foloweth an other thyng because Chryste doeth vnder a hed execute the office of a teacher he doeth geue the name of GOD to the Father not to the entente to destroye his owne Godhead but by degrees to lyfte vs vp vnto it But in this they are deceiued that they dreame of certaine vndiuided singular thinges wherof eche haue a part of the essence But by the Scriptures we teache that there is but one essentially God and therefore that the essence as well of the Sonne as of the Holy ghost is vnbegotten But forsomuch as the Father is in order firste and hath of himselfe begotten his wisedome therfore rightfully as is aboue sayed he is counted the original and fountaine of al the Godhead So God indefinitely spoken is vnbegotten and the Father also in respecte of Person is vnbegotten And foolishly they thinke that they gather that by oure meaning is made a quaternitie because fasly and cauillouslye they ascrybe vnto vs a deuise of their owne brayne as though we dyd faine that by deriuacion there come three Persons out of one essence wheras it is euident by our wrytinges that we do not drawe the Persons out of the essence but although they be abiding in the essence we make a distinction betwene them If the Persons were seuered from the essence then paraduenture their reason were like to be true But by that meane it shoulde be a Trinitie of Goddes and not of Persons which one God conteineth in hym So is their fonde question answered whether the essence doe mete to make vp the Trinitie as thoughe we did imagine that there descende three Goddes oute of it And thys exception groweth of lyke foolyshenesse where they saye that then the Trinitie shoulde be withoute God For though it mete not to make vp the distinction as a parte or a member yet neither are the Persons withoute it nor oute of it Because the Father if he were not God coulde not be the Father and the Sonne is none otherwyse the Sonne but because he is God We saye therefore that the Godheade
agayne vpon hym that whiche the same writer playnly teacheth that Christe is all one and the same as also he applyeth vnto hym the prophecie of Habacuc God shall come oute of the South To the same purpose serueth that whiche is red in the. ix Chapter of the fourth booke Chryste hymselfe therfore with the Father is the God of the lyuinge And in the. xii Chapter of the same booke he expoundeth that Abraham beleued God because Chryste is the maker of heauen and earth and the onely God And wyth no more trueth dooe they brynge in Tertulliane for theyr defender For thoughe he be roughe sometime and crabbed in hys manner of speache yet doeth he playnlye teache the summe of that doctryne that we defende That is to saye whereas he is the one GOD yet by disposicion and order he is hys Woorde that there is but one GOD in vnitie of substaunce and yet that the same vnitie by misterie of orderly distribution is disposed into Trinitie that there are three not in state but in degree not in substaunce but in forme not in power but in order He sayeth that he defendeth the Sonne to bee a seconde nexte to the Father but he meaneth hym to be none other than the Father but by way of distinction In some places he sayeth that the Sonne is visible But when he hath reasoned on both partes he defyneth that he is inuisible in so muche as he is the Worde Finally where he affirmeth that the Father is determined in his owne person he proueth himselfe farre from that error which we confute And though he doth acknowledge none other God but the Father yet in the next pece of his writing expouÌding himselfe he saith that he speaketh not exclusiuely in respect of the Sonne because he denieth that the Sonne is any other God beside the Father and that therfore their sole gouernement is not broken by distincion of Person And by the perpetual course of his purpose it is easy to gather the meaning of his words For he disputeth against Praxeas that though God be distinguished into three persons yet are there not made many gods nor the vnitie torne in sonder And because by the imaginacion of Praxeas Chryste coulde not be God but he must also be the Father therefore he somuche laboureth about the distincion Wheras he calleth the Worde and the Spirite a porcion of the whole although it be a hard kinde of speache yet is it excusable because it is not referred to the substaunce but onely sheweth the disposicion and order that belongeth onely to the Persons as Tertullian hymselfe witnesseth And herof hangeth that Now many Persons thinkest thou there are O moste frowarde Praxeas but euen so many as there be names And so a little after that they maye beleue the Father and the Sonne eche in their names and persons Hereby I thynke may be sufficiently confuted their impudency that seke to begyle the simple with color of Tertullians authoritie And surely whosoeuer shal diligently compare together the writinges of the olde authors shal find no other thyng in Ireneus than that whiche hath bentaught by other that came after Iustine is one of the auncientest and he in al thynges doeth agree wyth vs. Yet let them obiect that he as the rest do calleth the Father of Christ the onely God The same thyng doth Hilary teache yea and speaketh more hardely that the eternitie is in the Father But doth he that to take away the essence of God from the Sonne And yet is he altogether in defense of the same Fayth that we folow Yet are they not ashamed to picke out certaine mangled sentences wherby they would perswade that Hilarye is a Patrone of their error Where they bryng in Ignatius if they will haue that to bee of any authoritie let them proue that the Apostles made a law for lent and suche lyke corruptions of religion Nothing is more vnsauery than those fonde trifles that are publyshed vnder the name of Ignatius Wherefore their impudence is so muche lesse tolerable that disguise themselues wyth suche visers to deceiue Moreouer the consent of the aunciente Fathers is plainly perceiued by thys that at the counsell of Nice Arrius neuer durst allege for hymselfe the authoritie of any one allowed wryter And none of the Grekes or Latines doeth excuse hymselfe and saye that he dissenteth from them that were before It nedeth not to be spoken howe Augustine whom those losells do moste hate hath diligently searched the writinges of them all and how reuerently he did embrace them Truely euen in matters of leaste weighte he vseth to shewe what compelleth hym to dissent from them And in thys matter if he haue red any thing doubtfull or darke in other he hydeth it not But the doctryne that these menne striue agaynste he taketh it as confessed that from the farthest time of antiquitie it hath ben without controuersie receiued And by one worde it appeareth that he was not ignorant what other had taught before hym where he saieth that in the Father is vnitie in the first boke of Christian doctryne wyll they say that he then forgate hymselfe But in an other place he purgeth himselfe from suche reproch where he calleth the Father the beginning of the whole Godhead because he is of none consideryng in dede wisely that the name of God is specially ascrybed to the Father because if the beginning should not be reckened at hym the single vnitie of God caÌnot be conceiued By this I trust the godly reder wil perceiue that al the cauillacions are confuted wherwyth Satan hath hetherto attempted to peruert or darken the pure truth of doctryne Finallye I trust that the whole summe of doctryne in this point is fully declared if the readers will temper them of curiositie and not more gredely than mete is seke for combersome and entangled disputacions For I take not in hande to please them that do delite in an vntemperate desyre of speculacion Truely I haue omitted nothing of suttle purpose that I thought to make agaynst me But whyle I study to edify the churche I thought it best to leaue many thinges vntouched whiche both smallye profited and would greue the readers with superfluous rediousnesse For to what purpose were it to dispute whether the father do alway beget Forasmuch as it is folly to faine a continual acte of begetting sith it is euidente that from eternitie there haue ben thre Persons in God ¶ The .xiiii. Chapter That the Scripture euen in the creacion of the world and of al things both by certayne markes putte difference betwene the true God and âayned ⪠Gods ALthoughe Esaye doeth worthyly reproche the worshippers of false gods with slouthfulnesse for that they haue not learned by the very fundacions of the earth and rounde compasse of the heauens which is the true God yet suche is the dulnesse and grossenesse of our witt that least the faythful should fal away to the inuencions of
man do shew that it is the principall parte Now wheras Paul doth exhort the faithful to clense theÌselues from al defiling of the fleshe and the Spirite he maketh two partes of man wherein abydeth the filthinesse of sinne And Peter where he calleth Christ the shepeherde bishop of soules shold haue spoken fondly if there wer no soules about whom he might execute that office Neyther would that conuenientlye stande together which he saieth of the eternal saluation of soules and where he biddeth to clense our soules and where he sayeth that euil desires do fight against the soule and where the author of the Epistle to the Hebrues sayeth that the Pastors do watch that they may yelde accoÌpte for our soules vnlesse it were true that soules had a proper essence To the same purpose serueth it that Paule calleth God for witnesse to hys own soule because it could not be called in iudgemente before God vnlesse it were subiect to punishment And this is also more plainly expressed in the words of Christ when he biddeth vs to feare him which after that he hath killed the body can throw the soule into hel fier Now where the author of the Epistle to the Hebrues doth distinguishe the Fathers of our flesh from God which is the only Father of Spirites he woulde not otherwise more plainly affirme the essence of soules Moreouer if the soules remained not aliue being deliuered from the prisons of their bodies Christ should very fondly haue broughte in the soule of Lazarus ioying in the bosome of Abraham and againe the soule of the richman subiect to horrible tormentes The same thing doth Paul confirme wheÌ he teacheth that we wander abrod from God so long as we dwel in the flesh and that we enioy his presence being out of the flesh But because I wil not be long in a matter that is not obscure I wil adde only thys out of Luke that it is reckened amoÌg the errors of the Sadduces that they did not beleue that there were any Spirites and Angels Also a strong profe herof may be gathered of this where it is sayed that man is create lyke to the image of God For although the glory of God do appeare in the outwarde shape of man yet is it no doubte that the proper seate of the image of God is in the soule I do not deny that as concernyng our outwarde shape in asmuch as the same doeth distinguishe and seuer vs from brute bestes we doe also therein more nerely approche to God than they nether wil I much stand against theÌ which thinke that thys is to be accoÌpted of the image of God that where al other lyuynge creatures doo grouellyngwise beholde the grounde to man is geuen an vpright face and he is commaunded to loke vpon the heaueÌ and to aduaunce his countenaunce towarde the starres so that this remayn certain that the image of God whiche is seene appereth in these outward signes is spiritual For Osiander whom his writyngs declare to haue ben in fickle imaginations fondly witty referryng the image of God without difference as well to the body as to the soule mingleth heauen and earth togither For he saith that the Father the Son and the Holy ghost did settle their image in man because though Adam had stande without fallyng yet shuld Christe haue become man And so by their opinioÌ the body that was appointed for Christ was but an example or figure of that bodily shape whiche then was formed But where shall he fynde that Christe is the image of the Spirite I graunte in deede that in the Person of the Mediatour shyneth the glorye of the whole Godheade But howe shall the eternall woorde be called the image of the Spirite whom he goeth before in order Finally it ouerthroweth the distinction betwene the Sonne and the Holy ghost if he doo here call him his image Moreouer I would fayne learne of hym how Christe dooth resemble the Holy ghoste in the fleshe that he tooke vppon him and by what markes and features he doth expresse the likenesse of hym And where as this saying Let vs make man after our image dooth also belong to the Person of the Sonne it foloweth that he must be the image of himselfe whiche is against all reason Beside that if Osianders inuention be beleued man was fashioned onely after the figure paterne of Christ in that he was man and so that forme out of whiche Adam was taken was Christ in that that he was to bee clothed with fleshe where as the Scripture in a farre other meanyng teacheth that he was create in the image of God But their suttle inueÌtion is more colourable whiche doo thus expounde it that Adam was create in the image of God because he was fashioned like vnto Christe whiche is the only image of God But that exposition also is not souÌd Also som interpreters make a great disputation about Image Likenesse whyle they seke a difference betwene those two wordes where is no difference at al saying that this worde Likenesse is added to expouÌd the other First we knowe that amonge the Hebrues suche repetitions are common wherin they expresse one thyng twise and in the thyng it selfe there is no doubt but that man is therfore caled the image of God because he is like to God Wherby appereth that they are to be laughed at which doo so subtilly argue about the wordes whether they appoint Zelem that is to say Image in the substaunce of the soule or Demuth that is to say Likenesse in the qualities or what other thyng soeuer it be that they teache For where as God determined to create man after his own image this being somwhat darkly spoken he doth as by way of explication repete it in this saying After his likenesse as if he wolde haue said that he woulde make man in whom he would represent hym selfe as in an image because of the markes of likenesse grauen in him And therfore Moses a little after recityng the same thyng dooth repete the Image of God twise leauyng out the name of Likenesse And it is a triflyng obiection that Oseander maketh that not a parte of man or the soule onely with the giftes thereof is called the Image of God but the whole Adam whiche hadde his name geuen him of the earth from whense he was taken Triflyng I say will all readers that haue theyr sounde witte iudge this obiection For where whole man is called mortall yet is not the soule thereby made subiect to mortalitie Again where he is called a liuyng creature endued with reason it is not therby meant that the body hath reason and vnderstandyng Although therfore the soule is not the whole man yet is it not inconuenient that man in respecte of the soule be called the image of God albeit I holde still that principle whiche I haue before stablished that the Image of God extendeth to the whole excellence wherby
from God hymself to make them beleue lyes that refuse to obey the truthe After the first maner of speakyng it is said If any Prophet shal speake lyingly I God haue deceiued him According to the other maner of speche it is said that he geueth men into a reprobate mynde and to cast them into filthy desires because he is the chiefe author of his owne iuste vengeance and Satan is but onely a minister therof But because we must entreate of this matter againe in the second boke where we shall discourse of free or bonde wil of man I thinke I haue already shortely spoken so muche as this place required Let this be the summe of all that for as muche as the will of God is sayd to be the cause of all thynges his Prouidence is thought the gouernesse in all purposes and workes of men so as it sheweth foorth her force not onely in the elect whiche are gouerned by the holye Spirite but also compelleth the reprobate to obedience Forasmuche as hetherto I haue recited onely suche thynges as are writteÌ in the Scriptures plainly and not doubtfully let them that feare not wrongfully to sclander the heauenly oracles take hede what maner of iudgement they take vpon them For if by fained pretendyng of ignorance they seeke a praise of modestie what can be imagined more proudely doon than to sette one small woorde against the authoritie of God as I think otherwise I like not to haue this touched But if they openly speake euill what preuaile they with spittyng against the heauen But this is no newe example of waiwardnesse because there haue ben in al ages wicked and vngodly men that with ragyng mouth barked against this point of doctrine But they shal fele that thyng in dede to be true which long ago the Holy ghost spake by the mouth of Dauid that God may ouercome when he is iudged Dauid doth by the way rebuke the madnesse of men in this so vnbridled licenciousnesse that of their owne filthynesse they doo not onely argue againste God but also take vpon them power to condemne hym In the meane time he shortly admonisheth that the blasphemies whiche they vomite vp against the heauen doo not reache vnto God but that he driuyng away the cloudes of cauillations doeth brightly shewe foorth his righteousnesse and also our faithe because beyng grounded vpon the worde of God it is aboue all the worlde doeth from her hye place contemptuously looke downe vppon these mystes For first where they obiect that if nothyng happen but by the will of God then are there in hym two contrary willes because he decreeth those thynges by secrete purpose which he hath openly forbidden by his lawe that is easily wiped away But before I answere it I will ones again geue the reders warnyng that this cauillation is throwen out not against me but against the Holy ghoste which taught the holy man Iob this confession As it pleased God so it came to passe When he was spoiled by theues he acknowledged in the iniurie hurt that they did him the iust scourge of God What saieth the Scripture in other places The sonnes of Hely obeyed not their Father because it was Gods will to kill them Also an other Prophete crieth out that God which sitteth in heauen doeth what so euer he will And nowe I haue shewed plainly enough that God is the author of al those thinges whiche these iudges wold haue to happen only by his idle sufferaÌce He testifieth that he createth light and darknesse that he formeth good and euill that no euill happeneth which he himselfe hath not made Let theim tell me I beseche them whether he doo willyngly or against his will execute his owne iudgementes But as Moses teacheth that he whiche is slaine by the falling of an axe by chance is deliuered by God into the hande of the striker so the whole churche saieth in Luke that Herode and Pilate conspired to doo those thynges which the hand and purpose of God had decreed And truly if Christ wer not crucified with the will of God whense cam redemption to vs And yet the wil of God neither doeth striue with it selfe nor is chaunged nor fayneth that he willeth not the thyng that he will but where it is but one and simple in hym it semeth to vs manyfolde because accordyng to the weakenesse of oure witte wee conceiue not howe God in diuers maner willeth and willeth not one self thyng Paule after that he hath said that the calling of the Gentiles is a hidden mysterie within a litle after saieth further that it was manifestly shewed the manyfolde wisedom of God because for the dullnesse of our witte the wisedom of God seemeth to vs manifolde or as the olde interpretour hath translated it of many fashions shall we therfore dreame that there is any varietie in God himself as though he either chaungeth his purpose or dissenteth from himself Rather when we conceiue not howe God will haue the thyng to be done whiche he forbiddeth to doo let vs call to mynde our owne weakenesse and therwithal consider that the light wherin he dwelleth is not without cause called Inaccessible bicause it is couered with darknesse Therfore all godlye and sobre men will easyly agree to this sentence of Augustine that sometyme man with good will willeth that whiche God willeth not As if a good sonne willeth to haue his father to liue whom God will haue to dye Agayne it may come to passe that man may wyll the same thyng with an euill wyll which God willeth with a good will As if an euyll sonne willeth to haue his father to die and God also willeth the same Nowe the fyrst of these two sonnes wylleth that whyche God willeth not and the other sonne willeth that whyche God also willeth and yet the naturalnesse of the first sonne doeth better agree with the will of God although he willeth a contrary thing than the vnnaturalnesse of the other sonne that willeth the same thyng So great a difference is there what to wyll doeth belong to man and what to God and to what ende the will of euery one is to be applied to haue it either allowed or disalowed For those thynges whiche God willeth well he bringeth to passe by the euill wylles of euyl men But a littel before he had said that the Angels apostataes in their fallyng away and all the reprobate in as muche as concerneth theim selues did that which God would not but in respecte of the omnipotencie of God they coulde by no meanes so do because while they didde against the will of God the will of God was doone vpon them Whervpon he crieth out Great ar the workes of God ought to be sought out of al them that loue them that in meruailous maner the same thing is not doon without his will which is also done against his will because it coulde not be done if he did not
suffre it and yet he doeth it not against his will but willyngly and he beyng good would not suffer a thyng to be done euil vnlesse for that he is omnipotent he coulde of euill make good In the same maner is assoyled or rather vanisheth awaye the other obiection that if God doo not onely vse the seruice of wicked men but also gouerneth their counsels and affections he is the author of al wicked doynges and therfore men are vnworthily condemned if they execute that whiche God hath decreed because they obey his will for it is done amisse to confound his will and coÌmaundement together which it appereth by innumerable examples to differ farre asunder For though when Absalon abused his fathers wyues it was Gods will to punishe Dauids adulterie with that dishonor yet dyd he not therfore coÌmaunde the wicked sonne to committe inceste vnlesse perhappe you meane it in respecte of Dauid as he speaketh of the railynges of Semei For wheÌ he confesseth that Semei rayleth at hym by the commaundement of God he doeth not therin commende his obedience as if that froward dogge did obey the commaundement of God but acknowledgyng his tongue to be the scourge of God he paciently suffreth to be corrected And this is to be holden in mynde that when God performeth by the wicked that thyng which he decreed by his secrete iudgement they are not to be excused as though they dyd obey his commaundement which in dede of their owne euill luste they doo purposely breake Now howe that thyng is of God and is ruled by his secrete ProuideÌce which men doo wickedly the election of kyng Iarobeam is a playne exaumple in which the rashenesse and madnesse of the people is seuerly condemned for that they peruerted the order apointed by God and falsely fel from the house of Dauid and yet we knowe it was his will that he shoulde be annoynted Whervpon in the very wordes of Osee there appereth a certaine shewe of repugnancie that where God complayned that that kyngdome was erected without his knowledge and agaynst his will in an other place he saith that he gaue the kingdom to Iarobeam in his rage Howe shall these sayenges agree that Iarobeam reigned not by God and that he was made kyng by the same God Euen thus because neither coulde the people falle from the house of Dauid but that they must shake of the yoke whiche God had layed vpon theim neither yet had God his libertie taken away but that he myght so punishe the vnthankfulnesse of Salomon We see therfore howe God in not willyng false breache of allegeance yet to an other ende iustly willeth a fallyng away from their prince whervppon Iarobeam beside all hope was by holy annointyng driuen to be kyng After this maner doeth the holy historie say that there was an enemy raised vp to spoyle SalomoÌs sonne of part of his kingdom Let the reders diligeÌtly wey both these things because it had pleased God to haue the people gouerned vnder the hand of one king Therfore wheÌ it was diuided in two parts it was don against his wil. And yet the diuisioÌ toke beginning of his wil. For surely where as the Prophet both by words ceremonie of anointing did moue Iarobeam wheÌ he thought of no such thiÌg to hope of the kingdom this was not don without the knowledge or against the will of God which coÌmauÌded it so to be done yet is the rebellioÌ of the people iustly condeÌned for that as it wer against the wil of God they fel froÌ the posterite of Dauid In this maner it is also afterwarde further said that where RehabeaÌ proudly despised the request of the people this was done by God to coÌfirme the word which he had spokeÌ by the hand of Ahiha his seruaÌt Lo how against Gods wil the sacred vnitie is torne in sunder yet with the will of the same God ten tribes do forsake SalomoÌs son Let vs adde an other like exaÌple Wher the people coÌsenting yea laying their handes vnto it the sonnes of Ahab were slaine all his ofspryng rooted out Iehu said in dede truly that nothing of the words of God were fallen to the grouÌde but that he had doon all that he had spokeÌ by the hand of his seruaÌt Elias And yet not vniustly he rebuketh the citezens of Samaria for that they had put their hands vnto it Ar ye rightuous saith he If I haue coÌspired against my lord who hath killed all these I haue before as I think alredy declared plainly how in one self work both the fault of man doth bewray it selfe also the righteousnesse of God gloriously apereth And for modest wits this answere of Augustin shal alway suffise where as the father delyuered the sonne Christ deliuered his body Iudas deliuered the Lorde why in this delyueryng is God ryghtuous and man faultie because in the same one thyng whiche they dyd the cause was not one for whych they dyd it If any be more combered with this that we now saie that there is no consent of God with man where man by the rightuous mouyng of God doeth that whiche is not lawfull let them remembre that which Augustine saith in an other place Who shal not tremble at these iudgementes where God worketh euen in the hartes of euyll men what so euer he will and yet rendreth to them accordyng to their deseruyngs And truely in the falsehoode of Iudas it shall bee no more lawfull to laye the blame of the wicked deede to God because he hymselfe wylled hym to be deliuered and dyd delyuer hym to death then it shal be to geue away the praise of our redeÌptioÌ to Iudas Therfore the same writer doth in an other place truly tel vs that in this examinatioÌ God doeth not enquire what men mighte haue done or what thei haue done but what their wil was to do that purpose wil may come into the accompt They that thinke this hard let theÌ a litle while coÌsider how tolerable their own waiwardnesse is while they refuse a thiÌg witnessed by plain testimonies of scripture because it excedeth their capacitie do fynd fault that those things ar vttered which God vnlesse he had knoweÌ them profitable to be knoweÌ wold neuer haue coÌmanded to be taught by his prophetes apostles For our being wise ought to be no more but to embrace with meke willingnesse to lern that wtout exceptioÌ what soeuer is taught in the holy scripturs As for theÌ that do more frowardly outrage in prating against it sith it is euideÌt that thei babble against God they are not worthy of a longer confutation The ende of the fyrst booke The seconde booke of the Institution of Christian religion whiche intreateth of the knowledge of God the Redemer in Christ whiche knowledge was firste opened to the Fathers in the time of the Lawe and then to vs in the Gospell The fyrste Chapter That by Adames sinne and
vnthankefulnesse bicause both our mindes as they be blinded do not see the truthe and also as all our senses be peruerse we maliciously defraude God of his glorie Therefore we muste come to that sayeng of Paule bicause in the wisedome of God the world knewe not God by wisedome it pleased God by the foolishnesse of preachyng to saue them that beleue The wisedome of God he calleth this honorable stage of heauen and earth furnished with innumerable miracles by beholdyng whereof we ought wisely to haue knowen God But bicuase we so ill profited therein he calleth vs backe to the fayth of Christ whiche for that it semeth foolish the vnbeleuers doe disdayne Wherfore although the preaching of the crosse do not agree with maÌs witte yet ought we humbly to embrace it if we desire to returne to God our creatour and maker that he maye beginne agayne to be our father Truely sins the fall of the first manne no knoweledge of God auayled to saluation without the Mediatour For Christe speaketh not of his owne age only but comprehendeth all ages when he sayth that this is the eternal life to know the father the one true God and him whom he hath sent Iesus Christ. And so much the fowler is their sluggishnesse which take vpon them to set open heaueÌ to all prophane vnbeleuing men without his grace whoÌ the Scripture eche where teacheth to be the only gate whereby we entre into saluation But yf any wil restraine that sayeng of Christ only to the publishing of the Gospel we haue in redinesse wherwith to confute him For this hath ben a coÌmon sentence in all ages and among al nations that without reconciliatioÌ they that are enstranged from God prononced accursed the children of wrath can not please God And here maye be also alleged that which Christ answered to the woman of Samaria Ye worship what ye know not but we worship that which we know bicause the saluatioÌ is froÌ the Iewes In which wordes he both condeÌneth of falshod all the religions of the Gentiles and also assigneth a reason why for that the Redemer was promised vnder the lawe to the only chosen people Whereupon it foloweth that no worship euer pleased God but that whiche had respect vnto Christ. For whiche cause also Paule affirmeth that al the nations of the Gentiles were without God and voide of the hope of life Nowe whereas Iohn teacheth that life was from the beginnyng in Christ and that all the worlde fell from it we muste nedes returne to the same fountayne Christ. And therefore Christ in so much as he is the reconciler affirmeth him selfe to be the life And truely the inheritance of heauen belongeth to none but to the children of God But it is not mete that they be accompted in the place and degree of children that are not grafted into the body of the only begotten sonne And Iohn plainely testifieth that they which beleue in his name are made the children of God But bycause it is not directly my purpose yet to discourse of faith in Christ therefore it shall for this time be sufficient to haue touched it by the waye And therefore God neuer shewed him selfe mercifull to the olde people nor euer did put them in any hope of grace without the Mediatour I omit to speake of the sacrifices of the lawe wherein the faythfull were openly and plainely taught that saluation is no where els to be sought but in the cleansing which was performed by Christ alone Only this I saye that the blessed and happy state of the church hath ben alwaye grounded vpon the persone of Christ. For though God comprehended all the issue of Abraham in his couenant yet doth Paule wisely reason that Christ is proprely that seede in whome all nations were to be blessed for asmuch as we knowe that not all they were reckened his seede that were begotten of him accordyng to the flesh For to speake nothing of Ismael other howe came it to passe that of the two sonnes of Isaac that is Esau and Iacob brethren borne at one birth while they were yet together in their mothers wombe the one was chosen the other refused Yea howe came it to passe that the elder was reiected and the yoÌger only toke place And howe also came it to passe that the greater parte should be forsaken It apppereth therefore that the seede of Abraham was principally reckened in one persone and that the promised saluation did neuer stande sure till it came to Christe whose office is to gather together the thinges that were scattred abrode Therefore the firste adoption of the chosen people did hange vpon the grace of the Mediatour Whiche though it be not in so playne woordes expressed by Moses yet it sufficiently appereth that it was commonly knowen to all the godly For before that there was any kyng create amonge the people Hanna the mother of Samuel entreating of the felicitie of the godly euen then sayed thus in her song God shal geue strength to his king and shall exalt the horne of his anointed In whych wordes the meaneth that God shal blesse his church Wherewith also agreeth the oracle that is within a little after adioyned The Priest whome I shall apoint shal walke before myn anoynted Neither is it to be doubted but that the will of the heauenly father was to haue the liuely image of Christ to be seene in Dauid and his posteritie Therefore meanyng to exhorte the godly to the feare of God he biddeth them to kisse the Sonne Wherewith this sayeng of the Gospel also agreeth He that honoreth not the sonne honoreth not the father Therefore although by fallyng awaye of ten tribes the kingdome decayed yet it behoued the couenant to stande whiche God had made in Dauid and his successors as also he sayde by the Prophetes I will not altogether cut of the kingdome for Dauid my seruauntes sake and for Hierusalems sake whome I haue chosen but there shall remayne one tribe to thy sonne Where the same thing is repeted the second and thirde time It is also expresly added I will afflict the seede of Dauid but not for euer Within a litle space of time after it is sayd For Dauid his seruantes sake God hath geueÌ a light in Hierusalem to rayse vp a sonne and to kepe Hierusalem in sauetie Now when the state grew toward destruction it was said agayne God would not scatter Iuda for Dauid his seruauntes sake bycause he had spoken that he would geue a light to him and his sonnes for euer Finally this is the summe that all other beyng passed ouer only Dauid was chosen vpon whome the good pleasure of God should rest As in an other place it is sayd He hath refused the tabernacle of Silo and the tabernacle of Ioseph he hath not chosen the tribe of Ephraim but he hath chosen the tribe of Iuda the mount Sion whiche he hath
For though to speake properly fayth climeth vp from Christ to the father yet he meaneth that the same faith albeit it reste vpoÌ God doth by litle and litle vanish away vnlesse he become a meane to holde it in assured stedfastnesse Otherwise the maiestie of God is to hie for mortall menne whiche crepe vpon the ground like wormes to atteine vnto it Wherefore I allowe that common sayeng that God is the obiecte of fayth but in such sorte that it nedeth correction Bycause Christ is not in vaine called the inuisible Image of God but by this title we are put in minde that yf we finde not God in Christ saluation can not be knoweÌ vnto vs. For although among the Iewes the Scribes and Pharisees had darkened with false inuentions that which the Prophetes had spoken concernyng the Redemer yet Christ toke it for a thing confessed as receiued by common consent that there was none other remedie despered case and no other meane of deliueryng the church but by geuyng the Mediatour In deede that was not commonly knowen amonge the people as it ought to haue ben whiche Paule teacheth that Christ is the ende of the lawe But howe true and assured it is doth plainely appere by the lawe and the Prophetes I speake not yet of fayth bicause there shal be els where a more conuenient place for it Only let the reders holde this as faste stablished that the firste degree of godlinesse be to acknoweledge God to be a Father vnto vs to defende gouerne and cherishe vs till he gather vs together into the euerlastyng inheritaunce of his kingedome and that hereby it plainely appereth which we sayde euen nowe that the knowledge of God which bringeth saluation standeth not without Christ and that therefore from the beginnyng he hath ben set forth vnto al the elect that they should loke vpon him and that in him should rest al their affiance According to this meanyng writeth Ireneus that the Father whiche is vnmesurable is in his Sonne measured bycause he hath applied him selfe to the measure of our capacitie least he shuld drowne our mindes with the vnmeasurablenesse of his glory Whiche thing the phrentike men not consideryng do wrest a profitable sentence to a wicked fantasie as though there were in Christ but a portion of the godhed deriued from the whole perfection whereas it meaneth nothing els but that God is coÌpreheÌded in Christ alone That sayeug of Iohn hath alway ben true He that hath not the Sonne neither hath he the father For though in old time many did boste that thei worshipped the soueraigne God the maker of heauen and earth yet bicause they had no Mediatour it was impossible that they should truely taste of the mercie of God and so be persuaded that he was their father Therefore bicause they knew not the head that is Christ the knowledge of God was but vayne among them wherby also it came to passe that at length falling into grosse filthy superstitions they bewrayed their owne ignoraÌce As at this day the Turkes although they report with ful mouth that the creatour of heauen and earth is their God yet doe they thrust an idole in place of the true God while they swarue from Christ. The seuenth Chapter ¶ That the lawe was geuen not to holde still the people in it but to nourish the hope of saluation in Christ vntill his comyng BY this continual processe that we haue rehearsed may be gathered that the lawe was added about foure hundred yeres after the death of Abraham not for this entent to leade awaye the chosen people froÌ Christ but rather to kepe their mindes in expectation vntill his coÌmyng to kindle a desire of him to confirme them in loking for him that they should not waxe faint with long tarriance I meane by this word Law not only the ten coÌmaundementes which prescribe a rule how to liue godlyly and righteously but also the forme of religioÌ deliuered by the hand of Moses For Moses was not made a lawgeuer to abolish the blessyng promised to the kinred of Abraham but rather we see howe euery where he putteth the Iewes in remembrance of that free couenant made with their fathers whose heires they were as if he had ben sent to renewe the same That was most plainely set forth by the ceremonies For what were more vaine and fond than for meÌ to offer vp lothesome stinke of the fatte of cattel to reconcile theÌselues to God thereby to flee to the sprinkling of water or bloud to wash away their filthinesse Finally al the seruice of God apointed in the lawe if it be considered by it self and do not conteine shadowes and figures which the truthe should answer vnto shal be but a very morkerie Wherefore not without a cause bothe in Stephens sermon and in the Epistle to the Hebrewes is that place so diligently weyed where God coÌmaundeth Moses to make all thinges perteinyng to the tabernacle according to the paterne that had ben shewed him in the mouÌt For if there had not ben some spiritual thing apointed that they should tend vnto the Iewes shuld no lesse haue fondly spent their labour in them than the Gentiles did in their trifles Prophane men that neuer earnestly applied the studie of godlinesse cannot without lothsome tediousnesse abide to here so many sondry fashions of vsages they not only maruell why God wearied his people with suche a heape of ceremonies but also they despise them scorne them as childrens playes And the cause is for that they consider not the ende froÌ which if the figures of the law be seuered they muste needes be condemned of vanitie But that same figure sheweth that God did not therefore coÌmaunde sacrifices bicause he wold occupie them that worshipped him with earthly exercises but rather to raise vp their mindes hier Whiche may also plainely appere by his nature for as he is spirituall so he is delited with no other worshipping but spiritual This do the sayenges of the Prophetes testifie wherein they rebuke the Iewes of sluggishnesse for that thei thought that any sacrifices were of any value with God Is that bicause their purpose is to derogate any thing from the law No but accordyng as they were true expositours of the lawe so they would by this meane haue mens eyes directed to the marke froÌ which the common people strayed Now by the grace offred to the Iewes it is certainly gathered that the law was not voide of Christ. For Moses did set forth vnto them this ende of the adoption that they should become a prestly kingdome to God Whiche they coulde not obieine vnlesse there were had for the meane therof a greater and more excellent recoÌciliation than by the bloud of beastes For what is lesse likely than Adams children which by inheritably descendyng infection are al borne the bondslaues of sinne to be aduaunced to royal dignitie and so to become partakers of the glorie
