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 cōtented 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 y◠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 cōtentions partly concernyng the diuine essence of the Sonne and of the Holy ghost and partly cōcernyng 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
them of all abilitie of spirituall vnderstandyng Therefore he affirmeth that the faythful which embrace Christ are borne not of bloud or of the wil of the flesh or of man but of God As if he should saye fleshe is not capable of so hye wisedome to conceiue God and that which is Gods vnlesse it be lightened with the spirite of God As Christ testified that this was a special reuelation of the father that Peter did know him If we were perswaded of this whiche ought to be out of all controuersie that our nature wanteth all that whyche our heauenly father geueth to his electe by the spirite of regeneration then here were no matter to doubte vpon For thus speaketh the faythfull people in the Prophet For with thee is the fountayne of lyfe and in thy light we shal see light The Apostle testifieth the same thing wheÌ„ he saieth that no man can call Iesus the lorde but in the holy ghost And Iohn Baptist seyng the dulnesse of his disciples crieth out that no man can receiue any thyng vnlesse it be geuen him from aboue And that he meaneth by Gifte a speciall illumination and not a common gifte of nature appereth hereby that he complaineth that in so many wordes as he had spoken to tommende Christ to his Disciples he preuayled nothyng I see sayeth he that wordes are nothyng to informe mens mindes concernyng diuine thynges vnlesse the Lorde geue vnderstanding by his spirite Yea and Moses when he reprocheth the people wyth their forgetfulnesse yet noteth this withal that they can by no meanes growe wise in the misteries of God but by the benefite of God Thyne eyes sayeth he haue seene those greate tokens and wonders and the Lorde hath not geuen thee a heart to vnderstande nor eares to heare nor eyes to see What shoulde he expresse more yf he called vs blockes in consideryng the workes of God Whereupon the Lorde by the Prophete promiseth for a greate grace that he wyll geue the Israelites a hearte that they maye knowe hym signifiyng thereby that mans witte is onely so muche spiritually wyse as it is lightened by hym And this Christe plainely confirmed wyth hys owne mouthe when he sayeth that no manne can come to hym but he to whome it shal be geuen from the Father What is not he hym selfe the liuely Image of the Father in whome the whole bryghtnesse of his glorie is expressed vnto vs Therefore he coulde not better shewe what our power is to knowe god than when he sayeth that wee haue no eyes to see his Image where it is so openly sette presente before vs. What Came he not into the earth for this purpose to declare his Fathers wyll vnto menne And dyd he not faythfully dooe hys office Yes surely But yet nothynge is wroughte by hys preachynge vnlesse the inwarde Schoolemaster the holyghost set open the waye to our mindes Therefore none come to hym but they that haue heard and ben taught of the Father What maner waye of learnyng and hearyng is this Euen when the holy ghost by maruellous and singular vertue formeth the eares to heare and the mindes to vnderstande And leaste that should seme sâ—raung he allegeth the prophecie of Elaye where when he promiseth the repairyng of the church that they whych shall be gathered together to saluation shal be taught of the Lord. If god there foresheweth some peculiar thyng concernyng his electes it is euident that he speaketh not of that kinde of learnynge that was also common to the wicked and vngodly It remayneth therefore that we muste vnderstande it thus that the way into the kingdome of God is open to no man but to him to whom the holy ghost by his enlightening shal make a newe minde But Paule speaketh most playnely of all whiche of purpose entryng into discourse of this matter After he had condemned all mens wisedome of follie and vanitie vtterly brought it to naught at the laste concludeth thus that naturall man can not perceiue those thynges that are of the spirit of God they are foolishnesse vnto him and he can not vnderstande them bicause they are spiritually iudged Whome doeth he call naturall euen him that stayeth vpon the light of nature He I saye compreheÌ„deth nothing in the spiritual misteries of God Why so is it bicause by slouthfulnesse he neglecteth it Nay rather although he wold trauaile neuer so much he can do nothing bycause forsoth they are spiritually iudged What meaneth that bicause beyng vtterly hidden from the light of manâ— they are opened by the only reuelation of the spirite so that they are reckened for follie where the spirite of God geueth no light Before he had auaunced those thinges that God hath prepared for them that loue him aboue the capacitie of eyes eares and mindes Yea he testified that mans wisedome was as a certaine veile whereby mans minde was kepte from seyng God What meane we The Apostle pronounceth that the wisedome of this world is made folly by god and shal we forsoth geue vnto it sharpenesse of vnderstanding whereby it maye pearce to the secrete places of the heauenly kingdome Farre be such beastelinesse from vs. And so that whiche here he taketh awaye from menne in an other place in a prayer he geueth it to god alone God sayeth he and the father of glory geue to you the spirite of wisedome and reuelation Nowe thou hearest that all wisedome and reuelation is the gifte of god What followeth and lightene the eyes of your minde Surely yf they neede a newe reuelation then are they blinde of themselues yt foloweth after That ye maye knowe what is the hope of your calling c. Therefore he confesseth that the wittes of men are not capable of so great vnderstandyng to knowe their owne callyng And let not some Pelagian babble here that god doth remedie that dulnesse or vnskilfulnesse when by the doctrine of his worde he directeth maÌ„s vnderstanding whether without a guide he could not haue atteined For Dauid had a lawe wherein was comprehended al the wisedome that maye be desired and yet not contented with that he requireth to haue his eyes opened that he maye consider the misteries of the same lawe By whiche speache truely he secretly sayeth that the sunne ryseth vpon the earth where the worde of God shineth to men but they get not muche thereby vntill he himselfe that is therefore called the father of lightes do geue them or open their eyes bicause where so euer he shineth not with his spirit al things are possessed with darknesse So the Apostles were wel largely taught by the best schoole-master yet if they had not needed the spirite of trueth to instruct their mindes in that same doctrine which they had hearde before he wold not haue bidden them loke for him If the thing that we aske of God we doe thereby confesse that we wante and God in that that he promiseth
the beginning And here by the way it shal be profitable to touch what these formes of speakyng do differ from the promises of the law I cal promises of the law not those which are eche where coÌ„monly writteÌ„ in the bokes of Moses for as much as in them also are found many promises of the Gospel but those which properly belong to the ministerie of the law Such promises by what name so euer you list to cal them do declare that there is reward redy vpon condition if thou do that which is coÌ„maunded thee But when it is sayd that the Lord kepeth the couenaÌ„t of mercie to theÌ„ which loue him therin is rather shewed what maÌ„ner of men be his seruantes which haue faithfully receiued his couenant than the cause is expressed why the lord should do good to them Now this is the manner of shewyng it As the Lord vouchsaueth to graunt vs the grace of eternal life to this end that he should be loued feared honored of vs so whatsoeuer promises there are of his mercie in the Scriptures they are rightfully directed to this and that we should reuerence and worship the author of the benefites So ofte therefore as we heare that he doth good to them that kepe his law let vs remeÌ„ber that the children of God are there signified by the dutie whiche ought to be continual in them that we are for this cause adopted that we should honor him for our Father Therfore lest we should disherite our selues from the right of adoptioÌ„ we must alway endeuor to this wherunto our calling tendeth But let vs againe kepe this in minde that the accoÌ„plishment of the mercie of God hangeth not vpoÌ„ the workes of the faithfull but that he therfore fulfilleth the promise of saluation to them whiche answer to their callyng in vprightnesse of life bicause in them he acknoweth the natural tokeÌ„s of his children which are ruled with his Spirit vnto good Herunto let that be referred which is in the xv Psalme spoken of the Citezens of the Church Lord whoe shal dwel in thy tabernacle and whoe shal rest in thy holy hill The innocent in haÌ„des of a cleane heart c. Agayne in Esaie Whoe shall dwel with deuouring fire He that doth righteousnesse he that speaketh right thinges c. For there is not described the staye whereupon the faythfull may stand before the Lord but the manner wherewith the most merciful father bringeth theÌ„ into his felowship therein defendeth streÌ„gtheneth them For bicause he abhorreth sinne he loueth righteousnesse whoÌ„ he ioyneth to himself them he cleanseth with his spirit that he may make theÌ„ of like fashion to himself his kingdome Therfore if the question be of the first cause wherby the entrie is made open to the holy ones into the kingdome of God froÌ„ whense they haue that thei may stand fast abide in it we haue this answer ready bicause the Lord by his mercie both hath ones adopted them perpetually defendeth them But if the question be of the manner then we must come downe to regeneration and the frutes therof which are rehersed in that Psalme But there semeth to be much more hardnesse in these places which do both garnish good workes with the titiÌ„e of righteousnesse affirme that man is iustified by them Of the first sort there be very many places where the obseruinges of the coÌ„maundementes are called iustifications or righteousnesses Of the other sort that is an exaÌ„ple which is in Moses This shal be our righteousnesse if we kepe all these commauÌ„dementes And if thou take exception say that this is a promise of the law which being knit to a coÌ„dition impossible proueth nothing There be other of which you caÌ„ not make the same answer as this And that shal be to thee for righteousnesse before the Lord to redeliuer to the poore man his pledge c. Againe that which the Prophet sayth that the zele in reuenging the shame of Israell was imputed to Phinees for righteousnesse Therfore the Pharisees of our time thinke that here they haue a large matter to triuÌ„ph vpon For when we say that when the righteousnesse of faith is set vp the iustificatioÌ„ of workes geueth place by the same right they make this argument If righteousnesse bee of workes then it is false that we are iustified by faith only Though I graunt that the commaundementes of the law are called righteousnesses it is no maruell for they are so in deede Howebeit we muste warne the readers that the Grecians haue not fittly translated the Hebrue word Hucmi Dikaiomata righteousnesses for coÌ„maundemeÌ„ts But for the worde I willingly release my quarell For neyther doe we denie this to the law of God that it conteineth perfect righteousnesse For although bycause we are detters of all the thinges that it commaundeth therfore euen when we haue performed ful obedience therof we are vnprofitable seruaÌ„tes yet bicause the lord hath vouchsaued to graunt it the honor of righteousnesse we take not away that whiche he hath geuen Therefore we willingly confesse that the full obedience of the lawe is righteousnesse that the kepyng of euery coÌ„mauÌ„dement is a part of righteousnesse yf so be that the whole summe of righteousnesse were had in the other partes also But we denie that there is any where any suche forme of righteousnesse And therefore we take away the righteousnesse of the law not for that it is maymed and vnperfect of it felfe but for that by reason of the weakenesse of our flesh it is no where seene But the Scripture not only calleth simply the coÌ„maundemeÌ„tes of the Lord righteousnesses but it also geueth this name to the workes of the holy ones As when it reporteth that Zacharie his wife walked in the righteousnesses of the Lord truely wheÌ„ it so speaketh it weyeth workes rather by the nature of the law thaÌ„ by their owne propre estate Howbeit here againe is that to be noted which I eueÌ„ now sayd that of the negligence of the Greke translator is not a law to be made But for asmuch as Luke wold alter nothing in the receiued traslation I will also not striue about it For God hath commaunded these thinges that are in the lawe to men for righteousnesse but this righteousnes we performe not but in keping the whole lawe for by euery transgression it is broken Wheras therfore the law doth nothing but prescribe righteousnesse if we haue respecte to it all the seueral coÌ„maundementes therof are righteousnes if we haue respect to men of whome thei are done thei do not obteine the praise of righteousnesse by one worke beinge trespassers in many and by that same worke whiche is euer partly faulty by reason of imperfection But now I come to the second kinde in which is the chefe hardnes Paul hath nothing more strong to proue the righteousnesse of faiâ—he than that whiche is written of Abraham that his faithe was
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 â–ª 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 pronouÌ„ceth Euery tree whiche my Father hathe not planted shall be plucked vp by the roote he signifieth on the coÌ„trary 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 cleaâ—e to Christ with that aâ—fiance 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 theÌ„selues generally For when the Churche was diuided into two parts enuie bred dissensioÌ„ Paul putteth the GeÌ„tiles in minde that their beiÌ„g supplied into the place of the peculiar holy people ought to bee to theÌ„ a cause of feare modesty And amoÌ„g theÌ„ ther wer many puffed vp with glory whose vaine bostiÌ„g 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 maÌ„ner 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 coÌ„demnatioÌ„ 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 deseruiÌ„g 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
But that most nere felowship wherby we are coupled with his fleshe he hath yet set out with a more glorious title when he sayd that we are members of his body and are of his bones and of hys fleshe At the last to declare it to be a mater greater than all wordes he concludeth hys sayeng with an exclamation This is sayth he a greate secret Therefore it should be a pointe of extreme madnesse to acknowlege no communion of the faythfull with the fleshe and blood of the Lord which the Apostle declareth to be so greate that he had rather wonder at it than expresse it Let the summe be that oure soules are so fed with the fleshe and blood of Christ as bred wyne do mainteine susteine the bodily lyfe For otherwise the proportional relation of the signe should not agree vnlesse soules dyd fynde their fode in Christ. Which can not be done vnlesse Christ do truely grow into one with vs and refresh vs with the eating of his fleshe and drinking of hys blood But although it seme incredible that in so great distance of places the flesh of Christ reacheth to vs that it may be meate to vs let vs remember how much the secret power of the Spirit surmounteth aboue al our senses and how foolysh it is to goe aboute to measure hys vnmeasurablenesse by our measure That therfore whiche our mynde comprehendeth not let our fayth conceiue that the Spirite truely knitteth in one those thinges that are seuered in places Nowe that same holy coÌ„municating of his body and blood wherby Christ poureth hys life into vs euen as if he peaâ—ced it into our bones marowes he in the Supper also testifieth sealeth land yâ— not with setting before vs a vayne or voyde signe but bringing fourth there the effectuall working of his spirite wherby he fulfilleth the which he promyseth And verily he there offreth and deliuereth the thing signified to al them that sit at that spiritual banket although it be receiued with frute of the faythfull onely which receiue so great bountifulnesse with true Fayth thankfulnesse of mynde After which maner the Apostle sayd that the bred which we breake is the communion of the body of Christ and that the cup which we hallow with the word prayers to that purpose is the coÌ„munion of hys blood Neither is there any cause why any man should obiect that it is a figuratiue speche by which the name of the thing signified is geuen to the signe I grauÌ„t verily that the breaking of the bred is a signe not the thiÌ„g it selfe But this being admitted yet we shall rightly gather of the deliuerance of the signe that the thing it selfe is deliuered For vnlesse a maÌ„ wil cal God a deceiuer he can neuer be so bolde to say that he setteth before vs an empty signe Therfore if by the breakyng of bred the Lorde doth truely represente the partakyng of hys body it ought to be out of dout that he truely performeth and deliuereth it And this rule is alway to be holden of the godly that so oft as they se the signes ordeined of the Lorde they certainly thinke persuade themselues that the truth of the thyng signified is there present For to what purpose should the Lorde deliuer to thee into thy hande the signe of hys body but to assure thee of the true partaking of it If it be true that a visible signe is geuen vs to seale the gift of an inuisible thing when we receiue the signe of the body let vs no lesse certainly beleue that the body it selfe also is geueÌ„ vs. I saye therefore which both hath ben alway receiued in the Chirch and al they teache at thys day that thynke right that the holy mysterie of the Supper consisteth of twoo thinges that is to saye of the bodily signes which beyng set before our eyes doe represent vnto vs inuisible thinges according to the capacitie of our weakenesse and of spirituall trueth which is by those signes bothe figured and deliuered Of what sort that is when I meane to shewe it familiarly I vse to set thre thinges the signification the mater which hangeth of the signification the vertue or effect which foloweth of both The signification consisteth in the promisses which are after a certayne manner wrapped together with the signe The mater or substance I cal Christ with hys death and resurrection By effect I vnderstande the redemption righteousnesse sanctification and eternall lyfe and whatsoeuer other benefites Christ bringeth vs. Now although all these thinges haue respect to Fayth yet I leaue no place to thys cauillation as though when I say that Christ is receiued by Fayth I would haue hym coÌ„ceiued with vnderstanding only and imaginatioÌ„ For the promises offer hym not that we should sticke fast in the sight alone and in bare knowlege but that we should enioye the true communicating of hym And truely I se not how any maÌ„ maye haue coÌ„fidence that he hath redeÌ„ption and righteousnesse in the crosse of Christ lyfe in hys death but principally standing vpon the true coÌ„munion of Christ himselfe For those good thinges shoulde not come to vs vnlesse Christ first made himselfe oures I say therefore that in the mysterie of the Supper by the signes of bread and wine Christ is truely deliuered to vs yea and hys body and blood in which he hath fulfylled al obedieÌ„ce for purchasing of ryghteousnesse to vs namely that first we should growe together into one body with hym then beyng made partakers of hys substance we may also fele hys power in the communicating of al hys good thinges Now I come down to the excessiue mixtures which superstitioÌ„ hath brought in For herein Satan hath played with maruelous sutteltie that withdrawing the myndes of men from heauen he might fyl them with peruerse error as though Christ were fastened to the elemente of bred And first we must not dreame such a presence of Christ in the Sacrament as the craftesmeÌ„ of the court of Rome haue fayned as though the body of Christ were made present with presence of place to be handeled with handes to be broosed with teethe and swallowed with mouth For this forme of recantation Pope Nicolas endited to Betengarius to be a witnesse of hys repentance namely with woordes so farr monstruous that the author of the glose cryeth out that there is danger if the reders do not wisely take hede to themselues least they should sucke out of them an heresie worse than was that of Berengarius In the seconde distinctioÌ„ in the Chapter beginning thus Ego Berengarius But Peter Lombarde although he trauaile much in excusing the absurdity yet more inclineth to the contrary senteÌ„ce For as we nothing dout that it hath limites accordyng to the perpetual nature of the body of men and is holden in heauen into which it was ones receiued vntill he returne to iugement so to draw it backe vnder these corruptible