which is incomprehensible The seconde part forbiddeth vs to honor any images for religious sake Morouer he shortly reciteth al the formes wherwith he was wont to be expressed in shape by the prophane and superstitious nations By those thinges that are in heauen he meaneth the Sunne the Moone and other Starres and paraduenture also birdes as expressyng his meanyng in the fourth of Deuteronomie he meaneth as well birdes as starres Whiche note I would not haue spoken of but that I sawe some vnskilfully to applie it to Angeles Therfore I omitte the other partes bicause they are sufficiently knowen of themselues And we haue already in the first boke taught plainely enough that what so euer visible formes of God man doth inuent they are directly contrarie to his nature and that therfore so sone as images come sorth true religion is corrupted and defiled The penall ordinance that foloweth ought not a litle to auayle to shake of our slouthfulnesse For he threteneth That he is the Lord our God a yelous God that visiteth the iniquitie of the fathers vpon the children vnto the thirde and fourth generation in them that hate his name and sheweth mercie vnto thousandes to them that loue him and kepe his commaundementes This is as much in effect as yf he should haue sayde that it is he only vpon whome we ought to ãâã And to brynge vs thereunto he speaketh of his power that doth not without punishment suffer it selfe to be contemned or diminished Here is in deede let the name El whyche signifieth God Eut bicause it is deriued of strength do expresse the sense the better I did not sticke so to translate it or to put it into the texte Then he calleth himselfe âelous that can abide no fellow Thirdly he affirmeth that he will be a reuenger of his maiestie and glorie yf any doe transferre it to creatures or to grauen images and that not with a short or sclender reuenge but suche as shall extend to the chyldren and chylderns children and childrens childrens children that is suche as shal be âoâowers of their fathers vngodlinesse as also he sheweth a perpetuall mercie and bountifulnesse vnto longe continuance of posteritie to those that loue him and kepe his lawe It is a common manner with God to take vpon him the persone of a husband towarde vs. For the conuinction wherewith he bindeth himself vnto vs when he receiueth vs into the bosome of his church is like vnto a certaine holy wedlock that muste stande by mutuall faythfulnesse As he dothe all the duties of a faythfull and true husbande so agayne he requireth of vs suche loue and chastitie as ought to be in wedlocke that we yelde not our soules to Satan to lust and to filthy desires of the flesh to be defiled by them Wherupon he that rebuketh the Apostasie of the Iewes coÌplaineth that they did throwe away chastitie were defiled with adulteries Therfore as the husband the more holy chast that he himselfe is the more is he kindled to anger yf he see his wiues minde encline to a strang louer so the lord that hath wedded vs vnto himself in truthe testifieth that hath a most feruently burnyng ialousie so oft as neglecting the purenesse of his holly mariage we are defiled with wicked lustes but specially then when we traÌsferre to any other or do inâectt with any superstition the worship of his name whiche ought to be most vncorrupted For asmuch as by this meane we doe not only breake the faith geuen in wedlocke but also do defile the very weddyng bed with bryngyng into it adulterers In the thretening is to be seen what he meaneth by this when he sayth that he will visit the iniquitie of the fathers vpon the children vnto the third fourth generation For biside that it staÌdeth not with the equitie of gods iustice to punish yâ innocent for an others offence God him self also sayth that he will not make the sonne to beare the wickednesse of the father But this sentence is more than ones repeted of prolongyng the punnishmente of the sinnes of the auncelters vpon the generations to come For so doth Moses oftentimes speake vnto him Lord lord ⪠that rendrest the iniquitie of the fathers to the children vnto the third fourth generatioÌ Likewise Ieremie Thou that shewest mercie in thousandes that rendrest the iniquitie of the fathers into the bosome of the children after them Many while they trauaile much in losyng this knot thinke that it is to be vnderstaÌded only of temporall punishmentes whiche if the children suffer for the parentes faultes it is no absurditie for asmuch as they are ofteÌtimes layed vpon theÌ for their saluation which is in deede true For Elaye declared to Ezechias that his sonnes shuld be spoiled of the kingdome caried into exile for the sinne that he had coÌmitted The houses of Pharao Abimelech were plaged for offending AbrahaÌ But when that is alledged for assoiling of this question it is rather a shift than a true exposition For here in like places he threteneth a more greuous reuenge than that it may be limited within the boundes of this present life It is therfore thus to be taken that the iust curse of the Lord lieth not only vpoÌ the head of the wicked maÌ himself but also vpoÌ his whole familie when the curse ones lieth vpon them what is els to be loked for but that the father being destitute of the spirit of God liue most wickedly the sonne likewise forsaken of the lord for the fathers fault do follow the same way of destruction finally the childes childe the childe of the childes childe that cursed seede of detestable meÌ do fal hedlong after theÌ First let vs see whether such reuenge be vnsemely for the iustice of God If al the nature of maÌ be daÌnable we know that destruction is prepared for theÌ to whoÌ the lord vouchsaueth not to coÌmunicate his grace Neuer the lesse thei do perish by their owne vnrighteousnesse not by vnrighteous hatred of God Neither is there left any cause to quarel why they be not holpeÌ by the grace of God to saluation as other are Wheras therfore this punishmeÌt is laied vpoÌ wicked meÌ euel doers for their offenses that their houses be depriued of that grace of God during many generatioÌs who caÌ accuse God for this most iust reueÌge But the Lord on the other side pronouÌceth that the punishment of the fathers sinne shal not passe ouer vnto the sonne Note what is ther entreated of âheÌ the Israelites had beÌ long coÌtinually vexed with many calamities thei began to vse âor a Prouerbe that theire fathers had eateÌ a sower grape wherwith the childrens teeth were set on edge wherby thei meant that their fathers had coÌmitted sinnes wherof thei being otherwise righteous not deseruing it did suffer yâ punishmeÌt rather by â vnappeaâable wrathfulnesse of God thaÌ by a
moderate seueritie The Prophet pronounceth vnto theÌ that it is not so bicause they are punished for their owne offenses that it staâdeth not with the iustice of God that the righteous sonne shuld suffer punishmeÌt for the noughtinesse of the wicked father Which thing also is not coÌteined in this present ordinance For in the Uisityng whereof mention is now made be âulâilled when the lord taketh away froÌ the house of the wicked his grace the light of his ãâã other helpes of saluation in this that the children being blinded and forsaken of him do goe on in the steppes of their fathers they susteine curses for their fathers offenses But in asmuch as they are put to teÌporall miseries at last to eternall destruction herein they are punished by the iust iudgement of God not for the sinnes of other but for their owne iniquitie On the other side is offred a promise of enlarging the mercie of God into a thousand generations whiche promise is also often founde in the Scriptures is set in the solemne couenant of the churche I will be thy God and of thy seede after thee Whiche thinge Salomon hauing respect vnto writeth that the childreÌ of the righteous shal be blessed after their death not only by reason of holy bringing vp which also not a litle auaileth thereunto but also for that blessing promised in the couenaÌt that the grace of God shall rest eternally in the houses of the godly Herupon groweth great coÌfort to the faithfull great terrour to the wicked For if euen after death the remembrance bothe of righteousnesse wickednesse be of so great force with God that the cursing of the one and the blessyng of the other redoundeth vnto posteritie much more shal it light rest vpoÌ the heads of the doers themselues But it maketh nothing agaynste vs that the issue of the wicked many times cometh to good profe and the issue of the faithfull swarueth out of kinde bicause the lawmaker meante not here to stablish such a perpetual rule as should derogate his free election For it sufficeth for the comforte of the righteous and for the terrour of the sinner that the penaltie is not vayne or of no effect although it doe not alwaye take place For as the temporall punishmentes that are layed vpon a fewe wickedmen are testimonies of the wrath of God agaynst sinnes and of the iudgement that shal one day be geuen vpoÌ all sinners although many escape vnpunished euen to the ende of their life so when God geueth one example of this blessing to shew mercie and bouÌtifulnesse to the sonne for the fathers sake he geueth a profe of his constant and perpetual fauour to them that worship him and when he ones pursueth the wickednesse of the father in the sonne he sheweth what iudgement is prepared for all the reprobate for their owne offences Which assurednesse he had in this place principally respect vnto And by the way he coÌmendeth vnto vs the largenesse of his mercie whiche he extendeth vnto a thousand generations whereas he assigned but only fower generations to vengeance The third Commaundement Thou shalt not take the name of the Lord thy God in vayne The end of this coÌmaundement is that his will is to haue the maiestie of his name to be holy among vs. Therfore the summe shal be that we do not defile it with contemptuously irreuerently vsing it With whiche prohibition the coÌmaundement hangeth orderly together that we take studie and care godlily to reuerence it Therefore we ought so to order our selues both in our mindes our tonges that we neyther thinke nor speake any thing of God himself or his misteries but reuerently with much sobrietie that in weyeng his workes we conceiue nothing but honorable toward him These three things I say it behoueth vs not negligently to marke that what so euer our minde conceiueth of him what so euer our tong vttereth it may sauour of his excelleÌcie maye agree with the holy hyghnesse of his name and finally may serue to aduauÌce his magnificence That we do not rashly or disorderly abuse his holy worde reuereÌd misteries either to ambition or to couetousnesse or to our owne triflinges but that as they beare the dignitie of his name emprinted in theÌ so thei may kepe their honour estimation among vs. Last of al that we do not carp against or speake euel of his workes as these wretched men are wont to babble reprochefully against them but that what so euer we reherse done by him we report it with wordes of praise of his wisedom righteousnesse and goodnesse That is to sanctifie the name of God Where otherwise is done it is defiled with vaine and peruerse abuse bicause it is violently carried froÌ the right vse wherunto only it was apointed and though there be no other hurt done yet it is spoyled of his dignitie and by litle and litle brought to contempt Now if there be so much euel in this rash redinesse to vse the name of God out of season much more mischief is in this if it be employed to euell vses as they do that make it to serue the superstitions of Necromancie cruell execrations vnlawfull coÌiurations other wicked enchauntementes But swearyng is chiefly mentioned in the coÌmaundement as the thing wherin the peruerse abuse of Gods name is most detestable that thereby we may be the better altogether frayed awaye from all defilyng thereof But that here is commaundement geueÌ of the worship of God and of the reuerence of his name and not of the truthe and equitie that is to be kept among men appereth by that that he afterward in the second table condemneth periurie and false witnesse wherby hurt is done to the felowship of meÌ but it were in vaine to repete it agayne if this coÌmaundement entreated of the dutie of charitie And also the diuisioÌ of the law itself requireth it bicause as it is said God did not in vaine apoint two tables for his law wherby is gathered that in this coÌmaundement he chalengeth his owne right to himself defendeth the holynesse of his name and teacheth not what men owe to men First is to be learned what is an othe It is a takyng of God to witnesse to confirme the truthe of that whiche we speake For those cursed speaches that coÌteine manifest reproches against God are vnworthy to be reckened among othes That suche takyng to witnesse whan it is rightly done is a kinde of worshippyng of God is shewed in diuerse places of the Scripture As wheÌ Esaye prophecieth of the calling of the Assyrians and Egyptians into felowship of the couenaÌt with Israel They shal speake sayth he in the tong of Chanaan shal swere in the name of the Lord. That is to say in sweryng by the name of the Lord they shall yelde a confession of his religion Againe when he speaketh of the enlargemeÌt of his kingdome he sayth Whosoeuer
necessitie prouoketh his wrath bicause it is a breache of the law vpon whiche the iudgement of God is pronounced without exception and that the sinnes of the holyones are veniall or pardonable not of their owne nature but bicause they obteyne pardon by the mercie of God The. ix Chapter ¶ That Christ although he was knowen to the Iewes vnder the law yet was deliuered only by the Gospell BYcause it pleased God in the olde time not vainely by expiations and sacrifices to declare himself a Father and not in vayne he did consecrate a chosen people to himselff euen then without doubte he was knowen in the same image wherein he now appereth to vs with full brightnesse Therefore Malachie after that he had bidden the Iewes to take hede to the law of Moses to continue in studie thereof bicause after his death there should come a certaine interruption of the office of the Prophetes did forthwith declare that there shuld arise a sonne of righteousnesse In which wordes he teacheth that the lawe auaileth to this purpose to hold the godly in expectation of Christ to come but yet that there was muche more light to be hoped for when he should be come in deede For this reason doth Peter say that the Prophetes did make searche and diligently enquire of the saluation that is now opened by the Gospell and that it was reueled vnto them that they should minister not to themselues nor to their owne age but vnto vs those thinges that are declared by the Gospel Not that their doctrine was vnprofitable to the people in olde time or nothing auailed themselues but bicause thei enioyed not the treasure which God sent vnto vs by their hand For at this day the grace wherof they testified is familiarly set before our eyes And wheras they did but a litle sippe of it there is offred vnto vs a more plentiful enioyeng therof Therefore Christ himself whiche affirmeth that he had witnesse borne him by Moses yet extolleth the mesure of grace wherby we excel the Iewes For speaking to the Disciples he sayd Blessed are the eyes that see that whiche ye see blessed are the eares that here ath at whiche ye heare For many kinges Prophetes haue wished it haue not obteined it This is no smal coÌmendation of the reuelyng of the gospel that God preferred vs before the holy fathers that excelled in rare godlinesse With whiche sentence that other place disagreeth not where it is sayd that Abraham saw the daye of Christ and reioysed For though the sight of a thing farre distant was somwhat darke yet he wanted nothyng to the assurance of good hope And thense came that ioye whiche accompanied the holy Prophet euen to his death And that sayeng of Iohn Baptist No man hath seen God at any time the only begotten that is in the bosome of the father hath declared him vnto vs doth not exclude the godly whiche had ben dead before him froÌ the âelowship of the vnderstandyng light that shineth in the persone of Christ. But coÌparyng their estate with oures he teacheth that those misteries which thei saw but darkly vnder shadowes are manifest to vs as the author of the episte to yâ Hebrewes doth wel set out sayeng that God diuersly and many wayes spake in olde time by the Prophetes but now by his beloued Sonne Although therefore that only begotten one which is at this day to vs the brightnesse of the glory the point of the substance of God the father was in olde time knowen to the Iewes as we haue in an other place alleaged out of Paule that he was the guide of the old deliuerance yet is it true whiche the same Paule els where teacheth that God which coÌmaunded the light to shine out of darknesse hath nowe shined vpon our heartes to set forth the knowledge of the glorie of God in the face of Iesus Christ bicause when he appered in this his image he did in a maner make himself visible in comparison of the darke and shadowish forme that had ben of him before And so much the more fowle and detestable is their vnthankefulnesse peruersnesse that are here so blinde at midde daye And therefore Paule sayth that their mindes are darkened by Satan that they should not see the glorie of Christ shining in the gospell though there be no veile set betwene them and it Now I take the Gospell for the clere disclosyng of the misterie of Christ. I graunt truely that in that respect that Paul calleth the gospel the doctrine of fayth al the promises that we here and there finde in the law concernyng the free forgeuenesse of sinnes whereby God reconcileth men to himself are accompted partes therof For he coÌpareth faith against these terrors wherewith the conscience should be troubled vexed if saluation were to be sought by workes WherupoÌ foloweth that in takyng the name of the gospel largely there are coÌteined vnder it all the testimonies that God in old time gaue to the fathers of his mercie and fatherly fauour But in the more excellent signification of it I saye it is applied to the publishyng of the grace geuen in Christ. And that meanyng is not only receyued by common vse but also hangeth vpon the authoritie of Christ and the Apostles Whereupon this is proprely ascribed vnto him that he preached the Gospell of the kingdome And Marke maketh his preface in this maner The beginnyng of the Gospell of Iesus Christ. And there is no neede to gather places to proue a thing sufficiently knowen Christ therefore by his coÌmyng hath made clere the life and immortalitie by the Gospell By whiche wordes Paule meaneth not that the fathers were drowned in darknesse of death vntil the sonne of God did put on flesh but clayming this prerogatiue of honour to the gospell he teacheth that it is a newe and vnwonted kinde of message whereby God performed those thinges that he had promised that the truthe of his promises shuld be fulfilled in the persone of the Sonne For although the faithful haue alway found by experieÌce that same sayeng of Paule to be true that in Christ are all the promises yea and Amen bycause they were sealed in their heartes yet bicause he hath accomplished al partes of our saluation in âhis flesh therefore that selfe liuely deliueryng of the thinges rightfully obteyned a newe and singular title of prayse Whereupon cometh that sayeng of Christ Hereafter ye shall see the heauens open and the Angels of God ascendyng and descendyng vpon the sonne of manne For though he seme to haue relation vnto the ladder shewed in a vision to the Patriarch Iacob yet he setteth out the excelleÌcie of his coÌming by this mark that he opened the gate of heauen to all men that the entrie thereof maye be stand familiarly open to all men But yet we must take hede of the deuelish imagination of Seruet
to be compared with a huÌdred thousand if we consider his faith which is set forââ vnto vs for yâ best rule of beleuing of whose kinred we must be accoÌpted that we maye be the children of God But what more absurditie is there ⪠than Abraham to be the father of all the faithfull and not to possesse so much as the smalest corner among theÌ but he can not be throwen downe out of the number no not from the moste honorable degree but that the whole churche muste be destroyed Now as touchyng the experiences of his lyfe When he was firste called by the coÌmaundement of God he was plucked away from his coÌtrey his parentes and his frendes in whome menne thinke to bee the chiefe swetenesse of life euen as if God of determined purpose meante to spoyle him of all the pleasures of life So sone as he came into the lande where he was commaunded to dwell he was dryuen out from thense with famine Thither he fled for succour where to saue himselfe he was compelled to deliuer out his wife to be abused whiche we knowe not whether it were not more bitter to him than many deathes When he was returned into the lande of his owne dwellyng he was driuen out agayne from thense with famine What a felicitie is this to dwell in that lande wherein a man muste so oft be hungry yea die for famine if he runne not awaye And therewithall he was brought to that necessitie with Abimelech that he muste needes redeme his life with the losse of his wife while many yeres longe he wandred vncertainely hether and thether he was compelled by the continuall brawlynges of his seruantes to put away his nephew whome he loued as his owne sonne Whiche departyng without doubt he dyd no otherwise take than yf he had suffred the cutting of one of his limmes A litle after he heard that he was carried awaye captiue by his enemies Whether so euer he wente he founde neyghbours outrageously barbarous whiche woulde not suffer him so muche as to drynke water out of the welles that himselfe had digged with great labour For he woulde not haue redemed the vse of them at the hand of king Gerar if he had not first ben forbidden Now when he came to old age he saw the thing which is the most vnpleasant and bitter that that age hath himselfe punished with hauing no children till beside all hope he begate Ismaell whose birth yet he payed dere for wheÌ he was weried with the brawlyng of Sara as yf he in maynteinyng the stubbornnesse of his bond-woman were himselfe the cause of the trouble of his household At length Isaac was borne but with this condition that his firste begotten Ismaell must as forsaken be cruelly caste out of dores When only Isaac was left in whome the weryed age of the silly good man might rest within a litle after he was commaunded to kil him What can mans wit deuise more miserable than the father to be made the butcher of his owne sonne If Isaac had dyed of any sickenesse whoe woulde not haue thought the olde manne moste miserable that had a sonne geuen him in mockeage for whome his griefe of want of children should be doubled If he had ben slayne by some straunger the vnhappinesse of the thyng woulde haue muche encresed his miserie But this passeth all examples of miserie to haue him slayne with his fathers one hande Finally he was in all the whole course of his life so tossed and vexed as if a man would in a table paint out an example of a miserable life he could finde none more fit than this of Abraham And let no man obiect that he was not altogether vnhappy for that he at length prosperously escaped from so many and so greate tempestes For we can not saye that he liueth a blessed lyfe whiche for a longe space together paynefully weareth out of infinite troubles but him that without felyng of euels quietly enioyeth present good thinges Isaac that was lesse troubled with euelles yet scarce euer toke any taste of swetenesse He also felt the same vexations that doe not suffer a manne to be blessed in the earth Famine chaced him out of the lande of Chanaan he had his wyfe violently plucked away from his bosome his neighbours ofte troubled him and by all meanes oppressed him so that he was fayne to stryue for his water at home in his owne house he suffred muche troublesonnesse by his childrens wiues he was greued wyth disagreementes of his sonnes and could not remedie that so greate a mischiefe but by the banishment of him whome he had blessed But as for Iacob he is nothynge els but a notable example of extreme infelicitie He passed his childehod moste vnquietly at home amonge the threatenynges and terrors of his elder brother to whiche at length he was coÌpelled to geue place When he was fled from his parentes and his natiue countrey biside that it was a greuous thing to liue in banishment he was nothyng more kindly or gently receiued of his vncle Laban TheÌ it sufficed not that he had serued seuen yere a hard cruell seruice but that also he muste be by guile defrauded of his wife For an other wiues sake he was driuen into new seruice where he was all the daye fried with heate of the sunne and all the night laye wakyng and payned with froste and cold as himselfe complayned While he by the space of .xx. yeares suffred so hard a life he was dayly vexed with newe iniuries of his father in lawe Neyther was he quiet in his owne house seyng it diuided and in a manner scattered abrobe with the hatred brawling enuye of his wâues When he was coÌmaunded to returne into his couÌtrey he was compelled to watche an auantage to take his iourney much like a shamefull runnyng awaye and yet could he not so escape the vniust dealyng of his father in lawe but was fayne to suffer his reproches and rebukes in the middes of his iourney Then fell he into a muche more cruell distresse For when he came nere to his brother he had so many deathes before his eyes as mighte be prepared by a cruell manne and a bent enemie So was he aboue mesure tormented as it were drawen in sonder with terrible feares so long as he loked for his brothers comyng wheÌ he came ones in his sight he fel downe as half dead at his feete vntill he found him more fauorable than he durste haue hoped Biside that at his firste entrie into the lande he lost Rachel his derely beloued wyfe Afterwarde he heard word that the sonne whiche he had by her and whome therefore he loued aboue the reste was torne with wilde beastes by whose death howe great griefe he conceyued he himselfe declared in this that after longe wepynge he obstinately stopped vp all wayes whereby comfort mighte come to him leauyng hymselfe nothynge but to goe downe
nature of man with the nature of God that he might yelde the one subiect to death to satisfie for sinnes and by the power of the other he might wrastle with death get victorie for vs. They therfore that spoile Christ eyther of his godhed or of his manhode do in deede eyther diminishe his maiestie glory or obscure his goodnesse but on the other side they do no lesse wrong vnto meÌ whose faith they do thereby weaken and ouerthrowe which can not stande but restyng vpon this fundation Byside that it was to be hoped that the Redemer should be the sonne of Abraham and Dauid whyche God had promised in the lawe and the Prophetes Wherby the godly mindes do gather this other frute that beyng by the very course of his pedigree brought to Dauid and Abraham they do the more certainely knowe that this is the same Christ that was spoken of by so many oracles But this whiche I euen now declared is principally to beholden in mynde that the common nature betwene him and vs is a pledge of our felowship with the sonne of God that he clothed with our flesh vaÌquished death sinne together that the victorie so might be oures and the triuÌph oures that he offred vp for sacrifice the flesh that he receyued of vs that hauyng made satisfaction he might wype away our giltinesse and appease the iust wrath of his father He that shal be diligently hedefull in coÌsidering these things as he ought wil easily neglect those waÌdryng speculatioÌs that âauish vnto them light spirites desirous of noueltie of which sort is that Christ shuld haue ben maÌ although there had ben no neede of remedie to redeme maÌkinde I graunt that in the first degree of creation in âhe state of nature vncorrupted he was set as head ouer Angels and meÌ For which cause Paule calleth him the first begotten of al creatures ãâã sithe al the Scripture crieth out that he was clothed with flesh that he might be the Redemer it is to much rashe presumptioÌ to imagine any other cause or end To what end Christ was promised froÌ the beginning it is well enough knoweÌ eue to restore the world falleÌ in ruine and to succour men beyng lost Therefore vnder the law the image of him was set forth in sacrifices to make the faythful to hope that God would be mercyfull to them when after satisfaction made for sinne he should be reconciled But whereas in all ages euen when the law was not yet published the Mediatour was neuer promised without blood we gather that he was apointed by the eternal counsell of God to purge the filthinesse of men for that the shedyng of bloud is a tokeÌ of expiation The Prophetes so preached of hym that they promised that he should be the recoÌciler of God and men That one specially notable testimonie of Esaye shall suffice vs for all where he fortelleth that he shal be stricken with the hande of God for the sinnes of the people that the chastisement of peace should be vpon him and that he should be a priest that should offer vp himself for sacrifice that of his wouÌdes should come health to other and that bicause al haue strayed and ben scattered abrode like shepe therfore it pleased God to punish him that he might beare the iniquities of all Sithe we heare that Christe is properly apointed by God to help wretched sinners who so euer passeth beyond these boundes he doth to much follow foolish curiositie Nowe when himself was ones come he affirmed this to be the cause of his coÌmyng to appease God and gather vs vp from death into life The same thyng did the Apostles testifie of him So Iohn before that he teacheth that the Worde was made fleshe declareth of the fallyng awaye of manne But he himselfe is to be hearde before all when he speaketh thus of his owne office So God loued the world that he gaue his only begotten sonne that who so euer beleueth in him shuld not perish but haue euerlasting life Againe The houre is come that the dead shall heare the voice of the sonne of God and they that heare it shal liue I am the resurrection and life he that beleueth in me although he be dead shall liue Agayne The sonne of maÌ cometh to saue that whiche was lost Agayne The whole neede not a Physician I should neuer make an ende if I should reherse all The Apostles do all with one consent call vs to this fountayne And truely if he had not come to reconcile God the honor of the priesthode shoulde haue come to nought For asmuche as the priest apointed meane betwene God and man to make intercessioÌ and he should not be our righteousnesse bicause he was made a sacrifice for vs that God should not impute sinnes vnto vs. Finally he shoulde be spoyled of all the honorable titles wherewith the Scripture doth set him out And also that sayeng of Paule should proue vaine that that whiche was impossible to the law God hath sent his owne sonne that in likenesse of the flesh of sinne he shoulde satisfie for vs. Neyther will this stande that he teacheth in an other place that in this glasse appered the goodnesse of God his infinite goodnesse toward men when Christ was geuen to be the Redemer Finally the scripture euery where assigneth no other ende why the sonne of God would take vpon him our fleshe also receiued this coÌmaundement of his father but to be made a sacrifice to appease his father toward vs. So it is written and so it behoued that Christ should suffer repentance be preached in his name Therfore my father loueth me bycause I geue my lyfe for the shepe this commaundement he gaue me As Moses lifted vp the Serpent in the desert so must the sonne of man be lifted vp In an other place Father saue me froÌ this houre But I am therfore come euen to this houre Father glorifie thy sonne Where he plainly speaketh of the end why he toke fleshe that he might be a sacrifice and satisfaction to do awaye sinne After the same sort doth Zacharie pronounce that he came according to the promise geuen to the fathers to geue light to them that sate in the shadow of death Let vs remember that all these thinges are spoken of the sonne of God in whome Paule in an other place testifieth that all the treasures of knowledge and wisedome are hidden and byside whome he glorieth that he knoweth nothing If anye manne take exception and saye that none of all these thinges proue the contrarie but that the same Christ that redemed men beyng daÌned might also in puttyng on their flesh testifie his loue toward theÌ beyng preserued safe The answer is short that for asmuch as the holy ghost pronounceth that by the eternal decree of God these two thynges were ioyned together that Christ should be our redemer
and also partaker of all one nature with vs therefore it is not lawefull for vs to searche any further For who so euer is tickled with desire to knowe any more he beyng not contented with the vnchangeable ordinance of God doth shewe also that he is not contented with the same Christ that was geuen vs to be the price of our redemption But Paule not only reherseth to what ende he was sente but also climbyng to the hye misterie of the predestination he very fitly represseth all wantonnesse and itchyng desire of mans wit The father chose vs in Christ before the creation of the worlde to make vs his sonnes by adoption according to the purpose of his will and he accepted vs in his beloued sonne in whom we haue redeÌptioÌ by his bloud Truely here is not the fal of AdaÌ set before as though it were formost in time but is shewed what God determined before all ages when his will was to help the miserie of maÌkinde If the aduersarie obiecte againe that this purpose of God dyd hang vpon the fall of manne whiche he did foresâent is enough and more for me to saye that they with wicked boldnesse breake forth to fayne them a newe Christ who so euer suffer themselues to searche for more or hope to know more of Christ than God hath foreapointed them by his secret decree And for good cause did Paule after he had so discoursed of the proper office of Christ whish to the Ephesians the spirit of vnderstanding to coÌprehend what is the length heygth bredth and depth euen the loue of Christe that surmounteth al knowledge euen as if of purpose he would set barres about our mindes that when mention is made of Christ they should not be it neuer so litle swarue from the grace of reconciliation Wherfore sithe this is a faithfull sayeng as Paule testifieth that Christ is come to saue sinners I do gladly rest in the same And whereas in an other place the same Apostle teacheth that the grace whiche is nowe disclosed by the Gospell was geuen vs in Christe before the times of the worlde I determine that I ought constantly to abide therein to the ende Agaynst this modestie Osiander carpeth vniustly whiche hath agayne in this time vnhappily stirred this question before lightly moued by a few He accuseth them of presumption that saye that the sonne of God shuld not haue appered in the flesh yf AdaÌ had not fallen bycause this inuention is confuted by no testimonie of Scripture As though Paule did not bridle froward curiositie when after he had spoken of redemption purchaced by Christ he by and by coÌmaundeth to auoyde foolish questions The madnesse of some dyd burst out so farre that while they disordrely coueted to seme witty they moued this questioÌ whether the Sonne of God might haue takeÌ vpon him the nature of an Asse This monstruousnesse which all the godly do worthyly abhorre as detestable let Osiander coâfute with this pretense that it is neuer expressely confuted in the Scripture As though when Paule accompteth nothing precious or worthy to be knowen but Christ crucified he doth therfore admit an Asse to be the authour of saluatioÌ Therfore he that in an other place reporteth that Christ by the eternal couÌsel of his father was ordeined to be a head to gather althinges together wil neuer the more acknowledge an other that hath no office of redemyng apointed him But as for the principle that he braggeth of it is very triflyng He would haue it that man was created after the image of God bicause he was fashioned after the paterne of Christ to come that he mighte resemble him whom the father had alredy decreed to clothe with our fleshe Whereupon he gathereth that yf Adam had neuer fallen froÌ his firste and vncorrupted originall state yet Christ should haue ben man Howe triflyng this is and wrested all menne that haue sounde iudgement do easily perceiue of themselues In the meane time first he thinketh that he hath seene what was the ymage of God that forsothe the glorie of God did not onely shyne in those excellent giftes wherewith he was garnished but also that God himselfe essentially dwelt in him But as for me although I graunt that AdaÌ did beare the image of God in so much as he was ioyned to God whiche is the true and hyest perfection of dignitie yet I saye that the likenesse of God is no where els to bee sought but in those markes of excellencie wherewith he had garnisshed Adam aboue other liuynge creatures And that Christe was then the image of God all menne doe graunt with one consent and therefore that what so euer excellencie was grauen in Adam it proceded from this that by the onely begotten sonne he approched to the glorie of his creatour Therefore manne was created after the image of God in whome the creatours will was to haue his glorie seene as in a lookynge glasse To this degree of honour was he aduauÌced by the benefite of the only begotteÌ sonne But I saye further that the same sonne was a common head as well to Angels as to menne so that the same dignitie that was bestowed vpon manne did also belong vnto Angels For when we heare them called the children of God it were inconuenient to denie that there is somethyng in them wherein they resemble their father Nowe yf his will was to haue his glorie to be represented as well in Angels as in menne and to be seene in bothe natures Osiander dothe fondely trifâe in sayeng that the Angeles were then set behinde menne bicause they did not beare the image of Christ. For they could not continually enioye the present beholdyng of God vnlesse they were like hym And Paule teacheth that menne are no otherwise renewed after the image of God but if they be coupled with Angels that they maye cleane together vnder one head Finally yf we beleue Christ this shal be our laste felicitie to be made of like forme to the Angeles when we shal be receyued vp into heauen But if Osiander will conclude that the originall paterne of the image of God was in Christ as he is man by the same reason a manne maye say that Christ muste needes haue ben partaker of the nature of Angels bicause the image of God perteineth also to them Therefore Osiander hath no cause to feare that God shoulde bee found a lier vnlesse it had ben firste stedfastly and vnchangeably decreed in his minde to haue his sonne incarnate bycause yf the integritie of Adam had not fallen he should with the Angels haue ben like vnto God and yet it should not therfore haue ben necessarie ãâã the sonne of God should be made eyther man or Angel And in âame he feareth that absurditie least vnlesse the vnchangeable counsell of God had ben before the creation of man that Christ should be borne not as the redemer but as the first man he should haue loste
that he knoweth not the last day that he speaketh not of himself that he doeth not his owne will where it is sayd that he was seene and felt this wholly belongeth to his only manhode For in respect that he is good neither can he encrease in any thing and he worketh all thinges for his owne sake neyther is any thing hidden from him he doeth all thinges accordyng to the free choise of his owne wil and caÌ neyther be seene nor felt And yet he doth not seuerally ascribe these thinges to his nature of man only but taketh theÌ vpon himself as yf they did agree with the person of the mediatour But the communicating of propreties is in this that Paule sayth that God did by his owne bloud purchase vnto him a Church and the Lord of glorye crucified Againe where Iohn sayth that the Worde of life was felte Truely God neither hath bloud nor suffereth nor caÌ be touched with handes But bicause he whiche was bothe very God and man Christ beyng crucified did shed his bloud for vs those things that were done in his nature of man are vnproperly and yeâ not without reason geuen to his godhed A like example is where Iohn teacheth that God gaue his soule for vs therefore there also the propretie of the maÌhode is coÌmunicate with the other nature Agayne when Christ sayd beyng yet conuersant in earth that no man hath ascended into heauen but the sonne of manne that was in heauen truely accordyng to his manhode and in the flesh that he had put on he was not then in heauen but bycause hymselfe was bothe God and manne by reason of the vnitie of bothe natures he gaue to the one that whiche belonged to the other But most playnely of all do these places set forth the true substaÌce of Christ which do comprehende both natures together of which sort there are very many in the gospell of him For that which is there red is singularly belonging neither to his godhed nor to his manhode but bothe together that he hath receiued of his father power to forgeue sinnes to rayse vp whom he will to geue righteousnesse holinesse and saluatioÌ to be made iudge ouer the quicke and the dead to be honored euen as the father is Finally that he is called the light of the world the good shepeherd the only dore the true Uine For such prerogatiues had the sonne of God when he was shewed in the flesh which although he enioyed with his father before the world was made yet he had theÌ not in the same maner or the same respect which could not be geuen to such a man as was nothyng but man In the same meanyng ought we to take that whiche is in Paule that Christ after the iudgement ended shal yelde vp the kingdome to God the father Euen the kingdome of the sonne of God which had no beginning nor shal haue any ending but euen as he laye hid vnder the basenesse of the fleshe and abaced himselfe takyng vpon hym the forme of a seruaunt and layng aside the porte of maiestie he shewed himselfe obedient to his father and hauyng performed al such subiection at length is crowned with honour glory and auaunced to the hiest dominion that all knees shal bowe before him so shal he then yeld vp to his father bothe that name crowne of glorie what so euer he hath receiued of his father that God may be al in all For to what purpose is power and dominioÌ geuen him but that the father shuld gouerne vs by his haÌd In which sense it is also sayd that he sitteth at the right haÌd of the father But this is but for a time til we may enioye the present beholding of the godhed And here the errour of the old fathers caÌ not be excused which while thei toke no heede to the person of the Mediatour haue obscured the natural meaning of almost al that doctrine that is read in the gospel of Iohn and haue entangled themselues in many snares Let this therefore be vnto vs the keye of right vnderstandyng that such thinges as beloÌg to the office of the Mediatour are not spoken simply of the nature of God nor of the nature of maÌ Therfore Christ shal reigne till he come forth to iudge the world in so much as he ioyneth vs to his father accordyng to the smal measure of our weakenesse But when we beyng made partakers of the heauenly glory shal see God such as he is then he hauing performed the office of Mediatour shall cesse to be the embassador of his father shal be contented with that glory whiche he enioyed before the making of the world And the name of Lord doth in no other respect peculiarly agree with the person of Christ but in this that it signifieth the meane degree betwene God vs. For which purpose maketh that sayeng of Paul One God of whom are al things one Lord by whom are althinges eueÌ he to whom the dominioÌ for a time is coÌmitted by the father vntil his diuine maiestie be to be seene face to face FroÌ whom so fare is it of that any thing shal decay by yelding vp the dominioÌ to his father that he shal become so much the more glorious For theÌ shal God also cesse to be the head of Christ bicause christes godhed shal theÌ shine of it self wheras yet it is couered with a certaine veile And this obseruatioÌ shal do no smal seruice to assoile many doutes if the readers do fitly applie it For it is maruellous how much the vnskilful yea some not vtterly vnlearned are combred with such formes of speache which they see spokeÌ by Christ which do wel agree neither with his godhed nor with his manhode bicause they coÌsider not that they do agree with his persone wherin he is shewed both God maÌ with the office of Mediatour And it is alway easy to see how well althinges hang together if they haue a sober expositour to examine so great misteries with such deuout reuerence as they ought to be But there is nothyng that these furious and phreÌtike spirites trouble not They catche holde of those thinges that are spoken of his manhode to take awaye his Godhed and likewise of those thynges that are spoken of his godhed to take away his manhode and of those things that are so ioyntly spoken of bothe natures that they seuerally agree wyth neither to take awaye bothe But what is that els but to say that Christe is not manne bycause he is God and that he is not God bycause he is manne and that he is neyther manne nor God bycause he is bothe manne and God We therefore doe determine that Christ as he is bothe God and manne consistynge of bothe natures vnited though not confounded is oure Lorde and the true sonne of God euen according to his manhoode though not by reason
wombe of the Uirgin by the holy Ghost like as the Maniches in olde time did foolishly affyrme that man hath his soule as it were by deriuation from God bycause thei reade that God breathed into Adam the breathe of lyfe For they take so faste holde of the name of Sonne that they leaue no difference betweene the natures but babble disordrely that Christ being man is the Sonne of God bycause accordinge to hys nature of man he is begotten of God So the eternall begettinge of Wysedome that Salomon speaketh of is destroyed and there is noe accompte made of the Godheade in the Mediatore or a fantasyed ghooste is thruste in place of the Manhoode It were in deede profitable to confute the grosser deceytes of Seruettus wherewith he hathe bewitched hymselfe and some other to the ende that the godly readers admonyshed by thys exaumple maye holde them selues within the compasse of sobrenesse and modestie sauinge that I thinke it shoulde bee superfluous bycause I haue already done it in a booke by it selfe The summe of them commeth to this effecte that the Sonne of God was a forme in mynde from the beginning and euen then he was before appointed to be man that shoulde be the essentiall image of God And hee dothe acknowledge no other Woorde of God butte in outewarde shewe This hee expoundeth to bee the begettinge of hym that there was begotten in God from the beginninge a will to begette a Sonne whiche also in acte extended to the nature yt selfe In the meane tyme hee confoundeth the Spirite wyth the Woorde for that God distributed the inuisible Woorde and the Spirite into fleshe and soule Finally the fyguration of Christe hathe with them the place of begettinge but he saithe that hee whiche then was but a shadowyshe sonne in fourme was at lengthe begotten by the woorde to whyche hee assigneth the office of seede Whereby it shall folowe that hoges and doges are as well the chyldren of God bycause they were create of the original sede of the woorde of God For althoughe hee compounde Christe of three vncreate elementes to make him begotten of the essence of God yet he faineth that hee is so the fyrste begotten amonge creatures that the same essentiall Godheade is in stones accordinge to their degree And leaste he shoulde seeme to strippe Christe oute of hys Godheade hee affyrmeth that hys fleshe is consubstantiall wyth God and that the Woorde was made manne by tourninge the fleshe into God So whyle he canne not conceyue Christe to be the Sonne of God vnlesse hys fleshe came from the essence of God and were tourned into Godheade he bryngeth the eternall person of the Woorde to nothinge and taketh from vs the sonne of Dauid that was promised to be the Redeemer He ofte repeteth thys that the Sonne was begotten of God by knoweledge and predestination and that at lengthe he was made manne of that mater whyche at the begynnynge shyned wyth God in the three elementes whiche afterwarde appeared in the fyrste lyghte of the worlde in the cloude and in the pyller of fyre Now howe shame fully hee sometime dysagreeth with himselfe it were to tedious to reherse By thys shorte recitall the readers that haue their sounde witte maye gather that with the circumstances of thys vncleane doge the hope of saluation is vtterly extinguished For yf the fleshe were the Godheade it selfe it shoulde cesse to be the temple thereof And none can be oure redeemer but he that begotten of the seede of Abraham Dauid is accordinge to the fleshe truely made man And he wrongfully standeth vpon the wordes of Ihon that the Word was made flesh for as thei resiste the erroure of Nestorius so thei nothing further this wicked inuention whereof Eutiches was authore forasmuche as the onely purpose of the Euangelist was to defende the vnitie of persons in the twoo natures The .xv Chapter That we maie knowe to what ende Christ was sent of his Father and what he brought vs three thinges are principally to be considered in him hys Propheticall office his Kingdome and his Preesthoode AUgustine saithe rightly that although the Heretikes doe bragge of the name of Christe yet they haue not all one foundation wyth the godly but that it remayneth onely propre to the Churche For yf these thinges be diligently considered that belong to Christe Christe shall be founde among them only in name not in very dede So at this daie the Papistes although the name of the Sonne of God redemer of the world sounde in their mouth yet bicause beinge contented wyth vayne pretense of the name they spoyle him of hys power and dignitie this sayeng of Paule maie be wel spoken of them that thei haue not the head Therfore that faith maie finde sounde mater of saluation in Christ and so rest in him this principle is to bee stablished that the office whiche is committed to hym by hys Father consysteth of three partes For he is geuen bothe a Prophete a King and a Preest Albeit it were but small profite to knowe those names withoute knowledge of the ende and vse of them For thei are also named among the Papistes but coldly and to no greate profite where it is not knowen what eche of these titles conteineth in it We haue saide before how though God sending Prophetes by continuall course one after an other did neuer leaue his people destitute of profitable doctrine and suche as was sufficiente to saluation that yet the myndes of the godly hadde alwaie this perswasion that full lyghte of vnderstandinge was to be hoped for onely at the comminge of Messias yea and the opinion thereof was come euen to the Samaritanes whoe yet neuer knewe the true religion as appeareth by the sayeng of the woman When Messias commeth he shall teache vs all thinges And the Iewes hadde not rashly gathered this vpon presumptions in their mindes But as thei were taught by assured oracles so they beleued Notable among the other is that sayeng of Esaie Beholde I haue made him a witnesse to peoples I haue geuen hym to be a guide and Schoolemayster to peoples euen as in an other place he had called him the Angell or interpreter of the great counsell After this manner the Apostle commending the perfection of the doctrine of the Gospell after that he hadde saide that God in the olde time spake to the Fathers by the Prophetes diuersly and vnder manifolde fygures addeth that laste of all he spake vnto vs by his beloued Sonne But bicause it was the common office of the Prophetes to keepe the Churche in suspense and to vpholde it vntil the comming of the Mediator therefore we reade that in their scattering abroade the faithfull complayned that thei were depriued of that ordinarie benefite sayeng We see not oure tokens there is not a Prophet among vs there is no more any that hathe knoweledge But when Christe was now not farre of there was a time appointed
appeareth sufficiently though it were but by this that while we muste liue in warfare vnder the crosse during the whole course of oure life our estate is harde and miserable what then sholde it profite vs to be gathered together vnder the dominion of a heauenly kinge vnlesse we wer certaine to enuy the frute therof out of the state of this earthly life And therefore it is to be knowen that whatsoeuer felicitie is promised vs in Christ it consisteth not in outward coÌmodities that we shold leade a merry and quiet life florish in wealth be assured from al harmes flowe full of those deliteful thinges that the flesh is wont to desire but that it wholy belongeth to the heauenly lyfe But as in the worlde the prosperous desired state of the people is partly mainteyned by plentie of good thinges and peace at home and partely by strong forceable defenses wherby it maie be safe against outward violence so Christe also dothe enriche his with all thynges necessarie to eternall saluation of soules and fortifieth them with strength by whiche thei mai stande inuincible against al assaultes of spiritual enemies Whereby we gather that he reigneth more for vs than for himself and that both within without that being furnished so farr as God knoweth to be expedient for vs with the gyftes of the spirite wherof we are naturally empty we maie by these fyrste frutes perceaue that we are truely ioyned to God vnto perfect blesednesse And then that bearinge vs bolde vpon the power of the same spirit we may not doubt that we shall alwaie haue the victorie against the Deuell the worlde and euery kinde of hurtfull thinge To thys purpose tendeth the a unswer of Christe to the Pharises that bicause the kingedome of God is with in vs it shal not come with obseruation For it is likely that bicause he professed that hee was the same kinge vnder whome the souereigne blessinge of God was to be hoped for they in scorne requyred hym to shewe fourth his signes But hee bycause thei who otherwise are to muche bent to the earth shoulde not foolishly rest vpon worldly pompes byddeth them to enter into their owne consciences bycause the kingdome of God is righteousnesse peace and ioye in the holy ghosâe Hereby we are breefely taughte what the kingedome of Christ auayleth vs. For bycause it is not earthly or fleshly subiecte to corruption but spirituall he lifteth vs vp euen to eternall lyfe that we maie patienth passe ouer this life in miseries hunger cold coÌtempt reproches and other greues contented with this one thinge that oure king will neuer leaue vs destitute but succoure vs in oure necessities till hauing ended oure warre we be called to triumph For suche is his manner of reigning to communicate with vs all that he hathe recâiued of his father Nowe whereas he armeth and furnisheth vs wyth power and garnisheth vs with beautie magnificens enricheth vs with wealth hereby is ministred vnto vs moste plentyfull matter to glorie vpon also bold courage to fight without feare against the Deuell sinne and death Finally that clothed with hys righteousnes wee may valiantly ouercome al the reproches of the world and as he liberally filleth vs with his giftes so we againe for oure parte may bring forth frute to his glorye Therfore his kingly anointing is set forth vnto vs not done with oyle or ointmeÌtes made with spices but he is called the anointed of god bicause vpoÌ him hath rested the spirit of wisdome vnderstaÌding couÌsel strength and feare of God Thys is the oyle of gladnesse wherewpth the Psalme reporteth that he was annoynted aboue his fellowes bicause if there were not suche excellencie in hym we shoulde be all needy and hungry For as it is already saide hee is not priuately enriched for hym selfe but âo poure his plentie vpon vs being hungry and drie For as it is sayde that the father gaue the spirite to his sonne not by measure so there is expressed a reason why that all we shoulde receiue of his fulnesse and grace for grace Oute of which fountaine floweth that liberall geuinge whereof Paule maketh mention whereby grace is diuersly distributed to the faithful according to the measure of the gyfte of Christe Hereby is that whiche I saide sufficiently confyrmed that the kyngedome of Christ consisteth in the spirite not in earthly delytes or pompes and therefore we muste forsake the woorlde that we maye be partakers of it A visible signe of this holy anoyntinge was shewed in the baptisme of Christe when the holy ghooste rested vpon him in the lykenesse of a doue That the holy ghooste and hys gyftes are meante by the woorde Anoyntinge oughte to seeme neither noueltie nor absurditie For we are none other waie quickened specially for so muche as concerneth the heauenly lyfe there is no droppe of lyuely force in vs but that whiche the holy ghoste poureth into vs whyche hathe chosen his seate in Christe that from thense the heauenly rychesse mighte largely flowe oute vnto vs whereof wee are so neady And whereas bothe the faythfull stande inuincible by the strengthe of their king also his spiritual richesse plenteously flow out vnto them thei are not vnwoorthyly called Christians But this eternitie wherof we haue spoken is nothynge derogate by that sayeng of Paule Then he shall yelde vp the kyngdome to God and the Father Againe ⪠the sonne hym selfe shall be made subiecte that God maye be all in all thynges for hys meaninge is nothynge els but that in that same perfect glorie the administration of the kyngedome shall not bee suche as it is nowe For the father hathe geuen all power to the sonne that by the sonnes hande he maye gouerne cherishe and susteine vs defende vs vnder hys sauegarde and helpe vs. So whyle for a lyttle time we are waueringe abroade from God Christ is the meane betweene God and vs by lyttle and lyttle to brynge vs to perfect conioyning wyth God And truely whereas he sytteth on the right hande of the father that is as muche in effecte as yf hee were called the fathers deputee vnder whome is the whole power of his dominion bycause it is Gods will to rule and defende hys Churche by a meane as I maie so call it in the person of hys Sonne As also Paule dothe expounde it in the fyrste chapiter to the Ephesians that he was sette at the ryght hande of the father to be the heade of the Churche whyche is his body And to no other meanynge tendeth that whyche hee teacheth in an other place that there is geuen hym a name aboue all names that in the name of Iesus all knees shoulde bowe and all tongues confesse that it is to the glorie of God the Father For euen in the same woordes also hee setteth oute in the kingedome of Christe an ordre necessarye for oure presente weakenesse So Paule gathereth ryghtely that God shall then bee by
our giltynesse vpon himself he might deliuer vs from them bothe If he had ben murthered by theues or had ben ragyngly slayne in a commotioÌ of the common people in such a death there shoulde haue ben no apparance of satisfaction But when he was brought to be arrained before the iudgement seate when he was accused and pressed with witnesses agaynst him by the mouth of the iudge condemned to dye by these tokens we vnderstande that he dyd beare the persone of a gilty manne and of an euell doer And here are two thinges to be noted whiche bothe were afore spoken by the prophecies of the Prophetes and doe bryng a singular comforte and confirmation of fayth For when we heare that Christ was sent from the iudges seate to death and was hanged amonge theues we haue the fulfillynge of that prophecie whiche is alleged by the Euangelist He was accompted amonge the wicked And why soâ euen to take vpon him the stede of a sinner not a man righteous or innocent bycause he suffred death not for cause of innocencie but for sinne On the other side when we heare that he was acquited by the same mouth whereby he was condemned for Pilate was compelled openly more than ones to beare witnesse of his innocencie let that come in our mynde whiche is in the other Prophet that he repayed that whiche he had not taken awaye And so we shall beholde the persone of a sinner and euell doer represented in Christe and by the open apparance of his innocencie it shall become playne to see that he was charged rather with others offence than his owne He suffred therefore vnder Ponce Pilate and so by the solemne sentence of the President was reckened in the number of wicked doers but yet not so but that he was by the same iudge at the same time pronounced righteous when he affirmed that he founde no cause of condemnation in him This is our acquitall that the giltynesse which made vs subiect to punishment is remoued vpoÌ the head of the sonne of God For this settyng of the one agaynst the other we ought principally to holde faste leaste we tremble be carefull all our life long as though the iuste vengeance of God dyd hang ouer vs which the sonne of God hath taken vpon himselfe Byside that the very manner of his death is not without a singular mysterie The Crosse was accursed not onely by opinion of men but also by decree of the lawe of God Therefore when Christ was lyfted vp to the Crosse he made hymselfe subiecte to the curse And so it behoued to be done that when the curse was remoued from vs to him we might be deliuered from all curse that for our sinnes was prepared for vs or rather dyd alredy rest vpon vs. Whiche thynge was also by shadowe expressed in the lawe For the sacrifices and satisfactorie oblations that were offred for sinnes were called Ashemoth Whiche worde proprely signifieth sinne it selfe By whiche figuratiue chaunge of name the holy ghost meant to shewe that they were lyke vnto cleansyng playsters to drawe out to themselues and beare the curse due to sinnes But that same whiche was figuratiuely represented in the sacrifices of Moses is in deede deliuered in Christ the original paterne of all the figures Wherfore he ⪠to performe a perfect expiatâo gaue his owne soule to be an ashame that is a satisfactorie oblation as the Prophete calleth it vpon the whyche our fi lt and punishement might be caste and so cesse to be imputed to vs. The Apostle testifieth the same thyng more playnely where he teacheth that he whiche knewe no sinne was by his father made sinne for vs that we might be made the righteousnesse of God in him For the sonne of God beyng most cleane from all faulte dyd yet put vpon him the reproche and shame of our iniquities and on the other side couered vs with his cleannesse It semeth that he meante the same when he speaketh of sinne that sinne was condemned in his fleshe For the father destroyed the force of sinne when the curse thereof was remoued and layed vpon the fleshe of Christ. It is therefore declared by this sayeng that Christ was in his death offred vp to his father for a satisfactorie sacrifice that the whole satisfaction for sinne beyng ended by his sacrifice we might cesse to dread the wrath of God Nowe is it playne what that sayeng of the Prophete meaneth that the iniquities of vs all were layed vpon him that is that he entendynge to wype awaye the filthinesse of our iniquities was hymselfe as it were by waye of enterchanged imputation couered with them Of this the crosse whereunto he was fastened was a token as the Apostle testifieth Christe sayeth he redemed vs from the curse of the lawe when he was made a curse for vs. For it is wrytten Accursed is euery one that hangeth on the tree that the blessynge of Abraham mighte in Christe come to the Gentiles And the same had Peter respect vnto where he teacheth that Christ dyd beare our sinnes vpon the tree Bycause by the very token of the curse we doe more playnely learne that the burden wherewyth we weare oppressed was layed vpon hym And yet it is not so to bee vnderstanded that he toke vpon hym suche a curse wherewith hymselfe was ouerloden but rather that in takyng it vpon him he dyd treade downe breake and destroye the whole force of it And so fayth conceyueth acquitall in the condemnation of Christ and blessyng in his beyng accursed Wherefore Paule dothe not without a cause honorably reportâ the triumph that Christe obteyned to hymselfe on the crosse as if the crosse whyche was full of shame had ben turned into a Chariot of triumphe For he sayth that the hande wrytyng whiche was against vs was fastened to the crosse and the Princely powers were spoyled and led openly And no maruell bycause as the other Apostle testifieth Christe offred vp hymself by the eternall spirit And therupon proceded that turnynge of the nature of thinges But that these thynges maye take stedfaste roote and be throughly settled in our heartes let vs alwaye thynke vpon his sacrifice and washyng For we coulde not certainely beleue that Christe was the raunsome redemption and satisfaction vnlesse he had ben a sacrificed hoste And therefore there is so often mention made of bloud where the Scripture sheweth the manner of our redemyng Albeit the bloud of Christ that was shed serued not only for sacrifice but also in steede of washyng to cleanse awaye our filthynesse It foloweth in the Crede that he was dead and buried Where agayne it is to be seene howe he dyd euerye where putte hymselfe in our stede to paye the pryce of our redemption Death held vs bound vnder his yoke Christ in our stede dyd yelde hymselfe into the power of death to deliuer vs from it This the Apostle meaneth where
swallowed vp and be vtterly transformed into a newe nature This perishyng of the fleshe no man can denye to be a death and yet in the meanetime it remayneth true that the quicke the dead shal be summoned to the iudgement bicause the dead that are in Christ shal first rise and then they that shall remayne and beliuyng shall with them be sodenly taken vp into the ayre to meete the Lord. And truely it is likely that this article was taken out of the sermon of Peter whiche Luke reciteth and out of the solemne protestation of Paule to Timothee Hereupon ariseth a singular comforte when we heare that he is iudge whiche hath alredy apointed vs parteners with him in iudging so far is it of that he will goe vp into the iudgement seate to condeÌne vs. For how shuld the most mercyfull prince destroy his owne people how should the head scatter abrode his owne membres how should the patrone condemne his owne clyentes For yf the Apostle dare crie out that while Christ is intercessour for vs there caÌ none come forth that can coÌdemne vs it is much more true that Christ himself beyng our intercessour will not condemne them whome he hath receyued into his charge and tuition It is truely no small assurednesse that we shal be brought before no other iudgement seate but of our owne redemer from whome our saluation is to be loked for moreouer that he whiche nowe by the Gospell promiseth eternall blessednesse shall then by sittyng in iudgement performe his promise Therefore to this ende the father hath honored the sonne in geuyng him al iudgement that so he hath prouided for the consciences of them that he his tremblyng for feare of the iudgement Hetherto I haue folowed the order of the Apostles Crede bycause whereas it shortly in fewe wordes coÌteyneth the chiefe articles of our redemption it maye serue vs for a table wherein we do dinstinctly and seuerally see those thinges that are in Christ worthy to be taken heede vnto I call it the Apostles Crede not carefully regardynge whoe were the author of it It is truely by great consent of the olde wryters ascribed to the Apostles eyther bycause they thought that it was by coÌmen trauaile written and set out by the Apostles or for that they iudged that this abridgement beyng faythfully gathered out of the doctrine deliuered by the handes of the Apostles was worthy to be coÌfirmed with such a title And I take it for no doubt that wheÌse so euer it proceded at the first it hath euen from the first begynnyng of the church and from the very time of the Apostles be vsed as a publike confession and receyued by consent of all men And it is likely that it was not priuately written by any one man for asmuch as it is euident that euen froÌ the farthest age it hath alwaye continued of sacred authoritie and credit among all the godly But that thing whiche is only to be cared for we haue wholly out of controuersie that the whole Historie of our fayth is shortly and well in distinct order rehersed in it and that there is nothyng conteyned in it that is not sealed with sounde testimonies of the Scripture Which beyng vnderstanded it is to no purpose either curiously to doubte or to stryue with any maÌ whoe were the author of it vnlesse parhappe it be not enough for some man to be assured of the truthe of the holy ghost but if he do also vnderstaÌd either by whose mouth it was spoken or by whose hande it was written But for asmuche as we do see that the whole summe of our saluation and all the partes thereof are comprehended in Christ we must beware that we do not drawe awaye from him any part therof be it neuer so litle If we seke for saluatioÌ we are taught by the very name of Iesus that it is in him If we seke for any other giftes of the spirit they are to be found in his anoynting If we seke for strength it is in his dominion yf we seke for cleannesse it is in his conception yf we seke for tender kindnesse it sheweth it selfe in his byrth whereby he was made in all thinges like vnto vs that he might learne to sorrowe with vs yf we seke for redemption it is in his passion yf we seke for absolution it is in his condemnation if we seke for release of the curse it is in his crosse yf we seke for satisfaction it is in his sacrifice yf we seke for cleansyng it is in his bloud yf we seke for reconciliation it is in his goyng downe to the helles if we seke for mortification of the fleshe it is in his buriall yf we seke for newnesse of lyfe yt is in his resurrection yf we seeke for immortalitie yt is in the same if we seke for the inheritance of the kingdome of heauen it is in his entrance into heauen if we seke for defense for assurednesse for plentie and store of all good thinges it is in his kingdome if we seke for a dredlesse lokynge for the iudgement it is in the power geuen to him to iudge Finally sithe the measures of all sortes of good thinges are in him let vs draw thense and from no where els euen till we be full withall For they whiche beyng not content with him alone are carried hether and thether into diuerse hopes although they haue principall regard to him yet eueÌ in this thei are out of the right way that they turne any parte of their knowledge to any other where Albeit such distrust can not crepe in where the abundance of his good giftes hath ones ben well knowen The .xvii. Chapter ¶ That it is truely and properly sayde that Christ hath deserued Gods fauour and saluation for vs. THis question is also to be assoyled for an addition For there are some suttle men after a wrong maner whiche although they confesse that we obteine saluation by Christ yet caÌ not abide to heare the name of deseruing by which they think the grace of God to be obscured so they will haue Christ to be only the instrumeÌt or minister not the author guide or Prince of life as Peter calleth him In deede I confesse that if a man will set Christ simply and by himself agaynst the iudgement of God theÌ there shal be no roome for deseruing bicause there can not be fouÌd in man any worthinesse that may deserue the fauour of God But as Augustine moste truely wryteth the moste clere light of predestination and grace is our Sauiour hymselfe the manne Christe Iesus whiche hath obteyned so to be by the nature of manne whiche is in him without any deseruynges of workes or of fayth goyng before I beseche you let me be answered whereby that same Man deserued to be taken vp by the Worde that is coeternall with the father into one persone and so to be the only begotten sonne of
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 theâ 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 coÌmeth 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 saluatioÌ 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 demauÌd whether Christ deserued for himself as Lombard the other scholemen do is no lesse foolish curiositie thaÌ 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 coÌmoditie of his sonne in his deseruinges but that he deliuered him to death spared him not bicause he loued the worlde And the