of Christ which is done when he is broughte vnder the corruptible elements of this world or is bound to any earthly creatures The other that nothyng be by fainyng applied to his body that agreeth not with the nature of man whiche is done when it is either saide to bee infinite or is sett in many places at ones But these absurdities being taken away I willyngly receiue what soeuer may auaile to expresse the true and substantiall communicatyng of the Body and Blood of the Lord which cōmunicatyng is deliuered to the faithfull vnder the holy signes of the Supper so that they may be thought not to receyue it by imagination onely or vnderstandyng of mynde but to enioy it in dede to the foode of eternall lyfe Why this sentence is so hatefull to the worlde and all defence taken away from it by the vniust iudgementes of many there is no cause at all but for that the deuell hath with horrible bewitchyng madded their myndes Truely that which we teache dothe in all pointes very well agree with the Scriptures it conteineth neither any absurditie nor darknesse nor doutfulnesse it is not agaynst true godlynesse and sounde edification finally it hath nothing in it that may offend sauyng that in certaine ages past when that ignorance and barbarousnesse of Sophisters reigned in the Chirche so clere light and open truthe hath ben vnworthily oppressed Yet because Satā at this day also trauayleth by troublesome Spirites to spot it with all the sclanders and reproches that he can and bendeth himselfe to no other thyng with greater endeuor it is profitable the more diligently to defende and rescue it Nowe before that we goe any further we must entreate of the selfe institution of Christe specially because this is the most glorious obiection that our aduersaries haue that we departe from the woordes of Christe Therfore that we may be discharged of the false cause of malice wherwith they burden vs our fittest beginnyng shall be at the exposition of the woordes Three Euangelistes and Paule rehearse that Christe tooke bread when he had geuen thankes he brake it gaue it to his disciples and sayde Take eate this is my Body whiche is delyuered or broken for you Of the cuppe Mathew and Marke saye thus This cuppe is the blood of the newe testament whiche shal be shedde for many vnto forgeuenesse of synnes But Paule and Luke say thus This cuppe is the newe testament in my blood The patrones of transubstantiation will haue by the pronoune this the forme of bread to be signified because the consecration is made in the whole contente of the sentence and there is no substance that can be shewed But if they be holden with religious care of the woordes because Christ testified that that whiche he reached into the disciples handes was his bodye truely this their deuise that that whiche was bread is nowe the bodie is moste farre from the propre meanyng of them That which Christe tooke into his handes and gaue the Apostles he affirmeth to be his body but he toke bread who therfore can not vnderstande that bread is yet shewed and therfore there is no greater absurditie than to remoue that to the forme whiche is spoken of the bread Other when they expounde this woorde is for to be transubstantiate doo flee to a more enforced and violently wrasted glose Therefore there is no cause why they should pretende that they be moued with reuerence of wordes For this was vnheard of among all nations and languages that the word is should be taken in this sense namely for to be tourned into an other thyng As for them that leaue breade in the Supper and affirme that there is the body of Christ they muche differ among themselues They whiche speake more modestly althoughe they precisely exact the letter This is my body yet afterwarde swarue from theyr precisenesse and say that it is as muche in effect as that the body of Christ is with bread in bread and vnder bread Of the mater it selfe which they affirme we haue already touched somwhat and we shal by and by haue occasion yet to speake more Nowe I dispute only of the wordes by which they say they are restrained that they can not admitte bred to be called the body because it is a signe of the body But if they shunne all figures why do they leape away from the plaine shewing of Christ to their owne maners of speaking farr differing from it For there is great difference betwene this that bread is the body and this that the body is with bread But because they sawe it to bee impossible that this simple proposition might stande that bread is the body they haue attempted to scape away by those formes of speche as it were by croked turnyngs Some more bolde sticke not to affirme that euen in propre speakyng bread is the body and by this meane they truely proue themselues to be litteral mē If it be obiected that therfore the bread is Christ and is God this verily they will denie because it is not expressed in the wordes of Christ. But they shall nothyng preuayle by denyeng it forasmuche as all doo agree that whole Christ is offred vs in the Supper But it is an intolerable blasphemie that it be without figure spoken of a fraile and corruptible element that it is Christ. Now I aske of them whether these twoo propositions be bothe of one effect Christe is the Sonne of God and bread is the body of Christe If they graunt that they are diuers which we will enforce them to graunte whether they will or no then lett them answere whens commeth the difference I thynke they wyll bryng none other but that the bread is after the sacramentall maner called the body Wherupon foloweth that Christes wordes are not subiecte to the common rule nor oughte to bee tried by Grammer Also I aske of all the precise and stiffe requirers of the letter where Luke and Paule do call the cuppe the testament in the blood whether they do not expresse the same thyng which they dyd in the first parte where they call bread the bodye Truely the same religion was in the one parte of the mysterie that was in the other and because shortnesse is darke longer speche dothe better open the meanyng So oft therfore as they shall affirme by one word that the bread is the body I will out of mo wordes bryng a fitt exposition that it is the Testament in the bodye For why Shall we nede to seke a more faithfull or surer expositor than Paule Luke Neither yet doo I tende herunto to diminishe any thing of that communicating of the body of Christ which I haue confessed onely my purpose is to confute that folish waiwardnesse wherby they do so hatefully brawle about words I vnderstand by the authoritie of Paul and Luke that the bread is the body of Christ because it is the couenant in the body If they fight against
suche Elias hath taughte vs namely that it is not wee that scatter errors or stirre vp vprores but it is they themselues that wrastle against the power of God But as that one thyng alone is sufficient to beate backe their rashenesse so agayne we ought to mete with the weakenesse of other who oftentymes happen to bee moued with suche offences and in their dismayeng to wauer But let them to the ende that they may not faynt with this dismayeng and be discoraged know that the Apostles in their tyme felte by experience the same thynges that nowe happen vnto vs. There were vnlerned vnstedfast men which wrested to their owne destruction those things that Paul had writtē by the inspiration of God as Peter saith There were despisers of God which when they herd that sinne aboūded to the end that grace might more abound by by obiected We will then abide in sinne that grace may abounde When they heard that the faithful are not vnder the law they by by answered We will then sinne because we ar not vnder the law but vnder grace There were that accused him as an exhorter to euell There entred priuily many false Apostles to destroy the Chirches which he had builded Some by enuie contention not purely yea maliciously preached the gospel thinking to adde more affliction to his bandes Somewhere the Gospell not muche profited Al sought their owne and not the thynges of Iesus Christe Some wente backwarde dogges to their vomite and swyne to their wallowyng in the myre The moste parte did draw the libertie of the Spirit to the licentiousnesse of the flesh Many brethrē crept in by whome there came afterwarde great dangers to the godly Among the brethren themselues were many striues raised vp What should the Apostles haue doone in this case Should they not eyther haue dissembled for a tyme or rather alltogether haue geuen ouer and forsaken the Gospell which they sawe to be the sedeplott of so many contentiōs the mater of so many dangers the occasion of so many offences No. But for helpe in suche distresses this came in their mynde that Christ is the stone of stomblyng and rocke of offence set vnto the ruine and risyng agayne of many and for a signe that should be spoken against With whiche affiance they beyng armed went forward boldly through all dangers of vprores and offences With the same thought we also ought to be vpholden forasmuch as Paule testifieth that this is the perpetuall propretie of the Gospel to be the fauor of death vnto death to them that perishe althoughe it were ordeyned to this vse that it should be the fauor of life vnto lyfe and the power of God vnto the saluation of the faithfull whiche verily we should also feele if we did not with our vnthankfulnesse corrupt this so singular a benefit of God and turne that to our owne destruction which ought to haue ben to vs the onely defence of our safetie But nowe I returne to you my soueraigne Lord. Let those false reportes nothing moue you by which our aduersaries trauail to cast you in feare of vs with sayeng that by thys new Gospell for so they call it nothing is hunted for and sought but fitt occasion of seditions and vnpunished libertie of vices For our God is not the author of diuision but of peace the sonne of God is not the minister of synne which came to destroy all the workes of the Deuill And we are vnworthily accused of such desires wherof we neuer gaue any suspition were it neuer so small It is likely that we forsothe do practise the ouerthrowyng of kyngdomes of whō there hath neuer ben heard any one seditious worde whoe 's lyfe hath euer ben knowen quiet and simple when we lyued vnder you which now being chaced from home yet resse not to pray for all thinges prosperous to you your kingdom It is likely forsothe that we hunt for licētiousnesse of vices in whoe 's behauors although many thynges may be founde faulty yet there is nothing worthy of so great reprochyng neither haue we with so yl successe by the grace of God profited in the Gospell but that our lyfe may be to these backbyters an examplar of chastitie liberalitie mercy temperance patience modestie and what soeuer other vertue Verily it is by the proofe it selfe euident that we doo vnfaynedly feare and worshyppe God for asmuche as we desire that his name be halowed bothe by our life and oure deathe and enuy it selfe is compelled to beare of some of vs a witnesse of innocence ciuile vprightnesse in whō thys only thyng was punished with death which ought to haue ben accōpted for a singular praise But if any vnder pretence of the Gospell do stirre vp tumultes as hetherto it hath not ben founde that there haue ben any such in your Realme if any pretende the libertie of the grace of God to defende the licentiousnesse of their vices of which sort I haue knowen many there be lawes and penalties of lawes by which they may accordyng to their deseruynges be sharpely punished yet so that in the meane time the Gospel of God be not euel spoken of for the wickednesse of naughty mē Thus haue you O Kyng the venimous vniustice of the sclaunderors largely enough declared that you may not with an eare of to easy belefe binde to their reportes I feare me also least it be to largely set out forasmuch as thys preface is in a maner come to the quantitie of a whole boke of defense wherby I entended not to make a defense in dede but only to molify your mind aforehand to geue audiēce to the disclosing of our cause which your mind though it be nowe turned away and estranged from vs yea and enflamed agaynst vs yet we trust that we shall be able to recouer the fauor therof if you shall ones haue without displeasure and troublous affection red ouer this our confession which we will to be in stede of a defence for vs to pour maiestie But if the whisperynges of the malicious do so possesse your eares that there is no place for accused men to speake for themselues and if those outragious furies doo still with your winkyng at them exercise crueltie with prisonning tormenting cutting and burning we shal in dede as shepe appoynted to the slaughter be brought to all extremities yet so that in our patience we shall possesse our soules and wayte for the strong hande of the Lord which shal without dout be present in tyme and stretche foorth it selfe armed bothe to deliuer the poore oute of affliction to take vengeance on the despisers which now triūph with so great assurednesse The Lorde the Kyng of Kynges stablysh your throne with ryghteousnesse and your seate with equitie moste noble Kyng At Baule the fyrst daye of August in the yeare 1516. THE FYRST BOOKE OF THE INSTITVTION OF CHRISTIAN RELIGION vvhich intreateth of the Knovvledge of
disciples â–ª Althoughe they be vexed with extreme madnesse yet I thynke they are not caryed with suche gyddinesse that they dare so boast But what maner of spirite dyd he speake of in his promise euen that spirite whiche shoulde not speake of it selfe but shulde mynister and inspire into their myndes those thynges whyche he the Lorde hymselfe hadde taught by his woorde It is not therfore the office of the spirite whyche is promised vs to fayne newe and vnhearde of reuelations or to coyne a newe kynde of doctrine wherby we shuld be led from the receiued doctrine of the gospell but to seale in our mindes the selfe same doctrine that is commended vnto vs by the gospell Wherby we playnly vnderstand that we ought right studiously to apply the redyng hearyng of the scripture if we list to take any vse and fruite of the spirite of God As also Peter praiseth their diligence that are hedefull to the doctrine of the Prophetes which yet myght seme to haue geuen place after the risyng of the light of the gospell On the other syde yf any spirite leauynge the wysedome of the worde of God doth thrust vnto vs an other doctrine that the same spirite ought rightfully to be suspected of vanitie and lyenge For what when Sathan transformeth hymselfe into â—n aungell of lyght what credite shall the holy ghoste haue among vs if it be not seuerally knowen by some assured marke And truely it hath been playnly poynted oute vnto vs by the woorde of the Lorde but that these miserable men doo wyllyngly couete to erre to their owne destruction while thei seeke a spirite rather from them selues than from him But say they it is dishonorable that the spirite of God whom all thynges ought to obey should be subiect to the scripture As if this were a dishonour to the holy ghost to be euery where egall and lyke to it selfe to agree with it self in all thynges and no where to varye In deede if it were to be tried by the rule either of men or of angels or any others rule whatsoeuer then it myght well be thought that it were brought into obedience or if ye lyst so to terme it into bondage But when it is compared with it selfe when it is consydered in it selfe who canne therfore say that there is any wrong doone vnto it But thus it is brought to tryall I graunte but suche a triall wherewith it was his owne pleasure to haue his maiestie established It ought to content vs so soone as he entreth into vs. But lest vnder his name the spirite of Sathan shoulde creepe in he wylle haue vs to knowe hym by that image of hym selfe whyche he hathe printed in the scriptures He is the authour of the scriptures he can not be dyuers and vnlyke hym selfe Therefore it muste needes bee that he contynually remayne suche as he hathe shewed hym selfe therein This is no dishonor vnto him vnlesse perhappe we count it honorable to swarue and goe out of kinde from himselfe Wheras they cauil that we rest vpon the letter that sleieth herein they suffer punishment for despising of the Scripture For it is plain enough that Paule there contendeth against the false Apostles which commending the law without Christ did cal away the people from the benefite of the new testament wherin the Lord doth couenant that he will graue his law within the bowels of the faithful and write it in their hartes The letter therfore is dead and the law of the Lord killeth the readers of it when it is seuered from the grace of Christ and not touching the heart only soundeth in the eares But if it be effectually printed in our hartes by the holy gost if it present Christ vnto vs then is it the worde of life conuerting soules geuing wisedome to little ones c. Also in the same place the Apostle calleth his preaching the ministerie of the holy ghost meaning that the holy ghost doth so sticke fast in his truth which he hath expressed in the scriptures that then only he putteth forth and displaieth his force when the Scripture hath her due reuerence and dignitie And it disagreeth not here with which I before said that the woorde it selfe is not much assured vnto vs vnlesse it be coÌ„firmed by the witnesse of the holy ghost For with a certain mutuall knot the Lorde hath coupled together the assuraunce of his worde and of his spirite so that perfecte reuerence to the worde doth then settle in our mindes when the holy ghost shineth vpon vs to make vs therin beholde the face of God and on the other side without al feare of being deceiued we do embrace the holy ghost when we reknowledge him in his own image that is in his worde Thus it is vndoutedly God brought not abrode his worde among men for a sodeine shewe meaning at the comming of his spirit by and by to take it away againe but he after sent the same spirite with whose power he had distributed his word to make an end of his worke with effectual confirmacion of his worde In this sorte Christe opened the mindes of the two disciples not that they shold cast away the Scriptures and waxe wise of themselues but that they should vnderstand the Scriptures Likewise Paule when he exhorteth the ThessaloniaÌ„s not to extinguishe the spirite doth not carry them vp on hie to vaine speculations without the worde but by and by saith further that prophecies are not to be despised wherby without dout is meant that the lighte of the spirite is choked vp so sone as prophecies come to be despised What say these proudely swelling meÌ„ rauished with the spirit to these things which recken this onely to be an excellent illumination when carelesly forsaking and saying farewel to the word of God they both boldly and rashly do take holde of al that they haue coÌ„ceiued in their slepe Truely a farre other sobrietie becommeth the children of God whiche as they see that without the spirite of God they are voide of al light of trueth so do they knowe that the worde is the instrumente wherwith the Lorde distributeth to the faithfull the light of his spirite For they know none other spirite but that which dwelte and spake in the Apostles by whose oracles they are continually called to the hearyng of the worde The .x. Chapter That the Scripture to correct all supersticion doth in comparison set the true God against al the Gods of the gentiles reckening hym for none of them BUt because we haue shewed that the knowledge of God which in the frame of the world and al the creatures is somwhat plainly set forth is yet more familiarly and plainly declared in the worde now is it good to consider whether the Lord shew himselfe suche in the Scripture as it pleased him first to be represented in his workes But I shall at this time be contented only to point vnto it wherby the godly mindes
the worde was alwaye God Why shoulde Paule feare to sette Chryste in the iudgemente throne of God hauing before wyth so open proclamacion declared hys Godhead where he sayed that he was God blessed to the ende of Worldes And to make appeare howe well he agreeth in thys poynte wyth hymselfe in an other place he wryleth that Chryst is God openly shewed in the fleshe If he be God to be praysed to the ende of worldes then he is the same he to whom in an other place he affirmeth all glorye and honoure to be due And thus he hydeth not but playnly cryeth oute that he woulde haue counted it no robbery if he had shewed himselfe egall wyth God but that he wyllyngly abaced hymselfe And that the wycked shoulde not carpe that he is some made GOD Ihon goeth further and saith He is the true God the eternal life Although it oughte aboundantly to satisfie vs that he is called God specially of that witnesse which expresly affirmeth vnto vs that there are no moe gods but one That same witnesse is Paule which saieth thus How many soeuer be called goddes either in heauen or in earth to vs there is but one God from whom are all thinges When we heare of the same mouth that God was openly shewed in the fleshe that God wyth hys owne bloud purchased the churche to himselfe why shoulde we imagine a seconde God whiche he himselfe acknowledgeth not And it is no dout that all the godlye were of the same meaning Likewise Thomas in protesting him to bee his Lorde and his God doeth professe that he is that onely one God whom he had alway worshipped Nowe if we esteme his Godhead by the workes that in the Scripture are ascribed vnto him it shall thereby more euidentlie appeare For when he saied that from the beginning he was thetherto working with his father the Iewes whiche were moste dull in vnderstandyng of all his other sayinges yet then perceiued that he toke vpon him the power of God And theretore as Iohn telleth they soughte the more to kill him because he didde not onely breake the Sabbat but also dyd call God his father making himselfe egall with God Howe dull shall we be then if we doe not perceiue that his godhead is herein playnlye affirmed And truely to order the worlde with prouidence and power and to gouerne all thinges with the authoritie of his owne mighte whiche the Apostle ascribeth vnto him belongeth to none but onely the creatoure And he not onely enterparteneth the gouernemente of the world with his Father but also all other offices which can not be made common to God with his creatures The Lord crieth out by the Prophete I am he I am he that doe awaye thyne offences for myne owne sake According to the meaning of thys sentence whē the Iewes thoughte that wronge was done to god for that Christe did forgeue sinnes Christe not onely affirmed in words but also proued by miracle that this power belonged vnto himselfe We see therefore that he hath not the ministracion but the power of forgeuenesse of synnes whiche the Lorde sayeth he wil not suffer to passe away from hymselfe to any What shall we saye of searching and pearcing the secrete thoughtes of hartes is it not the propretie of god alone But the same had Chryst wherby is gathered that he is God Nowe in his miracles howe plainlye and clerely doeth he appeare And thoughe I graunte that as well the Prophetes as the Apostles did egall and like miracles to these that he did yet thys greate differēce is there that they by their ministracion disposed the giftes of God he shewed forth his owne power He vsed sometime praier to the ende to geue glory vnto hys Father But we see for the moste part his own power shewed vnto vs. And howe coulde it otherwise be but that he was the verye author of miracles that by hys owne authorite gaue power to other to deale miracles abrode For the Euangelist declareth that he gaue power to the Apostles to rayse vp the dead to heale the leprous to cast out deuils c. And the so vsed the ministraciō therof that they sufficientlye shewed that thys power came not from els where but from Christ. In the name of Iesus Christ saieth Peter Rise and walke If is therfore no maruel if Christ alleged his miracles to cōfound the vnbeleuingnesse of the Iewes forasmuch as they wer such as being done by hys own power dyd geue a most playne testymonie of his godhead If els where then in God there is no saluacion no righteousnesse no life and Chryst conteyneth al these thynges in hym surely he is thereby declared to be God And no man can obiect against me and say that lyfe and saluacion is poured into hym by God for it is not saied that he receyued saluacion but that he is saluacion hymselfe And if none be good but onely God howe can he be onely man beyng I wil not say good and iuste but selfe goodnesse and iustyce Yea from the first beginnyng of the creacion as the Euangeliste wytnesseth in hym was lyfe and he euen then beeyng lyfe was the lyghte of men Wherefore beyng supported wyth suche proues we are bolde to repose our fayth and hope in hym when yet we knowe that it is an vngodlynesse that robbeth God for any man to fasten hys confydence in creatures Beleue ye in God sayeth he Beleue then also in me And so doeth Paule expounde those two places of Esay Whosoeuer trusteth in hym shall not be putte to shame Agayne Oute of the roote of Isai shall he come that shall ryse to rule peoples in hym the nations shall truste And why shoulde we seke oute more testimonies of Scripture for thys matter when we so often mete with this sentence He that beleueth in me hath euerlasting lyfe Moreouer the inuoracion whyche hangeth vppon Faythe belongeth also to hym whyche yet is proper to the maiestie of God if he haue any thyng at all proper to hymselfe For one Prophete sayeth whosoeuer calleth vpon the name of Iehoua shal be saued and an other sayeth a moste stronge toure is the name of Iehouah to it the ryghteous shall flee and he shal be saued but the name of Chryst is called vpon for saluacion it foloweth therfore that he is Iehouah As for inuocacion we haue an example of it in Stephen when he sayeth Lorde Iesu receiue my spirite Againe in the whole churche as Ananias testifyeth in the same booke Lorde sayeth he thou knowest howe great euylles this man hath done to thy Saintes that call vppon thy name And that it maye bee more playnly vnderstanded that the whole fulnesse of the Godhead doeth corporally dwell in Chryste the Apostle dooeth confesse that he broughte no other doctryne amonge the Corinthians but the knowledge of hym and that he preached no other thyng but that knowledge What
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 waÌ„der 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 â—oeuer 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
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 sufficieÌ„tly 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 phrenetiâ—e 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 suÌ„me 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
doo amisse that after this simple promise of the protection of God alone we still looke about from whense other helpe maye come vnto vs. But for as muche as it pleaseth the Lorde of his infinite clemencie and gentilnesse to helpe this our fault there is no reason why we shoulde neglect his so great benefite An example therof we haue in the seruant of Elizeus whiche when he sawe the hill besieged with the army of the Syrians that there was no way open to escape was striken downe with feare as if his maister and he were then vtterly destroied Then Elizeus praied God to open his seruantes eies and by and by he sawe the hill furnished with horses and fiery chariots that is with a multitude of angels to kepe hym and the prophet safe Encouraged with this vision he gathered vp his hart again was able with a dredelesse mynde to loke down vpon his enemies with sight of whom he was before in a maner driuen out of his witte Wherfore what soeuer is saide of the ministerie of Angels let vs applie it to this ende that ouercommyng all distrust oure hope may bee the more strongely stablished in God For these succours are herefore prouided vs of God that we should not be made afrayde with multitude of enemies as though they coulde preuayle against his helpe but shuld flie vnto that saying of Elizeus that there be mo on our side than be against vs. Howe muche then is it against order of reason that we should be ledde away from God by Angels whiche are ordeined for this purpose to rectifie that his helpe is more present amonge vs But they doo leade vs away in dede if they doo not streight leade vs as it were by the hande to hym that we may haue eie vnto call vpon and publishe hym for our onely helper if we consider not theim to be as his handes that moue them selues vnto worke but by his direction if they do not holde vs faste in the one Mediatoure Christe so that we maye hang wholly of hym leane all vpon hym be caried to hym and reste in him For that whiche is described in the vision of Iacob ought to sticke and be fastened in our myndes howe Angels descende downe to the earth vnto men and from men doo go vp to heauen by a ladder whervppon standeth the Lorde of hostes Wherby is meant that by the only intercession of Christe it cometh to passe that the ministeries of the Angels doo come vnto vs as he hym selfe affirmeth saying Hereafter ye shall see the heauens open and the Angelles descendynge to the Sonne of man Ioh. i.li. Therfore the seruant of Abraham beyng cōmitted to the custody of the Angell dooth not therfore call vpon the Angell to helpe hym but holpen with that commendation he praieth to the Lord and besecheth hym to shewe his mercy to Abraham For as God doeth not therfore make them ministers of his power and goodnesse to the intēt to parte his glory with them so dooth he not therefore promise vs his helpe in their ministration that we shoulde diuide our confidence betwene hym and them Let vs therfore forsake that Platonical◠philosophie to seeke the way to God by Angels and to honour them for this purpose that they may make God more gentill vnto vs whiche superstitious and curious men haue from the beginnyng gone about and to this day doo continue to bryng into our religion As for suche thynges as the Scripture teacheth concernyng deuilles they tende in a maner al to this ende that we may be careful to beware aforehande of their awaites and preparations and furnishe our selues with suche weapons as ar stronge and sure enough to driue away euen the strongest enemies For where as Sathan is called the God and prince of this worlde where as he is named the strong armed man the Spirite that hath power of the ayre and a roaryng lyon these descriptions serue to no other purpose but to make vs more ware and watchefull and readier to entre in battayle with hym Whiche is also somtyme set out in expresse woordes For Peter after he had sayd that the diuell goeth about like a roaryng lyon sekyng whom he may deuoure by and by addeth this exhortation that we strongly resiste hym by Faith And Paul after he had geuen warnyng that we wrastle not with fleshe and bloud but with the princes of the ayre the powers of darkenesse and spirituall wickednesses by and by biddeth vs put on suche armoure as may serue for so greate and daungerous a battayle Wherfore lette vs also applie all to this ende that beyng warned howe there dooth continually approche vpon vs an enemie yea an ennemy that is in courage most hardy in strength most mighty in policies most suttle in diligence celeritie vnweriable with all sortes of engins plentuously furnished in skill of warre most ready we suffer not our selues by slouthe and cowardise to be surprised but on the other syde with bolde and hardy mindes set our foote to resist him and because this warre is only ended by Death encourage our selues to continue But specially knowyng oure owne weaknesse and vnskilfulnesse let vs call vppon the helpe of God and enterprise nothyng but vpon trust of hym for as muche as it is in hym onely to geue vs policie strengthe courage and armour And that we shoulde be the more stirred vp and enforced so to do the Scripture warneth vs that ther are not one or two or a fewe enemies but great armies that make warre with vs. For it is sayde that Mary Magdalene was deliuered from seuen deuyls wherwith she was possessed And Christe sayth that it is the ordinary custome that if after a deuill bee ones caste out a man make the place open agayne he bryngeth seuen spirites worse than him self retourneth into his possession fynding it empty Yea it is saide that a whole legion besieged one man Hereby therefore we are taught that we muste fight with an infinite multitude of enemies least despisyng the fewenesse of them we shulde be more slacke to enter in bataile or thinkyng that we haue som respite in the meane tyme graunted we shoulde geue our selues to idelnesse Where as many tymes Sathan or the diuell is named in the singular numbre thereby is meant that power of wickednesse whiche standeth agaynste the kyngdome of Iustice. For as the Churche and the felowship of saintes haue Christe to their head so the faction of the wycked is paynted out vnto vs with their prince that hath the chiefe authoritie among them After which maner this is spoken Go ye cursed into eternall fyre that is prepared for the deuill and his angels Here also this oughte to stirre vs vp to a pepetuall warre with the diuell for that he is euery where called the enemy of God and of vs. For if we haue regarde of Goddes glory as it is mete we shoulde then ought we with all
studye to loue and honor him withall oure harte ¶ The .xv. Chapter What a one man was created wherin there is entreated of the powers of the soule of the image of God of free wyll and of the first integritie of nature NOw must we speake of the creation of mā not only because he is among all the workes of God the moste noble and most excellente example of his iustice wisdome and goodnesse but also because as we said in the beginning we cannot plainly and perfectly know God vnlesse we haue wtall a mutuall knowledge of our selues Although the same knowledge be of two sortes the one to knowe what we were created at the first beginning the other to know what our estate began to be after the fall of Adam for it were but to smal profit for vs to knowe our creation vnlesse we did also in this lamentable fall knowe what is the corruption and deformitie of our nature yet at this time we wil be contente with descriptiō of our nature when it was pure And before we descende to this miserable estate wherunto man is nowe in thraldome it is good to learne what a one he was created at the beginning For we must take hede that in precisely declaring only the natural euils of man we seme not to impute them to the author of nature For vngodlinesse thinketh her self to haue sufficient defense in this color if it may lay for her selfe that whatsoeuer fault she hath the same did after a certaine maner procede from God sticketh not if she be accused to quarell with God and to lay the fault vpō him wherof she is worthely accused And they that would seme to speake somwhat more reuerently of the maiestie of God yet do willingly seke to excuse their own wickednesse by nature not considering that therin though not openly they blame God also to whoe 's reproche it shoulde fall if it were proued that there is any fault in nature Sith then we see that our fleshe gapeth for all the wayes to escape wherby she thynketh the blame of her own euils may any way be put of frō her we muste diligently trauail to mete with this mischiefe Therefore we must so handle the calamitie of mankinde that we cut of all excuse and deliuer the iustice of God from al accusation Afterwarde in place conueniente we shall see howe far men be nowe from that purenesse that was geuen to Adam And first we must remember that in this that man was taken out of earth and claye a bridle was putte vppon his pride for there is no greater absurditie than for them to glory in their excellencye that do not onely dwell in a cotage of clay but also are themselues in parte but earth and ashes But forasmuche as God did not onely vouchesaue to geue life vnto an earthen vessell but also it was his pleasure that it shoulde be the dwelling house of an immortall Spirite Adam might iustly glory in so great liberalitie of his maker Now it is not to be doubted that man consisteth of soule body and by the name of soule I meane an immortall essence and yet created whiche is the nobler parte of him Sometime it is called the Spirite Albeit whē these two names Soule and Spirite are ioyned together they differ one from the other in signification yet when Spirite is sett by it selfe it meaneth as muche as Soule As when Salomon speaking of death sayeth that then the Spirite returneth to him that gaue it And Chryste commending his Spirite to his father and Stephen his Spirite to Chryst doe both meane none other thing but that when the soule is deliuered from the prison of the fleshe God is the perpetual keper of it As for them that imagine that the Soule is therfore called a Spirite because it is a breath or a power by god inspired or poured into bodyes which yet hath no essence both the thing it selfe and all the Scripture sheweth that they do to much grosly erre True it is that while men are fastened to the earth more than they oughte to bee they waxe dull yea because they are estranged from the Father of lightes they are blinded with darkenesse so that they do not thinke vpon thys that they shal remaine aliue after death And yet is not that lighte so quēched in darkenesse but that they be touched with some feling of immortalitie Surely the conscience which discerning betwene good and euil answereth the iudgement of God is an vndouted signe of an immortal Spirite For how could a motion without essēce atteine to come to the iudgement seate of God and throwe it selfe into feare by finding her own giltinesse For the body is not moued with feare of a Spiritual peine but that falleth only vpō the soule Wherby it foloweth that the soule hath an essence Moreouer the very knowledge of God doth proue that the soules which ascende vp aboue the world are immortal for a vanishing liuelinesse wer not able to atteine to the fountaine of lyfe Finalli forasmuch as so many excellent giftes wherwith mans minde is endowed do cry out that there is some diuine thing engrauen it there are euen so many testimonies of an immortal essence For that sense which is in brute beastes goeth not out of the body or at lest extendeth no further than to thyngs presently set before it But the nimblenesse of the minde of man which veweth the heauen and earth secretes of nature and comprehending all ages in vnderstandyng and memory digesteth euery thyng in order and gathereth thynges to come by thinges past doth playnly shewe that there lyeth hydden in man a certayne thing seuerall from the body We conceiue by vnderstanding the inuisible God and Angelles which the body can not doe We know thynges that be right iuste and honest which are hidden from the bodily senses Therefore it muste nedes be that the Spirite is the seate of thys vnderstandyng Yea and our slepe it selfe which astonieth a man and semeth to take life away frō him is a plaine witnesse of immortalitie forasmuch as it doth not only minister vnto vs thoughtes of those thinges that neuer were done but also foreknowinges of things for time to come I touch these thinges shortly which euen prophane writers do excellently sette oute with more gorgeous garnishment of wordes but with the godly reders a simple putting in minde of them shall be sufficient Nowe if the soule were not a certayne thing by it selfe seuerall from the body the Scripture would not teache that we dwell in houses of clay that by death we remoue out of the Tabernacle of the flesh that we do put of that which is corruptible that finally at the last day we may receiue rewarde euery man as he hathe behaued hymselfe in hys bodye For these places and other that we do eche where cōmonly light vpon do not only manifestly destinguish the soule from the body but also in geuing to the soule the name of
conueyed from the auncesters into the posteritie For the infection hath not her cause in the substaunce of the flesshe or of the soule but bycause it was so ordeyned of God that suche giftes as he had geuen to the fyrste manne manne shoulde bothe haue them and lose them as well for hym selfe as for his As for this that the Pelagians doe cauill that it is not likely that the chyldren doe take corruption from godly parentes sithe they oughte rather to be sanctified by their cleannesse that is easely confuted For they descende not of their spirituall regeneration but of theyr carâ—all generation Therefore as Augustine sayeth whether the vnbeleuer bee condemned as gilty and the beleuer quitte as innocent they both do begette not innocentes but gilty bycause they beget of the corrupted nature Nowe where as they doe in maner partake of the parentes holinesse that is the speciall blessyng of the people of God whyche proueth not but that the firste and vniuersall curse of mankinde wente before For of nature is giltinesse and sanctification is of supernatural grace And to the ende that these thynges be not spoken of a thynge vncertayne and vnknowen lette vs define Originall sinne But yet I meane not to examine all the definitions that are made by wryters but I will brynge forthe one onely whyche I thynke to bee moste agreable wyth trueth Originall sinne therefore semeth to bee the inheritably descendynge peruersnesse and corruption of our nature poured abroade into all the partes of the soule whyche fyrste maketh vs gilty of the wrath of God and then also bryngeth forth these workes in vs whyche the Scripture calleth the workes of the flesh and that is it properly that Paule oftentimes calleth Sinne. And these workes that arise out of it as are adulteries fornications theftes â–ª hatreds murthers â–ª banketinges after the same manner he calleth the fruites of sinne albeit they are likewise called sinnes both commonly in the Scripture and also by the same Paule hym selfe Therefore these twoo thynges are distinctly to be noted that is that beyng so in all partes of our nature corrupted and peruerted we are nowe euen for such corruption only holden worthily damned and coÌ„uicted before God to whome is nothyng acceptable but righteousnesse innocencie and purenesse And yet is not that bonde in respecte of an others faulte For where it is sayde that by the sinne of Adam we are made subiecte to the iudgement of God it is not so to be taken as if we innocent and vndeseruyng did beare the blame of his faulte But bycause by his offendyng we are all clothed wyth the curse therefore it is sayde that he hath bounde vs. Neuerthelesse from him not the punishment only came vpon vs but also the infection distilled from hym abideth in vs to the whiche the punishment is iustly due Wherefore howe so euer Augustine doeth oftentimes call it an others sinne to shewe the more playnely that it is conueyed into vs by propagation yet doeth he also affirme wythall that it is propre to euery one And the Apostle him selfe expressely witnesseth that therefore death came vpon all menne bycause all men haue sinned and are wrapped in Originall sinne and defiled with the spottes thereof And therefore the very infantes themselues whyle they brynge with them their owne damnation from their mothers wombe are bounde not by an others but by their owne faulte For though they haue not as yet brought forth the fruytes of theyr owne iniâ—â—â—â—ie yet they haue the seede thereof enclosed within them yea theâ—r whole nature is a certayne seede of Sinne therefore it can not be but hatefull and abhominable to God Whereupon followeth thâ—◠〈◊〉 proprely accompted sinne before God for there coulde be no giâ—â—inesse wythout sinne The other pointe is that this peruersenesse neuer cesseth in vs but continually bryngeth forth newe frutes euen the same woorkes of the fleshe that we haue before descrybed lyâ—e as a bâ—rnynge fornace bloweth out flame and sparcles or as a sprynge doeth wythout ceassyng caste out water Therefore they whyche haue defyned Origin all sinne to bee a lackyng of Originall ryghteousenesse whyche ought to haue ben in vs although in deede they comprehende all that is in the thynge it selfe yet they haue not fully enough expressed the force and efficacie thereof For our nature is not only bare and empty of goodnesse but also is so plentuous and fruteful of al euilles that it can not be idle Thei that haue saide that it is a concupiscence haue vsed a worde not very farre from the matter if this were added which is not graunted by the most parte that what so euer is in man euen from the vnderstanding to the wil from the soule to the fleshe is corrupted and stuffed full wyth this concupiscence or to ende it shortelyer that whole man is of hym selfe nothing els but concupiscence Wherfore I haue sayde that al the partes of the soule are possessed of sinne sithe Adam fell awaye from the fountaine of righteousnesse For not onely the inferioure appetite allured him but wicked impietie possessed the very castle of hys minde pride pearced to the innermoste parte of hys hearte So that it ys a fonde and foolyshe thyng to restraine the corruption that proceded from thense onely to the sensuall motions as they call them or to call it a certayne nouriture that allureth styrreth and draweth to synne onely that parte whyche amonge them ys called Sensualitie Wherein Peter Lombarde haâ—he disclosed hys grosse ignoraunce whyche seekynge and sâ—archynge for the place of it saythe that it is in the fleshe as Paule witnesseth not proprely in deede but bicause it more appeareth in the fleshe as though Paule did meane onely a parte of the soule and not the whole nature whyche is in comparison set against supernaturall grace And Paule there taketh away all doubte teachinge that corruption resteth not in one parte alone but that nothinge is pure cleane from the deadly infection thereof For entreatynge of corrupted nature he doothe not onely condemne the inordinate motions of appetites that appeare but specially trauayleth to proue that the vnderstandynge mynde is subiecte to blyndenesse and the heart to peruersnesse And the same thyrde chapter to the Romaines is nothinge els but a description of original synne That appeareth more plainely by the renewinge For the spyrite whyche is compared wyth the olde man and the fleshe dothe not onely signifie the grace wherby the inferioure or sensuall parte of the soule is amended but also conteyneth a full reformation of all the partes And therefore Paule dothe commaund not onely that oure grosse appetites be brought to naught but also that we our selues be renewed in the spirite of oure mynde as lykewyse in an other place hee biddeth vs to be transfourmed in newnesse of minde Whervpon foloweth that the same parte wherin moste of all shineth the excellence noblenesse of the soule is not onely wounded but also
there is one vnderstandynge of earthely thynges an other of heauenly thynges Earthly thynges I call those that doe not concerne God and his Kyngedome true ryghteousnesse and the blessednesse of eternall lyfe but haue all theyr respecte and relation to thys presente lyfe and are as yt were contayneth wythin the boundes thereof Heauenly thinges I cal the pure knowledge of God the ordre of true righteousnesse and the misteries of the heauenly kyngdome Of the fyrste sorte are policy gouernaunce of householde all handy craftes and liberall Scienses Of the seconde sorte are the knowledge of God and Gods will and the rule to frame oure lyfe accordynge to yt Concernynge the fyrst this we muste confesse bicause man is a creature by nature geuen to lyue in companies together he is also by naturall instinction bente to cheryshe to preserue the feloweshyppe of these companies therfore we see that there are in the myndes of all men vniuersall impressions of a certaine ciuill honestie and ordre Hereby yt commeth to passe that there is founde noman that vnderstandeth not that all companies of men oughte to bee keepte in ordre with lawes and that conceyueth not in hys minde the prynciples of these lawes Hereof commeth that same perpetuall consente as well of all nations as of all menne vnto lawes bycause the seedes thereof are naturally planted in all menne wythoute any teacher or lawemaker And I weye not the disscusions and fyghtynges that afterwarde arise â–ª whyle some desyre to peruerte lawe and ryghte the loose absolute gouernementes of kynges that luste strayeth abroade in steede of ryghte as the eues robbers some whiche ys a faulte more than common thynke that to bee vniuste whyche other haue stablyshed for iuste and on the other syde styffely saye that to be laudable whiche other haue forbydden For these menne do not therefore hate lawes bycause they dooe not knowe that lawes are good and holly but for that they ragynge wyth heddye luste doe fyghte agaynste manyfeste reason and for theyr fansiâ— dooe abhorre that whych in vnderstandyng of minde thei allowe The latter sorte of stryuyng is suche that yt taketh not awaye that fyrste conceiuing of equitie For when menne dooe stryue amonge them selues concerninge the poyntes of lawes they agree together in a certaine summe of equitie Wherein is proued the weakenesse of manns witte which euen then when it seemeth to folowe the righte waye yet halteth and staggereth but styll thys remayneth true that there is sowen in all menne a certayne seede of polytyke ordre And that ys a large proofe that in the orderynge of thys lyfe no manne ys voyde of the lyghte of reason Nowe do folowe the artes boothe the liberall the handy craftes in learnynge whereof bycause there ys in vs all a certaine aptnesse in them also doothe appeare the force of manns wytte but all bee yt all menne bee not apte to learne them all yet ys this a token certayne enoughe of the common naturall power that there ys almooste no manne founde whose conceyte of wytte doothe not in some arte or other shewe fourthe it selfe Neyther haue they onely a power or facylytye to learne but also to deuyse in euerye arte some newe thinge eyther to amplifie or make perfecter that whyche hathe been learned of an other that wente before whyche thyng as yt moued Plato erroniouslye to teache that suche conceauyng ys nothyng ells but a calling to remembrauÌ„ce so by good reason it oughte to compell vs to confesse that the beginnyng thereof is naturally planted in the witte of man These poyntes therefore done plainely testyfye that there ys geuen to men naturally an vniuersall conceyuynge of reason and of vnderstandynge Yet ys yt so an vniuersall benyfyte that therein euery manne oughte for himselfe to acknoweledge the peculiar grace of God To whyche thankefullnesse the creatore hym selfe doothe suffycyently awake vs when hee createth naturall fooles in whome hee maketh vs to see wyth what gyftes mans soule excelleth yf it bee not endued wyth hys lyghte whyche ys so naturall in all men that yt ys yet altogether a free gyfte of hys lyberalytye towarde euerye man But the inuention and ordrely teachynge of the same artes or a more inwarde and excellente knoweledge of them whyche is propre but to a fewe is no perfecte argumente of the common conceyuynge of wytte yet bycause wythoute dyfference it happeneth to the godlye and vngodlye yt ys ryghtefully reckened amonge naturall gyftes So oft therefore as we lyghte vpon profane wryters lette vs be putte in mynde by that maruaylous lyghte of trueth that shyneth in them that the wytte of manne howe muche soeuer yt bee peruerted and fallen from the fyrste integrytye ys yet styll clothed and garnyshed wyth excellente gyftes of God If wee consyder that the spyryte of God ys the onely fountayne of trueth wee wyll neyther refuse nor despise the trueth yt selfe wheresoeuer yt shall appeare excepte wee wyl dishonourably vse the spyryte of God for the gyftes of the holy ghoste canne not bee sette lyghte by without contempte and reproche of hymselfe And what Shall wee denye that the trueth shyned to the oulde Laweyers whyche haue sette fourth Ciuile ordre and Dyscyplyne wyth so greate equytye Shall wee saye that the Phylosophers were blynde boothe in that exquysyte contemplation and cunnynge descryption of nature Shall wee saye that thei had no wytte whiche by settinge in ordre the arte of speache haue taught vs to speake wyth reason Shal we saye that they were madde whithe in settynge fourthe Physycke haue employed theyr dilygence for vs What of all the Mathematicall scienses shall wee thynke them dotynge erroures of madde menne no rather wee canne not readde the wrytynges of the oulde menne concernyng these thynges wythoute greate admiration of theyr wytte But shall wee thynke any thynge praysewoorthy or excellente whyche wee doe not reknoweledge to come of God Let vs bee ashamed of so greate vnthankefulnesse into whyche the Heathen Poetes fell not whyche confessed that boothe Phylosophye and Lawes and all good artes were the inuentions of mods Sythe then yt appeareth that these men whome the Scripture calleth naturall menne were of so sharpe and deepe sygthe in searchynge oute of inferioure thynges lette vs learne by suche exaumples howe manye good thynges the Lorde hathe lefte to the nature of manne after that it hathe been spoyled of the true God But in the meane tyme yte lette vs not forgette that these are the moste excellente good gyftes of the spyryte of God whyche for the common benefyte of mankinde hee dealeth abroade to whome it pleaseth him For if it behoued that the vnderstanding and skill that was requyred for the framyng of the tabernacle shold be poured into Beseleel Oliab by the spirit of god it is no merâ—el if the knowledg of those thinges whiche are moste excellent in mans life be sayde to be communicated vnto vs by the spirite of God Neither is there cause why any manne