the definition of it and the propreties that it hathe are declared BUt al these thinges shal be easy to vnderstand when there is shewed a plaine definitioÌ of fayth that the readers may knowe the force and nature thereof But fyrste it is conuenient to call to minde againe these thynges that haue ben already spoken that syth God doth appoint vs by his law what we ought to do if we fall in any point thereof the same terrible iudgement of eternall death that he pronounceth doth rest vpon vs. Againe that forasmuch as it is not only hearde but altogether aboue oure strength and beyond all oure power to fulfill the lawe if we only beholde our selues wâie what estate is worthy for our deseruinges there is no good hope left but we lie cast away from God vnder eternall destruction Thirdly this hath ben declared that there is but one meane of deliuerance to drawe vs out of so wretched calamitie wherin appeareth Christ the Redeemer by whose hand it pleased the heauenly father hauing mercie vpon vs of his infinite goodnesse clemencie to succoure vs so that we wyth sounde faith embrace thys mercie and with constant hope rest vpon it But now it is conuenient for vs to weie this what manner of faith this ought to be by which al thei that are adopted by God to be hys chyldren do enter vpon the possession of the heauenly kingdome forasmuch as it is certaine that not euery opinion nor yet euery perswasion is sufficient to bring to passe so great a thing And with so much the more care study must we loke about for and searche out the natural propretie of faith by how muche the more hurtfull at thys day is the erroure of many in this behalf For a great part of the world hearing the name of faith conceiueth no hier thing but a certaine common assent to the historie of the Gospel Yea when thei dispute of faith in the scholes in barely callynge God the obiecte of faithe thei do nothinge but as we haue saide in an other place by vaine speculation rather draw wretched soules out of the right way thaÌ direct them to the true mark For wheras God dwelleth in a light that none can atteine to it behoueth of necessitie that Christe become meane betweene vs and yt For whyche cause he calleth hym selfe the light of the world in an other place The way the Truth the Life bicause no man commeth to the father which is the fountaine of life but by him bicause he onely knoweth the Father by him the faithful to whome it pleaseth him to disclose him According to this reason Paule affirmeth that he accompteth nothing excellent to be knowen but Christ and in the .xx. chapiter of the Actes he saith that he preached faith in Christ c. And in an other place he bringeth in Christ speakeinge after this manner I wil send thee amonge the Gentiles that thei maye receiue forgeuenes of sinnes porâion among holy ones by the faith which is in me And Paule testifieth that the glorie of God is in his person visible vnto vs or whiche is all one in effect that the enlightning of the knowledge of Gods glorie shineth in his face It is true in dede that faith hath respect only to the one God but this also is to be added that it acknowledge him whome he hath sent euen Iesus Chrste Bicause God himselfe shoulde haue lyen secret and hydden farre from vs vnlesse the brightnesse of Christe did cast his beames vpon vs. For this entent the father left al that he had with his onely begotten sonne euen by the coÌmunicatinge of good thynges wyth him to expresse the true image of his glorie For as it is saide that we must be drawen by the spirit that we maie be stirred to seeke Christ so againe we ought to be admonished that the inuisible father is no where els to be sought but in this image Of whiche mater Augustine speaketh excellently well whiche entreating of the marke that faith should shoote at saith that we must know whether we must goe and which waie and then by by after he gathereth that the safest waye against all erroures is he that is both God and man For it is God to whome we go and man by whom we go and bothe these are founde no where but in Christe Neyther dothe Paule when he speaketh of faith in God meane to ouerthrowe that whiche he so ofte repeteth of faith that hath her whole stay vpon Christe And Peter dothe most fittly ioyne them bothe together saieng that by him we beleue in God Therefore thys euell euen as innumerable other is to be imputed to the Scholemen whiche haue hidden Christe as it were with a veile drawen before hym to the beholdyng of whome vnlesse we be dyrectly bent we shall alwaie wander in many vncertaine mazes But bysyde thys that with theyr darke definition they doe deface and in a manner bring to naught the whole force of faithe they haue forged a deuyse of vnexpressed faith wyth which name thei garnyshing theyr most grosse ignorance doe with greate hurte deceyue the silly people yea to saye truely and plainely as the thinge is in deede thys deuyse doth not only burie but vtterly destroye the true faithe Is this to beleue to vnderstand nothing so that thou obediently submitte thy sense to the Churche Faythe standeth not in ignorance but in knoweledge and that not onely of God but of the wyll of God For neither do we obteine saluation by thys that wee eyther are ready to embrace for true whatsoeuer the Churche appoynteth or that we do committe to it all the office of searchyng and knowing but when we acknowledge God to be a mercifull father to vs by the reconciliation made by Christ and that Christe is geuen vs vnto ryghteousnesse sanctification and lyfe By thys knoweledge I saye not by submitting of oure sense we atteine an entrie into the kyngedome of heauen For when the Apostle saith that with the hearte we beleue to righteousnesse and wyth the mouthe confession is made to saluation hee sheweth that it is not enoughe if a man vnexpressedly beleue that whiche he vnderstandeth not nor seeketh to learne but he requyreth an expressed acknowleging of Gods goodnesse in whyche consysteth oure ryghteousnesse In dede I denie not such is the ignorance wherwith we are coÌpassed that ther now be herafter shal be many thinges wrapped hidden from vs till hauing put of the burden of our flesh we come nerer to the presence of God in which very thinges that be hidden from vs nothing is more profitable than to suspend our iudgment but to stay our mind in determined purpofe to kepe vnitie with the Churche But vnder thys coloure to entitle ignoraunce tempered with humilitie by the name of faith is a great absurditie For faith lieth in knoledg of God of Christ not in reuerence of the
how we be nothing and in the other how much we be magnified I thinke our glorieng semeth to be tempered but paradueÌture it is more encreased Truely it is perfectly stablished that we glorie not in our selues but in the Lord. If we thinke thus if he hath determined to saue vs we shal by and by be deliuered now in this we may take courage But let vs climbe vp into a hier watche toure seke for the citie of God seke for the teÌple seke for the house seke for the spouse I haue not forgotteÌ but I say it with feare reuereÌce we I saye be but in the heart of God We be but by his allowyng as worthy not by our owne worthinesse Now âhe feare of the lord whereof coÌmonly in euery place witnesse is borne to al the holy ones whiche is in some places called the beginning of wisedom in some places wisedome it selfe although it be but one yet it procedeth froÌ a double vnderstanding For God hath in himself the reuerence both of a father of a lord Therefore he that will truely worship him will endeuor to shewe himself bothe an obedient sonne a seruisable seruant vnto him The obedience that is geuen to him as to a father the Lord by his Prophet calleth honor the seruice that is done to him as to a lord he calleth feare The sonne sayth he honoreth the father the seruant the lord If I be a father where is my honor If I be a lord where is my feare But how soeuer he putteth differeÌce betwene theÌ thou seest how he confoundeth them both together Therfore let the feare of the lord be vnto vs a reuereÌce mingled with that same honor feare Neither is it any maruel if one minde receiue both those affectioÌs For he that coÌsidereth with himself what a father God is vnto vs hath cause enough although there were no helles at al why he should drede his displeasure more greuously thaÌ any death But also such is the wantonnesse of our flesh to ruÌne to licentiousnesse of sinning to restraine the same by al meanes we ought therewithal to take hold of this thought that the Lord vnder whose power we liue abhorreth al iniquitie whose veÌgeance they shall not escape that in liuing wickedly doe prouoke his wrath against theÌselues But that which Iohn sayth that feare is not in charitie but perfect charitie casteth out feare bicause feare conteyneth punishment disagreeth not with this that we say For the wicked feare not God in this respect that they drede to incurre his displeasure if they might doe it without punishmeÌt but bicause thei know him to be armed with power to reueÌge therfore thei shake for feare at the hearing of his wrath And also they so feare his wrath bicause they thinke that it hangeth ouer theÌ for that they loke euery moment when it shal fal vpon their heds As for the faithfull they as is aboue sayd both feare his displeasure more than punishment and are not troubled with feare of punishmeÌt as if it did hang ouer their neckes but they are made the more ware not to procure it So sayth the Apostle wheÌ he speaketh to the faithful Be ye not deceiued for this commeth the wrath of God vpon the children of vnbelefe He threateneth not that Gods wrath will come vpon them but putteth them in minde to thinke vpon this that the wrath of God is prepared for suche wicked doinges as he had recited that thei themselues should not be willing also to proue it Albeit it seldome happeneth that the reprobate be awakened wyth onely and bare threateninges but rather beyng already grosse and vnsensibly dull with their owne hardnesse so oft as God thundreth from heaueÌ they harden themselues to obstinacie but when they are ones striken with his hand then whether they will or no thei be enforced to feare This feare they commonly call a seruile feare and in comparison seâ it for contrarie to free natured willyng feare which becoÌmeth children Some other do suttelly thrust in a middle kynde bicause that same seruile and constrayned affection sometime to subdueth mens mindes that they come willyngly to the feare of God Now we vnderstand that in the good wil of God wherunto faith is sayd to haue respect the possession of saluation and eternall life is obteined For if we can waÌt no good thing while God is fauorable vnto vs it abundantly sufficeth vs to the assurednesse of saluation wheÌ he himselfe doth assure vs of his loue Let him shewe his face sayth the Prophet we shal be safe Wherupon the Scriptures determine this to be the summe of our saluatioÌ that God putting away al enmities hath receyued vs into fauour Whereby they shew that when God is reconciled vnto vs there remayneth no perill but that al things shal prosper well with vs. Therfore faith hauing taken hold of the loue of God hath promises of the present life and of the life to come perfect assurednesse of al good thinges but that same such as may be gathered out of the word of God For faith doth not certainely promise to it self eyther the leÌgth or honor or wealth of this life for asmuch as God willed none of these thinges to be apointed vnto vs but is contented with this assurednesse that God will neuer faile howe so euer many things faile vs that perteine to the maintenance of this present life But the chiefe assurednesse of faith resteth in expertation of the life to come which is set out of doubt by the worde of God But what so euer miseries and calamities betide vnto them whome God loueth they can not worke the contrarie but that his good will is perfect felicitie Therefore when we did meane to expresse the summe of blessednesse we named the fauor of God out of whiche spring do flowe vnto vs al kindes of good thinges And this we may coÌmonly note throughout the Scriptures that when so euer mentioÌ is made not only of eternal saluation but also of any good thing in vs we be alwaye called backe to the loue of God For which cause Dauid sayeth that the goodnesse of God when it is felt in a godly heart is sweter and more to be desired than life it selfe Finally yf all thinges els do flowe vnto vs accordynge to our owne wishing and we be vncertaine of Gods loue or hatred our felicitie shal be accursed and therefore miserable But yf the fauorable face of God do shine vnto vs euen our very miseries shal be blessed bicause they are turned to helpes of our saluation As Paule when he heaped vp a rehersall of all aduersities yet he glorieth that he was not by them seuered from the loue of God and in his prayers he alwaye beginneth at the fauour of God from whense floweth all prosperitie Likewise Dauid setteth the only fauour of God agaynste all the terrors that trouble
Sonne but it is also spoken agaynst the holy ghost They that stumble vnware against the truthe of God not knowyng it which do ignorantly speake euell of Christ hauyng yet this minde that they would not extinguish the truth of God disclosed vnto them or ones with one worde offend him whome they had knowen to be the lordes anoynted these men sinne agaynst the father and the sonne So there are many at this day that do most hatefully detest the doctrine of the Gospell whiche if they did know it to be the doctrine of the Gospell they would be redy to worship with all their heart But thei whose conscience is conuinced that it is the worde of God whiche they forfake and fight agaynst and yet cesse not to fight agaynst it they are sayd to blaspheme the holy ghost for asmuch as they wrastle against the enlightening that is the work of the holy ghost Such were many of the Iewes whiche when they could not resist the Spirit that spake by Stephen yet endeuored to resist It is no doubt but that many of them were carried vnto it with zele of the lawe but it appereth that there were some other that of malicious wickednesse dyd rage agaynst God himselfe that is to saye agaynst the doctrine whiche they were not ignoraunt to be of God And such were those Pharisees against whoÌ the Lord inueyeth which to ouerthrow the power of the holy ghost defamed him with the name of Beelzebub This therfore is the Spirit of blasphemie when mans boldnesse of ãâã purpose leapeth forth to reproche of the name of God Which Paule signifieth wheÌ he sayth that he obteined mercie bicause he had igâoraÌtly coÌmitted those thinges through vnbelefe for whiche otherwise he had ben vnworthy of Gods fauour If ignoraÌce ioyned with vnbelefe was yâ cause that he obteined pardoÌ therupoÌ foloweth that there is no place for pardon where knowlege is ioyned to vnbelefe But if thou marke it wel thou shalt perceiue that the Apostle speaketh not of one or other particular fal but of the vniuersal departyng whereby the reprobate do forsake saluation And it is no maruel that they whom Iohn in his canonical epistle affirmeth not to haue ben of the elect froÌ whom they went out do fele God vnappeasable For he directeth his speache against them that imagined that they might reâurue to the Christian religion although they had ones departed froÌ it and calling them from this false pestilent opinion he sayth that whiche is most true that there is no way of returne open for them to the coÌmunion of Christ that wittingly willingly haue cast it awaye But they cast it not away that only in dissolute licentiousnesse of lyfe transgresse the word of the lord but thei that of set purpose cast away his whole doctrine Therfore the deceit is in these wordes of fallyng sinning Bicause the Nouatians expound Falling to be if a man beyng taught by the law of the Lord that he ought not to steale or to coÌmit fornication absteineth not from stealing or fornication But coÌtrarywise I affirme that there is a secret comparison of contraries wherein ought to be repeted althinges coÌtrarie to that which was first spokeÌ so that here is expressed not any particular fault but the whole turning away froÌ God and as I may so cal it the Apostasie of the whole maÌ Therfore when he sayth they which haue fallen after that they haue ones ben enlightened haue tasted the heaueÌly gift ben made partakers of the holy ghost also tasted the good worde of God and the powers of the world to come it is to be vnderstanded of them that with aduised vngodlinesse haue choked the light of the holy spirit haue spit out agayne the tast of the heauenly gift haue enstraÌged themselues from the sanctificatioÌ of the holy ghost haue troden vnder foote the word of God the powers of the world to come And the more to expresse that aduised purpose of wickednesse in an other place afterwarde he addeth this worde by name Wilfully For when he sayth that there is left no sacrifice for them that sinne willingly after knowlege of the truthe receiued he doth not denie yâ Christ is a continual sacrifice to purge the iniquities of the holy ones which he expresly crieth out almost in the whole epistle where he declareth yâ priesthode of Christ but he sayth that there remaineth no other wheÌ that is ones forsaken it is forsaken when the truth of the gospell is of set purpose renounced But whereas some do thinke it to harde and to far from the tender merciefulnesse of God that any are put awaye that flee to beseching the lords mercie that is easily answered For he doth not say that pardon is denied theÌ if they turne to the lord but he vtterly denieth that they can rise vnto repentance bycause they are by the iuste iudgement of God striken with eternall blindnesse for their vnthankefulnesse And it maketh nothyng to the contrarie that afterward he applieth to this purpose the example of Esau whiche in vaine attempted with howling and wepyng to recouer his right of the firste begotten And no more doth that threatenyng of the Prophet When they crie I wil not heare For in such phrases of speache is meante neyther the true conuersion nor callyng vpon God but that carefulnesse of the wicked wherewith beyng bouÌd they are compelled in extremitie to loke vnto that which before they carelesly neglected that there is no good thing for them but in the Lordes helpe But this they doe not so muche call vpon as they mourne that it is taken from them Therefore the Prophet meaneth nothing els by Cryeng and the Apostle nothing els by Weping but that horrible torment which by desperation fretteth and vexeth the wicked This it is good to marke diligently for els God should disagree with himself which crieth by the Prophet that he wil be merciefull so sone as the sinner turneth And as I haue alredy sayd it is certayne that the minde of man is not turned to better but by Gods grace preuentyng it Also his promise concernyng callynge vpon him will neuer deceyue But that blinde torment wherwith the reprobate are diuersly drawen when they see that they muste needes seeke God that they may finde remedie for their euels and yet do flee from his presence is vnproperly called Conuersion and prayer But a question is moued whereas the Apostle denieth that God is appeased with fained repentance how Achab obteined pardon and turned awaye the punishment pronounced vpon him whom yet it appereth by the reste of the course of his life to haue ben onely striken amased with sodeine feare He did in deede put on sacke cloth scattered ashes vpon him laye vpon the ground and as it is testified of him he was huÌbled before God but it was not enough to cut his garmentes when his heart remayned thicke and swollen
Repentance they assigne to satisfaction wherof all that euer they babble may be ouerthrowen with one worde They say that it is not enough for him that repenteth to absteyne from his former euels and chaunge his behauior into better vnlesse he make satisfaction to God for those things that he hath done And that there be many helpes by whiche we maye redeme sinnes as wepinges fastinges oblatioÌs the workes of charitie With these we must winne the Lord to be fauorable with these we muste paye our dettes to the righteousnesse of God with these we must make amendes for our defaultes with these we must deserue pardoÌ For although by the largesse of his mercie he hath forgeuen our faulte yet by the discipline of his iustice he reteineth the peine that this is the peyne that must be redemed with satisfactions But in effect al that they say coÌmeth to this point that we do in deede obteine pardoÌ of our sinnes at the mercifulnesse of God but by meanes of the deseruing of our workes by whiche the offense of our sinnes may be recoÌpensed that due satisfaction may be fully made to Gods righteousnesse Against such lies I set the free forgeuenesse of sinnes than whiche there is nothing more euidently spokeÌ of in the Scripture First what is forgeuenesse but a gift of mere liberalitie For the creditour is not sayd to forgeue that acknowlegeth by acquitance that the monye is payed but he that without any paymeÌt willingly of his owne liberalitie cancelleth the detters bond SecoÌdly why is this word Freely added but to take away al opinion of satisfaction With what coÌfidence therfore do they yet set vp their satisfactioÌs that are strickeÌ downe with so mighty a thuÌderbolt But what when the lord crieth out by Esaie It is I it is I that do put away iniquities for mine owne sake and will not be mindefull of thy sinnes dothe he not openly declare that he fetcheth the cause and fundation of forgeuenesse only from his owne goodnesse Moreouer whereas the whole Scripture beareth this witnesse of Christe that forgeuenesse of sinnes is to be receyued by his name doth it not thereby exclude all other names Nowe then do they teache that it is receyued by the name of satisfactions Neyther can they denie that they geue this to satisfactions although they saye that the same bee vsed as helpes by waye of meanes For whereas the Scripture sayth By the name of Christ it meaneth that we bryng nothyng we allege nothyng of our owne but reste vpon the only commendation of Christ. As Paule where he affirmeth that God is reconcilyng the world to him selfe in Christ for his sake not imputyng to men their sinnes he immediatly sheweth the meane and manner how bycause he that was without sinne was made sinne for vs. But suche is their peruersnesse they saye that bothe forgeuenesse of sinnes and reconciliation are performed bothe at one time when we are in Baptisme receyued into the fauour of God by Christ that after baptisme we muste rise agayne by satisfactions and that the bloud of Christ profiteth nothyng but so far as it is distributed by the keyes of the Churche Neither doe I speake of a doubtefull matter for asmuche as they haue in moste euident writinges bewrayed their owne filthynesse and not one or two of them but all the Scholemen vniuersally For their Maister after that he had confessed that Christ had payed the penaltie of sinnes vpon the tree accordyng to the doctrine of Peter immediately correcteth his sayeng with adding this exception that in baptisme all temporall penalties of sinnes are released but after baptisme they are minished by the help of penance that so the crosse of Christe and our penaunce maye worke together But Iohn sayth far otherwise yf any sinne we haue an aduocate with the Father euen Iesus Christ whiche is the propitiation for our sinnes I wryte vnto you children bycause your sinnes are forgeuen you for his names sake Truely he speaketh to the faythfull to whome when he setteth foorth Christe to bee the propitiation of sinnes he sheweth that there is no other satisfaction by whiche God beyng displeased maye bee made fauorable and appeased He doth not saye God was ones reconciled vnto you by Christe nowe seâke you other meanes but he maketh hym a perpetuall aduocate alwaye to restore vs by his intercession into the fauour of his father a perpetuall propitiation by whiche our sinnes maye be cleansed awaye For this is euer true that the other Iohn sayd Beholde the Lambe of God beholde him that taketh awaye the sinnes of the worlde He taketh them awaye sayth he hymself and none other that is to say for asmuch as he alone is the Lambe of God he alone also is the oblation for sinnes he alone the propitiation sacrifice he alone the satisfactioÌ For wheras the right power to forgeue belongeth proprely to the father in the respect that he is distinguished from the sonne as we haue alredy sene Christ is here set in an other degree that taking vpoÌ himself the peine due vnto vs he hath taken away our giltinesse before the iugemeÌt of God WherupoÌ foloweth that we shal no otherwise be partakers of the satisfaction made by Christ vnlesse the same honour remayne whole with him whiche they doe wrongfully take to themselues that goe about to appease God with their owne recompensinges And here it is good to consider two thinges that Christ may haue his due honour kepte vnto hym whole and vnminished and that the consciences beyng assured of the forgeuenesse of sinne maye haue peace with God Esaie sayth that the father hath layed the iniquities of vs all vpoÌ his sonne that we should be healed by his stripes Which thing Peter rehearsyng in other wordes sayth that Christ did in his body beare our sinnes vpon the tree Paule wryteth that sinne was condemned in his flesh when he was made sinne for vs. That is to saye that the force and curse of sinne was slayne in his fleshe when he was geuen to bee a sacrifice vpon whiche the whole heape of our sinnes with all their malediction and curse with the dredfull iudgement of God and condemnation of death should be caste Here those trislynges are in no case to be heard that after the firste purgyng euery one of vs doth none otherwise fele the effectualnesse of the passion of Christ than after the measure of satisfactorie repentance but so oft as we fall we be called backe to the onely satisfactioÌ of Christ. Nowe set before thee their pestilent follies as for example That the grace of God worketh alone in the firste forgeuenesse of sinnes that yf we afterwarde fall to the obteynyng of a seconde forgeuenesse our workes doe worke with it If these thynges maye haue place do these thynges that are here before assigned to Christ remayne safe vnto him It is a maruellous greate difference betwene this that
wilt not be put away from the inheritance c. Knowe ye brethren that all this miserie of mankinde when the world groneth is a medicinall sorrow and not a penall sentence c. These sentences I haue therefore thought good to alleage that the manner of speche that I haue aboue writen shuld not seme to any man newe and vnused And hereunto serue all the coÌplaintes full of indignation wherein the Lord oftentimes doth expostulate of the vnkindenesse of the people for that thei stiffly despised al punishmentes In Esaye he saith To what purpose should I strike you any more from the sole of the foote to the crowne of the hed there is no whole place But bicause the Prophetes are ful of such sayenges it shal be sufficient to haue briefly shewed that God do the punish his churche for none other intent but that it should be tamed and ameÌd Therefore when he did caste Saul out of the kingdome he punished him to reuengement When he toke from Dauid his yonge sonne he corrected him to amendement Accordyng to this meanyng is that to be taken which Paule sayth when we are iudged of the Lord we are corrected that we should not be damned with this worlde That is when we that be the children of God are afflicted with the hande of our heauenly father this is no peyne wherewith we should be confounded but only a chastisement wherwith we should be instructed In whiche pointe Augustine is plainely on our side For he teacheth that the peynes wherwith meÌ are a like chastised by God ar diuersly to be considered bycause to the holy ones they are battels and exercises after the forgeuenesse of their sinnes to the reprobate they are without forgeuenesse peynes of wickednesse In whiche place he rehearseth how peynes were layed vpon Dauid and other godly men and sayth that the same tended to this end that their godlinesse shold by such humbling of them be exercised and proued And where Esaie sayth that the Iewishe people had their iniquitie forgeuen them bycause they had receyued full chastisement at the Lordes hande this proueth not that the pardon of sinnes hangeth vpon the full paymeÌt of the peyne but it is in effect asmuch as if he had sayd Bycause ye haue alredy suffred peynes enough and by the greuousnesse and multitude thereof haue ben nowe pyned awaye with long mournyng sorrow therefore it is nowe time that receyuing the tidynges of full mercie your heartes should reioyce and fele me to be your father For there God did take vpon him the person of a father whiche repenteth him euen of his iuste seueritie when he was compelled sharply to correct his sonne With these thoughtes it is necessarie that the faithful be furnished in bitternesse of afflictions It is time that the iudgement beganne at the house of the Lord in which his name is called vpon What shuld the children of God do if thei did beleue the seueritie of God that they fele to be his vengeance For he that beyng stryken with the hand of God imagineth God a punishyng iudge can not coÌceyue him but angry and enemie vnto him detest the very scourge of God as a curse and damnation Finally he can neuer be perswaded that God loueth him that shall thinke him so minded toward him that he is still minded to punish him But he only profiteth vnder the rod of God that thinketh him to bee angry with his sinnes but merciefull and louynge to himself For otherwise that muste needes happen whiche the Prophet complayneth that he felt where he sayth Thy wrathes O God haue passed ouer me thy terrors haue oppressed me Also that which Moses writeth bycause we haue faynted in thy wrath and we haue ben troubled in thy indignatioÌ thou hast set our iniquities in thy sight and our secretes in the light of thy countenance bicause all our dayes are gone awaye in thy wrath our yeres are consumed as the worde that is passed out of a mouth On the other side Dauid sayth thus of his fatherly chastisementes to teache that the faythfull are rather holpen than oppressed thereby Blessed is the man whome thou haste corrected O Lord hast instructed in thy law to geue him quiet froÌ euell dayes while a pit is digged for the sinner Truely it is a harde tentation when God sparyng the vnbeleuers and winkyng at their faultes semeth more rigorous agaynst them that be his Therefore he gaue them a cause of comfort the admonishment of the law wherby they should learne that it is done to prouide for their saluation when they are called agayne into the waye and the wicked are caried hedlong into their errours whose ende is the pit And it is no difference whether the peyne be euerlastyng or duryng for a time For as well warre famine pestilence and sickenesse as the iudgemeÌt of eternall death are the curses of God when they are layed vpon menne to this ende to be instrumentes of the Lordes wrath and vengeance agaynst the reprobate Nowe as I thinke all men doe perceyue whereunto tended that chastisement of the Lord vpon Dauid euen to be an instruction that God is greuously displeased with manslaughter adulterie agaynst which he had shewed so great an indignation in his beloued âaithful seruant that Dauid should be taught to be no more so bolde to do the like deede and not to be a peyne wherby he shuld make a certaine recompense to God And so is to be iudged of the other kinde of correction whereby the Lord punished his people with a sore pestilence for Dauids disobedience whereinto he was fallen in numbryng the people For he did in deede freely forgeue to Dauid the giltinesse of his sinne but bicause it perteined bothe to the publike example of all ages and also to the humbling of Dauid that such a haynous offense should not remayne vnpunished therefore he moste sharply chastised him with his rodde Whiche marke also we ought to haue before our eyes in the vniuersal curse of mankinde For whereas after pardon obteined we do all yet suffer the miseries that weare layed vpon our first parent for peyne of sinne we perceyue our selues by suche exercises to be admonished how greuously God is displeased with the transgression of his law that beyng throwen downe huÌbled with knowledge in conscience of our owne miserable estate we may the more âerueÌtly aspire to true blessednesse But he shal be most foolish that shal thinke that the calamities of this present life are layed vpon vs for the giltinesse of sinne And that I thinke was the meanyng of Chrysostome when he wrote thus If God do therfore laye peines vpoÌ vs that he should cal vs perseuering in euels to repentance then when repentance is ones shewed the peine shal be superflâous Therefore as he knoweth it to be expedient for euery mans nature so he handleth one man more roughly and an other with
from cursyng our estate what soeuer it be bycause we know that that is to murmure agaynst God at whose will richesse and pouertie basenesse and honors are disposed Brefely he that resteth hymselfe in suche sorte as is aforesayd vpon the blessyng of God neyther will by euell suttelties hunt for those thinges that menne are wont outragiously to couet by whiche crafty meanes he thinketh that he shall nothyng preuayle nor yf any thyng happen prosperously will impute if to hymselfe and to his owne diligence endeuour or to fortune but will assigne it to God the authour But yf while other mens estates doe florish he goe but sclenderly forward yea or slide backeward yet he will beare his ill fortune with greater quietnesse and moderation of mynde than a prophane manne wil beare a meanely good successe whiche is not altogether so good as he desired bycause he hath a comfort wherein he maye more quietly rest than vpon the hiest toppe of wealth and authoritie bycause he accompteth that his thinges are ordered by God as is auailable for his saluation So we see that Dauid was minded and yeldeth himselfe to be ruled by God he declareth himselfe to be like to a weyned childe and that he walketh not in hye thinges or maruellous aboue himself And the godly mindes ought to haue that quietnesse and sufferaÌce not only consistyng in this behalf but also it muste extend to al chaunces wherunto our present life is subiect Therfore no maÌ hath rightly forsaken himselfe but he hath so resigned himselfe vp wholly to the Lord that he suffreth all the partes of his lyfe to be gouerned by his will He that is so framed in minde what so euer happen will neyther thinke himselfe miserable nor will with enuiousnesse agaynste God complayne of his fortune Howe necessarie this affection is shall hereby appere yf you consider to howe many chaunces we be subiect ⪠Diuerse kyndes of diseases doe trouble vs sometime the pestilence cruelly reigneth sometime we are sharply vexed with calamities of warre somtime frost or haile deuouring the hope of the yere bringeth barennesse that driueth vs to dearth somtime our wife parentes children or kinsfolkes are taken awaye by death our house is consumed with fier these be the thinges at chauncyng whereof men curse their life derest the day of their birth haue heaueÌ and light in execration murmure against God and as thei be eloquent in blasphemies accuse him of vniustice and crueltie But a faythfull manne muste euen in these chaunces beholde the mercyfull kindenesse and fatherly tendernesse of God Therefore whether he see his house destroied his kinsefolke slayne yet he will not therfore cesse to prayse God but rather will turne himselfe to this thought yet the Grace of the Lord that dwelleth in my house will not leaue it desolate Or yf when his corne is blasted or bitten or consumed with frostes or beaten downe with hayle he see famine at hand yet he will not despeyr nor speake hatefully of God but will remayne in this confidence We are yet in the Lordes protection and shepe brought vp in his pastures he therfore will finde vs foode euen in extremest barrennesse Or if he bee troubled with sicknesse eueÌ then he will not be discouraged with bitternesse of sorrow to burst out into impatience and quarell thus with God but consideryng the righteousnesse lenitie in gods correctioÌ he will call himself back to patience Finally what so euer shall happen bicause he knoweth it ordeined by the hand of God he will take it with a well pleased and thankefull minde least he should stubbornly resist his authoritie into whose power he hath yelded himselfe and all his Therfore let that foolish most miserable comfort of the Heathen be far from a Christian mans heart which to streÌgthen their mindes agaynst aduersities did impute the same to fortune with whome they coÌpted it âoolish to be angry bicause she was blinde vnaduised that blindely wounded bothe the deseruing and vndeseruyng For contrarywise this is the rule of godlinesse that the only hand of God is the iudge and gouernesse of bothe fortunes and that it runneth not forward with vnaduised sodeyne rage but with most orderly iustice dealeth among vs bothe good thinges and euell The eight Chapter ¶ Of the bearyng of the crosse whiche is a part of the forsakyng of our selues BUt a Godly minde muste yet climbe vp hier euen to that whereunto Christ calleth his disciples that euery one take vp his crosse For all whome the Lorde hath chosen and vouchesaued to receiue into his companie must prepare theÌselues to a hard trauailsome vnquiet life and full of many and diuerse kindes of incoÌmodities So it is the will of the heauenly father to exercise theÌ in such sort that he may haue a true profe of them that be his Beginnyng at Christ his first begotten sonne he procedeth with this order toward al his children For wheras Christ was the best beloued sonne aboue the reste and in whome the fathers minde was fully pleased yet we see how he was not teÌderly deintily handeled so that it maye be truely sayd that he was not only exercised with a perpetual crosse so long as he dwelled in earth but that at his life was nothinge els but a kinde of continuall crosse The Apostle sheweth the cause thereof to be that it behoued that he should learne obedience by those thinges that he suffred Why then should we priuilege our selues from that estate whereunto it behoued Christ our hed to be subiect specially sithe he became subiect thereunto for our cause to shew vs an example of patience in himself Therefore the Apostle sayth that this is the apointed end for all the children of God to be fashioned lyke vnto him Whereupon also in harde and sharpe chaunces which are reckened aduersities and euels ariseth a great comfort vnto vs that we coÌmunicate with the suffringes of Christ that as he entred out of a maze of all troubles into the heauenly glorie so we maye by diuerse tribulations be brought into the same glorie For so sayth Paule himself that when we learne the communicating of his afflictions we do also conceyue the power of his resurrection and when we are fashioned like vnto his death we are so prepared to the felowship of his glorious risyng agayne Howe much maye this auayle to aswage all the painefulnesse of the crosse that the more we are afflicted with aduersities so muche the more surely is our felowship with Christ confirmed by communicating whereof our suffringes are not only made blessed vnto vs but also do much help vs to the furtherance of our saluation Byside that our Lord had no neede to take vpon him to beare the crosse but to testifie proue his obedience to his father but we for diuerse causes haue neede to leade our life vnder a coÌtinual crosse First as we be naturally bent to attribute all thinges to our flesh