the inhabitantes of that countrey came fourth and met theÌ„ lyke ennemies By whome were they styred vp Truely Moses affirmeth to the people that it was the Lorde that had hardened their heartes And the Prophet reciting the same historie saith that he turned their heartes that they should hate his people Nowe can you not say that they stumbled being left without the counsell of God For if they be hardened and turned then they are of purpose bowed to that selfe thing Moreouer so oft as it pleased him to punish the transgressours of the people how did he perfourme his worke in the reprobate so as a man may see that the effectualnesse of working was in hym they only did seruice as ministers Wherfore somtyme he threatened that he would call them out with his whistle sometyme that they should be lyke a net for hym to entangle them and sometyme lyke a mallet to strike the Israelites But specially he then declared how he is not idle in them when he called Sennacherib an Are whiche was bothe directed and dryuen by his hande to cut Augustine in one place dothe not amisse appointeth it after this sorte that in as muche as they sinne it is their owne in as muche as in siâ—ning they doe this oâ— that it is of the power of God that deuided the darkenesse as pleaseth hym Nowe that the ministery of Sathan is vsed to pricke forward the reprobate so oft as the Lorde by his prouidence appointeth them to this or to that may sufficiently be proued though it were but by one place only For it is oftentimes sayde in Samuel that the euell spirite of the Lorde and an euill spirite from the Lorde did either violently carry or leaue Saul To say that this spirite was the holy Ghost is blasphemous Therfore the vncleane spirit is called the spirit of God because it aunswereth at his commaundement and power being rather his instrument in doing than an authour of it selfe This is also to be added withall whiche Paul teacheth that the efficacie of errour deceiuing is sent by God that they which haue not obeyed the truth may beleue lies But there is alway great difference in one selfe same worke betwene that whiche the Lorde doeth and that whiche Sathan and the wicked goe about He maketh the euill instrumeÌ„tes that he hath vnder his hand may turne whether he list to serue his iustice They in as muche as they are euyll doe bring fourth in effect the wickednesse that they haue conceiued by corruptnesse of nature The reste of suche thynges as serue for to deliuer the maiestie of God from slaunder and to cut of all shifting from the wycked are already sette fourth in the chapter concerning Prouidence For in this place my purpose was only to shewe howe Sathan reigneth in the reprobate maÌ„ and how God worketh in them bothe Although we haue before touched yet it is not playnely declared what libertie man hath in those doinges whiche are neyther iust nor faulty of them selues and belonge rather to the bodely than the spirituall lyfe Some in suche thinges haue graunted him free election rather as I thinke because they would not striue about a matter of no great importance than that they mynded certainly to proue the same thyng that they graunte As for me although I confesse that they whiche doe holde that they haue no power to ryghteousnesse do holde the thyng that is principally necessary to saluation yet I doe thynke that this point also is not to be neglected that we may knowe that it is of the speciall grace of the Lorde so ofte as it cometh in our mynde to chose that whiche is for our profit so oft as our wyl enclyneth therunto agayne so ofte as our wyt and mynde eschueth that whiche els would haue hurt vs. And the force of Gods prouidence exteÌ„deth thus far not only to make the successes of thynges to come to passe as he shall forsee to be expedient but also to make the wylles of men to tend therunto Truely if we consider in our wyt the administration of outwarde thinges we shall thynke that they are so farre vnder the wyll of man but if we shall geue credit to so many testimonies whiche crie out that the Lord dothe in these thynges also rule the heartes of meÌ„ they shall compelle vs to yelde our wyll subiect to the speciall mouing of God Who did procure the good willes of the Egyptians to the Israelites to lende them all their moste precious iewels They woulde neuer haue founde in their heartes to haue so done of their owne accorde Therfore their heartes were more subiect to the Lord than ruled by them selues And truely if Iacob had not bene persuaded that God put into men diuerse affections as pleaseth hym he would not haue sayd of his sonne Ioseph whom he thought to be some HeatheÌ„ Egyptian God graunte you to fynde mercie before this man As also the whole Churche confesseth in the Psalme that when it pleased God to haue mercie vpon it he meekened the heartes of the cruell nations Againe when Saul so waxed on fire with anger that he prepared him to warre the cause is expressed for that the spirite of God did enforce hym Who turned away Absolons mynde from embracinge the counsell of Achitophel whiche was wont to be holden as an oracle Who inclined Rehabeam to be persuaded with the yong mens aduise Who made the nations that before were great to be afrayde at the comyng of Israell Truely the harlot Rahab confessed that it was done by God Agayne who threw downe the heartes of Israell with dread and fearfulnesse but he that in the lawe threatened that he would geue them a fearefull hearte Some man wyll take exception and saye that these are singular examples to the rule wherof all thynges vniuersally ought not to be reduced But I saye that by these is sufficiently proued that whiche I affirme that God so oft as he meaneth to prepare the waye for his prouidence euen in outward thynges dothe bowe and tourne the wylles of men and that their choise is not so free but that Gods will beareth rule ouer the fredome thereof That thy mynde hangeth rather vpon the mouing of God than vpon the fredome of thyne owne choyse this daylye experience shall compell thee to thynke whether thou wylt or no that is for that in thynges of no perplexitie thy iudgement and wyt oft fayleth thee in thinges not hard to be doone thy courage fainteth againe in thinges moste obscure by and by present aduise is offred thee in thynges great and perillous thou hast a courage ouercomming all difficultie And so doe I expounde that whiche Salomon sayeth That the eare may heare that the eie may see the Lorde worketh bothe For I take it that he speaketh not of the creation but of the speciall grace of vsing them And wheÌ„ he wryteth that the Lorde holdeth in his
terrible penall ordinaunces therein may be restrayned at least with feare of punishement But thei are restrained not bycause their inwarde minde is moued or affected withall but bicause beynge as it were brideled thei withholde their hande from outwarde worke and do kepe in their peruersenesse within them whiche otherwise thei woulde haue outragiously poured oute Thereby they become truelye nether the better nor the more righteous before God For although beinge letted either by feare or by shame thei dare not put that in practise which thei haue conceiued in their minde nor openly blowe abrode the rages of their lust yet haue thei not a hearte framed to the feare obedience of God yea the more that thei holde backe themselues so much the stronglier within thei are kindeled thei burne thei boyle redy to do any thinge and to breake fourth any whether if this terroure of the lawe did not staye them And not that onely but also thei moste spitefully hate the lawe and do detest God the lawemaker so that yf they coulde thei woulde very faine take him awaie whome thei canne not abide neither when he commaundeth rightfull thinges nor when he reuengeth him vpon the despisers of his maiestie In some in deede more darkely in some more plainely but in all generally that are not regenerate is this feelinge that thei are drawen to the folowinge of the lawe not by willinge submission but resisting and against their willes only by violence of feare But this constrained and enforced righteousnesse is necessarie for the publike common state of men the quiet wherof is herein prouided for while ordre is taken that all thinges be not cōfounded with vprore whiche woulde come to passe if all thinges were lawefull for all men Yea it is not vnprofitable for the chyldren of God to bee exercised wyth thys Schoolynge so longe as they before theyr callynge beynge yet destytute of the spyrite of sanctification are styll wanton with the follye of the fleshe For when they are drawen backe though it be but from outward licentiousnesse by the terroure of gods vengeance although for that thei are not yet tamed in minde thei goe for the present time but a little forwarde yet thei partely growe in vre to beare the yooke of Christe so that when thei are called they be not altogether rude and rawe to dysciplyne as to a thynge vnknowen Thys offyce the Apostle seemeth proprely to haue touched when hee sayeth that the lawe was not sette for the ryghteous manne butte for the vnryghteous and dysobedient wicked and synners euell doers prophane men slaiers of their parentes murtherers fornicators Sodomites robbers of children lyers and periured men what soeuer ells is againste sounde doctrine For he sayeth that it is a staye to the wylde outragynge lustes of the fleshe that ells woulde straye abroade without measure But to bothe maye that bee applyed whyche hee saythe in an other place that the lawe was to the Iewes a Schoolemayster to Christe for there are twoo sortes of menne whome wyth her schoolynge shee leadeth by the hande to Christe The one sorte of whome wee fyrste spake bycause they are to full of affyance of theyr owne strengthe or ryghteousnesse are not meete to receiue the grace of Christe vnlesse they bee fyrste emptyed therefore the lawe bryngeth them downe to humilitie by knoweledge of them selues that so they maye bee prepared to desyre that whyche before they thoughte thei wanted not The other sorte neede a brydle to be holden backe leaste they so geue loose the remes to the wantonnesse of theyr fleshe that they fall of alltogether from all studye of ryghteousnesse For where the spyryte of God doth not yet gouerne there sometime lustes do so boile that it is in greate perille leaste thei throwe downe the soule that is subiecte to them into the forgetfullnesse and despisinge of God and so wolde it come to passe if God did not with this remedie prouide for it Therefore those whom hee hathe apoynted to the inheritaunce of his kyngedome yf he do not by and by regenerate them he keepeth then by the workes of the lawe vnder feare vntyl the tyme of his visitation not that chaste and pure feare such as ought to be in chyldren but yet a profitable feare for this that they may according to their capacitie be taught by introduction to true godlynesse Of thys we haue so many proues that it needeth not example For who soeuer haue any tyme contynued in not knowynge of God wyll confesse that this happened vnto them that they were holden by the brydle of the lawe in some feare obedience of God vntil the time that beinge regenerate by hys spirite they beganne hartelye to loue hym The thirde vse whiche is also the principall vse and more nearely loketh vnto the propre ende of the law concerneth the faithful in whose heartes allready lyueth and reigneth the spirite of God For although they haue the lawe wrytten and grauen in their heartes by the finger of God that is to saye be so affectioned and mynded by the direction of the spirite that thei desire to obeye God yet doe they still twoo waies profite in the lawe For it is to them a verye good meane wherby they maie dayly better more assuredly learne what is the will of the Lord whyche they aspyre vnto and maye bee confyrmed in the vnderstandynge thereof As if a seruaunt be already bente with all the affection of hys hearte to please hys Lorde yet hathe hee neede dylygentelye to searche oute and marke the fashions of hys Lorde that hee maye frame and applye hym selfe vnto them And lette none of vs exempte hym selfe from thys neede For no manne hathe hetherto attained to so greate wysedome but that hee may by dayly instruction of the lawe gette newe profyte in proceedynge to the purer knoweledge of Godes wyll Then bicause wee neede not onely doctrine but also exhortation thys other profite shall the seruaunt of God take by the lawe to be by the often meditation thereof stirred vp to obedience to be strenghthened in it to be holden backe from the slyppery waye of offendinge For after thys manner muste these holly ones dryue forwarde them selues whyche wyth howe greate cherefullnesse so euer they trauayle to Godwarde accordynge to the spirite yet thei are alwaye loden with the sluggyshnesse of the fleshe that they procede not wyth suche ful redinesse as thei oughte To thys fleshe is the lawe geuen as a whyppe that lyke a slowe and dull Asse yt maye be prycked forwarde to worke yea to the spirituall manne bycause hee is not yet dyspatched of the burden of the fleshe yt shall bee a continuall pricke that suffcreth hym not to stande styll Euen to thys vse Dauid hadde respecte when hee dyd sette fourth the lawe with those notable praises The lawe of the Lorde ys vndefiled conuertynge soules the iustices of the Lorde are vpryghte and chearynge heartes the commaundemente of the
freewoman is a figure of the heauenly Hierusalem from whense procedeth the gospell That as the seede of Agar is borne bonde whiche maye neuer come to the inheritance and the seede of Sara is â—orne free to whome the inheritaunce is due so by the lawe we are made subiect to bondage by the Gospell onely we are regenerate into freedome But the summe commeth to this effecte that the olde testamente dyd stricke into consciences feare and tremblinge but by the beneâ—ite of the newe testament it commeth to passe that thei are made ioyefull The olde did holde consciences bounde vnto the yoke of boudage by the lyberalitie of the newe thei are discharged of bondage and brought into freedome But if oute of the people of Israel thei obiect againste vs the holy fathers who sithe it is euident that they were endued wyth the same spirit that we are it foloweth that thei were also partakers both of the selfe same freedome and ioye We answer that neither of bothe came of the lawe But that when thei felte them selues by the lawe to be both oppressed with estate of bondage and weried with vnâ—â—â—eâ—es of conscience they sâ—ed to the succoure of the Gospell and that therefore it was a peculiar frute of the newe testament that beside the common lawe of the olde testament they wer exempted from these euels Moreouer we wyll denye that they were so endewed wyth the spirit of freedome assurednesse that they did not in some part fele both seare and bondage by the lawe For howe soeuer they enioyed that prerogatiue whyche they had obteined by grace of the Gospell yet were they subiect to the same bondes and bâ—rdens of obseruation that the common people were Sithe therefore they were compelled to the carefull keeping of those ceremonies whyche were the signes of a scholing muche like vnto bondage and the handewritinges whereby they confessed them selues gylty of synne did not discarge them from being bonde it maye rightfully be saide that in comparison of vs they were vnder the testament of bondage and feare while wee haue respecte to that common ordre of dystribution that the Lorde then vsed wyth the people of Israel The three laste comparisons that we haue recited are of the lawe and the Gospell Wherfore in them by the name of the Olde testament is meant the Lawe by the name of the Nwe testament is meant the Gospell The fyrste stretched further for it comprehendeth vnder it the promises also that were published before the lawe butte whereas Augustine denyeth that they oughte to be reckened vnder the name of the olde testament therein he thought very well and meant euen the same thynge that we do nowe teache for hee hadde regarde to those saâ—enges of Hieremie and Paule where the olde testament is seuered from the woorde of mercye and grace And thys also hee very aptelye adioyueth in the same place that the chyldren of promise regenerate of God whyche by faythe woorkynge throughe loue haue obeyed the commaundements do from the beginning of the worlde belong to the newe testament and that in hope not of fleshly earthly and temporall â–ª but spiritual heauenly and eternal good thinges principally beleuing in the mediatore by whome thei doubted noâ— that the spirite was not munstred vnto them bothe to do good to haue pardon so oft as they sinned For the same thinge it is that I minded to affirme that all the Sainctes whome the Scripture reherseth to haue been from the beginning of the worlde chosen by God were partakers of the selfe same blessing with vs vnto eternal saluation This difference therfore is betwene oure diuision and Augustines that oures according to that sayeng of Christe The lawe and the Prophetes were vnto Ihon from thenseforthe the kingdome of God is preached dothe make distinction betweene the clerenesse of the Gospell and the darker dystribution of the woorde that wente before and Augustine doothe onely â—ouer the weakenesse of the lawe from the strength of the Gospell And here also is to be noted concerning the holy fathers that they so liued vnder the olde testamente that they steyed not there but allwaye aspired to the newe yea and imbraced the assured partakinge thereof For the Apostle condemneth them of blindenesse and accursednesse whiche beinge contented with present shadowes did not streâ—ch vp their minde vnto Christe For to speake nothinge of the rest what greater blindenesse can be imagined than to hope for the purginge of sinne by the killinge of a beast than to secke for the cleansing of the soule in outward sprinkling of water than to seeke to appease God with colde ceremonies as thoughe he were muche delited therewith For to all these absurdities do thei fall that sticke fast in the obseruations of the lawe without respect of Christe The fifth dyfference that we may adde lyeth in this that vntill the comming of Christe the Lorde had chosen out one nation within why the he woulde keepe seuerall the couenant of his grace When the hyest did dystribute the nations when he deuided the sonnes of Adam saith Moses his people fell to his possession Iacob the corde of his inheritance In an other place he thus speaketh to the people Beholde the heauen and earth and all that is in it are the Lord thy Gods He cleaned onely to thy fathers he loued them to choose their sede after them euen your selues oute of all nations Therefore hee voâ—tchesaued to graunte the knoweledge of hys name to that people onely as yf they onely of all men belonged vnto hym he layed hys couenant as it were in theyr bosome to them he openli shewed the presence of his Godhed them he honored with all prerogatiues Butte to omitte the reste of his beneâ—ites and speake that whiche onely here is to oure purpose he bounde them to hym by the communycatynge of his woorde that hee might be called and coâ—mpted their God In the meane season he suffered other nations to walke in vanitie as though they had not any enter course or any thynge to do wyth hym neither dyd he to helpe their destruction euen them that which was onely the remedie namely the preachinge of hys woorde Therefore Israel was then the Lordes sonne that was hys derlynge other were straungers Israell was knowen to hym and receyued into hys charge and protection other mere leâ—te to their owne darkenesse Israell was sanctified by God other were prophane Israell was honoured wyth the presence of God other were excluded from comming nye vnto him But when the fullnesse of time was come appointed for the restoringe of all men and that same reconciler of God and men was deliuered in deede the particion was plucked downe whiche had so longe holden the mercye of God enclosed within the boundes of Israel and peace was preached to them that were farre of euen as to them that were nere adioyned that being together reconciled to God they might growe into one people Wherefore
made of ayre but to the sonne of Dauid and to the frute of his wombe Therefore beyng deliuered in the flesh he is called the sonne of Dauid and AbrahaÌ„ not bicause he is only borne of the wombe of the Uirgin create in the ayre but bicause as Paule expoundeth it he is accordyng to the flesh made of the seede of Dauid as in an other place the Apostle teacheth that he descended of the Iewes For whiche cause the Lorde himselfe not contented with the bare name of man doth oftentimes call himself the sonne of manne meanyng to expresse more plainely that he was man truely issued of the seede of mankinde Sithe the holy ghoste hath so oft by so many meanes with so great diligence and simplicitie declared a thinge not obscure of it self who would haue thought any men to be so shamelesse as to presume yet to spred mistes to darken it And yet we haue other testimonies at hand if we listed to heape vp more of them As is that sayeng of Paule that God sent his sonne made of womaÌ„ And innumerable other places whereby appereth that he was subiect to hungre thirst colde and other infirmities of our nature But out of many these are chiefly to be chosen that maye moste auaile to edifie our mindes in true coÌ„fideÌ„ce As where it is sayd that he gaue not so great honour to the Angels as to take their nature vpon him but toke our nature that in flesh and bloud he might by death destroy him that had the power of death Agayne that by benefite of that communicating we are reckened his brethreÌ„ Againe that he ought to haue ben made like vnto his brethren that he might be made a merciful and â—aithâ—ull intercessour that we haue not a Bishop that can not be compariont of our infirmities And such like And for the same purpose serueth that whiche we touched a litle before that it behoued that the sinnes of the world should be cleansed in our flesh Whiche Paule playnely affirmeth And truely what so euer the â—ather hath geuen to Christ it doth therefore belong to vs bicause he is the head from whiche the whole body beyng knit together groweth into one Yea otherwise that will not agree together whiche is sayd that the Spirit was geuen him without measure that all we shoulde drawe of the fulnesse thereof For asmuch as there is no greater absurditie than to say that God is enriched in his essence by any accidentall gifte And for this cause Christ sayth in an other place I do sacrifice my self for them As for the places that they bryng forth to confirme their errour they doe to vnaptly wrest them and they nothyng preuayle by their triflyng suttelties when they goe about to wipe away those thinges that I haue alleged for our part Marcion imagineth that Christ did put on a fantasticall body in stede of a true body bicause in some places it is sayd that he was made after the likenesse of man and that he was found in shape as a manne But so he nothing weyeth what is Paules purpose in that place For his meanyng is not to teach what manner of body Christe toke vpon him but that whereas he might haue shewed â—orth his godhed he made none other shewe of himself but as of an abiect and vnregarded man For to exhort vs by his example to submission he sheweth that for asmuch as he was God he might haue by and by set forth his glory to be seene to the worlde but yet that he gaue ouer some of his owne right and of his owne accord abaced himself bicause he did put on the ymage of a seruant and contended with that humilitie suffred his godhed to be hidden with the veile of the flesh He doth not here teache what Christ was but how he behaued himselfe And also by the whole processe of the texte it is easily gathered that Christ was abaced in the true nature of manne For what meaneth this that in shape he was founde as manne but that for a time the glorie of his godhed dyd not shyne forth but only the shape of manne appered in base and abiect estate For otherwise that place of Peter coulde not stande together that he was dead in the fleshe but quickened in the spirit yf the sonne of God had not ben weake in the nature of manne whiche Paule expresseth more plainely in sayeng that he suffred by reason of the weakenesse of the fleshe And hereunto serueth the exaltation bycause it is expressely sayd that Christe atteyned a newe glorie after that he abaced himselfe whiche could not well agree to be spoken of any but of a man hauing fleshe and soule Manichees framed Christ a body of ayre bycause Christ is called the seconde Adam heauenly of heauen But neyther in that place doth the Apostle bryng in a heauenly essence of the body but a spirituall force whiche beyng poured abrode by Christ doth quicken vs. Nowe as we haue alredy seene Peter and Paule doe seuer the same from his fleshe But rather that doctrine whiche is receiued among the true teachers concernynge the flesh of Christ is vâ—ry well proued by that place For if Christ had not all one nature of body with vs it were a very vaine argument that Paul with such vehemencie â—oloweth that yf Christ be risen agayne we shal also rise agayne and yâ— we do not rise then that Christ also is not risen By what cauillatioâ—s so euer eyther the olde Maâ—ichees or their newe Disciples goe aboute to escape they shall not winde theÌ„selues away It is a fowle shifte that thei fondly say that Christ is called the sonne of manne in so much as he is promised of menne For it is playne that after the Hebrewe phrase very man in deede is called the Sonne of manne And Christ without doubte kepte the phrase of his owne tonge Also it ought to make no question what ought to be vnderstanded by the children of Adam And not to goe farre of the place of the .viij. Psalme whych the Apostles apply to Christ shal be sufficient enough What is man that thou arte myndefull of him or the sonne of man that thou visitest him In this figure is expressed the true manhode of Christe For though he were not immediatly begotten of a mortall father yet his race came from Adam For els that place could not stande whiche we haue alredy alleged that Christ is made parâ—aker of fleshe and bloud that he might gather to him yonge childreÌ„ to the seruice of God In which wordes it is plainely determined that Christ is made fellow partaker of all one nature with vs. In whych meanyng also he sayth that bothe the authour of holinesse and they that are made holy are all of one For it is proued by the processe of the text that the same is referred to the felowship of nature bicause he by and by addeth Therefore he
to Daniell to seale vp the vision and the Prophete not onely that the prophecye whyche is there spoken of shoulde be stablished in assured credit but also that the faythfull shoulde learne wyth contented mynde to want the Prophetes for a time bicause the fulnesse and closing vp of all reuelations was at hande Now it is to be noted that the title of commendation of Christ belongeth to these three offices For we know that in the tyme of the law as well the Prophetes as Preestes and Kynges were anoynted with holy oyle For whyche cause the renoumed name of Messias was geuen to the promised Mediator But thoughe in deede I confesse as I haue also declared in an other place that he was called Messias by peculiar consideration and respect of his kyngedome yet the annointinges in respecte of the office of prophet of preeste haue their place and are not to neglected of vs. Of the fyrste of these twoo is expresse mention made in Esaie in these woordes The spirite of the Lorde Iehoua vpon me Therefore the Lorde hathe annoynted me that I shoulde preache to the meeke shoulde brynge healthe to the contrite in hearte shoulde declare deliuerance to captiues shoulde publishe the yere of good wyll c. We see that he was anoynted wyth the Spirit to bee the publisher and witnesse of the grace of the Father And that not after the common manner for he is seuered from other teachers that hadde the lyke office And here againe is to be noted that he toke not the anoyntinge for him selfe alone that he myghte execute the office of teachinge but for his whole bodie that in hys continuall preachinge of the Gospell the vertue of the Spirit shoulde ioyne wythal But in the meane tyme thys remayneth certayne that by thys perfection of doctrine whiche he hathe broughte an ende is made of all prophecys so that they doe diminish his authoritie that beinge not content wyth the Gospell doe patche any forain thynge vnto it For that voyce whyche thundered from heauen saienge This is my beloued Sonne heare him hathe auaunced hym by singular priuilege aboue the degrees of all other Then thys oyntement is poured abroade from the heade vnto all the membres as it was forespoken by Ioel your chyldren shall prophecie and youre daughters shall see visions c. But where Paule sayth that he was geuen vs vnto wysedome and in an other place that in him are hidden all the treasures of knowledg and vnderstandin he this hathe somewhat an other meaninge that is that oute of hym there is nothinge profitable to knowe and that they whyche by fayth perceaue what hee is haue comprehended the whole infinitnesse of heauenly good thynges For whyche cause hee writeth in an other place I haue compted it precious to knowe nothinge but Iesus Christe and him crucified whiche is moste true bycause it is not lawfull to passe beyonde the simplicitie of the Gospel And herevnto tendeth the dignitie of a prophetes office in Christ that we might knowe that in the summe of the doctrine whiche hee hathe taught are conteined all poyntes of perfect wisedome Nowe come I to hys kingdome of whyche were vayne to speake if the readers were not firste warned that the nature thereof is spirituall For thereby is gathered bothe to what purpose it serueth and what it auaileth vs and the whole force and eternitie therof and also the eternitie whyche in Daniel the angell dothe attribute to the person of Christe and agayne the Angell in Luke dothe woorthily applie to the saluatiō of the people But that is also double or of two sortes for the one belongeth to the whole bodie of the Churche the other is propre to euery membre To the firste is to bee referred that whyche is saide in the Psalme I haue ones sworne by my holynesse to Dauid I wyll not lye his seede shall abide for euer hys seate shall bee as the Sunne in my syghte yt shal be stablyshed as the Moone for euer and a faythfull wytnesse in heauen Neyther is it doubtfull but that God dothe there promise that he will be by the hande of his sonne an eternal gouerner and defender of his Churche For the true perfourmance of thys prophecie canne be founde noe where els but in Christ for asmuche as immediatly after the deathe of Salomon the greater parte of the dignitie of the kingedome fell awaie and was to the dishonoure of the house of Dauid conueyed ouer to a priuate man and afterwarde by little and lyttle was diminished tyll at length it came to vtter decaie wyth heauy and shamefull destruction And the same meaninge hathe that exclamation of Esaie Whoe shall shewe fourth his generation For he so prnounceth that Christe shall remayne aliue after deathe that he ioyneth hym wyth hys membres Therefore so ofte as we heare that Christe is armed wyth eternall power let vs remembre that the euerlastinge continuance of the Church is vpholden by this support to remayne stil safe among the troublesome tossinges wherewith it is continually vexed and amonge the greuous and terrible motions that threaten innumerable destructions So when Dauid scorneth the boldnesse of hys enemies that goe aboute to breake the yoke of God and of Christe and saith that the kinges and peoples raged in vayne bycause he that dwelleth in heauen is strong enough to breake their violent assaultes he assureth the Godly of the contynuall preseruation of the Church and encourageth them to hope well so ofte as it happeneth to be oppressed So in an other place when he saithe in the person of God fitte on my righte hande till I make thine enemies thy foote stoole he warneth vs that howe many and strong enemies so euer do conspire to besege the Churche yet they haue not strengthe enoughe to preuaile agaynste that vnchangeable decree of God whereby he hathe apointed hys sonne an eternall kinge wherevpon it foloweth that it is impossible that the Deuell with all the preparation of the woorlde maye bee able at any time to destroy the Churche whiche is grounded vpon the eternall seate of Christe Now for so muche as concerneth the speciall vse of euery one the very same eternall continuance ought to raise vs vp to hope of immortalitie For we see that whatsoeuer is earthly and of the worlde endureth but for a time yea and is very fraile Therefore Christe to lifte vp oure hope vnto heauen pronounceth that his kingdome is not of this worlde Finally when any of vs heareth that the kingdome of Christe is spiritual let him be raised vp with this saieng and let him pearce to the hope of a better lyfe and whereas hee is nowe defended by the hande of Christ let hym looke for the ful frute of this grace in the world to come That as we haue sayde the force and profite of the kingedome of Christe can not otherwise be perceiued by vs but when wee knowe it to be spirituall
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 coÌ„modities 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 ghosâ—e 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 coÌ„tempt 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 recâ—iued 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 ointmeÌ„tes made with spices but he is called the anointed of god bicause vpoÌ„ him hath rested the spirit of wisdome vnderstaÌ„ding couÌ„sel 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 â—o 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 â–ª 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
could he by dyâ—ng deliuer vs from death yf he himself had lyen still ouercoÌ„me by death Now could he haue gotten victorie for vs if himself had ben vanquished in fight Wherefore we doe so parte the matter of our saluation betwene the death and resurrection of Christ that by his death we saye sinne was taken awaye and death destroied and by his resurrection righteousnesse was repaired and lyfe raysed vp agayne but so that by meane of his resurrectoiÌ„ his death doth shewe forth her force and effect vnto vs. Therefore Paule affirmeth that in his very resurrection he was declared the sonne of God bycause then at last he vttered his heauenly power whiche is bothe a cleare glasse of his godhed a stedfast staye of our fayth As also in an other place he teacheth that Christ suffred after the weakenesse of the flew rose againe by the power of the spirit And in the same meaning in an other place where he entreateth of perfection he sayth that I maye knowe him and the power of his resurrection Yet by and by after he adioyneth the fellowship with death Wherw th most aptly agreeth that sayeng of Peter that God raysed him vp from the dead and gaue him glorie that our faith and hope might be in God not that our faith beyng vpholden by his death should wauer but that the power of God whiche kepeth vs vnder fayth doth principally shewe it selfe in the resurrection Therefore let vs remember that so oft as mention is made of his death only there is also comprehended that whiche properly belongeth to his resurrection and like figure of comprehension is there in the word ResurrectioÌ„ as oft as it is vsed seuerally without speaking of his death so that it draweth with it that whiche peculiarly peâ—teineth to his death But for as much as by risyng agayne he obteyned the crowne of conquest so that there should be both resurrection and life therefore Paule doth for good cause affirme that fayth is destroyed and the Gospell is become vayne and deceitefull if the resuâ—â—â—â—tion of Christ be not fastened in our heartes Therfore in another place after he had gloried in the death of Christ agaynste all the errors of damnation to amplifie the same he sayth further Yea the same He whiche died is risen vp agayne and nowe standeth a Mediatour for vs in the presence of God Furthermore as we haue before declared that vpon the partakyng of his crosse hangeth the mortificatioÌ„ of our flesh so is it to be vnderstanded that by his resurrection we obteyne an other commoditie whiche answereth that mortificatioÌ„ For sayth the Apostle we are therefore graffed into the likenesse of his death that beyng partakers of his resurrection we may walke in newnesse of life Therefore in an other place as he gathereth an argument of this that we are dead together with Christ to proue that we ought to mortifie our members vpon earth likewise also bicause we are risen vp with Christ he gathereth thereupon that we ought to seke for those thinges that are aboue and not those that are vpon the earth By which wordes we are not only exhorted to be raysed vp after the exaÌ„ple of Christ to follow a newnesse of life But we are taught that it is wrought by his power that we are regenerate into righteousnesse We obteyne also a third frute of his resurrection that we are as by an earnest deliuered vs assured of our owne resurrection of whiche we knowe that his resurrection is a most certaine argument Whereof he disputeth more at large in the .xv. chapter of his first Epistle to the Corinthians But by the waye this is to be noted that it is sayd that he rose agayne from the dead in which sayeng is expressed the truthe bothe of his death and of his resurrection as yf it had ben sayd that he did bothe die the same death that other menne naturally doe dye and receyued immortalitie in the same fleshe whiche he had put on mortall To his resurrection is not vnfittly adioyned his ascendynge into heauen For although Christ beganne more fully to set forth his glorie and power by risyng agayne for that he had nowe layed awaye that base and vnnoble estate of mortal life and the shame of the crosse yet by his ascendynge vp into heauen only he truely beganne his kyngedome Whiche the Apostle sheweth where he teacheth that Christ ascended to fulfil al thinges Where in semyng of repugnancie he sheweth that there is a goodly agreement bycause he so departed from vs that yet his presence might be more profitable to vs whiche had ben penned in a base lodgyng of the flesh while he was conuersant in earth And therefore Iohn after that he had rehearsed that notable callyng If any thirst let him come to me c. By and by sayth that the holy ghost was not yet geuen to the faythfull bycause Iesus was not yet glorified Whiche the Lord himselfe also did testifie to the Disciples sayeng It is expedient for you that I goe awaye For if I doe not goe away the holy ghost shall not come But he geueth them a comfort for his corporall absence that he will not leaue them as parentlesse but will come agayne to them after a certayne manner in deede inuisible but yet more to be desired bycause they were then taught by more assured experience that the authoritie whyche he enioyeth and the power whiche he vseth is sufficient for the faithfull not only to make them liue blessedly but also to die happyly And truely we see howe muche greater abundance of his spirite he then poured out how much more royally he then aduauÌ„ced his kingdome howe much greater power he then shewed bothe in helpyng his and in ouerthrowyng his enemies Beyng therefore taken vp into heaueÌ„ he toke away the presence of his body out of our sight not to cesse to be present with the faythfull that yet wandred in the earth but with more present power to gouerne both heauen and earth But rather the same that he had promised that he would be with vs to the ende of the worlde he performed by this his ascendyng by whiche as his bodye was lifted vp aboue all heauens so his power and effectuall workynge was poured and spred abrode beyonde all the baundes of heauen and earth But this I had rather to declare in Augustines wordes than mine owne Christ sayth he was to goe by death to the right hande of the father from whense he is to come to iudge the quicke and the dead and that lykewyse in bodyly presence accordyng to the â—ounde doctrine and rule of fayth For in spirituall presence with them he was to come after his ascension And in an other place more largely and plainely Accordyng to an vnspeakeable and vnuisible grace is that fulfilled whiche he had spoken beholde I am with you all the dayes euen to the ende of the worlde But
prophetes manners of speaking are to be noted as A child is borne to vs. Again Reioce the daughter of Siō behold thy king cōmeth to thee Also that confyrmation of loue shoulde be very colde whyche Paule setteth oute that Christe suffered deathe for his enemies For therevpon we gather that he had no respect of himselfe that same he plainely affirmeth in saieng I sanctifie my selfe for them For he that geueth awaie the frute of his holynesse vnto other doth thereby testifie that he purchaceth nothing for hymselfe And truely this is moste worthyly to be noted that Christe to geue him selfe wholy to saue vs did after a certaine manner forget himselfe But to thys purpose thei doe wrongfully drawe this testimonie of Paule Therefore the father hath exalted him geuē him a name c. For by what deseruinges coulde man obteine to be iudge of the worlde and the heade of the Angeles and to enioye the soueraigne dominion of God and that in hym shoulde rest that same maiestie the thousandth parte whereof all the powers of men and Angeles can not reache vnto But the solution thereof is easy and playne that Paule doth not ther entreate of the cause of exalting of Christe but onely to shewe the effect ensuing thereof that it might be for an example to vs. And no other thing is meant by that whiche is spoken in an other place that it behoued that Christe shold suffer and so enter into the glorie of his Father The thirde booke of the Institution of Christian Religion Whiche entreateth of the manner howe to receiue the grace of Christ and what profites do growe vnto vs and what effectes ensue thereof The fyrste Chapter That those thinges which are spoken of Christ do profite vs by secret working of the holy Ghoste NOwe it is to be seen howe those good thinges doe come vnto vs whiche the Father hathe geuen to his only begotten Sonne not for his own priuate vse but to enriche them that were without them needed them And fyrste this is to be learned that so longe as Christe is oute of vs and we be seuered from him whatsoeuer he suffered or dyd for the saluation of mankinde is vnprofitable and nothinge auayleth for vs. Therefore that he maye enterparten wyth vs those thinges that he hathe receiued of hys Father it behoueth that he become oures and dwell in vs. And for that cause he is called our heade and the fyrste begotten amonge many brethren and on the other side it is saide that we are graffed into him and did putte on hym For as I haue before saide all that euer he possesseth belongeth nothinge to vs vntyll we growe together into one with hym But although it be true that wee obteyne thys by faythe yet forasmuche as we see that not al without dyfference do embrace this enterpartening of Christe whyche is offered by the Gospel therefore very reason teacheth vs to clymbe vp hyer and to enquire of the secret effectuall workinge of the Spirite by whyche it is brought to passe that we enioye Christe and all his good thynges I haue before entreated of the eternall godhede and essence of the Spirit at thys present let vs be content wyth thys one speciall article that Christe so came in water and bloode that the Spirite shoulde testifie of hym leaste the saluation that he hathe purchaced shold slippe awaie from vs. For as there are alleged three witnesses in heauen the Father the Worde and the Spirit so are there also three in earth Water Bloode the Spirit And not without cause is the testimonie of the Spirite twise repeted whiche we feele to bee engrauen in oure heartes in steede of a seale whereby commeth to passe that it sealeth the washinge and sacrifice of Christ. After whiche meaninge Peter also saith that the faythfull are chosen in santification of the spirit vnto obedience and sprynkling of the blood of Christ. By whiche woordes he telleth vs that to the entent the shedinge of that holy bloode shoulde not become voyde oure soules are cleansed wyth it by the secrete wateringe of the holy Spirite According whervnto Paule also speakinge of cleansinge and iustification saieth that we are made partakers of them bothe in the name of Iesus Christe and in the Spirite of oure God Finally thys is the summe that the holy Spyrite is the bonde wherewyth Christe effectually byndeth vs vnto hym For proofe whereof also do serue all that wee haue taughte in the laste booke before thys concernynge hys anoyntynge But that this being a matter specially worthy to be knowen may be made more certainly euident we must holde this in minde that Christ came furnished with the holy Spirit after a certaine peculiar manner to the ende that he might seuer vs from the worlde and gather vs together into the hope of an eternal inheritance For this cause he is called the Spirit of sanctification bicause he doth not onely quicken and nourish vs with that general power which appeareth as wel in mankinde as in all other liuinge creatures but also is in vs the roote and feede of heauenly life Therefore the Prophetes do principally cōmend the kingdome of Christe by this title of prerogatiue that then shoulde florishe more plentifull aboundance of the Spirit And notable aboue all the rest is that place of Ioel In that day I will poure of my Spirit vpon al fleshe For though the Prophet there seeme to restraine the giftes of the Spirit to the office of prophecieng yet vnder a figure he meaneth that God by the enlightning of his Spirite will make those his scholers whyche before were vnskilfull and voyde of all heauenly doctrine Nowe forasmuche as God the Father dothe for his Sonnes sake geue vs his holy Spirit yet hathe left with him the whole fulnesse thereof to the ende that he shoulde be a minister and distributer of his liberalitie he is sometime called the Spirite of the Father and sometime the Spirite of the Sonne Ye are not saith Paule in the fleshe but in the Spirit for the Spirit of God dwelleth in you But if any haue not the spirit of Christe he is not his And herevpon he putteth vs in hope of ful renuing for that he which raised vp Christ from the deade shall quicken our mortall bodies bicause of his Spirit dwelling in vs. For it is not absurditie that to the Father bee ascribed the praise of his owne giftes whereof he is the author yet that the same be ascribed to Christe with whome the giftes of the Spirite are lefte that he maie geue them to those that be his Therefore he calleth all them that thirste to come to him to drynke And Paule teacheth that the Spirit is distributed to euery one according to the measure of the gifte of Christ. And it is to be knowen that he is called the Spirite of Christ not onely in respect that the eternall Worde of God is