father speaketh that he geueth to the sonne the office of iustifiyng he addeth a cause for that he is iust setteth the manner or meane as they call it in the doctrine wherby Christe is knowen For it is a more coÌmodious exposition to take this worde Daah knowledge passiuely Hereupon I gather first that Christe was made righteousnesse when he did putte on the fourme of a seruaunt secondely that hee dyd iustifie vs in respect that hee shewed hym selfe obedient to his father and that therefore hee dothe not this for vs according to his nature of Godhed but according to the office of dispensation coÌmitted vnto him For although God alone is the fountaine of righteousnesse and we be made righteous by no other meane but by the partaking of him yet because we are by vnhappy disagremeÌt estranged froÌ his righteousnesse we must nedes come down to this lower remedy that Christ may iustifie vs with the force of his death resurrectioÌ If he obiect that this is a worke of such excellency that it is aboue the nature of man therefore can not be ascribed but to the nature of God the first I graunt but in the secoÌd I say that he is vnwisely deceiued For although Christ could neither cleÌse our soules with his bloud nor appease his father with his sacrifice nor acquite vs from gyltinesse nor doe the office of prest vnlesse he had ben true God because the strength of the fleshe had ben to weake for so great a burden yet it is certain that he performed all these thinges according to his nature of maÌhod For if it be demaunded how we be iustified Paul answereth by the obedieÌce of Christ. But did he any otherwise obey than by taking vpon him the shape of a seruant wherupon we gather that righteousnesse was geueÌ vs in his fleshe Likewyse in the other wordes whiche I maruell that Osiander is not ashamed to allege so often he apoynteth the fountayne of ryghteousnesse no where els but in the fleshe of Christe Hym that knewe no sinne he made synne for vs that we myght be the ryghteousnesse of God in hym Osiander with full mouth aduaunceth the righteousnesse of God and triumpheth as though he had proued that it is his imaginatiue ghost of essentiall righteousnesse when the wordes souÌd far otherwise that we by righteous by the cleansing made by Christ. Uery yong beginners shold not haue bene ignorant that the righteousnesse of God is taken for the righteousnesse that God alloweth as in Iohn where the glorie of God is compared with the glorie of men I knowe that sometime it is called the righteousnesse of God wherof God is the author which God geueth vs but though I say nothing the reders that haue their sound wit doe perceiue that nothing els is meant in this place but that we stande vpright before the iudgement seate of God beinge vpholden by the cleansing sacrifice of Christes death And there is not so great importance in the word so that Osiander do agree with vs in this point that we are iustified in Christ in this respect that he was made a propiciatorie sacrifice for vs whiche can not agree with his nature of Godhed After whiche sort when Christe meaneth to seale the righteousnesse and saluatioÌ that he hath brought vs he setteth before vs an assured pledge therof in his fleshe He doth in dede call him selfe the lyuely bred but expressing the manner here he addeth that his fleshe is veryly meate his bloud is veryly drinke Whiche manner of teaching is sene in the Sacramentes whiche although they direct our faithe to whole Christ and not to halfe Christ yet they do there withall teache that the matter of righteousnesse and saluation remaineth in his flesh Not that in that that he is only man he either iustifieth or quickeneth of him selfe but because it pleased God to shewe openly in the mediatour that whiche was hidden and incomprehensible in him selfe wherupon I am wont to saye that Christ is as it were a fountaine set open for vs out of whiche we may drawe that whiche otherwyse shold without fruite lye hiddeÌ in that close and depe spring that riseth vp vnto vs in the persone of the Mediatour In this manner and meaning I doe not denye that Christe as he is God and man doth iustifie vs and that this is also the worke of the father and the holy Ghost as well as his Finally that the righteousnesse wherof Christ maketh vs partakers is the eternall righteousnesse of the eternall God so that he yelde to the sure and playne reasons that I haue alleaged Nowe that he should not with his cauillations deceiue the vnskilfull I graunt that we want this incomparable benefit tyll Christe be made ours Therfore we set that conioyning of the head and the membres the dwellyng of Christ in our heartes and that misticall vnion in the hiest degree that Christ being made ours may make vs partakers of the giftes wherwith he is endued Therfore we do not beholde hym a far of out of our selues that righteousnesse may be imputed vnto vs but because we haue put on him are graffed into his body finally because he hath vouchsaued to make vs one with him therfore we glorye that we haue a felowship of righteousnesse with him So is Osianders sclaunderous cauillation coÌfuted where he saith that we compt faith righteousnesse as though we spoiled Christ of his right wheÌ we saye that we come by faith empty to him to geue roume to his grace that he only maye fil vs. But OsiaÌder refusing this spiritual coÌioyning enforceth a grosse mingling with the faithful therfore he odiously calleth all theÌ Zuinglians that subscribe not to his fantastical errour concerning essential righteousnesse because they do not thinke that Christ is substaÌcially eaten in the Lordes supper As for me I compt it a great glorie to bee so reproched of a proude maÌ geuen to his own errors Albeit he toucheth not me only but also other wryters wel knowen to the worlde whome he ought to haue modestly reuerenced It moueth me nothing whiche meddle not with mine owne priuate cause and so muche the more sincerely I handle this cause being free from all corrupt affection Where as therefore he so importunatelye requyreth essentiall ryghteousnesse and thee essentiall dwellynge of Christe in vs it tendeth to thys ende First that God should with a grosse mixture poure him selfe into vs as he fayneth a fleshely eatynge of Christ in the supper secondlye that God should breathe his ryghteousnesse into vs wherby we maye be really righteous with him for by his opinion this righteousnesse is as well God hym selfe as the goodnesse or holinesse or purenesse of God I wyll not spende muche labour in wyping away the testimonies that he bryngeth whiche he wrongfully wresteth from the heauenlye lyfe to this present state Through Christ sayeth Peter are geuen vs the precious and moste great promyses that we
that he should spare none but that he should acquite altogether taking away their condemnation although they were gilty of offense And we do say that they whiche were loste haue their sinnes buried and so are iustified before God bicause as God hateth sinne so he can loue none but them whome he iustifieth But this is a maruellous manner of iustifieng that they beyng couered with the righteousnesse of Christ stand not in feare of the iudgement which they haue deserued and when they worthily condemne themselues are accompted righteous without themselues But the readers are to be warned that thei take good heede to the misterie whiche he braggeth that he wil not hide from them For after that he hath longe and largely trauailed to proue that we do not obteine fauour with God by the only imputation of the righteousnesse of Christ bicause this should bee impossible for him to compte them for righteous that are not righteous I vse his owne wordes at lengâh he concludeth that Christ was geuen vs vnto righteousnesse not in respect of his nature of manhod but of his nature of Godhed and that although this righteousnesse can not be found but in the person of the Mediatour yet it is the righteousnesse not of maÌ but of God He doth now bynde vp his rope made of two righteousnesses but he plainely taketh away the office of iustifieng from Christes nature of maÌhode But it is good to see how he disagreeth It is sayd in the same place that Christ was made vnto wisedome which beloÌgeth to none but to the eternal word Therfore Christ in that he is man is not wisedom I answer that the only begotten sonne of God was in deede his eternal wisedome but in Paules writinges that name is geuen him in diuerse wise bicause al the treasures of wisedome knowlege are laied vp in him That therfore which he had with his father he disclosed vnto vs so that which Paule sayth is not referred vnto the essence of the sonne of God but to our vse and is rightly applied to Christes nature of manhode bicause although he shined a light in darkenesse before that he did put on fleshe yet it was a hidden light till the same Christ came forth in the nature of man the shinyng sunne of righteousnesse which therefore calleth himself the light of the world Also it is folishly obiected of him that the power of iustifieng is far aboue bothe Angeles men for asmuch as this hangeth not vpon the worthinesse of any creature but vpon the ordinance of God If Angels will take vpon theÌ to satisfie God they can nothyng preuaile bicause they are not apointed therunto But this singularly belonged to Christ being man which was made subiect to the lawe to redeme vs froÌ the curse of the law Also he doth sclaunderously cauil that they which denie that Christ is our righteousnesse accordyng to his nature of Godhed doe leaue but one part of Christ which is worse do make two gods bicause although thei coÌfesse that God dwelleth in vs yet they saye againe that we are not righteous by the righteousnesse of God For although we call Christ the author of life in respect that he suffred death to destroye him that had the power of death we do not by by take awaye that honor from whole Christ as he was openly shewed God in the flesh but we only make a distintioÌ how the righteousnesse of God is coÌueyed vnto vs that we may enioy it In which point Osiander hath to fowly erred Neither do we denie that that which is opeÌly geueÌ vs in Christ procedeth from the secret grace power of God we striue not agaynst this that the righteousnesse whiche Christ geueth vs is the righteousnesse of God that procedeth from God but we hold this stedfastly that we haue righteousnesse life in the death resurrection of Christ. I ouerpasse that heapyng together of places whereof he maye wel be ashamed wherwith he hath tediously coÌbred the readers without choise without coÌmon reason to proue that whersoeuer is made mention of righteousnesse there ought to be vnderstanded this essentiall righteousnesse As where Dauid calleth vpon the righteousnesse of God to help him wheras he doth the same aboue a hundred times Osiander sticketh not to corrupt so many senteÌces And nothing stroÌger is the other obiectioÌ that that is properly rightly called righteousnesse whereby we be moued to do rightly but that God only worketh in vs both to will to performe For we do also not denie but that God reformeth vs with his Spirit vnto holinesse of life righteousnesse but we must first see whether he do this by himself and immediatly or by the hand of his Sonne with whom he hath lefte al the fulnesse of his holy Spirit that with his abundaÌt store he should supplie the neede of his meÌbres Moreouer although righteousnesse come vnto vs out of the secret fountayne of the godhed yet it foloweth not that Christ which saÌctified himself in yâ flesh for our sakes was righteousnesse vnto vs according to his nature of godhed No lesse fond is that which he sayth that Christ himself was righteous by the righteousnesse of God Bicause vnlesse the wil of his father had moued him he could not himself haue satisfied the office coÌmitted vnto him For though we haue in an other place sayd that al the deseruings of Christ himself do procede froÌ the mere good will of God yet that maketh nothing to that fantastical thing wherwith Osiander bewitcheth both his own and simple mens eyes For whoe would suffer a maÌ to gather this coÌclusion that bicause God is the fountaine beginning of our righteousnesse therfore we be essentially righteous the essence of Gods righteousnesse dwelleth in vs In redeminge the church sayth Esaye God did put on his righteousnesse as a harnesse but dyd he so to spoyle Christ of his armure which he had geuen him to make him to be no perfect redemer But the Prophet meante nothyng els but that God borowed nothing out of himselfe nor was holpen by any ayde to redâme vs. Which thing Paule brefly expressed in other wordes sayeng that he gaue vs saluatioÌ to the shewyng of his righteousnesse But this doth not ouerthrowe that which he teacheth in an other place that we are righteous by the obedieÌce of one maÌ Finally whosoeuer wrappeth vp a double righteousnesse that poore soules maye not rest in the mere only mercie of God he dothe in a mockerie crowne Christ with thornes But for asmuch as a great part of meÌ imagineth righteousnesse to be made of faith workes let vs first shew this also that the righteousnesse of fayth and workes doth so differ that when the one is stablished the other must needes be ouerthrowen The Apostle fayth that he estemed al thinges as dong that he might winne Christ finde in him the
but to strengthen thy minde with constant certaintie perfect assurednes to haue whervpoÌ to rest fasteÌ thy fooâe He adioyneth also an other thing that is that the promise shal therby be made of no effect voide For if the fulfilling therof do hang vpon oure deseruing when shal we come thus farre as to deserue the bountifulnes of God Also this second point hangeth vpon the former For the promise shal not be fulfilled but to them that beleue it Therfore if faithe be fallen ther shall remaine no force of the promisse Therfore the inheritance is of faith that it may be according to grace to stablishe the promise For it is abundantly wel stablished when it resteth vpon the only mercy of God bicause his mercy truth are with a perpetual knot ioyned together that is to sai whatsoeuer God mercifulli promiseth he also faithfulli performeth So Dauid before that he required saluation by the word of God first determineth the cause therof to be in his mercye Let thy mercies saith he come vnto me thy saluation according to thy word And rightfully bycause God is by no other meane perswaded to make the promise but of his own mere mercie Therfore we must herin stay deepely fasten all our hope not to loke to our own works to seke any helpe of theÌ And that you shold not think that I herin speake any new thing Augustine doth also teache that we ought so to do Christ saith he shal reigne for euer in his seruantes God hath promised it God hath said it and if that be not enough God hath sworne it Therefore for asmuch as the promise is stablished not according to our deseruinges but according to his mercie no man ought to speake fearefully of that of whych he can not doubte Bernarde also saythe The disciples of Christe saye Whoe canne bee saued Butte hee aunswered thys ys impossible with menne butte yt is not impossible wyth God This is all our confidence this is our only comforte this is the whole grounde of oure hope but beyng assured of the possibilitie what saye we of hys wyll Whoe knoweth whether he be worthy of loue or hatred Who hath knowen the Lords meaning ⪠Or who hath ben his counseller Here now faith must of necessitie help vs here must his truthe succoure vs that that which is hidden from vs in yâ heart of the father may be reueled by the Spirit his Spirit testifieng it may perswade our heartes that we are the sonnes of God And it may perswade vs by calling iustifyeng vs freely by fayth in which things ther is as it were a certaine meane passage from the eternall predestination to the glorie that is to come Brefely let vs thus conclude The Scripture declareth that the promises of God are not stablished vnlesse they be taken hold of with assured affiance of conscience whersoeuer there is any doubting or vncertaintie it pronounceth that thei be voide Againe yt pronounceth that they do nothing but stagger wauer if thei rest vpoÌ our own workes Therfore we must nedes either lose righteousnesse or we must not coÌsider our own workes but only faith must take place whose nature is this to lift vp her eares shut her eies that is to say to be hedefully bent to the promise only and to turne away her thought from all mans worthinesse or deseruing So is yâ notable prophecie of Zacharie fulfilled that when the wickednes of the land shal be done away a man shal call his frend vnder his vine vnder his figge tree where the Prophet declareth that the faithful do no otherwise enioy true peace but after obteining of the forgeuenesse of sinnes For this cauelatioÌ is to be remeÌbred in the Prophetes that wheÌ thei speake of the kingdome of Christ they set out the outward blessinges of God as figures of the spirituall thinges Wherupon Christ is called both the king of peace our peace because he appeaseth al the troublesom motioÌs of coÌscience If we seke by what meane he doth it we must nedes come to the sacrifice by which God is appeased For he shal neuer cesse to tremble for feare that shall not determine that God is appeased by the only satisfactorie cleansing wherin Christ hath susteined his wrath Finally peace is no where els to be sought for but in the terrors of Christ our redemer But why do I vse so darke a testimonie Paul euery where denieth that there is peace or quiet ioy left to consciences vnlesse it be determined that we be iustified by faith And he therwithall declareth whense that assurednes cometh namely when the loue of God is poured into our heartes by the holy Ghost as if he had said that our coÌsciences can not otherwise be quieted vnlesse we be certeinly persuaded that we please god WherupoÌ also in an other place he crieth out in the persone of al the godly Who shall seuer vs froÌ the loue of God whiche is in Christ because we shall âreÌble euen at euery litle breath till we be arriued into that haueÌ but we shal be without care euen in the darkenes of death so long as the lord shal shew him selfe a pastor to vs. Therfore whosoeuer prate that we are iustified by faith because being regenerate we ar iust by liuing spiritually they neuer tasted the swetenesse of grace to coÌsider that God will be merciful vnto theÌ WherupoÌ also foloweth that they do no more know the manner of praiyng rightly than Turkes whatsoeuer other profane Nations For as Paul witnesseth it is no true faith vnlesse it teache put vs in minde of the most swete name of Father yea vnlesse it opeÌ our mouth freely to crie out Abba father Whiche in an other place he more plainely expresseth where he saith that in Christ we haue boldnesse entrie in coÌfidence by the faith of him Truly this cometh not to passe by the gift of regeneration which as it is alway vnperfect in this flesh so it conteineth in it self manifold mater of douting Wherfore we must of necessitie come to this remedy that the faithful shold determine that they may by no other right hope for the inheritaÌce of the heaueÌly kingdome but because being graffed into the body of Chist they are frely accoÌpted righteous For as touching iustificatioÌ faith is a thing merely passiue bringing nothing of our own to the recouering of the fauour of God but receiuing of Christ that whiche we want The .xiiii. Chapter ¶ What is the beginning of iustification and the continuall procedinges therof THat the mater may bee made more plaine let vs searche what may be the righteousnesse of maÌ in the whole course of his life let vs make fower degrees therof For meÌ either being endued with no knowledge of God are drowned in idolatrie or being entred into profession by sacrameÌtes denyeng God with vncleannes of life whom thei
vs. When therfore the holy ones do by innoceÌcie of coÌscience coÌfirme their faith gather matter of reioysing they do nothing but cal to minde by the frutes of their calling that they are adopted of the Lord into the place of children This therfore that is taught by Salomon that in the feaâe of the Lord is stedfast assurednesse this that somtime the holy ones vse this protestation to the entent that they may be heard of the Lord that thei haue walked before his face in vprightnes simplicititie haue no place in laying the fundatioÌ of stablishing of coÌscience but are theÌ only of value if they be taken of the ensuing effect because both the feare is no where whiche may stablish a full assurednesse the holy ones are priuie in their conscience of such an vprightnes wherwith ar yet mingled many reÌnaÌtes of the flesh But forasmuche as of the frutes of regeneration they gather an argumeât of the holy Ghoste dwellynge in them they do there by not sclenderly strengthen them selues to loke for the helpe of God in all their necessities when they by experience finde hym their father in so great a matter And euen this also they canne not doe vnlesse thei haue first conceyued the goodnesse of God sealed with no other assurednesse than of the promyse For if they beginne to weye yt by good workes nothing shal be more vncertaine nor more weake forasmuche as if workes bee considered by them selues thei shall no lesse by theyr imperfection shewe profe of the wrathe of God than thei do with how soeuer vnperfect purenes testifie his good wil. Fynally thei do so set out the benefites of God that yet they tourne not awaie from the free fauoure of God in which Paul testifieth that ther is the length breadth depth and heigth of them as if he shoulde say Whethersoeuer the senses of the godly do tourne themselues howe hie soeuer thei clyme how farre and wide soeuer thei extend them yet thei ought not to goe oute of the loue of Christe but holde them selues wholy in the meditation therof bicause it comprehendeth al kindes of measures in it And therfore he saithe that it excelleth and surmounteth aboue all knowledge and that when we acknowledge howe muche Christe hathe loued vs we are fulfilled into all the fulnesse of God As in an other place when he glorieth that all the Godly are vanquishers in battell he by and by addeth a reason bycause of him that loued vs. We see now that ther ys not in the holy ones that affiance of works whiche either geueth any thinge to the merite of them forasmuche as thei regarde them none otherwise than as the giftes of God whereby thei reknowledg his goodnesse none otherwise than as signes of their calling whereby maie thinke vpon their election or whiche withdraweth not any thing from the free righteousnesse whiche wee obteine in Christe for asmuche as it hangeth vpon it and standeth not withoute it The same thing doth Augustine in few wordes but very wel set out where he writeth I do not saie to the Lorde despise not the workes of my handes or I haue sought the Lorde with my handes and haue not been deceiued But I do not commned the workes of my handes for I feare least when thou haste loked vpon them thou shalt finde moe sinnes than merites Onli this I say this I ask this I desire despise not the workes of thy hands beholde in me thy worke not mine For if thow beholdest mine thou damnest me if thou beholdest thine thou crownest me For also whatsoeuer good workes I haue they are of thee He setteth two causes why he dare not boaste of his workes to God bycause if he haue any good workes he seeth therin nothing his owne secondly bycause the same is also ouerwhelmed wyth multytude of synnes Whereupon commeth to passe that the conscience feleth thereby more feare and dismaieng than assurednesse Therfore he woulde haue God no otherwise to loke on his well doinges than that reknowledging in them the grace of his calling he maie make an ende of the worke which he hathe begonne But furthermore wheras the scripture sheweth that the good workes of the faithfull are causes why the Lorde doth good to them that is so to be vnderstanded that that which we haue before set may stand vnshaken that the Effect of our saluation consisteth in the loue of God the Father the Mater in the obedience of the Sonne the Instrument in the enlightning of the holy ghooste that is to saie in faithe that the end is the glorie of the so great kindenes of God These thinges withstande not but that the Lorde maye embrace workes as inferiour causes But whense coÌmeth that Namely whome the Lord of his mercie hath apointed to the inheritaÌce of eternal life them with his ordinarie dispeÌsation he doth by good workes bring into the possessioÌ therof That which goeth before in order of dispensatioÌ he calleth the cause of that which foloweth After this maÌner he somtime deriueth eternal life froÌ workes not for that is to be ascribed to theÌ but bicause whome he hath chosen them he doth iustifie that he may at leÌgth glorifie them he maketh the grace that goeth before which is a step toward that which foloweth after a certaine maÌner the cause of it But so oft as he hath occasioÌ to assigne the true cause he biddeth vs not to flee to workes but holdeth vs in the only thinking vpon the mercie of God For what manner of thing is this which he teacheth by the Apostle The reward of sinne is death the grace of the Lord is life euerlasting Why doth he not set righteousnesse in coÌparison against sinne as he setteth life agaynst death Why doth he not make righteousnesse the cause of life as he maketh sinne the cause of death For so should the comparison of contraries haue stand well together which is much broken by this turning But the Apostle meant by this coÌparison to expresse that which was truth that death is due to the deseruings of men that life is reposed in the only mercie of God Finally in these maÌners of speaking is rather expressed the order than the cause bicause God in heaping graces vpon graces taketh cause of the first to adde the second that he may leaue nothing vndone to the enrichyng of his seruantes and he so continually exteÌdeth his liberalitie that yet he would haue vs alway to looke vnto the free election which is fountaine beginning of it For although he loueth the giftes which he dayly geueth in so much as thei spring out of that fountaine yet it is our part to holde fast that free acceptation whiche alone is able to vpholde our soules as for such giftes of his Spirit as he afterward geueth vs so to adioyne them to the first cause that they minish nothing of it The .xv. Chapter ¶ That those thinges that are commoÌly
we suffer with him we shal also reigne together with him that we be so fashioned like to his suffringes till we atteyne to the likenesse of his resurrection For asmuch as the Father hath predestinate these to be fashioned like the image of his sonne whome in him he hath chosen that he maye be the first begotten among all his brethreÌ and therfore that neyther death nor present thinges nor thinges to come shall seuer vs from the loue of God which is in Christ but rather all thinges shall turne to vs to good and to saluation Loe me do not iustifie a maÌ by workes before God but we say that all they that are of God are regenerate made a newe creature that they may passe out of the kingdome of sinne into the kingdome of righteousnesse that by this testimonie thei make their callyng certayne and are iudged as trees by the frutes The .xvi. Chapter ¶ A confutation of the sclaunders whereby the Papistes goe about to bryng this doctrine in hatred WIth this one word may the shamelesnesse of certayne vngodly men be confuted whiche sclaunder vs with sayeng that we destroy good workes and doe draw men awaye from the followyng of theÌ when we say that they are not iustified by workes nor do deserue saluatioÌ and againe that we make to easy away to right cousnesse when we teache that it lieth in the free forgeuenesse of sinnes and that we do by this enticement allure men to sinne whiche are of their owne will to much enclined thereto already These sclaunders I say are with that one word sufficiently confuted yet I will brefely answer to them bothe They allege that by the iustification of fayth good workes are destroyed I leaue vnspoken what manner of men be these zelous louers of good workes whiche doe so backbite vs. Let them haue licence as freely to rayle as they do liceÌtiously infect the whole world with the filthinesse of their life They faine that they be greued that when fayth is so gloriously aduaunced workes are dryuen downe out of their place What if they be more raysed vp and stablished For neyther doe me dreame of a fayth voyde of good workes nor a iustification that is without them This onely is the difference that when we confesse that fayth and good workes do necessarily hange together yet we set iustification in fayth not in workes For what reason we doe so we haue in redinesse easily to declare if we do but turne to Christ vnto whome our faythe is directed and from whome it receyueth her whole strength Why therefore are we iustified by faith bycause by fayth we take holde of the righteousnesse of Christ by which alone we are reconciled to God But this thou canst not take holde of but that thou must also therewithall take holde of sanctification For he was geuen to vs for righteousnesse wisdome sanctification redemptioÌ Therfore Christ iustifieth none whome he doth not also sanctifie For these benefites are coupled together with a perpetuall and vnseperable knot that whome he enlighteneth with his wisdome them he redemeth whome he redemeth he iustifieth whom he iustifieth he sanctifieth But for asmuch as our question is only of righteousnesse and sanctifieng let vs staye vpon these We maye put difference betwene them yet Christ conteineth them bothe vnseperably in himself Wilt thou therfore obteine righteousnesse in Christ Thou must first possesse Christ thou canst not possesse him but that thou must âe made partaker of his sanctification bicause he can not be torne in peces Sithe therefore the Lord doth graunt vs these benefites to be enioyed none otherwise than in geuing himself he geueth them bothe together the one neuer without the other So appereth how true it is that we are iustified not without workes and yet not by workes bycause in the partaking of Christ wherby we are iustified is no lesse coÌteined sanctification than righteousnesse That also is moste false that the mindes of men are withdrawen from the affection of weldoyng when we take from them the opinion of merityng Here by the way the readers must be warned that they foolishly reason froÌ reward to merit as I shall afterward more plainly declare namely bicause they know not this principle that God is no lesse liberal when he assigneth reward to workes than wheÌ he geueth power to do well But this I had rather differre to the place fit for it Now it shal be enough to touche howe weake their obiection is whiche shal be done two wayes For first whereas they say that there shal be no care of well framyng of life but when hope of reward is set before them they erre quite from the truth For if this only be enteÌded when men serue God that thei loke to reward or let out to hire or sell their labors to him they litle preuayle for God will be freely worshipped freely loued he I say alloweth that worshipper which when all hope of receyuing reward is cut of yet cesseth not to worshippe him Moreouer if men be to be pricked forward no man can put sharper spurres vnto them than those that are taken of the ende of our redeÌption and calling such as the word of God spurreth men withal when it teacheth that it is to wicked vnthaÌkefulnesse not mutually to loue him agayne whiche first loued vs that by the blood of Christ our consciences are cleansed from dead workes to serue the liuyng God that it is a haynous sacrilege if beyng ones cleased we defile our selues with newe filthinesse and prophane that holy blood that we are deliuered from the handes of our enemies that we maye without feare serue him in holinesse and righteousnesse before him all the dayes of our life that we are made free from sinne that we maye with a free Spirit folow righteousnesse that our olde man is crucified that we may rise agayne into newnesse of life agayne that if we be dead with Christ as becommeth his members we must seeke those thinges that are aboue and must in the world be wayfaring men from home that we may long toward heauen where is our treasure that the grace of God hath appered to this end that forsakyng al vngodlinesse worldly desires we maye liue soberly holyly and godlyly in this world lokyng for the blessed hope and the appering of the glorie of the great God sauior therefore that we are not apointed that we should stirre vp wrath to our selues but that we may obteyne saluation by Christ that we are the teÌples of the Holy ghost which it is not lawfull to be defiled that we are not darknesse but light in the Lord whiche muste walke as children of light that we are not called to vncleannesse but to holinesse bicause this is the will of God our sanctificatioÌ that we absteyne from vnlawfull desires that our callyng is holy that the same is not fulfilled but with purenesse of life that we are
witnesse it Butte if any man will leape from the mere goodnesse of God to the worthinesse of workes he shal be nothing holpen by these testimonies to the stablishing of his errour For you caÌ gather nothing rightly therof but the mere inclinatioÌ of Gods tendernes towarde vs forasmuche as to encourage vs to wel doinge although the seruices whiche we do to him are not worthy of so muche as his onely loking vpon them yet he suffreth none of them to be loste But thei more enforce the woordes of the Apostle whiche when hee comforteth the Thessalomans in troubles reacheth that the same are sent to them that thei maye be accoÌpted worthy of the kingedome of God for whiche thei suffer For saith he it is righteous with God to render trouble to theÌ that trouble you but to you rest with vs when the lorde Iesus shal be shewed from heauen But the authore of the epistle to the Hebrues saith God is not vnrighteous that he sholde forget your work the loue which you haue shewed in hys name for that you haue ministred to the saintes To the firste place I answer that there is no worthinesse of merit spoken of but bycause God the father willeth that we whome he hathe chosen to be hys chyldren shoulde be made like to Christie his firste begotten sonne as it behoued that hee shoulde firste suffer and then entre into the glorie apointed for him so muste we also by manye tribulations entre into the kingdome of heaueÌ Therfore when we suffer tribulations for the name of Christe there are as it were certayne markes printed vpoÌ vs wherew t God vseth to marke the shepe of hys stock After this maÌner therfore we are accoÌpted worthy of the kingdome of God bicause we beare in oure body the markes of oure lord master which ar the signes of the childreÌ of God To this purpose make these saiengs That we beare about in our body the mortificatioÌ of Ieâ Christ that his life maye bee shewed in vs. That we bee fashioned like to his suffringes that we may come to the likenesse of his resurrection from the dead The reason whiche is adioined serueth not to proue any worthinesse but to confirme the hope of the kingdom of God as if he had said As it agreeth with the iust iudgmente of God to take vengeance of your enemies for the vexations that thei haue done to you so agreeth it also to geue to you release and reste from vexations The other place whiche teacheth that it so becommeth the righteousnesse of God not to forgett the obediences of them that be his that it declareth it to be in a maÌner vnrighteous if he shold forget them hath this meaning God to quickeÌ our âouthfulnesse hath geuen vs assurance that the laboure shall not bee vaine which we shal take for his glorie Let vs alwaye remembre that this promise as all other shold bring vs no profit vnlesse the free couenaunt of mercie went before wherevpon the whole assurednesse of our saluacion shold rest But standing vpon that couenant we ought assuredly to trust there shal also not want rewarde of the liberalitie of God to oure workes howsoeuer thei be vnworthy The Apostle to confirme vs in that expectation affirmeth that God is not vnrighteous but wil stand to his promise ones made Therefore thys righteousnesse is rather referred to the truth of Gods promise than to his iustice of rendring due Accordyng to which meaning there is a notable saienge of Augustine which as the holy maÌ sticketh not to reherse often as notable so I think it not vnworthy that we should continually remeÌbre it The lord saith he is faithful which hath made himself decter to vs not by receyuing any thinge of vs but by promising all thinges to vs. There are also alleged these saienges of Paul If I haue al faithe so that I remoue mouÌtaines out of their place but haue not charitie I am nothing Again Nowe there remaine hope faith charitie but the greatest amoÌg these is charitie Again Aboue all things haue charitie which is the boÌd of perfectioÌ By the first two places our Pharises affirme that we are rather iustified by charitie than by faith namely by the chefer vertue as thei saie But this fond argument is easily wyped away For we haue in an other place already declared that those things whyche ar spokeÌ in the first place perteine nothing to true sayth The other place we also expound of true faith thaÌ which he saith that Charitie is greater not that it is more meritorious but bicause it is more fruteful bicause it exteÌdeth further bicause it serueth mo bicause it remaineth alway iÌ force wheras the vse of faith coÌtinueth but for a time If we haue regard so excellence the loue of God shold worthily haue the chefe place of whiche Paul here speaketh not For he enforceth this thing onely that we shold with mutuall charitie edifie one an other in the Lord but let vs imagine that charitie dothe euery waie excell faithe yet what man of sounde iudgement yea or of sound braine wil gather thereof that it doth more iustifieâpunc The power of iustifieng which faith hath consisteth not in the worthinesse of the worke Our iustification standeth vpon the onely mercie of God the deseruing of Christ which iustificatioÌ when faith taketh holde of it is said to iustifie Now if you aske our aduersaries in what cause they assign iustification to charitie thei wil answer that bicause it is a dutiefull doing acceptable to God therfore by the deseruing therof righteousnesse is imputed to vs bi the acceptatioÌ of the goodnes of God Here you see how wel the argument procedeth We say that faith iustifieth not bicause by the worthinesse of it selfe it deserueth righteousnes to vs but bicause it is an instrument by whyche we freely obteine the ryghteousnesse of Christ. These men omitting the mercy of God and passing ouer Christ where the summe of righteousnesse standeth do affirme that we are iustified by the benifite of charitie bicause it excelleth aboue faith euen as if a man wolde reason that a king is fitter to make a shooe than is a shooemaker bicause he is an infinite way more excellent This only argument is a plaine example that all the Sorbonicall schooles doo not so much as taste with the vttermoste part of their lippes what the iustification of faith is But if any wrangler do yet carpe and aske why in so small distance of place we take the name of faith in Paul so diuersly I haue a weightie cause of this exposition For sithe those giftes whyche Paul rehearseth are after a certaine maÌner vnder faith hope bicause thei perteine to the knowledge of God he contemneth them al by way of recapitulation vnder the name of faith hope as if he shold say by the prophecie tonges the grace knowledg of interpretation tend to this