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 frō 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 reasō 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 vpō 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 childrē 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
of obedyence But thys ymage or shadowe of faythe as yt is of no value so is yt not woorthy of the name of faythe Frome the sounde truthe where of howe farre it dyffereth althoughe it shall be hereafter more largely entreated yet there is no cause to the contrarie why it shoulde not nowe be touched by the waie It is said that Simon Magus beleued whyche yet wythin a lyttle after bewrayed hys owne vnbelefe And whereas it is saide that he beleued we do not vnderstande it as some do that hee fained a belefe when he hadde none in his hearte butte we rather thinke that being ouercome with the maiestie of the Gospell he had a certaine faith such as it was and so acknowledged Christ to be the author of lyfe and saluation that he willingly professed himselfe to bee one of hys After the same manner it ys sayde in the Gospell of Luke that they beleue for a tyme in whome the seede of the worde is choked vp before it bring forth frute or before it take any rote at al it by and by withereth awaie and perisheth we doubt not that suche delited with a certaine taste of the worde doe greedyly receiue it and beginne to feele the diuine force of it so farre that with deceitful counterfaiting of faith thei be guile not only other mens eyes but also their owne myndes For thei perswade them selues that that reuerence whiche thei shewe to the worde of God is moste true godlynesse bycause thei thinke that there is no vngodlynesse but manifest and confessed reproche or contempte of his worde But what manner of assent soeuer that be it pearceth not to the very heart to remaine there stablished and though sometime it seemeth to haue taken rootes yet those are liuely rootes The heart of man hathe so many secrete corners of vanitie is full of so many hidinge holes of lyeng is couered wyth so guilefull hypocrisie that it ofte deceiueth himselfe But let them that glorie in suche shadowes of faith vnderstand that therein thei are noe better than the Deuell But that firste sorte of men are farre worse then the Deuell whiche do senslessly heare and vnderstand those thinges for knoweledge whereof the Deuells do tremble And the other are in this pointe egall with the Deuell that the feeling suche as it is wherewith thei are touched tournet only to terroure and discouragement I knowe that some thinke it harde that we assigne faith to the reprobate whereas Paule affyrmeth faythe to be the frute of election whyche doubte yet is easily dysolued for thoughe none receiue the light of faith nor do truely feele the effectuall working of the Gospell but they that are foreordeyned to saluacion yet experience sheweth that the reprobate are sometime moued wyth the same feeling that the elect are so that in their owne iudgement thei nothing differ from the electe Wherefore it is no absurditie that the Apostle ascribeth to them the taste of the heauenly giftes that Christ ascribeth to them a fayth for a tyme not that they soundly perceaue the spirituall force of grace and assured light of faith but bicause the Lorde the more to cōdemne them and make them in excusable conueieth himselfe into their mindes so farre forth as his goodnesse maie be tasted without the spirit of adoption If any obiect that then ther remaineth nothing more to the faithfull whereby to proue certainely their adoption I answere that thoughe there be a great likenesse and affinitie betwene the elect of God and them that are endued with a fallinge faith for a time yet there liueth in the elect onely that affiance whiche Paule speaketh of that thei crie with full mouthe Abba Father Therefore as God doth regenerate onely the elect with incorruptible seede for euer so that the seede of lyfe planted in their heartes neuer perisheth so soundly doth he seale in them the grace of his adoption that it may be stable sure But this withstandeth not but that that other inferioure working of the Spirite maie haue his course euen in the reprobate In the meane season the faithfull are taught carefully and humbly to examine them selues least in steede of assurednesse of faith do creepe in carelesse confidence of the fleshe Byside that the reprobate do neuer conceiue but a confused feelinge of grace so that they rather take holde of the shadowe than of the sounde bodie bicause the holy Spirite doth proprely seale the remission of sinnes in the electe onlye so that they applye is by speciall fayth to their vse But yet it is truely sayde that the reprobate beleue God to be mercyfull vnto them bicause they receyue the gifte of reconciliation although confusedly and not plainely enough not that they are partakers of the selfe same fayth or regeneracion with the children of God but bycause they seme to haue as well as they the same beginnynge of fayth vnder a cloke of Hypocrisie And I denye not that God dothe so farre geue light vnto theyr myndes that they acknowledge his grace but he maketh that same felyng so different from the peculiar testimonie whiche he geueth to his elect that they neuer come to the sounde effecte and fruition thereof For he dothe not therefore shewe himselfe mercyfull vnto them for that he hauyng truely deliuered them from death dothe receyue them to his sauegarde but onely he discloseth to them a present mercie But he vouchesaueth to graunt to the only electe the liuely roote of fayth so that they continue to the ende So is that obiection answered yf God doe truely shewe his grace that the same remayneth perpetually stablished for that there is no cause to the contrarie but that God maye enlighten some with a present felyng of his grace whiche afterwarde vanisheth awaye Also though fayth bee a knowledge of Gods kindenesse toward vs and an assured persuasion of the truthe thereof yet it is no maruell that the felynge of Gods loue in temporall thynges dothe vanishe awaye whyche although it haue an affinitie wyth fayth yet doth it muche differ from fayth I graunt the will of God is vnchangeable and the truthe thereof dothe alwaye stedfastly agree wyth it selfe but I denye that the reprobate doe procede so farre as to atteyne vnto that secrete reuelation whyche the Scripture sayeth to belonge to the electe onely Therefore I denye that they doe eyther conceyue the will of God as it is vnchangeable or doe stedfastly embrace the truthe thereof bycause they abide in a felynge that vanisheth awaye Lyke as a tree that is not planted deepe enough to take liuely rootes in processe of tyme waxeth drye although for a fewe yeres it bryngeth forth not only blossomes and leaues but also frute Finally as by the fall of the firste manne the Image of God mighte haue benne blotted out of his mynde and soule so it is no maruell yf God do shyne vpon the reprobate wyth certayne beames of his grace whyche afterwarde he suffreth to
loueth he laboreth in vaine and troubleth himselfe to no profitte for his peines sithe all thinges happen alike both to the righteous and the wicked to him that offreth sacrifices and him that offreth none Whervpon foloweth that God doth not alway witnesse hys loue to them to whome hee maketh all thynges happen prosperously nor dothe alwaies vtter the hatred to them whome hee punisheth And that he dothe to condemne the vanitie of mans witte sith it is so dull in thynges moste needefull to be knowen As he hadde written a little before that it canne not be discerned what the soule of a man differeth from the soule of a beast bicause it seemeth to dye in like manner If any manne will gether thereof that the opinion that wee holde of the immortalitie of soules standeth vpon coniecture maye he not worthyly be compted a madde manne Are they then in theyr right wittes whiche gather that there is no certaintie of Gods grace bycause wee can conceyue none by the carnal beeholdynge of presente thynges But thei alleage that it is a point of rashe presumption to take vpon vs an vndoubted knoweledge of Gods will I woulde in dede graunt it vnto them if we did take so muche vpon vs that we wolde make the incomprehensible secret purpose of God subiect to the sclendernesse of oure witte But when we symply saie with Paule that we haue receiued not the spirite of thys worlde but the Spirit that is of God by whose teachinge wee maie knowe those thinges that are geuen vs of God what canne thei barke againste it but they muste slaunderously speake against the Spirit of God But if it be a horrible robberie of God to accuse the reuelation that commeth from him either to be lyeng or vnassured or doubtefull what do we offend in affyrminge that it is assured But they say that this also is not without greate presumptuousnesse that we dare so glorie of the Spirit of Christe Who woulde thynke that their dulnesse were so greate that woulde bee compted maisters of the worlde that they so fowly stumble in the fyrste principles of religion Surely I woulde not thinke it credible vnlesse theyr owne wrytynges that are abroade dyd testifie yt Paule pronounceth that they onely are the chyldren of God that are moued wyth hys spirit and these menne woulde haue them that bee the chyldren of God to be moued wyth theyr own spirit to be without the Spirite of God Paule teacheth that we call God oure Father as the holy ghoste ministreth that woorde vnto vs whyche onely canne beare witnesse to oure spirite that we are the children of God These men althoughe they forbydde vs not to call vpon God yet do take awaie his Spirite by whose guydinge hee shoulde haue been rightly called vpon Paule denyeth that thei are the seruantes of Christ that are not moued with the Spirit of Christ these men faine a Christianitie that needeth not the Spirit of Christe Paule maketh no hope of the blessed resurrection vnlesse wee feele the holy ghoste abydynge in vs they forge a hope withoute any suche feeling But peraduenture the will answere that thei do not denie that we ought to be endued with it but y◠it is a point of modestie and humilitie not to acknowledge it What meaneth he then when he biddeth the Corynthians to trie whether thei be in the faith to proue themselues whether thei haue Christe whome vnlesse a man do acknowledge to be dwelling in him he is a reprobate But by the Spirite that God hath geuen vs saith Ihon we knowe that he abydeth in vs. And what do we els but cal the promises of Christ in dout when we will be compted the seruantes of God without his Spirite whiche he hathe openly declared that he woulde poure out vpon all his Biside that we do wronge to the holy ghoste whiche do separate from him faithe that is his peculiar worke Sithe these are the firste lessons of godlie religion it is a token of miserable blindenesse to haue Christians noted of arrogancie that dare glorie of the presence of the holy ghoste without whiche glorieng Christianitie it selfe dothe not stand But thei declare by their example how truely Christ saide that his Spirite is vnknowen to the worlde and is onely knowen of them with whome he abideth And bycause thei will not go about to ouerthrowe the stedfastnesse of faith with digging onely of one myne they assayle it also otherwise For thei say that although according to our present state of righteousnes we mai gather a iudgment of the grace of God yet the knowledg of perseuerance to the ende abideth in suspense A goodly cōfidence of saluation forsoothe is left vnto vs if we iudge by morall coniecture that for a presēt moment we be in fauoure what shal become of vs to morrow we can not tell The Apostle teacheth farr otherwise I am surely perswaded saith he that neither angeles nor powers nor principalities neither death nor life neither present things nor things to come shal seuer vs frō the loue wherwith the lord embraceth vs in Christ. Thei seke to escape with a trifling solutiō pratinge that the Apostle had that by speciall reuelation But thei are holden to hard to slippe away so For ther he entreateth of those good things that cōmonly come by faith to the faithfull not those that he himselfe specialli feleth But the same Paule in an other place putteth vs in feare with mention of our weakenes vnstedfastnes Let him that standeth saith he beware that he fal not It is true but not suche a feare wherby we shold be ouerthrowē but wherby we may learne to humble our selues vnder the mighty hand of God as Peter expoundeth it Then how against ordre truthe is it to limite the assurednes of faith to a moment of time whose propretie is to passe beyond the spaces of this life extend further to immortalitie to come Sithe therefore the faithfull do impute it to the grace of God that being lightned with his spirite thei do by faith enioy the beholding of the heauenly life so farr is such glorieng frō presumptuousnesse that if any man be ashamed to confesse it he doth therin more bewraie his extreeme vnthankfulnesse in vnkindely hiding Gods goodnes than he doth declare his modestie or submissiō Bicause it semed that the nature of faith could not otherwise better or more plainly be declared than by the substance of the promise vpon whiche it resteth as vpon her propre foundation so that if the promise be taken away faith by by falleth down or rather vanisheth away therfore we toke our definition frō thense which yet varieth not from y◠definition or rather descriptiō of the Apostle that he applieth to his discourse wher he saith that faithe is a substance of thinges to be hoped for a certaintie of things that are not seen For by this word Hypostasis
there speaketh in the persone of a maÌ„ regenerate I speake not of this that he vseth these wordes Euell Sinne that thei which wil speake against vs may not cauil against those words but whoe can denie that a striuing against the lawe of God is euell whoe can denie a withstanding of Iustice to be sinne Finally whoe wâ—ll not graunt that there is a fault where is a spiritual miserie But al these thinges are reported of this disease by Paule Againe we haue an assured demonstration by the law by whiche this whole question may easily be discussed For we are coÌ„maunded to loue God with all our heart with al our soule with al our powers Sithe al the partes of our soule ought so to be occupied with the loue of God it is certaine that they satisfie not the coÌ„maundement that conceiue in their heart any desire be it neuer so litle or suffer any such thought at all to entre into their minde as maye withdraw them from the loue of God into vanitie For what are not these the powers of the soule to be affected with sodeine motions to coÌ„prehend with wit to coÌ„ceyue with minde Therfore when these do open a way for vaine or corrupt thoughtes to entre into them do they not shew that they are euen so much voide of the loue of God Wherfore who so confesseth not that all the lustes of the flesh are sinnes and that the same disease of lusting which they call a fedyng is the well spryng of sinne he muste needes denie that the transgression of the lawe is sinne If any man thinke it an absurditie that all the desires wherwith man is naturally moued in affection are vniuersally condeÌ„ned wheras they be put into man by God the author of nature We answer that we doe not condemne those desires that God hath so engrauen into the minde of man at the firste creation that they can not be rooted out without destroyeng the very nature of man but only outragious and vnbridled motions that fight against the ordinance of God But nowe sithe by reason of the peruersnesse of nature all her powers are infected and corrupted that in all her doynges appereth a continuall disorder and intemperance bicause the desires can not be seuered froÌ„ such intemperance therefore we say that they are corrupt Or if you like to haue the whole summe in fewer wordes we teache that all the desires of men are euell and we accuse them to be gilty of sinne not in that that they are naturall but for that they are inordinate and we call them inordinate bycause no pure or cleane thynge can come out of a corrupte and vncleane nature And Augustine dothe not so much varie from this doctrine as he appereth in shewe while he somwhat to much feareth the enuie that the Pelagians labored to bryng him into he sometime forbeareth to vse the name of sinne Yet where he writeth that the law of sinne still remaynyng in the holy ones the onely giltinesse is taken awaye he plainely sheweth that he doth not so much disagree from our meanyng We will alleage some other sentences wherby shal better appere what he thought In yâ— second boke against Iulian This law of sinne is both released by the spiritual regeneration abideth in the mortal flesh released herein bicause the giltnesse is taken away in the sacrament whereby the faithfull are regenerate and it abideth bycause it worketh the desires agaynst whiche the faythfull doe fight Agayne Therfore the law of sinne which was also in the membres of so great an Apostle is released in baptisme but not ended Agayne The lawe of sinne of which yet remainyng the giltinesse is in baptisme discharged Ambrose called wickednesse bicause it is wickednesse for the flesh to lust against the Spirit Againe Sinne is dead in respect of that giltinesse wherin it helde vs and euen beyng dead it still rebelleth til it be healed with perfection of burial And yet playner in the v. boke As the blindenesse of heart is bothe a sinne whereby menne beleueth not in God and also a punishment of sinne whereby a proude heart is chastised with worthy correction and the cause of sinne when any thyng is committed by the errour of a blinde heart so the lust of flesh agaynste whiche a good spirit lusteth is bothe sinne bycause there is in it disobedience agaynst the gouernement of the minde and also the punishment of sinne bycause it is geuen for recompense to the deseruynges of the disobedient and the cause of sinne in manne when he consenteth by defection or in manne when he is borne by infection Here wythout anye doubtefull speache he calleth it sinne bycause when errour was ones ouerthroweÌ„ and the truth coÌ„firmed he lesse feared sclaunderours reportes As in the .xlj. Homelie vpoÌ„ Iohn where doâ—tlesse he speaketh according to the true meaning of his mind he sayth If in the flesh thou serue the law of sinne do that whiche the Apostle himself sayth let not sinne reigne in your mortal bodie to obey the desires therof He sayth not let it not be but let it not reigne So long as thou liuest sinne must needes be in thy meÌ„bres at least let Reigne be taken from it Let not that be done whiche it commaundeth They that defend that luste is no sinne are wont to obiecte that sayeng of Iames Lust after that it hath conceiued bryngeth forth sinne But this is easily confuted For vnlesse we thinke that he speaketh of only ill workes or actuall sinnes euell will it self shall not be accompted sinne But where he calleth mischeuous deedes and wicked offenses the ofsprynges of sinne and geueth vnto them the name of sinnne it doth not by and by folow thereof but that to luste is an euell thyng and damnable before God Certaine Anabaptistes in this age deuise I wote not what phreÌ„tike intemperance in stede of spirituall regeneration sayeng that the children of God restored into the state of innoceÌ„cie now ought no more to be carefull for bridlyng of the luste of the fleshe that the Spirit is to be folowed for their guide vnder whose guidyng they neuer goe out of the way It were incredible that mans minde could fall to so great madnesse vnlesse they did opeÌ„ly and proudely babble abrode this doctrine Truely it is monstruous But it is mete that suche should suffer the punishment of suche blasphemous boldnesse that so haue persuaded their minde to turne the truth of God into a lie Shal al the choise of honestie and dishonestie righte and wronge good and euell vertue and vice be taken awaye â–ª Suche difference saye they coÌ„meth of the cursednesse of olde Adam from whiche we are exempted by Christe So nowe there shal be no difference betwene fornication and chastitie playne dealyng and sutteltie truthe and lyeng iustice and extortion Take awaye vayne feare saye they the Spirit will commaund thee no euell thyng so that thou boldly and without feare yelde thee to
minde throwen downe with feling of his owne miserie nedinesse For it is so eche where described in the word of God When the lord sayth thus in Zephanias I wil take away out thee him that outragiously reioyseth I wil leaue in the middes of thee the afflicted man the poore man thei shal trust in the lord doth he not there plainely shewe whoe be humble euen they that lie afflicted with knowledge of their owne pouertie On the other side he calleth the proude outragious reioysers bicause mē ioyeng in prosperitie ar wōt to reioyse without measure But to the hūble whom he purposeth to saue he leaueth nothing but to trust in the Lord. And likewise it is sayd in Esaye Whome shal I looke vnto but to the poore contrite in spirit him that feareth my wordes Againe The hie and excellent that inhabiteth eternitie his name is holy that dwelleth on hye and in the holy place and with the contrite and humble spirit to quicken the spirit of the humble and the heart of contrite When thou so oft hearest the name of contrition vnderstand thereby the wound of the heart that suffreth not a man throwen downe on the ground to ryse agayne With such contrition ought thy heart to be wounded if thou wilt accordyng to the sayeng of God be aduaunced with the humble If that be not done thou shalt be brought lowe with the mighty hāde of God to thy shame and disgracement And our beste Schoolemaister thinking it not enough to shewe it out in wordes hath also set out vnto vs in a parable the image of true humilitie as in a painted table For he bryngeth forth a Publicane that standyng a far of not daryng to lifte vp his eyes to heauē with much knocking his brest prayeth in this wise Lord be mercifull to me a sinner Let vs not thinke these to be tokens of fayned modestie that he dare not loke vp to heauen nor to come nerer that with knockynge his brest he confesseth himselfe a sinner but let vs know that they bee testimonies of inward affection On the other side he setteth the Pharisee whiche thanketh God that he is not of the common sorte of men eyther an oppresser or an vnrighteous man or an adulterer bycause he fasted twyse on the Sabbat and gaue tithes of all that he possessed He do the wyth open confession acknoweledge that the righteousnesse which he hath is the gift of God but bycause he standeth in confidence that he is righteous he departeth from God vnfauored and in hatred The Publicane by acknowledgyng of his owne wickednesse is iustified Hereby we may se how great is the estimatiō of our hūbling vs before God so that the heart can not be open to receiue his mercie vnlesse it be first voide of al opinion of his owne worthinesse When this opinion hath possessed the place it shutteth vp the way for Gods mercie to entre And that no man should doubte herof Christ was sent of his father into the earth with this cōmissiō to bryng glad tidinges to the poore to heale the contrite in heart to preache libertie to the captiue deliuerance to them that were shut vp in pryson and to cōfort them that mourne to geue them glorie for ashes oyle for mournyng the robe of prayse for the spirit of sorrowe According to this cōmission he calleth none but them that labour and are lodē to take part of his liberalitie And in an other place he sayth I came not to call the righteous but sinners Therfore if we will geue place to the callyng of Christ let all arrogancie carelesnesse depart far awaye from vs. Arrogancie groweth of a foolish persuasion of our owne righteousnesse when a man thinketh himself to haue somwhat by the deseruing wherof he may be cōmended before God carelesnesse may be euen without any persuasion of workes For many sinners bicause beyng drōke with swetenesse of vices they think not vpō the iudgement of God lie as it were senslesly amased with a disease of drousinesse that they aspire not to the mercie offred them But we must no lesse shake of such dull sluggishnesse than we must caste away all vaine confidence of our selues that we maye without encombrance hasten to Christ that we beyng empty hungry may be filled with his good thinges For we shal neuer sufficiētly haue trust in him vnlesse we vtterly distrust of our selues we shall neuer sufficiētly raise vp our courages in him vnlesse thei be first throwē downe in our selues We shal neuer sufficiētly haue consolatiō in him vnlesse we be first desolate in our selues Therfore we be then mete to take hold of obteyne the fauour of God casting away al trust of our selues but trusting vpon the only assurednesse of his goodnesse when as Augustine sayth forgettyng our owne deseruinges we embrace the giftes of Christ. Bicause if he sought deseruinges in vs we should not come to his giftes Wherewith Bernard very well accordeth cōparyng proude men to vnfaythful seruantes that arrogantly clayme any thyng be it neuer so litle to their owne deseruinges bicause they do wrongfully kepe to themselues the prayse of grace passyng by thē as if a wall would saye that it bryngeth forth the sunbeame whiche it receyueth through a window But not to tary longer herevpon let vs take a short but a generall and sure rule that he is prepared to take parte of the frutes of Gods mercie that hath vtterly emptied himselfe I will not saye of righteousnesse whiche is none at all but of the vayne and windye image of righteousnesse Bicause euery man so much hindereth his receiuing of the liberalitie of God as he resteth in himself The .xiii. Chapter ¶ That there are two thynges to be marked in free iustification ANd here are alwaye two thinges to be principally loked vnto that is to say that there maye remayne to the Lord his glorie vnminished and as it were wholly and perfectly mainteined and to our cōsciences an vntroubled quietnesse and calme tranquillitie before his iudgement We see how oft and howe earnestly the Scripture exhorteth vs to geue only to God a confession of praise when we entreate of righteousnesse And the Apostle testifieth that this was the Lordes principal purpose of geuing vs righteousnesse in Christe that he might shewe his owne righteousnesse And what a shewyng that should be hee declareth immediatly after that is if he alone be knowen to be righteous and that iustified him that is of the faith of Iesus Christ. Thou seest that the righteousnesse of God is not sufficiently set out vnlesse he alone be accompted righteous and do communicate the grace of righteousnesse to them that deserue it not By this meane he will haue euery mouth to be stopped and the whole World to be made subiect to him For whyle mā hath any thing to speake in his owne defence so longe there is somewhat taken away from the glory of God
honour not weyeng the worthinesse of them that he accompteth them of some value The third that he receiueth the very same workes with pardon not imputyng the imperfectiō wherwith they al beyng defiled should otherwise be rather reckened amōg sinnes than vertues And hereby appereth how much the Sophisters haue ben deceiued whiche thought that they had gaylye escaped al absurdities when they sayd that workes do not of their owne inwarde goodnesse auayle to deserue saluation but by the forme of the couenant bicause the Lord hath of his liberalitie so much estemed them But in the meane time they considered not howe far those workes whiche they would haue to be meritorious were from the conditiō of the promises vnlesse there went before bothe iustification grounded vpon only fayth and the forgeuenesse of sinnes by which euē the good workes themselues haue neede to be wiped from spottes Therefore of three causes of Gods liberalitie by which it is brought to passe that the workes of the faythfull are acceptable they noted but one suppressed two yea and those the principall They allege the sayeng of Peter whiche Luke rehearseth in the Actes I finde in truthe that God is not an accepter of persones but in euery nation he that doth righteousnesse is acceptable to him And hereupon they gather that which semeth to be vndouted that if man doth by right endeuors get himselfe the fauor of God it is not the beneficiall gift of God alone that he obteyneth saluation yea that God doth so of his mercie help a sinner that he is by workes bowed to mercie But you can in no wise make the Scriptures agree together vnlesse you note a double acceptyng of man with God For such as man is by nature God findeth nothyng in him whereby he maye be enclined to mercie but only miserie If therfore it be certayne that man is naked and needy of all goodnesse and on the other side full stuffed and loden with al kindes of euels when God first receyueth them for what qualitie I pray you shal we say that he is worthy of the heauēly calling ▪ Away therefore with the vaine imaginyng of merites where God so euidētly setteth out his free mercifulnesse For that which in the same place is sayde by the voice of the Angell to Cornelius that his prayers and almes had ascēded into the sight of God is by these men most lewdly wrested that man by endeuor of good workes is prepared to receiue the grace of God For it muste needes be that Cornelius was already enlightened with the Spirit of wisdome sithe he was endued with true wisdome namely with the feare of God that he was sanctified with the same Spirit sith he was a folower of righteousnesse which the Apostle teacheth to be a most certaine frute therof Al those things therefore whiche are sayd to haue pleased God in him he had of his grace so far is it of that he did by his own endeuor prepare himself to receiue it Truely there cā not one syllable of the Scripture be brought forth that agreeth not with this doctrine that there is none other cause for God to accept man vnto him but bicause he seeth that mā should be euery way lost if he be left to himselfe but bicause he will not haue him lost he vseth his own mercie in deliueryng him Now we see how this accepting hath not regard to the righteousnesse of man but is a mere token of the goodnesse of God toward men beyng miserable and moste vnworthy of so great a benefit But after that the Lord hath brought man out of the bottomlesse depth of destruction and seuered him to himselfe by grace of adoption bicause he hath nowe begotten him and newely formed him into a newe life he nowe embraceth him as a newe creature with the giftes of his Spirit This is that acceptyng whereof Peter maketh mention by whiche the faythfull are after their vocation allured of God euen in respecte also of workes for the Lorde can not but loue and kisse those good thinges whiche he worketh in them by his Spirit But this is alwaye to be remembred that they are none otherwise acceptable to God in respect of workes but in as muche as for their cause and for their sakes whatsoeuer good workes he hath geuen them in encreasyng of his liberalitie he also vouchesaueth to accept For whense haue they good workes ▪ but bicause the Lord as he hath chosen them for vessels vnto honor so will garnish thē with true godlinesse Whereby also are they accompted good as though there were nothing wanting in them but bicause the kinde Father tēderly graunteth pardon to those deformities spottes that cleaue to them Summarily he signifieth nothing els in this place but that to God his children are acceptable louely in whom he seeth the markes and features of his owne face For we haue in an other place taught that regeneratiō is a repairyng of the image of God in vs. For asmuch as therfore wheresoeuer the Lord beholdeth his owne face he both worthily loueth it and hath it in honor it is not without cause sayd that the life of the faithful beyng framed to holinesse righteousnesse pleaseth him but bycause the godly beyng clothed with mortall fleshe are yet sinners and their good workes are but begonne and sauoryng of the faultinesse of the fleshe he can not be fauorable neyther to those nor to these vnlesse he more embrace them in Christ than in themselues After this manner are those places to be taken whiche testifie that God is kinde mercifull to the folowers of righteousnesse Moses sayd to the Israelites The Lord thy God kepeth couenant to a thousand generations which sentēce was afteward vsed of the people for a common manner of speache So Salomon in his solemne prayer sayth Lord God of Israell whiche kepest couenant and mercie to thy seruātes which walke before thee in their whole heart The same wordes are also repeted of Nehemias For as in al the couenātes of his mercie the Lord likewise on their behalues requireth of his seruātes vprightnesse holinesse of life that his goodnesse should not be made a mockerie that no man swelling with vaine reioysing by reason therof should blesse his owne soule walking in the meane time in the peruersnesse of his own heart so his wil is by this way to kepe in their dutie them that are admitted into the cōmuniō of the couenāt yet neuerthelesse the couenāt it self is both made at the beginnyng free perpetually remayneth such After this māner Dauid when he glorieth that there was rēdred to him reward of the cleannesse of his hādes yet omitteth not that fountaine which I haue spoken of that he was drawen out of the wombe bicause God loued him where he so setteth out the goodnesse of his cause that he abateth nothyng from the free mercie whiche goeth before all giftes whereof it is
to depart frō him but only he cōplaineth that the wrath of God is to heaui for him to beare In these tentatiōs 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 thēselues by by come to thēselues 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 thē 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 y◠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 whē he lifteth vp his handes doth not in his own cōscience finde himself dul bicause his heart resteth vpō the groūd 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 thēselues gilty in cōsciences of many faultes with feeling wherof thei ar not yet so touched that the◠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 throwē downe with iust sorrowe for their offenses shold pray to escape the punishement of the iudge Chefely the feblenesse or imperfectiō 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 cōpelled to crie How long wilt y◠be angry vpō the praier of thy seruāt as though the very praiers made God more angry So whē Ieremie saith The lord hath shut out my praier it is no dout that he was shakē with a violent pange of troble Innumerable such exāples are cōmōly found in the scriptures by which appeareth that the faith of the holiones was oftētimes mingled tossed with doutinges y◠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 euē in the very remedies do get to thēselues 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 pardō themselues any thing but y◠in sharply chastising thēselues thei shold trauaile to ouercome these stoppes although Satan laboure to stoppe vp al the waies y◠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 cōfidence which shal obteine mercie finde grace in help cōming in fit seasō And as ther is a law set that we shold cal vpō God like as ther is a promise geuen that thei shal be heard which cal vpon him so ar we peculiarly cōmaunded to cal vpō 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 sōne Hereby it is plaine without controuersie that thei which cal vpō God in any other name than of Christ do stubbornly breake his cōmaundemēnts 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 circūstance of the time is diligentli to be marked wher Christ cōmaundeth his disciples to fle to intercessiō to him after that he is gone vp into heauē 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 pres◠alone entring into the sanctuarie shold beare vpō 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 Valentinâ—an 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 preseÌ„ce 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 coÌ„monly 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„ vnderstaÌ„ding But this we must altogether thiÌ„k 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 ignoraÌ„ce what our capacitie waÌ„ted 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 grauÌ„ted 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
pledge and earneste of our adoption but also he geueth vs the Spirite for witnesse of the same adoption through whom we may with a free and lowde voyce crie Abba Father So ofte therfore as any delay shal withâ—arde vs let vs remembre to aske of hym that correctyng our fearefulnesse he will sette before vs that Spirite of coragiousnesse to be our guide to pray boldly Whereas we are not so taught that euery one shoulde seuerally call hym his owne father but rather that we should all in common together call hym Our Father therby we are put in mynde howe great affection of brotherly loue ought to be among vs whiche are altogether by one same right of mercy and liberalitie the children of suche a Father For we all haue one common Father from whom cometh whatsoeuer good thyng may betide vnto vs there ought to be nothyng seuerall among vs whiche we are not ready with great cherefulnesse of mynde to communicate one to an other so muche as nede requireth Now if we be so desirous as we oughte to be to reache our hande and helpe one to an other there is nothyng wherin we may more profite our brethren than to commende them to the care and prouidence of the most good Father who beyng well pleased fauoring nothing at al can be waÌ„ted And verily euen this same we owe to our Father For as he that truely hartily loueth any Father of household doth also embrace his whole housholde with loue and good will likewise what loue affection we beare to this heauenly Father we must shewe towarde his people his householde and his inheritance which he hath so honored that he hath called it the fullnesse of his only begotten Sonne Let a christian man therfore frame his prayers by this rule that they be common and may comprehend all them that be brethren in Christe with hym and not onely those whom he presently seeth and knoweth to be suche but al men that lyue vpon earth of whom what God hath determined it is out of our knowlege sauyng that it is no lesse godly then naturall to wish the best to them and hope the beste of them Howbeit we ought with a certayne singular affection to beare a special inclination to them of the household of faith whom the Apostle hath in euery thing peculiarly commended vnto vs. In a suÌ„me Al our praiers ought to be so made that they haue respect to that communitie which our Lord hath stablished in his kyngdome and his house Yet this withstandeth not but that we may specially pray both for our selues and for certaine other so that yet our mynde depart not from hauyng an eye to this communitie nor ones swarue from it but applie all thynges vnto it For though they be singularly spoken in forme yet because they are directed to that marke they cesse not to be common All this may be easily vnderstoode by a like example The commaundemeÌ„t of God is generall to relieue the nede of all poore and yet they obey this commaundement which to this ende do helpe their pouertie whom they knowe or see to be in nede although they passe ouer many whome they see to be pressed with no lesse necessitie either because they can not know all or be not able to helpe all After this maner they also doo not against the will of God which hauyng regard vnto and thinkyng vppon this common felowship of the Chirche doo make suche particular prayers by whiche they doo with a common mynde in particular wordes commende to God themselves or other whoe 's necessitie God willed to be more nereiy knowen to them Howbeit all thyngs are not like in praier and in bestowyng of goodes For the liberalitie of geuing can not be vsed but toward them whoe 's nede we haue perceyued but with prayers we may helpe euen them that are most strange and moste vnknowen to vs by howe greate a space of ground soeuer they be distant from vs. This is done by that generall forme of praier wherin all the children of God are conteined among whom they also are Hereto we may applie that which Paule exhorteth the faithfull of his tyme that they lift vp euery where pure handes without stryfe because when he warneth them yâ— strife shutteth the gate against praiers he willeth them with one mynde to lay their petitions in common together It is added that he is in heauen Wherupon it is not by and by to be gathered that he is bounde faste enclosed and compassed with the circle of heauen as within certayne barres For Salomon also confesseth that the heauens of heauens can not conteyne hym And he hymselfe faith by the Prophet that heauen is his seate and the earthe his footestoole Wherby verily he signifieth that he is not limited in any certaine coaste but is spread abroade throughout all thynges But because our mynde suche is the grossenesse of it coulde not otherwyse conceiue his vnspeakable glorie it is signified to vs by the heauen than which there can nothing come vnder our sight more ample or fuller of maiesty Sith therfore wheresoeuer our senses comprehende any thyng there they vse to fasten it God is sett out of all place that when we will seke hym we should be raised vp aboue all sense bothe of body and soule Agayne by this maner of speakyng he is lifted vp aboue all chaunce of corruption and change finally it is signified that he comprehendeth and coÌ„temeth the whole worlde and gouerneth it with his power Wherfore this is al one as if he had ben called of infinite greatnesse or height of incomprehensible substance of vnmeasurable power of euerlastyng immortalitie But while we haue this we must lift vp our mynde hier when God is spoken of that we dreame not any earthly or fleshly thyng of hym that we measure hym not by our small proportions nor drawe his will to the rule of our affections And therwithall is to be raysed vp our affiance in him by whose prouidence and power we vnderstande heauen and earth to be gouerned Let this be the summe that vnder the name of Father is sett before vs that God which hath in his owne image appeared to vs that he may be called vpon with assured faith and that the familiar name of Father is not onely applied to stablishe affiance but also auaileth to holde fast our myndes that they be not drawen to doutfull or fained Gods but shoulde from the onely begotten sonne clymbe vp to the onely father of Angels and of the Chirche then that because his seate is placed in heauen we are by the gouernance of the worlde put in mynd that not without cause we come to hym which with present care cometh of his owne will to mete vs. Who so come to God saith the Apostle they must first beleue that there is a God then that he is a rewarder to all them that seke hym Bothe these thyngs Christ affirmeth