other sense thought our heart must be cleaÌsed of al desires al our streÌgths must be gathered vp draweÌ together to this only purpose Thei which haue gone most far before other in the way of the Lord are yet very far from this marke For though they loue God with their minde and with sincere affection of heart yet they haue still a great part of their heart and soule possessed with the desires of the fleshe by which they are drawen back and stayed from goyng forward with hasty course to God They do in deede trauayle forward with great endeuor but the fleshe partly febleth their strengthes and partly draweth them to it self What shall they here do when they fele that thei do nothing lesse thaÌ performe the law They wil thei couet they endeuor but nothing with such perfection as ought to be If they loke vpon the law they see that whatsoeuer worke they atteÌpt or purpose is accursed Neyther is there any cause why any man should deceiue himself with gathering that the worke is therefore not altogether euell bycause it is vnperfect and therfore that God doth neuerthelesse accept that good which is in it For the law requiring perfect loue condeÌneth al imperfectioÌ vnlesse y rigor of it be mitigated Therefore his workes should fal to nought which he wold haue to seme partly good he shal finde that it is a transgression of the law euen in this bicause it is vnperfect Loe how al our workes are subiect to the curse of the law if thei be measured by the rule of the law But how shold theÌ vnhappy soules cherefully applie theÌselues to work for which thei might not trust that they colde get any thing but curse On the otherside if beyng deliuered froÌ this seuere exacting of the lawe or rather from the whole rigor of the lawe thei heare that they be called of God with fatherly gentlenesse thei wil merily with great cherefulnesse answer his calling folow his guiding In a summe they which are bouÌd to the yoke of the law ar like to vnÌdseruaÌts to whoÌ are apointed by their lordes certain taskes of work for euery day These seruaÌts thinke that thei haue done nothing nor dare come into the sight of their lordes vnlesse they haue performed the ful taske of their workes But childreÌ which are more liberally more freemaÌlike handled of their fathers stick not to present to them their begonne half vnperfect workes yea those hauing some fault trusting that they wil accept their obedience willingnesse of minde Although thei haue not exactly done so much as their good wil was to do So must we be as may haue sure affiaÌce that our obedieÌces shal be allowed of our most kinde father how little soeuer how rude vnperfect soeuer thei be As also he assureth to vs by the prophet I wil spare theÌ saith he as the father is wont to spare his sonne that serueth him Where this word Spare is set for to beare with al or geÌtly to winke at faultes forasmuch as he also maketh mention of seruice And this affiance is not a litle necessarie for vs without which we shall go about all thinges in vaine For God accompteth himselfe to be worshipped with no worke of ours but which is truely done of vs for the worshipping of him But how can that be done among these terrors where it is douted whether God be offended or worshipped with oure worke And that is the cause why the author of the Epistle to the Hebrues referreth all the good workes that are red of in the holy fathers to faith and weyeth theÌ only by fayth Touching this libertie there is a place in the Epistle to the Romaines where Paule resoneth that some oughte not to haue dominion ouer vs bicause we are not vnder the lawe but vnder grace For when he had exhorted the faithfull that sinne should not reygne in their mortal bodie and that they should not geue theyr members to be weapons of wickednesse to sinne but shoulde dedicate them selues to God as they that are alyue from the deade and theyr members weapons of righteousnes to God and whereas they might on the other side obiect that they do yet carry with them the fleshe full of lustes and that sinne dwelleth in them he adioyneth that comforte by the libertie of the law as if he shold say Though they doo not yet throughly fele sin destroyed the righteousnes yet liueth not in theÌ yet ther is no cause why they shold feare be discouraged as though they had ben alwaidispleased with theÌ for the remnantes of sin forasmuch as they ar by grace made free from the law that theyr workes shuld not be examined by the rule of the law As for them that gather that we may sinne because we ar not vnder the law let theÌ know that this libertie perteineth nothing to them the ende wherof is to encourage to God The third part is that we be bound with no conscience before God of outward thinges which are by them selues indifferent but that we may indifferently sometime vse theÌ and sometime leaue them vnused And the knowledge of this libertie also is very necessary for vs for if it shal be absent there shal be no quiet to our consciences no ende of superstitions Many at this daye do thinke vs fonde to moue disputation about the free eating of fleshe about the free vse of dayes and garmentes and suche other smale trifles as they in dede thinke them but there is more weight in them than is commonlye thoughte For when consciences haue ones cast theÌ selues into the snare they entre into a long and combersome waye from whence they can afterwarde finde no easy way to get oute If a man beginne to doubt whether he maye occupye linnen in shetes shertes hankercheifes and napkines neither wil he be out of doubt whether he may vse hempe and at the last he wil also fal in doubt of maters for he will waye with himselfe whether he can not suppe without napkins whether he maye not be without handkerchifes If any man thinke deyntye meate to be vnlawful at length he shal not with quietnesse before the Lorde eate either brounebreade or common meates when he remembreth that he may yet susteine his body with bacer fode If he doute of pleasaunte wyne afterwarde he will not drinke deade wine with good peace of conscience last of al he wyl not be so bolde to touche sweter and cleaner water than other Finally at the length he wil come to this point to thinke it vnlawfull as the common sayinge is to treade vppon a strawe lying a crosse For here is begonne no lyghte stryfe but this is in question whether God will haue vs to vse these or those thinges whose will ought to guide al our counsels and doynges Hereby some must needes be carried with desperatioÌ into a confuse deuouryng pit some must despising God and casting away
to depart froÌ him but only he coÌplaineth that the wrath of God is to heaui for him to beare In these tentatioÌs also ther fal out oftentimes requestes not well framed according to the rule of the word of God in which the holy ones do not sufficiently weie what is lawful expedient Whatsoeuer prayers are spotted with these faultes thei deserue to be refused yet if the holy ones do bewaile correct theÌselues by by come to theÌselues againe God pardoneth them So thei offend also in the second rule bicause thei are oftentimes driuen to wrastle with their own coldenesse theyr nede miserie dothe not sharply enoughe pricke theÌ to praie earnestly And oftentimes it happeneth that their minds do slippe aside in a manner wander away into vanitie Therefore in this behalfe also there ys nede of pardon least our faint or vnperfect or broken and wanderinge praiers haue a deniall This God hath naturally planted in the mindes of men yâ praiers are not perfect but with mindes lifted vpwarde Herevpon came the ceremonie of lifting vp of hands as we haue before said which hath ben vsed in al ages nations as yet it is in vre But howe many a one is ther which wheÌ he lifteth vp his handes doth not in his own coÌscience finde himself dul bicause his heart resteth vpoÌ the grouÌd As touching the asking of forgeuenesse of sinnes althoughe none of the faithful do ouerpasse it yet thei which ar truely exercised in praiers do fele that thei bring scarscely the tenth part of that sacrifice of which Dauid speaketh An acceptable sacrifice to God is a troubled spirit a broken humbled heart O God thou wilt not despise So ther is alway doble pardon to be asked bothe bicause thei knowe theÌselues gilty in coÌsciences of many faultes with feeling wherof thei ar not yet so touched that theâ mislike themselues so much as thei ought also that so much as it is geuen them to profite repentance in the feare of God thei being throweÌ downe with iust sorrowe for their offenses shold pray to escape the punishement of the iudge Chefely the feblenesse or imperfectioÌ of faith corrupteth the praiers of the faithfull vnlesse the tendre mercie of God did helpe them But it is no maruell that God pardoneth this default which doth oftentimes exercise them that be his with sharpe instructions as if hee woulde of purpose quench their faith This is a most harde tentation when the faithful are coÌpelled to crie How long wilt yâ be angry vpoÌ the praier of thy seruaÌt as though the very praiers made God more angry So wheÌ Ieremie saith The lord hath shut out my praier it is no dout that he was shakeÌ with a violent pange of troble Innumerable such exaÌples are coÌmoÌly found in the scriptures by which appeareth that the faith of the holiones was ofteÌtimes mingled tossed with doutinges yâ in beleuing hoping thei bewraied yet some vnfaithfulnesse but bicause thei come not so far as it is to be wished thei ought to endeuor so much the more that their faults being amended thei maie daily com nerer to the perfect rule of praying in the meane time to fele in how great a depth of eueis thei be drowned which eueÌ in the very remedies do get to theÌselues new diseases sith there is no praier which the lord doth not worthily lothe vnlesse he winke at the spottes wherw t thei ar al besprinkled I reherse not these things to this end that the faithful shold carelesly pardoÌ themselues any thing but yâ in sharply chastising theÌselues thei shold trauaile to ouercome these stoppes although Satan laboure to stoppe vp al the waies yâ he may kepe them from praieng yet neuerthelesse thei sholde breake through bring certainly perswaded that although thei be not vncombred of all hinderances yet their endeuors do please God theyr praiers are allowed of him so that thei trauaile bende themselues thetherward whether thei do not by and by atteine But forasmuche as there is no man woorthy to present himselfe to God to come into his sight the heauenly Father himselfe to deliuer vs bothe from shame and feare whiche sholde haue throwen downe al our courages hath geuen to vs his sonne Iesus Christe our Lorde to be an aduocate Mediator with him for vs by whose leading we may boldly come to hym trusting that we haue such an intercessor nothing shall be denied vs which we aske in his name as nothing can be denyed him of the Father And here vnto muste all bee referred whatsoeuer we haue heretofore taught concerning faithe bycause as the promise setter out vnto vs Christ for our Mediator so vnlesse our hope of obteining stay vpon him it taketh from it selfe the benefite of praieng For so sone as the terrible maiestie of God commeth in our minde it is impossible but that we shoulde tremble for feare the acknowledging of our owne vnworthinesse sholde driue vs far away tyll Christe come meane betwene vs him which may change the throne of dreadefull glorie into the throne of grace as also the Apostle teacheth that we may be bolde to appeare withal coÌfidence which shal obteine mercie finde grace in help coÌming in fit seasoÌ And as ther is a law set that we shold cal vpoÌ God like as ther is a promise geuen that thei shal be heard which cal vpon him so ar we peculiarly coÌmaunded to cal vpoÌ him in the name of Christ we haue a promise set forth that we shal obteine the whiche wee shal aske in his name Hetherto saith he ye haue not asked any thing in my name aske ye shal receiue In the day ye shal aske in my name whatsoeuer ye ask I wil do that the father may be glorified in the soÌne Hereby it is plaine without controuersie that thei which cal vpoÌ God in any other name than of Christ do stubbornly breake his coÌmaundemeÌnts regarde his wil as nothing that thei haue no promise to obteine any thing For as Paul saith al the promises of God ar in Christ yea and Amen that is to say thei are confirmed and fulfilled And the circuÌstance of the time is diligentli to be marked wher Christ coÌmaundeth his disciples to fle to intercessioÌ to him after that he is gone vp into heaueÌ In the houre saith he ye shal aske in my name It is certain that euen from the beginning none wer hearde that praied but by meane of the Mediator For this reason the lorde had ordeined in the lawe the the presâ alone entring into the sanctuarie shold beare vpoÌ his sholders the names of the tribes of Israel as many precious stones before his breast but the people shold stand a far of in the porche from thense sholde ioyne their praiers with the prest Yea and the sacrifice auailed hereto that the praiers shold be
testifieth which reporteth that in the time of Ambrose the Chirch of Millain first began to sing when while Iustina the mother of Valentinâan cruelly raged against the true Faith the people more vsed watchinges than they were wont and that afterwarde the other westerne Chirches folowed For he had a litle before sayed that this maner came from the Easterne Chirches He telleth also in his seconde boke of Retractations that it was in his time receiued in Africa One Hilarie sayth he a ruler did in euery place wheresoeuer he could with malicious blaming raile at the maner which then began to be at Carthage that the hymnes at the altar should be pronounced out of the boke of Psalmes either before the oblation or wheÌ that which had ben offred was distributed to the people Him I answered at the commaundement of my brethren And truely if song be tempered to that grauitie which becommeth the preseÌce of God and Angels it both procureth dignitie and grace to the holy actions and muche auaileth to stirre vp the myndes to true affection and feruentnesse of prayeng But we muste diligently beware that our eares be not more hedefully bente to the note than our myndes to the spiritual sense of the wordes Wyth which peril Augustine in a certaine place sayth that he was so moued that he sometime wished that the maner which Athanasius kept shold be stablished which commaunded that the reder shoulde sounde hys wordes with so small a boowing of hys voice that it should be liker to one that readeth than to one that singeth But when he remembred howe muche profite he hymselfe had receyued by syngyng he inclined to the other side Therfore vsyng this moderation there is no dout that it is a most holye and profitable ordinance As on the other side what songes so euer are framed only to swetenesse and delite of the eares they both become not the maiestie of the Chirch and can not but hyely displease God Whereby it also playnly appereth that common praiers are to be spoken not in Greke among Latine men nor in Latine among Frenchemen or Englishemen as it hath heretofore ben eche where commonly done but in the peoples mother tongue which coÌmonly may be vnderstoode of the whole assembly forasmuche as it ought to be done to the edifiyng of the whole Chirch whiche receiue no fruite at all of a sound not vnderstanded But they which haue no regarde neither of charitie nor of humanitie shold at least haue ben somwhat moued with the authoritie of Paule whoe 's wordes are nothyng doutfull If thou blesse saieth he in Spirite howe shall he that filleth the place of an vnlerned man answer Amen to thy blessing sith he knoweth not what thou saiest For thou in dede geuest thankes but the other is not edified Who therfore can sufficiently wonder at the vnbridled licentiousnesse of the Papistes which the Apostle so openly crying out againste it feare not to roare out in a strange tongue moste babblyng prayers in whiche they themselues sometyme vnderstand not one syllable nor wold haue other folkes to vnderstand it But Paule teacheth that we ought to do otherwise How then I will pray sayth he with spirit I will praye also with mynde I will syng with spirite I will sing also with mynde signifieng by the name of Spirite the singular gifte of tonges which many being endued with abused it when they seuered it from the mynde that is froÌ vnderstaÌding But this we must altogether thiÌk that it is by no meane possible neither in publike nor in priuate praier but that the tong without the hart must hyely displease God Moreouer we muste thinke that the mynde ought to be kyndled with feruentnesse of thoughte that it maye farre surmounte all that the tong maye expresse with vtterance Fynally that the tong is not necessarie at all for priuate prayer but so farre as the inwarde felyng either is not able to suffice to enkindle it selfe or the vehemence of enkindlyng violently carieth the woorke of the tong with it For though very good prayers sometyme be without voyce yet it oftentymes betydeth that when the affection of the mynde is feruent bothe the tong breaketh foorthe into voice and the other membres into gesturyng without excessiue shew Hereupon came the mutteryng of Hanna and such a like thing all the holy ones alway fele in themselues when they burst out into broken and vnperfect voices As for the gestures of the body which are wont to be vsed in praier as knelyng and vncoueryng of the hed they are exercises by which we endeuor to ryse vp to a greater reuerencing of God Now we must learne not onely a more certaine rule but also the very forme of prayeng namely the same which the heauenly Father hath taught vs by his beloued Sonne wherin we may acknowe his vnmesurable goodnesse and kyndenesse For besyde this he warneth and exhorteth vs to seke hym in al our necessitie as children are wont to flee to their fathers defence so oft as they be troubled with any distresse because he saw that we did not sufficiently perceiue this how sclender our pouertie was what were mete to be asked what were for our profite he prouided also for this our ignoraÌce what our capacitie waÌted he supplied furnished of his own For he hath prescribed to vs a form wherin he hath as in a Table set our whatsoeuer we may desire of him what soeuer auaileth for our profit whatsoeuer is necessary to ask Of whiche his gentlenesse we receaue a great fruit of comfort that we vnderstand that we aske no inconuenient thyng no vnsemyng or vnfit thyng finally nothyng that is not acceptable to hym sith we aske in a maner after his owne mouthe When Plato sawe the folly of men in making requestes to God whiche beyng grauÌted it many tymes befell much to their owne hurt he pronounced that this is the best maner of prayeng taken out of the olde Poete Kyng Iupiter geue vnto vs the beste thynges bothe when we aske them and when we doo not aske them but commaunde euell thynges to be away from vs euen when we aske them And verily the heathen man is wyse in this that he iudgeth howe perillous it is to aske of the Lorde that whiche our owne desire moueth vs and therwithal he bewrayeth our vnhappy case that we can not ones open our mouthes before God without danger vnlesse the Spirite do instructe vs to a right rule of praying And in so muche greater estimation this priuilege is worthy to be had of vs sithe the onely begotten Sonne of God ministreth wordes into our mouthe which may deliuer our mynde from all doutyng This whether you call it forme or rule of praying is made of six petitions For the cause why I agree not to them that diuide it into seuen partes is this that by puttyng in this aduersatiue word But it semeth that the Euangelist men to
ioyne these two peces together as if he had sayd Suffer vs not to be oppressed with tentation but rather helpe our weakenesse deliuer vs that we faynt not The olde writers also think on our syde so that nowe that whiche is in Mathew added in the seueÌth place is by way of declaration to be ioyned to the sixt petition But although the whole praier is such that in euery parte of it regarde is specially to be had of the glorie of God yet the three first petitions are peculiarly appoynted to Gods glorie whiche alone we ought in them to loke vnto without any respect as they say of our owne profite The other thre haue care of vs and are proprely assigned to aske those thinges that are for our profite As when we pray that the name of God be halowed because God will proue whether he be loued and honored of vs freely or for hope of reward we must theÌ think nothyng of our own commoditie but his glorie must be sett before vs which alone we must beholde with fixed eies and no otherwise ought we to be mynded in the other praiers of this sort And euen this tourneth to our great profite that when it is sanctified as we pray it is also likewise made our sanctification But our eyes as it is saied must winke and after a certayne maner be blinde at suche profite so as they may not ones loke at it that if all hope of our priuate benefite were cut of yet we should not ceasse to wishe and pray for this sanctification and other thynges which perteine to the glorie of God As it is sene in the examples of Moses and Paule to whom it was not greuous to turne away their myndes and eies from themselues with vehement and enflamed zele to wish their owne destruction that though it were with their owne losse they might auaunce the glorie kyngdome of God On the other side when we pray that our dayly bread be geuen vs although we wyshe that which is for our owne commoditie yet here also we ought chefely to seke the glorie of God so that we would not aske it vnlesse it might turne to his glorie Now let vs come to the declaryng of the praier it selfe Our Father whiche art in heauen First in the very entrie we mete with this which we said before that all prayer ought none otherwise to be offred of vs to God than in the name of Christe as it can by no other name bee made acceptable vnto him For sins we call him Father truely we allege for vs the name of Christ. For by what boldnesse myght any man call God Father who should burst foorth into so great rashnesse to take to hymselfe the honor of the Sonne of God vnlesse we were adopted the children of grace in Christ Which being the true Sonne is geueÌ of him to vs to be our brother that that which he hath propre by nature may by the benefit of adoptioÌ be made oures if we do with sure faith embrace so great bountifulnesse As Iohn saith that power is geueÌ to theÌ which beleue in the name of the only begotteÌ Sonne of God that they also may be made the childreÌ of God TherforeÌ he both calleth himself our Father will be so called of vs by this swetenesse of name delyuering vs from all distrust sithe there can no where be found any greater affection of loue than in a Father Therfore he coulde by no surer example testifie his vnmeasurable deere loue towarde vs than by this that we are named the sonnes of God But his loue is so much greater more excellent toward vs than all loue of our parentes as he passeth all men in goodnesse and mercy that if all the fathers that are in the earth hauing shaken of all feling of fatherly naturalnesse wold forsake their children yet he wyll neuer faile vs because he can not denie hymselfe For we haue his promise If you beyng euell can geue good giftes to your children howe muche more can your Father which is in heauen Agayn in the Prophet Can a mother forget her children Though she forget them yet I will not forgett thee If we be his children then as a childe can not geue hymselfe into the tuition of a stranger and forein man vnlesse he complain either of the crueltie or pouertie of his father so we can not seke succors from ells where than from him alone vnlesse we reproche hym with pouertie and wante of abilitie or with crueltie or to extreme rigorousnesse Neither let vs allege that we are worthily made fearefull with conscience of sinnes whiche may make a Father be he neuer so mercyfull and kynde daily to be displeased For if among men the sonne can with no better aduocate pleade his cause to his father by no better meane gett and recouer his fauor beyng loste than if he hymselfe humbly and lowly acknowlegyng his fault doo beseche his fathers mercie for then the fatherly bowels can not hide themselues but must be moued at such prayers what shall that father of mercies do and the God of all comfort shall not he rather heare the teares and gronynges of his children intreatyng for themselues specially sith he dothe call and exhorte vs to do so than any other intercessions whatsoeuer they be to the succor wherof they do so fearefully flee not withoute some shewe of despeire because they distrust of the kyndnesse and mercifulnesse of their father This ouerflowyng plentie of fatherly kyndnesse he depainteth and setteth out vnto vs in the parable where the Father louyngly embraceth the sonne that had estranged hymselfe from him that had riotously wasted his substance that had euery way greuously offended against him and he tarieth not till he do with wordes craue pardon but he hymselfe preuenteth hym knoweth hym afarre of returnyng of his owne wyll goeth to mete hym comforteth him and receiueth hym into fauor For settyng out in a man this example of so great gentlenesse he mynded to teache vs howe muche more plentifull kindnesse we ought to loke for at his hande who is not only a Father but also the best and most mercyfull of all Fathers howsoeuer we be vnkynde rebellious and noughty children so that yet we cast our selves vppon his mercie And that he myght make it to be more assuredly beleued that he is suche a Father to vs if we be Christians he willed not only to be called Father but also by expresse name Our father as if we myght thus talke with hym O Father which hast so great naturall kyndnesse towarde thy chyldren so great easynesse to pardon we thy children call to thee and pray to thee beyng assured and fully persuaded that thou bearest no other affection to vs than fatherly howsoeuer we be vnworthy of suche a Father But because the small capacities of our hart conceiue not so great vnmeasurablenesse of fauor not onely Christe is to vs a
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 withâarde 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 waÌted 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 suÌme 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 commaundemeÌt 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 coÌtemeth 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
might be of force to holde them in is a certayne meane thyng betwene the forsaking of whole mankinde and the election of a small nomber of the godly The whole people of Israell was called the inheritance of GOD of whome yet there were many strangers But because GOD had not for nothing made couenant with them that he woulde bee their Father and redemer he rather hath respecte to hys owne free fauor than to the vnfaythfull falling away of many by whom also hys truthe was not abolished because where he reserued any remnante it appeared that hys calling was without repentance For whereas GOD did from tyme to tyme choose vnto hymselfe a Chirche rather out of the children of Abraham than out of the prophane nations he had regarde to hys couenante which beyng broken of the whole multitude he restrayned to a fewe that it shoulde not vtterly fall awaye Fynally the common adoption of the sede of Abraham was a certayne visible image of a greater benefite whiche God hath vouchesaued to graunt to fewe out of many Thys is the reason why Paule so diligently putteth difference betwene the children of Abraham according to the fleshe and hys spirituall children which were called after the example of Isaac Not that it was a vayne and vnfrutefull thing simply to be the chylde of Abraham whiche mighte not be sayd without dishonor of the couenante but because the vnchangeable counsell of GOD wherby he hath predestinate whom he would is by it selfe effectual only to this later sort vnto saluatioÌ But I warne the reders yâ they bring not a foreconceiued iugement on either side til it appeare by the places of Scripture broughte fourth what is to be thoughte That therefore which the Scripture clerely sheweth we saye that God by eternall and vnchangeable counsel hath ones appointed whom in tyme to come he would take to saluatioÌ and on the other syde whoÌ he would condemne to destruction Thys counsel as touching the elect we say to be grouÌded vpon his free mercie without any respect of the worthinesse of man but whom he appointeth to damnatioÌ to them by hys iugement which is in dede iust and irreprehensible but also incoÌprehensible yâ entrie of lyfe is forclosed Now in the elect we set vocation to be the testimonie of Election then iustification to be an other signe of the manifest shewing of it til they come to glorie wherin is the fulfilling of it But as by vocatioÌ and election God maketh his elect so by shutting out yâ reprobate eyther from the knowlege of hys name or from the sanctification of his Spirite he doth as it were by these markes open what iugemeÌt abideth for them I wil here passe ouer many fayned inuentions which foolish meÌ haue forged to ouerthrowe predestination For they nede no confutation which so sone as they are brought fourth doe largely bewraye their owne falsnesse I wil tarry only vpon those which either are in controuersie amoÌg the learned or which may bryng any hardinesse to the simple or which vngodlinesse with faire seming showe pretendeth to scoffe at the righteousnesse of God ¶ The .xxii. Chapiter A confirmation of this doctrine by testimonies of the Scripture AL these things which we haue set are not without controuersie among many specially the free election of the faithfull which yet can not be weakened For the common sort do thinke that God as he foreseeth that euery mans deseruinges shal be so maketh difference betwene men that therefore whoÌ he foreknoweth that they shal be not vnworthy of hys grace them he adopteth into place of children and whoe 's natures he espyeth that they wil be bent to wickednesse and vngodlinesse them he appointeth to the damnation of death So by cloking it with the veile of foreknowlege they do not only darken election but faine that it hath beginning from ells where And this opinion receiued of the commoÌ sort is not the opinion of the common sorte alone for in al ages it hath had greate mainteiners Whiche I doe plainly confesse to the entent that no maÌ should trust that it shall muche hurte our cause if their names be obiected against vs. For the truthe of God herein is more certaine than that it may be shaken more clere than that it maye be darkened with yâ authoritie of men But some other neyther exercised in the Scripture nor worthy of any voyce doo rayle at thys doctrine wyth greater maliciousnesse than that their frowarde pryde oughte to be suffered Because God choosing some after hys owne wyl leaueth other some they picke a quarel against hym But if the thing it selfe be knoweÌ for true what shal they preuaile with brawling against God We teach nothing but that which is approued by experience that it was alway at libertie for God to bestowe hys grace to whome he will I will not enquire wherby the posteritie of Abraham excelled other but by that vouchesauing wherof there is fouÌde no cause ellswhere than in God Let them answere why they be men rather than oxen or asses WheÌ it was in the hande of God to make them dogges he fashioned them after hys own image Wyll they geue leaue to brute beastes to quarell wyth God for their estate as thoughe the difference were vnrighteous Truely it is no more righteous that they should enioy the prerogatiue whiche they haue obteined by no deseruinges thaÌ for God diuersly to deale abrode his benefites according to the measure of hys own iugement If they skippe ouer to persones where the inequalitie is more hateful to them at the least at the example of Christe they oughte to be afrayed to prate so boldly of so hye a mysterie He is conceiued of the sede of Dauid a mortall man by what vertues wyll they say that he deserued to be in the very wombe made the hed of Angels the onely begotten sonne of GOD the image and glorie of the Father the lyghte righteousnesse and saluation of the worlde Thys thing Augustine wisely noted that in the very hed of the Chirche is a moste clere mirror of free election lest it should troble vs in the members and that he was not by ryghteously liuing made the sonne of God but that he had so great honor freely geuen hym that he myght afterwarde make other partakers of hys gyftes Here if any man aske why other were not the same that he was or why all we are so farr distante from hym why all we be corrupte and he purenesse suche a man shall bewraye not onely hys madnesse but therewithall also hys shamelessnesse But if they goe forward to labor to take from GOD the free power to choose and refuse let them also take away that whiche is geuen to Christe Nowe it is worth the trauayle to consider what the Scripture pronounceth of euery one Paule verily when he teacheth that we were chosen in Christe taketh away all respecte of our owne worthinesse For it is al one as if he had sayd
foreknow out of an idle watchtoure the thinges that he worketh not but in suche sense as it is ofte red For truely when Peter sayth in Luke the Christ was by the determined couÌsel foreknowlege of God appoynted to death he doth not bryng God as a loker on but the author of our saluation So the same Peter also where he sayth that the faithfull to whome he wrote were chosen accordyng to the foreknowlege of God proprely expresseth that secrete Predestination wherby God hath marked for his children whome he wold And the worde Purpose whiche he ioyneth for a diuers woorde expressyng all one thing forasmuche as it dothe euery where signifie a stedfast determination as they commonly calle it vndoutedlye teacheth that God when he is author of our saluation goeth not oute of hymselfe In whiche sense he sayth in the same Chapiter that Christe was the lambe foreknowen before the creation of the worlde For what is more fonde or triflyng than to say that God from on hye did stande lokyng whense saluation should come to mankynde Therefore in Paule the foreknowen people is as muche as a small portion mingled with the multitude which falsly pretendeth the name of God In an other place also Paule to beate downe their bostyng which beyng but couered with a visor doo take vpon themselues the thefe preeminence among the godly before the world sayth that God knoweth who be his Finally by that sayeng Paule poynteth vnto vs two sortes of people the one of the whole kynrede of Abraham the other seuerally chosen oute of it and whiche beyng layde vp vnder the eyes of God is hidden from the sight of men And it is no dout that he toke this out of Moses whych affirmeth that God will be mercifull to whome he wyll althoughe he there spake of the electe people whoe 's estate in outwarde seemyng was egall as if he shoulde haue sayde that in the common adoption is included with hym a speciall grace towarde some as it were a more holye treasure and that the common couenaunt withstandeth not but that the same small numbre maye be exempte in degree and he wyllyng to make hymselfe the free disposer and ruler of this thyng precisely denyeth that he will be merciefull to one rather than to an other for any other reason but for that it so pleaseth hym because when mercie commeth to hym that seeketh it though he in deede suffer not a denyall yet he either preuenteth or partely getteth to hymselfe the fauor wherof God claymeth to hymselfe the prayse Now let the soueraigne Iudge and maister pronounce of the whole mater When he saw so great hardnesse in his hearers that he dyd in a maner waste his wordes without fruite among the multitude to remedie this offence he crieth out Whatsoeuer my Father geueth me it shall come to me For this is the wyll of my Father that whatsoeuer my Father hath geuen me I shall not lose any thyng of it Note that the begynnyng is taken at the Fathers gyfte that we may be deliuered into the faithfull kepyng and defence of Christe Here some man peraduenture will turne a circle aboute and wyll take exception sayeng that they onely are accompted in the propre possession of the Father whoe 's yeldyng hath ben voluntarie by Fayth But Christe standeth onely vpon that poynte that althoughe the fallynges awaie of greate multitudes doo shake the whole worlde yet the counsell of God shall be stedfast and stande faster than the heauens themselues that his election may neuer fayle They are sayde to haue ben the elect of the Father beefore that he gaue to them his onely begotten Sonne They aske whether it were by nature yea rather them whyche were straungers he made his owne by drawyng them to hym There is a greatee clearenesse in the woordes of Christe than can by shiftyng be couered with any darknesse No man sayth he can come to me vnlesse my Father drawe hym But who so hathe hearde and learned of my Father he commeth to me If all generally without difference should bow their knee before Christ then the election were common but nowe in the fewnesse of the beleuers appeareth a manifest diuersitie Therfore after that Christe had affirmed that the disciples whiche were geuen him were the peculiar possession of God the Father within a little after he added I praie not for the worlde but for those whom thou hast geuen me because they are thyne Whereby is proued that the whole worlde belongeth not to the Creator of it sauyng that grace delyuereth a fewe from the wrath of God and from eternall deathe whiche otherwyse shoulde haue perished but the worlde it selfe is lefte in his owne destruction to whiche it was appoynted In the meane time although Christe putt hymselfe meane betweene yet he claymeth to himselfe the power of choosyng in common with the Father I speake not sayth he of all I knowe whome I haue chosen If any man aske from whense he hath chosen them he answereth in an other place Oute of the worlde whiche he excludeth out of his prayers when he commendeth his disciples to his Father This is to be holden that when he affirmeth that he knoweth whome he hath chosen there is signified some speciall sort in the generall kynde of men then that the same speciall sort is made to differ not by the qualitie of their owne vertues but by the heauenly decree Wherupon foloweth that many excell by their own force or diligence when Christ maketh hymselfe the author of election For when in an other place he reckeneth Iudas among the elect wheras he was a deuell this is referred onely to the office of Apostleshyp whyche althoughe it bee a cleere myrror of the fauor of God as Paul so oftentymes acknowlegeth in his owne persone yet it conteyneth not in it selfe the hope of eternal saluation Iudas therfore when he did vnfaithfully beare the office of an Apostle myght be worse than the deuell but of those whome Christ hath ones graffed into his bodye he will suffre none to perishe because in preseruyng their saluation he wil performe that whiche he hath promysed that is he will stretche foorth the power of God whiche is greater than all For whereas he sayth in all other place Father of those whome thou haste geuen me I haue loste none but the sonne of perdition although it be an abusiue speche by figure yet it hath no doutefull meanyng The summe is that God maketh them his chyldren by free adoption whome he will haue to be his chyldren and that the inwarde cause therof is in hymselfe because he is content with his owne secrete good pleasure But Ambrose Origene and Hierome thoughte that God distributeth his grace among men as he forseeth that euery man will vse it well Yea and Augustine was ones in the same opinion But when he had better profited in Knowlege of the Scripture he not only reuoked
he had sayde that the Gospell is maliciously and frowardlye despised because many doo stubbornly refuse to heare peraduenture this color touchyng vniuersall callyng should preuayle Neither is it the purpose of the Prophet to dymynyshe the faulte of men when he teacheth that the fountayne of blyndnesse is that God vouchsaueth not to open his arme to them onely he geueth warnyng that because fayth is a singular gift the eares are beaten in vayne with outwarde doctrine But I woulde fayne know of these doctors whether onely preachyng or fayth make the chyldren of God Certainly when it is sayde in the fyrste chapiter of Iohn Whosoeuer beleue in the only begotten Sonne of God are themselues also made the children of God there is not in that place a coÌfused heape iumbled vp together but a speciall order is geuen to the faithfull whiche are borne not of blood nor of the wil of the fleshe nor of the will of man but of God But say they there is a mutuall consent of faith with the word Namely whersoeuer is faith But it is no newe thyng that seede fall among thornes or in stonie places not only because the greater part appeareth in dede obstinate against God but also because not al men haue eies and eares How then shall it agree that God calleth to him them who he knoweth will not come Let Augustine answere for me Wilt thou dispute with me Meruaile with me and crie out O depthe Lett vs bothe agree in feare least we perishe in error Moreouer if election as Paule witnesseth be the mother of faith I turne back the argumeÌt vpon their owne head that Faith is therfore not general because election is speciall For by the orderly hangyng together of causes and effectes it is easily gathered that where Paul saith that we are full of al spirituall blessing as God had chosen vs before the creation of the worlde therefore these richesse are not common to all because God hath chosen onely whome he woulde This is the reason why in an other place he commendeth the faith of the electe least it should be thought that any man doeth by hys own motion get faith to himself but that this glorie may remaine with God that they are freely enlightned of hym whome he had chosen before For Bernarde saith rightly Frendes do seuerally heare to whom he also saith Feare not thou small flocke for to you it is geuen to know the mysterie of the kyngdom of heauen Who be theseâ euen they whom he hath foreknowen and predestinate to be fashioned like to the image of his Sonne A great and secrete counsel is made knowen The Lord knew who be his but that which was knowen to God is made manyâest to men neither doth he vouchsafe to make any other partakers of so great a mysterie but those selfe same men whome he hath forknowen and predestinate to be his A little after he concludeth The mercie of God is from eternitie euen to eternitie vpon them that feare hym ⪠from eternitie by reason of predestination to eternitie by reason of blessed makyng the one without beginnyng the other without endyng But what nede I to cite Bernarde for witnesse when we heare of the masters owne mouthe that none doo see but they whiche are of God By which wordes he signifieth that all they which are not begotten agayn of God do dasell at the brightnesse of his countenance And to election faith in dede is fittly ioyned so that it kepe the second degree Which order the wordes of Christ doo clerely expresse in an other place This is the wil of my Father that I lose not that which he hath geuen For this is his will that whosoeuer beleueth in the Sonne shall not perishe If he would haue all saued he would appoint ouer them his Sonne to be their keper and would graffe them all into his body with the holy bond of Faith Now it is certain that faith is a singular pledge of his fatherly loue laâed vp for his childreÌ whom he hath adopted Therfore Christ in an other place faith that the shepe folow the shepherd because they know his voice but they folow not a straÌger because they know not the voice of strangers Whense coÌmeth his difference but because their eares are boared by God For no maÌ maketh himselfe a shepe but he is made one by the heaueÌly grace For which cause also the Lord teacheth that our safetie shall alway be certaine and free from danger because it is kepte by the inuincible power of God Wherfore he concludeth that the vnbeleuers are not of his shepe namely because they are not of the nuÌber of them whom God hath promised by Esaie that they shal be his disciples Nowe because in the testimonies which I haue alleged is expressed perseuerance they do therwithal testifie the vnmouable stedfastnesse of electioÌ âª Now let vs speake of the reprobate whoÌ the Apostle ioineth there together For as Iacob hauing yet with good works deserued nothing is taken into grace so Esau beyng yet defiled with no wicked dooyng is hated If we turne our eies to workes we do wrong to the Apostle as though he sawe not the same thyng whiche we clerely see It is proued that he sawe it not ⪠forasmuch as he expresly enforceth this pointe that when they had not yet done any good or euell the one was chosen and the other refused to proue that the fundation of the predestination of God is not in workes Agayne when he moued the obiection whether God be vnrighteous he allegeth not that which had ben the moste certaine and plaine defence of his righteousnesse namely that God reduced to Esau according to his euellnesse but he was coÌtent with an other solution that the reprobate are stirred vp to this ende that the glorie of God may be sett foorth by them Last of all he adioyneth a concluding sentence that God hath mercie vpon whom he will hardeneth whom he will See you not howe he imputeth bothe to the onely will of God Therfore if we can not declare a reason why he vouchsaueth to graunt mercie to them that be his but because it so pleseth him neither also shal we haue any other cause in reiectyng of other than his owne will For when it is sayd that God hardeneth or sheweth mercie to whom he wil men are therby warned to seke no cause ells where than in his will ¶ The .xxiii. Chapiter A Confutation of the sclaunders wherwith this doctrine hath alwaye been wrongfully burdened BUt when the witt of man heareth these thynges the frowardness therof can not be restrained but that by and by as at the bloody blast of a trumpet soundyng to battaile it diuersly and excessiuely turmoyleth And many in deede as thoughe they would driue away the malice from God doo so graunte election that they denye that any man is reprobate but they do to ignorantly childishely forasmuche as election
as is lawful to be knoweÌ of his couÌsel But least any man should think this a weake testimonie let vs consider how much bothe clearenesse and certaintie it bringeth vs. Of whiche thing Bernard speaketh fitly For after that he had spoken of the reprobate he sayth The purpose of God standeth the sentence of peace standeth vpon them that feare him bothe coueryng their euels and rewarding their good thynges so as to them after a maruellous manner not only good thinges but also euell doe worke together vnto good Whoe shall accuse the elect of God It sufficeth me to all righteousnesse to haue him alone mercifull to whome alone I haue sinned All that he hath decreed not to impute to me is so as yf it neuer had ben And a litle after O place of true reste and to whiche not vnworthily I maye geue the name of a bedchamber in whiche God is seene not as troubled with wrath not as withholden with care but his wil is proued in him good and well pleasyng and perfect This sight doth not make afrayde but calmeth doth not stirre vp vnquiet curiousnesse but appeaseth it doth not wery the senses but quietet them Here is quiet truely taken God beyng appeased appeaseth all thynges and to beholde him quiet is to be quiet First if we seke a fatherly kindenesse and fauorable minde of God we must turne our eyes to Christ in whome alone the soule of the father resteth If we seke saluation lyfe and the immortalitie of the heauenly kingdome we muste then also flee to no other for asmuch as he alone is bothe the fountayne of lyfe and author of saluation and heir of the kingdome of Heauen Nowe whereto serueth election but that beyng adopted of the heauenly Father into the degree of chyldren we maye by his fauour obteyne saluation and immortalitie Howe so euer in sekyng thou tosse it and shake it yet thou shalt finde that the vttermoste marke of it extendeth no further Therefore whome God hath taken to his children it is not sayd that he hath chosen them in themselues but in his Christ bycause he could not loue them but in him nor geue them the honour of the inheritance of his kingdome vnlesse they had firste ben made partakers of him If we be chosen in him ⪠we shall not finde in our selues the certaintie of our election no nor yet in God the Father yf we imagine him naked without the Sonne Christ therefore is the mirrour in whome we bothe muste and without deceite maye behold our election For sithe it is he into whose bodie the Father hath apoynted to graffe all them whome from eternitie he hath willed to be his that he maye take for his chyldren so many as he reknowlegeth amonge his members we haue a witnesse playne and sure enough ⪠that we are written in the boke of life if we coÌmunicate with Christ. And that sure coÌmunioÌ of himself he gaue vs when by the preaching of the Gospel he testified that he was geuen to vs of the father that he with all his good thinges should be oures We are sayd to put on him to growe together into him that we maye liue bicause he liueth So oft is this doctrine repeted The Father spared not his only begotten sonne that whosoeuer beleueth in him maye not perish But he that beleueth in him is sayd to haue passed from death into life In which sense he calleth himself the bred of life which who so eateth he shal not die for euer He I say hath beÌ a witnesse to vs that they shal be receyued of the heauenly Father in place of his children of whome he hath ben receiued by fayth If we couet any more than to be accompted among the children and heires of God then we maye climbe aboue Christ. If this be our vttermoste marke how much be we mad in sekyng without him that whiche we haue already obteined in him and which maye be found in him alone ⪠Moreouer sithe he is the eternal wisedome the vnchangeable truth and faste settled counsell of the Father it is not to be âeared least that which he declareth to vs in his word should varie any thing be it neuer so litle from that will of the father whiche we seke but rather he faithfully openeth it vnto vs such as it was from the beginnyng and euer shal be The practise of this doctrine ought also to be in vre in prayers For though the faith of electioÌ doth encourage vs to cal vpoÌ God yet when we make our prayers it were vnorderly done to thrust it into the presence of God or to couenant with this condition ⪠Lord if I be elected heare me for asmuch as he willeth vs to be coÌtent with his promises and no where els to seke whether he wil be entreatable to vs or no. This wisedome shall deliuer vs from many snares if we can skill to applie that to a right vse whiche hath ben rightly written but let vs not vndiscretely draw hether and thether that which ought to haue ben restrayned There is also for stablishyng of our affiance an other staye of election whiche we haue sayd to be ioyned with our callyng For whome Christ taketh beyng enlightened with the knowlege of his name into the bosome of his Church them he is sayd to receiue into his faith protection And whome so euer he receiueth they are sayd to be committed to him of the father and deliuered to his trust that they maye be kept into eternall life What meane we Christ crieth out with a lowde voyce that so many as the Father willeth to be saued he hath deliuered them into his protection Therefore if we list to know whether God haue care of our safetie let vs seke whether he hath committed vs to Christ whome he hath made the onely sauior of all his Nowe if we dout whether we bee receyued of Christ into his fayth and kepyng he preuenteth our doutyng when he voluntarily effreth himself to be our shepeheard and pronounceth that we shal be in the number of his shepe if we heare his voyce Let vs therefore embrace Christ beyng liberally set open for vs and coÌming to mete vs he shal number vs in his flocke and shall kepe vs enclosed with in his folde But there entreth into vs a carefulnesse of our state to come For as Paul teacheth that thei are called which were before chosen so Christ sheweth that many are called but few are chosen ⪠yea and also Paule himselfe in an other place dishorteth vs from carefulnesse Let him that standeth sayth he loke that he fall not Againe Art thou grafted into the people of God Be not proude but feare for God is able to cut the of againe that he maye graffe other Finally wee are sufficiently taught by experience it selfe that calling and faith are of smale value vnlesse there be adioyned continuance which happeneth not to al meÌ But Christ hath deliuered vs
from thys care for verily these promyses haue respect to the time to come All that my Father geueth mee shall come to me and him that shall come to mee I will not cast him oute of doers Againe This is the will of him that sente me the Father that I lose nothing of al things that he hath geuen me but may raise them vp againe in the last day Againe ⪠My shepe heare my voice and thei folowe me I knowe them and I geue them eternall life and thei shall not perishe for euer neither shall any man take them out of my hande The Father which gaue them to me is greater then all and no man can take them out of the hande of my Father Now when he pronouÌceth Euery tree whiche my Father hathe not planted shall be plucked vp by the roote he signifieth on the coÌtrary side that thei can neuer be plucked from saluation which haue roote in God Wherewith agreeth that saieng of Ihon If thei had ben of vs thei had not at all gone out from vs. Herevpon also commeth that noble glorieng of Paul against Life and Death present thinges and thinges to come which glorieng must nedes be grounded vpon the gift of continuance Neyther is it any doubt that he directeth this saieng to all the faithfull In an other place the same Paul saith He that hath begonne in you a good worke shal ende it euen vntil the day of Christ. As also Dauid when his faith fainted leaned vpon this stay Thou shalt not forsake the worke of thy handes And nowe neither is this doubtfull that Christ when he prayeth for all the faithfull asketh the same thinge for them whiche he asketh for Peter that their faith maye neuer faint Whereby we gather that thei are out of danger of falling awaie bycause the sonne of God askinge stedfaste continuance for their godlinesse suffered no deniall What woulde Christe haue vs to learne hereby but that wee shoulde truste that we shall perpetually be safe bicause we are ones made his But it dayly happeneth that thei whiche semed to be Christes do agayne reuolt from him fal yea in the very same place where he affirmeth that none had perished of them which were geuen him of the Father yet he excepteth the sonne of perditioÌ That is true in dede but this is also as certaine that such did neuer cleaâe to Christ with that aâfiance of heart with whiche I sate that the assurednesse of our election ys stablished Thei went out from vs saith Ihon but thei were not of vs. For if thei had ben of vs thei had still taried with vs. Neither do I deny that thei haue like signes of calling as the elect haue but I do not graunt that thei haue that sure stablishment of election which I bidde the faithfull to fetche out of the worde of the Gospell Wherfore let not suche examples moue vs but that we quietly reste vpon the promise of the Lord where he pronounceth that al thei are geuen to him of the Father which receiue him with true faith of whom sith he is their keper Pastor none shal perishe Of Iudas we shal speake hereafter Paule doth not counsell Christians from assurednesse altogether butte from carelesse and loose assurednesse of the fleshe whiche draweth wyth it pride presumptioÌ and disdaine of other and quencheth humilitie and the reuerence of God bringeth forgetfulnes of grace receiued For he speaketh to the Gentiles whome he teacheth that thei ought not proudly vngently to reproche that Iewes for this that the Iewes beinge disherited thei were set in their stede Feare also he requireth not wherew t thei sholde be dismaied stagger but whych framing vs to the humbler receiuing of the grace of God shold abate nothing of the affiance therof as we haue said in an other place Beside that he doth not there speake to euery maÌ particularly but to the sectes theÌselues generally For when the Churche was diuided into two parts enuie bred dissensioÌ Paul putteth the GeÌtiles in minde that their beiÌg supplied into the place of the peculiar holy people ought to bee to theÌ a cause of feare modesty And amoÌg theÌ ther wer many puffed vp with glory whose vaine bostiÌg it was profitable to beat downe But we haue in an other place shewed that our hope is extended to the time to come euen beyonde death that nothing is more contrarye to the nature of it than to doubte what shall become of vs. That saieng of Christ of many being called but few chosen is very il takeÌ after that maÌner Ther shal be nothing doubtful if we hold faste that which ought to be clere by the things aboue spokeÌ that ther ar two sorts of calling For ther is an vniuersal calling wherby through the outward preaching of the word God calleth al together to him euen them also to whom he setteth it forth vnto that sauour of death vnto matter of more greuous coÌdemnatioÌ The other is a special calling whiche for the most part he vouche saueth to geue only to the faithful wheÌ by the inward enlightning of his spirit he maketh that the word preached is setled in their hearts Yet somtime he maketh theÌ also partakers of it whoÌ he enlightneth but for a time afterward by the deseruiÌg of their vnthankefulnes forsaketh theÌ striketh theÌ with greater blindenes Nowe when the Lorde sawe the Gospel to be published far wide to be despised of many but to be had in due price of fewe he describeth to vs God vnder the persoÌ of a Kinge which preparinge a solemne feaste sendeth his messingers rounde about to bidde a greate multitude to be his gestes and yet can get but a fewe bicause euery one allegeth lettes for his excuse so that at length he is compelled vpon their refusal to cal out of the hie waies euery one that he meteth Hetherto euery man seeth that the parable must be vnderstand of the outward callinge He addeth afterward that God doth like a good maker of a feast which goeth aboute the tables to chere his gestes If he finde any not clothed with a weddinge garment he wil not suffer him with his vncleanlines to dishonoure the solemnitie of the feast This part of the parable I grant is to be vnderstand of them which enter into the Church by the profession of faithe but are not clothed with the sanctification of Christ. Suche dishonors and as it were botches of his Churche the Lorde wyll not suffer for euer but as their fylthinesse deserueth he wil caste them out Therfore few ar chosen out of a great numbre of them that are called but yet not with the calling by which we say that the faithfull ought to iudge their election For that general calling is also common to the wicked but this special Calling bringeth with it the spirit of regeneratioÌ which is the
which belongeth to discipline we shal speake in place fyt for it But forasmuch as those phrentyke Spirites that I haue spoken of doe goe about to plucke away froÌ the Chirch this only anchore of saluatioÌ consciences are the more stroÌgly to be confyrmed against a so pestilent opinion The Nouatians in old time troubled the Chirch with this doctrine but not much vnlyke to the Nouatians our age also hath many of the Anabaptistes which fal to the same dotages For they faine that the people of God are in Baptisme regenerate into a pure Angelyke lyfe that is corrupted with no filthinesse of the flesh But if any man offende after Baptisme they leaue vnto him nothing but the vnappeasable iudgement of God Briefely they graunte no hope of pardon to a sinner falleÌ after grace receiued because they acknowlege no other forgeuenesse of synnes but that wherby we be first regenerate But although there be no lye more clerely confuted by the Scripture yet because these men finde some whoÌ they may deceiue as also in olde tyme Nouatus had many folowers let vs shortly shew how mad they be to their own and others destruction First wheras by the commaundement of the Lord the holy ones do dayly repete this prayer forgeue vs our dettes truely thei do coÌfesse theÌselues detters Nether do thei craue it in vain because the Lord hath alway appointed no other thyng to be asked than that whiche he himselfe woulde geue Yea wheras he hath testified that the whole prayer shal be heard of his father yet he hath also sealed thys ãâã solution with a peculiar promise What wyll we more The Lorde requireth of the holy ones all theyr lyfe long a confession of synnes ⪠Yea and that continuall and promyseth pardon That boldnesse is it eyther to exempte them from synne or if they haue stumbled vtterlye to exclude them from grace Nowe whom doeth he will vs to forgeue seuenty tymes seuen tymes not to oure brethren To what ende did he commaunde it but that we should folow his clementie He forgeueth therfore not ones or twise but as often as being striken downe wyth the acknowlegyng of synnes they sighe vnto hym But that we maye begin in a maner at the very swadlyng cloutes of the Chirche the Patriarches were circumcised being allured into partaking of the couenaunt hauing vndoutedly by their fathers diligence ben taught righteousnesse and innocence when they conspired to murder their brother this was a mischeuous acte to be abhorred euen of the most desperate theues At the last being mekened with the monitions of Iudas they solde him this was also an intolerable hapnousnesse Simeon and Leui with wicked reuenge and suche as was also condemned by their own fathers iudgement vsed crueltie againste the Sichemites Ruben with most vnclene lust defiled his fathers bed Iudas when he would geue hymselfe to fornication agaynst the lawe of nature went into his sonnes wife And yet so farre are they from being wiped out of the chosen people that they be rather raised vp to be heds of it But what dyd Dauid when he was a gouernoure of iustice with howe greate wickednesse did he by sheding of innocent bloud opeÌ the way to hys blynde luste He was alredy regenerate and among the regenerate garnished with notable prayses of the Lorde neuerthelesse he committed that haynous offence which is horrible euen among the Gentiles and yet he obtained pardon And that we may not tarry vpoÌ single examples how many promyses there are in the law and the Prophetes of Gods mercy toward the Israelites so oft it is proued that the Lord sheweth himselfe appeasable to the offenses of his people For what doth Moses promyse to come to passe when the people being âallen into Apostasie shal returne vnto the Lorde He shall bryng thee backe out of captiuitie and shall haue mercy on thee and shall gather thee together out of the peoples to whom thou hast been dispersed If thou be scattered euen to the borders of the heauen I wil from ãâã agayne gather thee together But I wyll not beginne a renâall that shoulde neuer be ended for the Prophetes are full of suche promyses whiche done yet oâââr mercie to the people couered with infinite wicked doinges What ãâã is there more hainous than rebellion for it is called a ãâã betweââ God and the Chirch But this is ouercome by the goodnesse of God What man is there sayeth he by Ieremy that if hys wife geue ãâã her body in common to adulterers can abyde to returne into ãâã with her but with thy fornications all the wayes are polluted O ââda the earth hath been fylled with thy filthy loues But returne vnto me and I wil receiue thee Returne thou turne away I wil not turne away my face from thee because I am holy and am not angry for euer And truely he can be no otherwise minded whiche affirmeth that he willeth not the death of a sinner but rather that he should be conuerted and liue Therfore when Salomon did dedicate the temple he appointed it also to this vse that the praiers made for obteining pardon of sinnes should be heard from thense If sayd he thy sonnes shall synne for there is no man that sinneth not and thou beyng angry shalt deliuer them to their ennemies and they shal repente in their hart and being turned shal entreate thee in their captiuitie saying we haue sinned we haue done wickedly and shal pray toward the land which thou hast geuen to their fathers and towarde this holy temple thou shalte heare their praiers in heauen and shalt be made mercifull to thy people that hath sinned against thee and to all their wickednesses wherewith they haue offended thee And not vainly the Lorde ordeined in the law daily Sacrifices for sinnes For if the Lord had not forseen that hys people should be troubled with continuall diseases of sinnes he would neuer haue appointed these remedyes for them Was thys benefite taken away from the faythful by the comming of Christ wherin the fulnesse of grace was shewed forth so that they dare not now pray for pardon of synnes that if they offende the Lorde they may not obteine any mercy What shal this be els but to saye that Chryste came to the destruction of them that be his and not to their saluation if that mercifulnesse of God in pardoning sinnes which in the olde testament was continually redy for the holy ones be now sayd to be vtterly taken away But if we beleue the Scriptures which expresly cry out that in Chryst only the grace and kyndnesse of the Lord fully appeared that the plentifulnesse of mercy was poured oute that the reconciliation of God and men was fulfilled let vs not dout that there floweth vnto vs a more bountiful mercifulnesse of the heauenly father than that it is cut of or shortened And hereof there want not examples Peter whiche had heard that he should
whom in dede the Lord published new oracles to be added to the law but yet not so new but that they cam out of the law and had respect vnto it For as touchyng doctrine they were only expositors of the law and added nothyng vnto it but prophecies of thyngs to come Those excepted they vttered nothyng els but a pure exposition of the lawe But because it pleased the Lord that there shold be a plainer and larger doctrine that weake consciences might be the better satisfied he coÌmaunded that the Prophecies also shold be put in writyng and accompted parte of his worde And hereunto were added the histories whiche are also the workes of the Prophetes but made by the endityng of the Holy ghost I recken the Psalmes among the Prophecies because that which we attribute to the prophecies is also coÌmon to the psalmes Therfore that whole body coÌpacted of the law prophecies psalmes histories was the word of the Lord to the olde people by the rule whereof the prestes and teachers euen vnto Christes tyme were bounde to examine their doctrine neither was it lawfull for them to swarue either to the right hand or to the left because all their office was enclosed within these boundes that they should answer the people out of the mouth of God Which is gathered of a notable place of Malachie where he biddeth them to be mindful of the law to geue hede to it eueÌ to the preaching of the Gospell For therby he forbiddeth them all new found doctrines and graunteth them no leaue to swarue neuer so little out of the way which Moses had faithfully shewed them And this is the reason why Dauid so honorably setteth out the excellence of the law reherseth so many praises of it that is that the Iewes should couete no forein thyng without it sith within it was all perfection enclosed But when at last the Wisdome of God was openly shewed in the flesh that same Wisdome with ful mouth declared vnto vs al that euer can with mans wit be coÌpreheÌded or ought to be thought coÌcerning the heueÌly Father Now therefore sins Christ the foÌne of rightousnesse hath shined we haue a perfect brightnesse of the truth of God such as the clerenesse is woÌt to be a mid day when the light was before but dimme For verily the Prophet meant not to speake of any meane thing wheÌ he wrote the God in old time spake diuersly many waies to the fathers by the prophets but that in these last daies he began to speake to vs by his beloued Sonne For he signifieth yea he openly declareth that God wil not hereafter as he did before speake somtime by some and sometime by other nor wil adde Prophecies to Prophecies or reuelations to reuelations but that he hath so fulfilled al the partes of teaching in the Sonne that they must haue thys of him for the last and eternal testimonie After whiche sort al this time of the new Testament wherein Christe hath appeared to vs with the preaching of his Gospell euen to the daie of iugement is expressed by the last houre the last times the last dayes to the ende verely that contented with the perfection of the doctrine of Christe we should learne neither to fayne vs any new beside it or receiue it fained of other Therfore not without cause the Father hath by singular prerogatiue ordeined the Sonne to be our Teacher commaunding hym not any man to be heard He did in dede in fewe wordes sette oute hys scholemaistership vnto vs when he said heare him but in whiche there is more weight force than men commonly thynke For it is as muche in effect as if leading vs away froÌ al doctrines of men he should bring vs to him only and commauÌde vs to loke for al the doctrine of saluation at him alone to hang vpon him alone to cleaue to hym alone finally as the very wordes do sounde to harkeÌ to the voice of hym alone And truely what ought there now to be either loked for or desyred at the hand of man when the very worde of lyfe hath familiarly and openly disclosed himselfe vnto vs Yea but it is mete that the mouthes of al meÌ be shut after that he in whom the heaueÌly Father willed to haue al the treasures of knowledge and wisdome to be hidden hath ones spoken and so spokeÌ as became both the wisdome of God which is in no part vnperfect and Messias at whoe 's hand the reuelation of al thinges is hoped for that is to say that he left nothing afterwarde for other to be spoken Let this therefore be a stedfast principle that there is to be had no other worde of God wherunto place should be geuen in the Chirche than that which is conteined first in the law and the Prophetes and then in the writinges of the Apostles that there is no other manner of teaching rightly but according to the prescription and rule of the word Hereupon also we gather that ther was no other thing grauÌted to the Apostles but that which the Prophetes had had in olde tyme that is that they should expounde the olde Scripture and shewe that those thinges that are therein taught are fulfilled in Christ and yet that they should not do the same but of the Lorde that is to saye the Spirite of Christe going before them and after a certaine maner enditing wordes vnto them For Christ limited their embassage with this condition when he commaunded them to goe and teache not such thinges as they themselues had rashly forged but al those thynges that he had coÌmaunded them And nothing could be more playnly spokeÌ thaÌ that which he saieth in an other place but be not ye called maisters for onely one is your maister Christe Then to emprint this more depely in their minde he repeteth it twise in thesame place And because their rudenesse was such that they could not coÌceiue those thynges that they had heard and learned of the mouth of their maister therfore the Spirite of trueth is promised them by whoÌ they should be directed to the true vnderstanding of al thinges For the same restrayning is to be diligeÌtly noted where this office is assigned to the Holy ghost to put them in minde of al those thinges that he before taught them by mouth Therfore Peter who was very wel taught how much he might lawfully do leaueth nothing either to himselfe or other but to distribute the doctrine deliuered of God Let him that speaketh saieth he speake as the wordes of God that is to say not doutingly as they are wont to tremble whoe 's own coÌscience misgeueth them but with sure coÌfideÌce which becoÌmeth the seruaÌt of God furnished with assured instructioÌs What other thing is this but to forbidde al inuentions of mans minde froÌ what hed soeuer they haue proceded that the pure word of God may be heard learned in the Chirch
wholly to the obedience of the lawe of God Therfore he is compelled with gronyng to crie out Unhappie am I. Who shall delyuer me out of this body subiect to death If the children of God be holden captiue in prison so long as they lyue they must nede be muche carefully greued with thinkyng vpon their owne perill vnlesse this feare be mette withall Therefore he adioyneth to this vse a comfort that there is no more damnation to them that are in Christ Iesu. Where he teacheth that they whome the Lorde hath ones receiued into fauor engraffed into the communion of his Christ hath by Baptisme admitted into the felowship of his Chirch while they continue in the faith of Christ although they be besieged of sinne yea and carry sinne about within them yet are acquited from giltinesse and condemnation If this be the simple and natural exposition of Paule there is no cause why we should seme to teache any ⪠new vnwonted thyng But baptisme so serueth our confession before men For it is a marke whereby we openly professe that we wold be accompted among the people of God wherby we testifie that we agree with all Christians into the worshippyng of one God and into one religion finally wherby we openly affirme our faith that not onely our hartes shoulde breathe out the praise of God but also our tong and all the membres of our bodye should sound it out with suche vtterances as they be able For so as we ought all our thyngs are emploied to the seruice of the glorie of God wherof nothyng ought to be voyde and other may by our example be stirred vp to the same endeuors Hereunto Paule had respect when he asked the Corinthians whether they had not ben baptized into the name of Christ meaning verily that euen in this that they wer baptised into his name they auowed themselues vnto hym swore to his name and bouÌd their faith to him before men that they coulde no more confesse any other but Christ alone vnlesse they would forsake the confession whiche they had made in Baptisme Now sithe it is declared what our Lord had regard vnto in the institution of Baptisme it is plaine to iudge what is the waye for vs to vse and receiue it For so farr as it is geuen to the raisyng nourishyng and confirmyng of our faith it is to be takeÌ as from the hande of the author himselfe we ought to holde it certaine and fully persuaded that it is he which speaketh to vs by the signe that it is he which cleÌseth vs washeth vs and putteth away the remeÌbrance of our sinnes that it is he whiche maketh vs partakers of his death which taketh away from Satan his kingdome which febleth the forces of our lust yea which groweth into one with vs that being clothed with him we may be reckened the children of God that these thynges I say he doth inwardly so truely and certainly performe to our soule as we certainly see our body outwardly to be washed dipped and clothed For this either relation or similitude is the most sure rule of Sacramentes that in bodily thynges we should beholde spirituall thynges as if they were presently set before our eies forasmuch as it hath pleased the Lord to represeÌt them by such figures not for that suche graces are bounde and enclosed in the Sacramente that they should be geuen vs by the force therof but onely because the Lorde dothe by this token testifie his will vnto vs that is that he will geue vs all these thynges Neyther dothe he onely fede our eyes with a naked syght but he bryngeth vs to the thyng present and together fulfilleth that which it figureth Hereof let Cornelius the capitayne be an example which was baptised ⪠hauyng before receiued forgeuenesse of sinnes and visible graces of the Holy ghost seking not by baptisme a larger forgeuenesse but a more certaine exercising of Faith yea an encreasce of confidence by a pledge Paraduenture some man will obiect why therfore did Ananias say to Paule that he shoulde washe away his sinnes by Baptisme if sinnes be not washed away by the power of Baptisme it selfe I answere We are sayd to receiue to obteyne to gette that whiche so farre as concerneth the felyng of our faith is geuen vs of the Lorde whether he doo then fyrst testifie it or beyng testified dothe more and certainlier confirme it This therfore onely was the meanyng of Ananias that thou mayest be assured Paule that thy sinnes are forgeuen thee be baptised For the Lorde dothe in Baptisme promise forgeuenesse of synnes receiue this and be out of care Howbeit I mean not to diminishe the force of baptisme but that the thyng and the truthe is present with the signe so farre as God worketh by outwarde meanes But of this sacrament as of all other we obteyne nothyng but so muche as we receiue by Faith If we want faith it shal be for a witnesse of our vnthaÌkfulnesse wherby we may be declared giltie before God because we haue not beleued the promise there geuen But so farre as it is a sygne of our confession we ought by it to testifie that our affiance is in the mercy of God and our cleannesse is in the forgeuenesse of sinnes which is gotten vs by Iesus Christe and that by it we entre into the Chirche of Christe that we may with one consent of Faith and charitie liue of one mynde with all the faithfull This laste poynte dydde Paule meane when he sayeth that we are all baptised in one Spirite that we may be one bodye Nowe if this be true which we determine that a Sacrament is not to be weyed accordyng to his hande of whome it is ministred but as of the very hands of God from whome without dout it proceded herupon we may gather that nothing is added to it nor takeÌ from it by the worthinesse of hym by whoe 's hande it is deliuered And euen as among men if a letter be sent so that the hand and the seale be well knowen it maketh no matter who or what maner of man be the carrier so it ought to suffice to acknowe the hande and seale of our Lord in his Sacramentes by what carrier soeuer they be brought Hereby the error of the Donatistes is very well confuted whiche measured the force and value of the Sacrament by the worthinesse of the minister Such at this day are our Catabaptistes whiche deny that we be rightly baptised because we were baptised by wicked men idolatrers in the popishe kingdome therfore they furiously cal vpon vs to be baptised again Against whoe 's follies we shal be armed with a reason strong enough if we thinke that we were professed by baptisme not into the name of any man but into the name of the Father the Sonne and the Holy ghost and that therfore it is not the Baptisme of man but of God of whomsoeuer it be ministred Althoughe they
by this tyme to be plaine enough So much as concerneth the outwarde signe I would to God the natural institution of Christ had preuailed so much as was mete to restraine the boldenesse of men For as though it were a contemptible thing to be Baptised with water according to the precept of Christ there is inueÌted blessing or rather enchauÌting to defile the true hallowing of the water Afterwarde was added a taper with chresme but the blowing semed to open the gate to Baptisme But although I am not ignorante how auncient is the beginning of this added packe yet it is lawfull bothe for me and al the godly to refuse whatsoeuer thinges men haue presumed to adde to the ordinance of Christ. When Satan saw that by the foolish light credit of the world at the very beginninges of the Gospel his deceites were easily receiued he brake fourth into grosser mockeries HereupoÌ spittle and like trifles were openly brought in with vnbridled libertie to the reproche of Baptisme By which experiences let vs learne that nothing is either holier or better or safer thaÌ to be content with the authoritie of Christ alone How much better therfore was it leauing stagelike pompes which dasell the eyes of the simple and dul their mindes so oft as any was to be Baptised that he should be presented to the assemblie of the faithfull and be offred to God the whole Chirch loking on as a witnesse and praying ouer him that the confession of Faith should be rehearsed wherewith he that is to be catechised should be instructed that the promises shold be declared which are conteined in Baptisme that the instructed should be Baptised in the name of the Father and the Sonne and the Holy ghost at length that he be sente away with prayers and thankesgeuing So is nothing omitted that might make to the mater and that the only Ceremonie which proceded from God the author therof should most clerely shine being not ouerwhelmed with any forein filthinesse But whether he be wholy dipped which is Baptised and that thrise or ones or whether he be but sprinkled with water onely poured vpon him it maketh very little mater but that oughte to be at libertie to Chirches according to the diuersitie of contrees Howbeit the very worde of Baptizing signifieth to dippe and it is certaine that the maner of dipping was vsed of the old Chirch This also perteineth to the purpose to knowe that it is done amisse if priuate men take vpon themselues the administration of Baptisme For as wel the distribution of this as of the Supper is a part of the ecclesiasticall ministerie For Christ did not commaunde women nor yet euery sort of men that they should Baptize but whom he had ordeined hys Apostles to them he gaue thys commaundement And when he coÌmaunded his disciples to doe that in the ministration of the Supper whiche they had seen him doe when he executed the office of a ryghte distributer he would without dout that they should therin followe hys example As for thys that in many ages past yea and in a maner at the very beginning of the Chirch it hath ben receiued in vse that lay men might Baptise in peril of death if the minister were not preseÌt in time I se not with how strong a reason it may be defended The very olde Fathers themselues whiche either helde or suffred thys manner were not sure whether it were well done For Augustine semeth to haue this dout when he sayth Although a lay man compelled by necessitie doe geue Baptisme I can not tell whether a man may godlily saye that it ought to be iterate For if it be done when no necessitie compelleth it is the vsurping of an other mans office but if necessitie enforceth it is eyther none or a veniall sinne Moreouer of women it was decreed without any exception in the Councel at Carthage that they shoulde not presume to Baptise at all But there is danger least if he whiche is sicke shoulde die without Baptisme he should be depriued of the grace of regeneration Not so God pronouÌceth that he adopteth our infantes to be his owne before they be borne when he promiseth that he wil be a God to vs and to our sede after vs. In thys worde is conteyned their saluation Neither shal any man dare to be so reprocheful against God to deny that his promise is of it selfe sufficieÌt to worke the effect therof How much harme that doctrine being euill expounded that Baptisme is of necessitie to saluation hath brought in fewe doe marke therfore they take lesse hede to themselfe For where thys opinion is growen in force that all are lost to whom it hath not happened to be washed wyth water our state is worse than the state of the olde people as thoughe the grace of God were nowe more narrowly streigthened than it was vnder the law For Christ shal be thought to be come not to fulfill the promises but to abolishe them forasmuch as the promise whiche then was of it selfe effectual enough to geue health before the eighth day now should not be of force without helpe of the signe But how the custome was before that Augustine was borne first is gathered of Tertullian that it is not permitted to a woman to speake in the Chirch nor to teache nor to Baptise nor to offer that she should not clayme to her selfe the execution of any mans office muche lesse of the Prestes Of the same thing Epiphanius is a substaÌtial witnesse where he reprocheth Marcion that he gaue women libertie to Baptise Neither am I ignorant of their answere whiche thynke otherwise that is that common vse muche differeth from extraordinarie remedie when extreme necessitie enforceth but when he pronouncing that it is a mockerie to geue women libertie to Baptise excepteth nothing it sufficiently appeareth that he condemneth thys corruption so that it is by no color excusable Also in the thirde boke where teaching that it was not permytted euen to the holy mother of Christ he addeth no restraynte The example of Sephora is vnseasonably alleged For wheras the Angell of God was appeased after that she taking a stone circumcised her sonne thereupon it is wrongfully gathered that her doing was alowed of God Otherwyse it ought to be sayd that the worshipping which the nations that were brought out of Assyria raysed vp pleased God But by other strong reasons it is proued that that which a foolish woman dyd is wrongfully drawen to an example of imitation If I shold say that it was a certaine singular case which ought not to be made an example specially that sithe it is no where red that in olde tyme there was geuen to the Prestes a speciall commaundemente to circumcise the order of Circumcision and Baptisme is vnlyke thys should be strong enough to confute them For the wordes of Christ are plaine Goe ye teache all nations and Baptise When he ordeined the selfe same men
infantes was unknowen therin they most fowly doo lye For there is no writer so olde that doth not certainly referre the beginnyng therof to the tyme of the Apostles Nowe remaineth that we breefely shewe what fruite commeth of this obseruation bothe to the faithfull whiche present theyr chyldren to the Chirche to be baptised and also to the infantes themselues that be baptised with the holy water that no man shold despise it as vnprofitable or idle But if it come in any mans minde vpon this pretence to mocke at the Baptisme of infantes he scorneth the commaundemente of Circumcision geuen by the Lorde For what will they bryng foorth to impugne the Baptisme of infantes which may not also be throwen backe against Circumcision So the Lorde taketh vengeance of their arrogance whiche do by and by condemne that which they comprehend not with the sense of their owne fleshe But God furnisheth vs with other armures wherby their foolishnesse may be beaten flatt For neither this his holy institution by whiche we feele out faith to be holpen with singular comfort deserueth to be called superfluous For Gods signe communicated to a childe doth as it wer by an emprinted seale confirme the promise geuen to the godly parente and declareth that it is ratified that the Lorde will be God not onely to hym but also to his seede ând will continually shewe his good will and grace not to hym onely but also to his posteritie euen to the thousandth generation Where when the great kindnesse of God vttereth it selfe firste it yeldeth moste large mater to aduauÌce his glorie and ouerspreadeth godly hartes with singular gladnesse because they are therwithall more earnestly moued to loue agayne so godly a Father whom they see to haue care of their posteritie for their sakes Neither do I regarde if any man take exception and say that the promise ought to suffise to confirme the saluation of our children forasmuche as it hath pleased God otherwise whoe as he knoweth our weaknesse willed in this behalfe so much to beare tenderly with it Therfore let them that embrace the promise of Gods mercy to be extended to their children thynke that it is theyr duetie to offer them to the Chirche to be signed with the signe of mercy and therby to encourage themselues to a more assured coÌfidence because they do with present eye beholde the couenant of the Lorde grauen in the bodies of their children Agayne the children receyue some commoditie of their Baptisme that beyng engraffed into the bodye of the Chirche they bee somewhat the more coÌmended to the other meÌbres Then when they are growen to riper age they be therby not sclenderly stirred vp to earnest endeuor to worshyp God of whom they haue ben receiued into his children by a solemne signe of adoption before that they coulde by age acknowe hym for their Father Finally that same condemnation oughte greatly to make vs afrayde that God will take vengeance of it if any man despise to marke his sonne with the signe of the couenant because by suche contempt the grace offred is refused and as it were forsworne Now let vs examine the argumentes wherby certaine furious beastes do not cesse to assaile this holy institution of God Fyrst because thei see that they be excedyngly nere driuen and hard strained with the likenesse of Baptisme and Circumcision they labor to pluck in sonder these two signes with great difference that the one shoulde not some to haue any thyng common with the other For they say that both diuers thinges are signified and that the couenant is altogether diuers and that the namyng of the children is not all one But while they go aboute to proue that first point they allege that circumcision was a figure of mortification and not of Baptisme Whiche verily we do moste willynglye graunt them For it maketh very well for our syde Neither doo we vse any other profe of our sentence than that Baptisme and Circumcision are signes of mortification Hereupon we determine that Baptisme is set in the place of Circumcision that it shoulde represente vnto vs the same thyng whiche in old tyme it signified to the Iewes In affirming the difference of the couenant with howe barbarous boldnesse do they turmoyle and corrupt the Scripture and that not in one place alone but so as they leaue nothyng safe or whole For they depainte vnto vs the Iewes so to be carnal that they be lyker beasts than men with whoÌ forsooth the couenant made procedeth not beyonde the temporall lyfe to whome the promyses geuen doe reste in presente and bodyly good thynges If this doctrine take place what remayneth but that the nation of the Iewes were for a tyme fylled with the benefites of God none otherwise than as they fatte a hearde of swyne in a stye that at lengthe they shoulde perishe with eternall damnation For so soone as we allege Circumcision and the promises annexed vnto it they answer that Circumcision was a litterall sygne and the promyses thereof were carnall Truely if circumcision was a literall signe there is no otherwise to be thought of Baptisme For the Apostle in the seconde Chapter to the Colossians maketh the one no more spirituall than the other For he sayth that we are circumcised in Christe with a circumcision not made with hande puttyng away the body of sinne that dwelled in our fleshe which he calleth the circumcision of Christ. Afterward for declaration of that sayeng he adioineth that we be buried with Christ by Baptisme What meaneth he by these wordes but that the fulfillyng and truth of Baptisme is also the truthe and fulfillyng of circumcision because they figure bothe one thyng For he trauaileth to shewe that Baptisme is the same to ChristiaÌs which circumcision had ben before to the Iewes But forasmuch as we haue now euidently declared that the promises of bothe the signes and the mysteries that are represented in them doo agree together we wil for this present tary no longer vpon them Only I will put the faithfull in mynde that though I holde my peace they should weye with themselues whether it be taken for an earthly and literall signe vnder whiche nothyng is conteyned but spirituall and heauenly But that they should not sell their smokes to the simple we will by the way confute one obiection wherwith they color this most shamelesse lye It is most certaine that the principall promises wherin was conteyned the couenant whiche in the Olde testamente God stablished with the Israelites were spriritual and tended to eternall life and then agayne that they were receiued of the fathers spirituallye as it was mete that they myght therof receiue affiance of the life to come wherunto they loÌged with the whole affectioÌ of their hart But in the meane tyme we denie not but that he witnessed his good will towarde them with earthly and carnall benefites by which also we say that the same promise of spiritual things was confirmed
cup is called the couenant in the blood there is a promise expressed that may be of force to confirme Faith WherupoÌ foloweth that vnlesse we haue respect to God and embrace that which he offreth we doe not rightly vse the holy Supper Moreouer they also do not satisfie me which acknowleging that we haue some communion with Christ when they meane to expresse it doe make vs partakers only of the Spirite without making any mention of flesh and blood As though al those thinges were spoken of nothing that hys flesh is verily meate that his blood is verily drinke that none hath life but he that eateth that flesh and drinketh that blood and such other sayenges that belong to the same ende Wherfore if it be certaine that the full communicating of Christ procedeth beyonde their description as it is to narowly strained I wil now go about to knit vp in few wordes how large it is and how farr it extendeth it selfe before that I speake of the contrarie fault of excesse For I shal haue a longer disputation with the excessiue teachers which when according to their owne grossnesse they frame a maner of eating drinking ful of absurditie do also transfigure Christ stripped out of hys fleshe into a fantasie if yet a man may with any wordes comprehende so great a mysterie whiche I se that I can not sufficiently comprehende with minde and therfore I doe willingly confesse it that no man should measure the hynesse therof by the smal proportion of my childishnesse But rather I exhorte the reders that they do not restrayne the sense of their minde within these to narrowe boundes but endeuor to rise vp much hyer thaÌ they can by my guiding For I my selfe so oft as I speake of this thing wheÌ I haue trauailed to say all thinke that I haue yet sayd but litle in respecte of the worthinesse therof And although the minde can do more in thinking than the tong in expressing yet with greatnesse of the thing the minde also is surmounted and ouerwhelmed Finally therefore nothing remaineth but that I must breake fourth into admiration of that mysterie whiche neither the mind can suffise to thinke of nor the tong to declare Yet after suche manner as I can I wil set fourth the summe of my sentence which as I nothing dout to be true so I trust that it will not be disallowed of godly hartes First of all we are taughte out of the Scripture that Christe was from the beginning that life bringing worde of the Father the fountaine and original of life from whense all thinges euer receiued their hauing of life Wherfore Ihon somtime calleth him the worde of life and somtime writeth that life was in him meaning that he euen then flowyng into al creatures poured into them the power of breathing and liuing Yet the same Ihon addeth afterwarde that the life was then and not tyll then openly shewed when the Sonne of God taking vpoÌ him our fleshe gaue himselfe to be seen with eyes and felte with handes For though he did before also spred abrode his power into the creatures yet because man beyng by synne estranged from God hauing lost the communion of lyfe saw on euery side death hanging ouer hym that he myght recouer hope of immortalitie it behoued that he should be receiued into the communion of that worde For how small a confidence mayest thou conceiue therof if thou heare that the worde of God in dede from which thou art most farr remoued coÌteyneth in it selfe the fulnesse of lyfe but in thy selfe and rounde about thee nothyng offreth it selfe and is present before thine eyes but death But sins that fountayne of lyfe beganne to dwell in our fleshe nowe it lyeth not a farr of hydden from vs but presently deliuereth it selfe to be partaken of vs. Yea and it maketh the very fleshe wherein it resteth to be of power to bryng lyfe to vs that by partaking therof we maye be fed to immortalitie I am sayth he the bred of lyfe that am come downe from heauen And the bred whiche I will geue is my fleshe whiche I will geue for the lyfe of the worlde In whiche woordes he teacheth not onely that he is lyfe in respecte that he is the eternall woorde of God whiche came downe to vs from heauen but that in comming downe he poured the same power into the fleshe whiche he did put on that from thense the communicatyng of lyfe mighte flowe fourth vnto vs. Hereupon also these thinges nowe followe that his fleshe is verily mente and his blood is verily drinke with whiche sustenances the faythfull are fostered into eternall life Herein therfore consisteth singular comfort to the godly that nowe they finde life in their owne fleshe For so they doe not onely with easy passage atteine vnto it but haue it of it selfe layd abrode for them and offring it selfe vnto them Only let them holde open the bosome of their hart that they may embrace it beeyng present and they shall obteyne it But although the fleshe of Christe haue not so greate power of it selfe that it can geue life to vs whiche bothe in the owne firste estate of it was subiecte to mortalitie and nowe being endued with immortalitie liueth not by it selfe yet it is rightfully called lifebringing whiche is filled with fulnesse of lyfe to poure it into vs. In which meaning I doe with Cyril expounde that sayeng of Christ As the Father hath lyfe in himselfe so he hath also geuen to the Sonne to haue life in himselfe For there he properly speaketh of his giftes not whiche he from the beginning possessed with the Father but with whiche he was garnished in the same fleshe in whiche he appeared Therefore he sheweth that in hys manhode also dwelleth the fullnesse of lyfe that whosoeuer partaketh of his flesh and blood may therwithall also enioy the partaking of life Of what sort that is we may declare by a familiar example For as out of a fouÌtaine water is somtime droÌk somtime is drawen somtime by forrowes is conueied to the watering of groundes which yet of it selfe doth not ouerflow into so many vses but from the very spring it selfe which with euerlasting flowing yeldeth and ministreth vnto it from tyme to tyme newe abundance so the fleshe of Christ is like a riche and vnwasted fountaine whiche poureth into vs the life springing from the Godhead into it selfe Nowe whoe seeth not that the communion of the fleshe and blood of Christe is necessarie to al that aspire to heauenly lyfe Hereunto tendeth that sayeng of the Apostle that the Chirch is the body of Christe and the fulfilling of it and that he is the hed oute of whiche the whole body coupled and knit together by ioyntes maketh encrease of the body that our bodies are the members of Christ. Al which thinges we vnderstande to be impossible to be brought to passe but that he must whellye cleaue to vs in Spirite and body
the Prophetes did sufficieÌtly expresse yâ vnder those carnal sacrifices was the truthe which the ChristiaÌ Chirch hath coÌmon with the nation of the Iewes After which maner Dauid prayed that his prayer might as inceÌse ascende into the sight of God And Osee called geuinges of thanks the calues of lippes which in an other place Dauid calleth the sacrifices of prayse Whom the Apostle himselfe folowing calleth them also the sacrifices of prayse and expoundeth them the frutes of lippes confessing to his name Thys kinde of sacrifice the Supper of the Lord can not want wherein when we declare his death and render thankesgeuing we doe nothing but offer the sacrifice of prayse Of thys office of sacrificing al we Christians are called a kingly Presthode because by Christ we offer to God that sacrifice of praise of which the Apostle speaketh the frute of lippes that confesse to his name For neither do we with our giftes appeare in the sight of God without an intercessor Christe is he whiche being the mediator coming betwene we offer vs and ours to the Father He is our Bishop which being entred into the sanctuary of heauen hath opened the entry to vs. He is the altar vpon which we lay our giftes that in him we may be bolde all that we are bolde It is he I say that hath made vs a kyngdome and Prestes to the Father What remaineth but yâ the blinde may se the deff maye heare children themselues may vnderstande this abhominatioÌ of the Masse whiche being offred in a goldeÌ cup hath made dronke the kynges peoples of the earth froÌ the hyest to the lowest hath so stryken them with drowsinesse and giddinesse that being become more senslesse than brute beastes they haue set the whole ship of their safetie only in this deadly deuouring gulf Truely SataÌ neuer did bende himselfe with a stronger engine thaÌ this to assaile vaÌquish the kyngdome of Christ. This is the Helene for whome the enemies of the truth fyght at thys daye with so great rage so great furiousnesse so great crueltie a Helene in dede with whome they so defile themselues with spiritual whordoÌe whiche is the most cursed of al. I do not here so much as ones touch with my litle fynger those grosse abuses wherw t they might color the vnholi purenesse of their holi Masse how filthy markettinges they vse how vnhonest gaines they make with their massinges with how great rauening they fill their couetousnesse Only I do point vnto and that with few plaine words what maner of thing is eueÌ the very holiest holinesse of the Masse for which it hath deserued in certain ages past to be so honorable to be had in so great reuerence For to haue these so great mysteries set out according to their worthinesse requireth a greater worke and I am vnwilling to mingle herewith those filthy vncleannesses that coÌmonly shew themselues before the eyes faces of al meÌ that al meÌ may vnderstaÌd that the Masse taken in her most piked purenesse wherwith it may be set out to the best shew without her appendances from the roote to the topp swarmeth full of all kinde of wickednesse blasphemie idolatrie and sacrilege The Reders now haue in a maner almost al those thinges gathered into an abridgement which we haue thought behoueful to be knowen coÌcerning these twoo Sacramentes the vse of which hath ben deliuered to the Christian Chirch froÌ the beginning of the new testameÌt to continue to the very ende of the world namely that Baptisme should be as it wer a certaine entry into it an admissioÌ into Fayth the Supper should be as it were a coÌtinual foode wherew t Christ spiritually fedeth the familie of hys faythful Wherfore as there is but one God one Fayth one Christ one Chirch his body so there is but one Baptisme is not ofte ministred againe But the Supper is froÌ tyme to tyme distributed that they which haue ben ones receiued into the Chirch may vnderstand that they be coÌtinually fed with Christ. Beside these twoo as there is no other SacrameÌt ordeined of God so neither oughte the Chirch of the faythfull to acknowlege any other For that it is not a thing that lyeth in the choise of maÌ to rayse set vp new SacrameÌtes he shal easily vnderstand the remembreth that which hath ben here before plainly enough declared yâ is that Sacramentes are appointed of God to this end yâ they should instruct vs of some promise of his testifie to vs his good wil towarde vs and he also that calleth to minde that none hath ben Gods couÌseller that might promise vs any certaintie of his wil or assure vs and bring vs oute of care what affectioÌ he beareth towarde vs what he wil geue or what he will deny vs. For therew t is also determined that no maÌ can set fourth a signe to be a testimonie of any wil or promise of his it is he himselfe alone that can by a signe geueÌ testifie to vs of himselfe I wil speake it more brefely and paraduenture more grosly but more plainly A Sacrament caÌ neuer be without promise of saluation Al men gathered on a heape together can of themselues promise nothing of our saluation Therefore neither can they of themselues set fourth or set vp a Sacramente Therefore let the Christian Chirch be contented with these twoo and let her not only not admitt or acknowlege any third for the preseÌt time but also not desire or loke for any to the ende of the world For whereas certaine diuerse Sacramentes beside those their ordinarie ones were geuen to the Iewes according to the diuerse course of tymes as MaÌna Water sprynging oute of the rocke the Brasen serpente and suche other they were by thys change put in mynde that they should not stay vpon such figures whoe 's state was not very stedfast but that they should loke for some better thing from God which should coÌtinue without any decayeng and without any end But we are in a farr other case to whoÌ Christe is openly shewed in whome all the treasures of knowlege and wisdome are hidden with so great abundance and plentie that either to hope for or loke for any newe encrease to these treasures is verily to moue God to wrath and to prouoke him against vs. We muste hunger for seke loke vpon learne and throughly learne Christ alone vntill that great day shal appeare wherin the Lord shall openly shewe to the full of glory of his kyngdome and hymselfe suche as he is to be beholden of vs. And for this reson this our age is in the Scriptures signified by the last houre the last dayes the last tymes that no man shoulde deceiue himselfe with vaine loking for any new doctrine or reuelation For many tymes and in many sortes he spake before by his Prophets in these laste dayes the heauenly Father hath spoken in hys
beloued SoÌne which only can manifestly shew the Father and in dede he hath manifestly shewed hym to the full so much as behoueth vs whyle we nowe beholde hym by a glasse As therefore thys is now taken awaye from men that they can not make newe Sacramentes in the Chirch of God so it were to be wished that as litle as were possible of mans inueÌtion might be myngled with those Sacramentes that are of God For lyke as when water is poured in the wyne departeth and is delayed as with leauen scattered among it the whole lumpe of done waxeth sower so the purenesse of the mysteries of God is nothyng ells but defyled when man addeth any thyng of hys owne And yet we see how farr the Sacramentes are swarued out of kynde from their naturall purenesse as they be handled at thys day There is echewhere to muche of pompes ceremonies and gesturinges but of the woorde of God in the meane tyme there is neither any consideration nor mention withoute which euen the Sacramentes themselues are not Sacramentes Yea and the very ceremonies that are ordeined of God in so greate a route can not ones lift vp their hed but lye as it were oppressed How litle is that seen in Baptisme which only ought there to haue shyned and been loked vpon as we haue in an other place rightfully complained euen Baptisme it selfe As for the Supper it is vtterly buried sins that it hath ben turned into the Masse sauing that it is seen ones euery yere but in a mangled and halfe torne fashion The .xix. Chapter Of the fiue falsly named Sacramentes where is declared that the other fyue which haue ben hetherto commonly taken for Sacramentes are not Sacramentes and then is shewed what manner of thinges they be OUr former discourse concerning Sacramentes myghte haue obteined thys with the sobre and willing to learne that they should not ouer curiously procede any further nor shold without the word of God embrace any other Sacraments beside those twoo which they knewe to be ordeined of the Lord. But forasmuch as that opinion of the seuen Sacramentes being commonly vsed in al mens take hauing waÌdered through all scholes and preachinges hath by very auncientie gathered rootes and is yet styll settled in the myndes of men I thought that I should do a thing worth the trauail if I should seuerally and more nerely searche those other fyue that are commonly adnumbred among the true and naturall Sacramentes of the Lorde and wyping away al deceitfull color shoulde set them fourth to be seen of the simple suche as they be and how falsly they haue ben hetherto taken for Sacramentes First I here protest to al the godly that I doe not take in hande this contention aboute the name for any desire of striuing but that I am by weighty causes led to fight againste the abuse of it I am not ignorante that Christians are Lordes as of wordes so of al thinges also therfore may at their wil apply wordes to thinges so that a godly sense be kept although there be some vnproprenesse in the speaking Al thys I graunt although it were better that the woordes shoulde be made subiect to thinges than thinges to the wordes But in the name of Sacrament there is an other consideratioÌ For they which make seuen Sacramentes do therewithal geue to them al this definition that they be visible formes of inuisible grace they make them altogether vessells of the Holy ghost instrumentes of geuing of righteousnesse causes of the obteining of grace Yea and the Maister of the sentences himselfe denyeth that the Sacramentes of the lawe of Moses are properly called by this name because they did not deliuer in dede the thing that they figured Is it I beseche you to be suffred that those signes which the Lord hath hallowed with his own mouth which he hath garnished with excellent promises should not be accompted for Sacramentes and in the meane time this honor shoulde be conueyed away to those vsages which men either haue deuised of themselues or at least do obserue without expresse commaundement of God Therefore either let them change the definition or let them absteine from the wrongfull vsing of this worde which doth afterwarde engender false opinions and ful os absurditie Extreme anointing say they is a figure and cause of inuisible grace because it is a Sacrament If we ought in no wise to graunt that which they gather vpon it then truely we must resist them in the name it selfe least therby we admitt that it maye geue occasion to such an error Againe when they would proue it to be a Sacrament they adde thys cause for that it consisteth of the outwarde signe and the worde If we finde neither commaundement nor promise of it what can we do ells but crye out against them Now appeareth that we brawle not about the worde but do moue a coÌtrouersie not superfluous coÌcerning the thing it selfe Therfore this we must strongly hold fast which we haue with inuincible reson before coÌfirmed that the power to institute a Sacrament is in the hande of none but of God only For a Sacrament ought with a certaine promise to raise vp coÌfort the coÌscieÌces of the faythful which could neuer receiue this certaintie from man A Sacrament ought to be to vs a witnessing of the good wil of God towarde vs wherof none of all men or Angels can be witnesse forasmuch as none hath ben of Gods counsell Therefore it is he alone which doth with right authoritie testifie of himself to vs by his worde A SacrameÌt is a seale wherw t the testament or promise of God is sealed But it could not be sealed with bodily thinges and elementes of thys worlde vnlesse they be by the power of God framed and appoynted therunto Therfore maÌ can not ordeine a Sacrament because this is not in the power of man to make that so great mysteries of God should lye hidden vnder so base thynges The worde of God muste goe before which maye make a Sacrament to be a Sacrament as Augustine very well teacheth Moreouer it is profitable that there be kepte some difference betwene the Sacramentes and other ceremonies vnlesse we will fall into many absurdities The Apostles prayed kneling therfore men shall not kneele without a Sacrament It is sayd that the disciples prayed toward the East therfore the loking into the East shal be a Sacrament Paule willeth men in euery place to lift vp pure handes and it is rehearsed that holy meÌ oftentimes prayed with their handes lifted vp then let the lifting vp of hands also be made a SacrameÌt Finally let all the gestures of the holy ones turne into Sacramentes Howbeit I would not also muche passe vppon these thinges if so that they were not ioyned with those other greater discommodities If they will presse vs with the authoritie of the olde Chirche I saye that they pretende a false color For this number of