lyes of Satan and hys kyngdome may vanish away be destroyed and perish he defendeth them that be his with the helpe of hys Spirite directeth them to vprightnesse and strengtheneth them to coÌ„tinuance but ouerthroweth the wicked coÌ„spiracies of hys enemies shaketh abrode their treasons and deceites preuenteth their malice and beateth downe their stubbornnesse til at length he kill Antichrist with the Spirite of hys mouth and destroy all vngodlinesse with the brightnesse of his comming The third petition is That the wil of God be done in earth as it is in heauen Which although it hangeth vpon his kingdome and can not be seuered from it is not in vaine added seuerally for our grossnesse whiche doth not easily or by and by conceiue what it is that God reigne in the world It shal therfore be no absurditie if this be taken by waye of plainer exposition that God shal then be king in the world when al things shal submitt themselues to his will Now here is not meant of hys secret will wherby he gouerneth al thinges and directeth them to their ende For though Satan and men are troblesomly caried againste him yet he can by hys incomprehensible counsell not only turne aside their violent motions but also driue them into order that he may do by them that which he hath purposed But here is spokeÌ„ of an other wil of God namely that whereunto answereth willing obedience and therefore the heauen is by name compared with the earth because the Angells as it is sayd in the Psalme do willingly obey God and are diligently bent to do his commaundements We are therfore coÌ„maunded to wish that as in heauen nothing is done but by the becke of God and the Angels are quietly framed to al vprightnesse so the earth al stubbornnesse and peruersenesse being quenched may be subiect to such gouernemeÌ„t And when we require this we renounce the desires of our owne fleshe because whosoeuer doth not resigne and yelde his affections to God he doth as much as in hym lyeth set himself against him forasmuch as nothing cometh out of vs but faulty And we are againe by thys prayer framed to the forsaking of our selues that God may gouerne vs after his wil and not that only but that he may also create in vs new mindes and new hartes our olde being brought to nought that we may fele in our selues none other motion of desire than a mere coÌ„sent with his wil summarily that we may wil nothing of our selues but that his Spirite may gouerne our hartes by whoÌ„ inwardly teaching vs we may learne to loue those thinges that please hym and to hate those thinges that displease him Wherupon this also foloweth that whatsoeuer affections fyght against his wil he may make them vaine and voide Loe here be the first three chefe pointes of thys prayer in asking wherof we oughte to haue the onely glorie of God before our eyes leauing the respect of our selues and hauing no regarde to any of our owne profit whiche although it come hereof largely vnto vs yet we ought not here to seke it But albeit al these thinges though we neither thinke of them nor wish them nor aske them must neuerthelesse come to passe in their due time yet we must wishe them and require them And thys to doe is no smal profit for our trauaill that we may so testifie and professe our selues to be the seruantes and childreÌ„ of God as much as in vs lyeth endeuoring and being truely and throughly geuen to set fourth hys honor which is due to hym being bothe a Lord and a Father Whoso therefore doe not with affection and zele of auauncing the glorie of God pray that the name of God be hallowed that hys kyngdome come that hys wyll be done they are not to be accompted among the childreÌ„ and seruantes of God and as all these thinges shal be done agaynst their willes so they shal turne to their confusion and destruction Now foloweth the seconde part of the prayer in which we come down to our own commodities not that bidding farewel to the glorie of God which as Paul witnesseth is to be regarded euen in meate and drink we shold seke only what is profitable for our selues but we haue alredy geuen warning that there is thys difference that God peculiarly claiming three petitions to hymselfe doth draw vs to hymselfe wholly that he may in thys wise proue our godlinesse Then he graunteth vs also to haue an eye to our own commodities but with this condition that we aske nothiÌ„g for our selues but to this ende that whatsoeuer benefites he bestoweth vpoÌ„ vs they may set fourth his glorie forasmuche as nothing is more rightfull than that we lyue and dye to hym But in thys petition we aske of God generally al thinges whiche the vse of the body nedeth vnder the elementes of this world not only wherwith we may be fed and clothed but also whatsoeuer he foreseeth to be profitable for vs that we may eate our bred in peace By which prayer brefely we yelde our selues into his care and commit vs to his prouidence that he may fede cherishe and preserue vs. For the most good Father disdayneth not to receiue also our body into hys faythfull sauegarde and keping to exercise our Fayth in these smal thinges when we loke for all thinges at hys handes euen to a crumme of bred and a droppe of water For wheras it is come to passe I wote not how by our iniquitie that we be moued and vexed with greater care of the fleshe than of the soule many which dare trust to God for their soule are yet carefull for their fleshe are yet in doute what they shall eate and wherewith they shal be clothed and if they haue not plenty of wyne wheate and oyle aforehande they tremble for feare So muche more do we esteme the shadow of this lyfe which lasteth but a moment than that euerlasting immortalitie But whoso trusting to God haue ones cast away yâ— carefulnesse for the prouision of the fleshe do also by and by loke for saluatioÌ„ and euerlasting lyfe at hys hand which are greater things It is therfore no smal exercise of Fayth to hope for those thinges of God whiche otherwise do so much holde vs in care and we haue not smally profited when we haue put of thys vnbeleuingnesse whiche sâ—â—cketh fall within the bones almost of all men As for that whiche some doe here teache of transubstantiall bred it semeth but smally to agree with the meaning of Christ yea but if we did not euen in thys frayle lyfe geue to God the office of a nourishing Father our prayer should be vnperfect The reason whiche they bryng is to muche profane that it is not mete that the children of God which ought to be spiritual should not only cast their minde to earthly cares but also wrappe God therin with them As though his blessing fatherly fauor doth not also appeare in yâ— sustenaÌ„ce
it com to passe that whatsoeuer greues we suffer thei shal be to vs a shewing of the life to come bicause it agreeth with the nature of God to render affliction to the wicked whiche afflict vs but to vs which are vniustly afflicted rest at the appearing of Christ with the Angels of his power in a flame of fire But that is to be holden whiche he addeth by and by afterwarde that he shall come that he may be glorified in his saintes be made wonderfull in al them that haue beleued bicause the Gospel hath ben beleued But althoughe the mindes of men ought to haue ben continnually occupied in this studie yet as though thei would of set purpose destroy all remembrance of the resurrection they haue called death the vtâ—ermost bounde of all thinges and the destruction of man For verily Salomon speaketh of the common and receiued opinion when hee saithe that a liuing dogge is better then a deade Lion And in an other place Whoe knoweth whether the soule of a man go vpward the soule of a beaste goe downewarde But in al ages this brutishe senslesse errore hath ben coÌ„mon in the worlde yea hath broken into the Church it self for the Sadduces haue presumed to professe openly that there is no resurrection yea and that soules are mortal But that this grosse ignorance sholde not helpe to excuse any man the infideles euen by very instinct of nature haue alwaye had an image of the resurrection before theyr eies For to what purpose serued that holy and inuiolable manner of burieng but to be an earnest of newe life Neither may it be answered that this spring of erroure bicause the religiousnesse of buriall was alway in vre amonge the holy Fathers and God willed the same manner to remaine amonge the Gentiles that an image of the rusurrection set before them might awake their drowsinesse But althoughe that ceremonie wanted his vse of profitinge yet it is profitable for vs if we wisely marke the ende of it bicause it is no sclender confutation of vnbelefe that al together professed that which no man beleued But Satan hath not only astonished the senses of men so that thei haue buried with the bodies the remembrance of the resurrection but also hath practised to corrupt this parte of doctrine with diuerse fained inuentions that at length it mighte vtterly die I passe ouer howe in Paules time Satan beganne to pinche at it but in a little after there folowed the Millenaries whiche limited the reigne of Christe to a thousande yeares Their erroure is so childishe that it nedeth not or is not worthy of any confutatioÌ„ Neither doth the ReuelatioÌ„ make on their side by whiche it is certaine that thei colored their erroure forasmuche as in the place where he mentioneth the numbre of a thousande hee entreateth not of the eternall blessednesse of the Church but only of the diuers trobles which were to come vpon the Churche while it yet trauailed in earth But the whole Scripture crieth out that there shal be no end of the blessednesse of the elect nor of the punishment of the reprobate Now of all thinges whiche bothe are hidden from our sight and do far passe the capacitie of our minde eyther we muste fetch the credite out of the certaine oracles of God or we muste vtterly caste it away They whiche assigne to the chyldren of God a thousand yeres to enioye the inheritance of the life to come do not marke how great a dishonor they do bothe to Christ and his kingdome For yf they shal not be clothed with immortalitie then neyther is Christ hymselfe to whose glorie they shal be newly fashioned receiued into the immortall glorie If their blessednesse shal haue any end then the kingdome of Christ â–ª vpon the stedfastnesse whereof it standeth endureth but for a time Finally eyther they are most vnskilfull of all matters concernyng God or they go about with croked maliciousnesse to ouerthrow the whole grace of God and power of Christ the fulfillyng wherof is no otherwise perfect but when sinne beyng blotted out death swallowed vp eternall life is fully restored But very blinde men may see how fondly they playe the fooles which feare that thei should ascribe to God to great crueltie if the reprobate be condemned to euerlasting peynes The Lord forsothe shall do wrong if he denie his kingdome to them whiche haue by their vnthankfulnesse made themselues vnworthy of it But say thei their sinnes endure but for a time I grauÌ„t but the maiestie yea and the righteousnesse of God whiche they haue offended by sinnyng is eternall Worthily therfore the remembrance of iniquitie dyeth not But so the peyne excedeth the measure of the faulte This is a blasphemie not to be suffred when the maiestie of God is so litle set by when the despising therof is estemed at no greater value than the destruction of one soule But let vs leaue these trifles least contrarie to that which we haue before sayd we may seme to iudge their dotages worthy of confutation Byside these there haue ben two other doting errors brought in by men peruersly curious The one sort thought as though the whole man died that the soules shall rise agayne with the bodies The other for asmuch as they graunt that the soules be immortall spirites say that they shal be clothed with new bodies whereby they denie the resurrection of the flesh Of the first sort bycause I haue touched somwhat in speakyng of the creation of man it shal be enough for me to warne the reders againe how beastly an errour it is to make of a spirit fashioned after the image of God a vanishyng blast whiche doth nothing but quicke the body in this frayle life and to bryng the teÌ„ple of the holy ghost to nothyng Finally to spoyle that part of vs wherein dimnesse chefely shineth and markes of immortalitie appere to spoyle it I say of this gift so that the estate of the body should be better and more excellent than the estate of the soule The Scripture teacheth far otherwise which compareth the body to a cotage out of whiche it sayth that we remoue when we die bicause it estemeth vs by that part whiche maketh vs differing from brute beastes So Peter beyng me to death sayth that the time is come when he muste saye awaye his tent And Paul speaking of the faithful after that he hath sayd That when our earthly house shal be dissolued there is a bildyng for vs in heauen adioyneth that we are wayferyng from the Lord so long as we abide in the body but do desire the presence of God in the absence of the body If the soules do not ouerliue the bodies what is it that hath God present when it is seuered from the body But the Apostle taketh away all doutyng when he teacheth that we are ioyned in felowship to the spirites of the righteous By whiche wordes he sheweth that
we are ioyned in felowship to the holy fathers whiche euen beyng dead doe kepe the same godlinesse with vs so that we can not be the members of Christ vnlesse we growe together with them Unlesse also the soules beyng vnclothed of the bodies did kepe still their substance were able to receyue blessed glorie Christ wold not haue sayd to the thefe This day thou shalt be with me in paradise Hauing so clere testimonies let vs not dout after the example of Christ when we are dyeng to commend our soules to God or after the example of Stephen to commit them to Christ to kepe which not vnworthily is called a faithfull shepeherd and bishop of them To enquire of their meane state is neyther lawfull nor expedient Many do much combeâ— themselues with disputing what place they kepe and whether thei do now enioye the heauenly glorie or no. But it is follie and rashnesse to searche depelier of vnknowen thinges than God doth geue vs leaue to know When the Scripture hath sayd that Christ is present with them and receiueth them into paradise that they maye enioy comfort on the other side that the soules of the reprobate do suffer suche peines as they haue deserued it goeth no further What teacher or maister shall nowe open to vs that whiche God hath hidden Of the place the questioÌ„ is no lesse fond and vayne for asmuch as we know that there is not the same dimension of the soule which is of the body Whereas the blessed gatheryng together of holy spirites is called the bosome of Abraham it is enough for vs after this wayfaryng to be receyued of the common father of the faithfull that he may communicate with vs the frute of his fayth In the meane time â—iâ—he the Scripture euery where biddeth vs to hang vpon the expectation of Christes coÌ„ming and differreth the crowne of glorie till then let vs be content with these bondes apointed vs of God namely that the soules of the godly hauyng ended the labor of their warfare doe goe into a blessed reste where with happy ioyfulnesse they loke for the enioyeng of the promised glorie and that so all thinges are holden in suspense till Christ the redemer appere As for the Reprobate it is no dout that they haue the same estate which Iude assigneth to the Deuels to be holden bound with cheynes till they be drawen to the punishment whereunto they are condemned No lesse monstruous is their error whiche imagine that soules shall not receyue againe the same bodies wherwith they are now clothed but shal haue new and other bodies And the reason of the Manichees was very triflyng that is that it is not mete that flesh which is vncleane shold rise againe As though there were no vncleaÌ„nesse of soules which yet they debarred not from the hope of euerlasting life It was therefore all one as if they shold say that that which is infected with the filth of sinne can not be cleansed by God For I now passe ouer that dotage that fleshe was naturally vncleane bicause it was create of the Deuel Only I shew that what so euer is now in vs vnworthy of heauen it hindereth not the resurrection And first wheras Paule biddeth the faithfull to cleanse themselues from all deâ—ilyng of the fleshe and of the Spirit therupoÌ„ foloweth the iudgement which he in an other place pronounceth that euery man shal receiue by his body eyther good or euel Wherewith agreeth that which he writeth to the CorinthiaÌ„s That the life of Iesus Christ may be openly shewed in our mortal flesh For which reason in an other place he doth no lesse pray that God preserue the bodies whole vnto the day of Christ than the soules and spirites And no maruell bicause it were a most great absurditie that the bodies which God hath dedicate to be temples to himselfe should fall away into rottennesse without hope of risyng againe What say we to this that thei are also the members of Christ that God commaundeth all the partes of them to be sanctified to himself that he willeth his name to be praysed with tonges pure handes to be lifted vp to him sacrifices to be offred What madnesse is it therfore that that part to whiche the heauenly iudge hath vouchesaued to graunt so great honor should be brought from a mortal man into dust without any hope of restoring Likewise when Paule exhorteth vs to suffer the Lord as well in body as in soule bycause both belong to God verily he suffreth not that whiche he chalengeth to God as holy to be adiudged to eternall rottennesse Neyther is there a plainer determinatioÌ„ of the Scripture for any thing thaÌ„ for the risyng againe of this flesh which we beare This corruptible sayth Paule must put on vncorruption and this mortall must put on immortalitie If God did make new bodies where is this changyng of qualitie If it had ben sayd that we must be renewed the doutful speache paraduenture mought haue geuen occasion to their cauillatioÌ„ But now when pointyng with his â—ingar to the bodies wherewith we are clothed he promiseth to them vncorruption he plainely enough denieth any new bodies to be made Yea he could not sayth TertulliaÌ„ speake more plainly vnlesse he had holden his owne skinne in his hand And they can by no cauillation escape froÌ„ this that where in an other place he sayth that Christ shal be the iudge of the world he allegeth this testimonie of Esaye I liue sayth the Lord euery knee shal bowe to me for as much as he plainly pronounceth that they to whoÌ„ he speaketh shal be subiect to yeld an accompt of their life which could not agree if newe bodies should be brought before the iudgement seate Nowe in the wordes of Daniel there is no doutfulnesse And many of them that slepe in the earth of dust shall awake some to eternall life and some to reproches to euerlastyng contempt sithe he fetcheth not new matter out of the fower elementes to make men but calleth dead men out of their graues And this very plaine reason teacheth For if mortalitie whiche toke beginnyng at the fall of man be accidental then the repayring which Christ brought perteineth to the same body which began to be mortall And truely wheras the Athenians laughed when Paule affirmed the resurrection therupon we may gather what manner of resurrection he preached and that same laughyng not smally anayleth to strengthen our faith The sayeng of Christ also is worthy to be noted Feare not them which kil the body can not kil the soule but feare him which can throwe both the soule and the body into hell of fire For there is no cause to feare vnlesse the body whiche we now beare be subiect to punishmeÌ„t And no lesse plaine is an other sayeng of the same Christ The houre coÌ„meth when all they that are in graues shal heare the
hys flocke so that the departyng from the Churche is alwaye damnable But lette vs procede to prosecute that whiche properly belongeth to this place Paule writeth that Christ that he might fulfill all thynges gaue some Apostles some Prophetes some Euangelistes and some Pastors and teachers to the restoryng of the holy ones into the worke of ministerie vnto the edification of the body of Christe vntill we all come into the vnitie of Fayeth and of the acknowledgyng of the sonne of God vnto a perfecte manne and to the measure of the ful growen age of Chryst. We see how God whiche was able to make theÌ„ that be hys perfecte in a momente yet wyll not haue them growe into manly age but by the brynging vp of the Church We see the meane expressed for that vnto the Pastors is enioyned the preachyng of the heauenly doctrine We see how all not one excepted are broughte into one rule that they shoulde wyth milde Spirite and willing to learne yelde themselues to the teachers appoynted for that vse And by this marke Esaye had longe before sette out the kingdome of Christe where he sayeth My Spirite whiche is in thee and the woordes that I haue putte in thy mouth shall neuer departe neyther oute of thy mouth nor out of the mouth of thy sede and thy childrens children Wherevpon foloweth that they are worthy to perishe wyth famyne and pining hunger whosoeuer they be that refuse the Spirituall meate of the soule reached vnto them of God by the handes of the Churche God doeth breath Fayth into vs but by the instrumente of his Gospel as Paule sayeth that Fayth is by hearyng As also wyth God remayneth hys power to saue but as the same Paule witnesseth he vttereth and displayeth the same in the preaching of the Gospel For thys reason in olde time he wylled that there shoulde be made holye assemblyes to the sanctuarye that doctryne vttered by the mouth of the Priest shoulde nourishe the consente of Fayth And to no other ende those glorious titles haue respect where the temple is called the rest of God and the sanctuary his house where he is sayed to syt betwene the Cherubins but to bryng estimation loue reuerence and dignitie to the ministerie of the heauenly doctrine whiche otherwyse the syghte of a mortall and despised man would not a little diminishe Therefore that we shoulde knowe that out of earthen vessels is broughte fourth vnto vs inestimable treasure God himselfe commeth fourth and in as much as he is author of this degree so he wil haue himselfe to be acknowledged presente in his institution Therefore after that he hath forbydden his to geue themselues to iudgement by flying of birdes to south sayinges magicall artes necromancie and other superstitions he immediatly addeth that he will geue them that whiche oughte to suffice in steade of al that is to saye that they shal neuer be destitute of Prophetes But like as he seÌ„t not the olde people â—o Angels but raised vp teachers out of the earth whiche mighte truely performe the office of Angels so at thys daie also his will is to teache vs by men And as in the olde time he was not contente with the onely lawe but added Priestes for expositors at whose lippes the people should enquire for the true meaning therof so at thys day he not only willeth vs to be hedefully benâ— to reding but also appointeth maisters ouer vs by whose trauail we may be holpen wherof commeth double profite For on the one parte by a very good tryal it proueth our obedience where we heare his ministers speaking euen as it were himselfe On the other side it also prouydeth for our weakenesse while after the manner of men he had rather speake vnto vs by interpreters to allure vs vnto him than with thondryng driue vs away froÌ„ hym And truely how expedient this familiar maner of teaching is for vs al the godly do fele by the feare wherwith the maiestie of God doth worthily astonish them But they that thynke that the authoritie of the doctrine is abaced by the contempt of the men that are called to teache do be wray their vnthankefulnesse because among so many excellent giftes wherewith God hath garnished mankinde this is a singular prerogatiue that he vouchesaueth to consecrate the mouthes and tonges of men to himselfe that hys owne voyce shoulde sound in them Wherefore on oure behalues lette vs not be greued obedientlie to embrace the doctrine of saluation sette fourth by hys commaundemente and by hys owne mouthe because althoughe the power of God is not bounde to outwarde meanes yet he hath bounde vs to an ordinarye manner of teaching whiche whyle phrentyke menne refuse to kepe they wrappe themselues in many deadly snares Eyther pryde or disdainefulnesse or enuie moueth many to perswade themselues that they can sufficiently profyt by their owne priuate readyng and study and so to despyse publike assemblies and to accompte preaching superfluous But sith they do as muche as in theÌ„ is lose or breake in sonder the holy bonde of vnitie no man escapeth the due punishment of thys diuorce but he bewitcheth hymselfe wyth pestylente errors and moste wicked dotages Wherfore that the pure simplicitie of Faith maye flourishe among vs lette vs not be greued to vse thys exercyse of godlynesse whiche God by his institution hath shewed to be necessarie for vs and so earnestly commendeth But there was neuer yet fouÌ„d any euen of the most wanton dogges whiche woulde say that we ought to stoppe oure eares agaynst God but in all ages the Prophetes and godly teachers haue had a hard strife againste the wicked whoe 's stubbornnesse can neuer come vnder this yoke to be taughte by the mouth and ministerie of menne Whiche is as muche as to blotte oute the face of God whiche shineth vnto vs in doctrine For in olde tyme the faythfull were commaunded to seke the face of God in the Sanctuarye and the same is so ofte repeted in the lawe for no other cause but for that the doctrine of the lawe and the exhortations of the Prophetes were to them a liuely image of God as Paule affirmeth that in hys preaching shineth the glorye of God in the face of Chryste Howe muche the more detestable are the Apostates whiche gredely seeke to deuide Churches as thoughe they did driue shepe from their foldes and caste them into the mouthes of wolues But we must holde that whiche we haue alleged oute of Paule that the Churche is no otherwyse bylded but by outwarde preaching and that the holy ones are holden together wyth no other bonde but when wyth learning and profyting with one consente they kepe the order appointed by God to the Churche To thys ende principally as I haue sayed the faythfull in olde time vnder the lawe were commaunded to resorte to the sanctuarie Because when Moses speaketh of the dwelling place of God he doeth there withall call it the place
of name where God hath sette the memorye of hys name Whereby he playnly teacheth that without the doctrine of godlinesse there is no vse thereof And it is not douteful but that for the same reason Dauid with greate bitternesse of Spirite complayneth that he is by the tirannous crueltie of hys enemyes kepte from entring into the Tabernacle It semeth commonlye to many a childishe lamentation because it shoulde be but a very small losse and also no greate pleasure shoulde be forgone thereby to wante the entrie of the temple so that there were enoughe of other delytefull thinges But he bewaileth that with this one griefe anguishe and sorowe he is freted and vexed and in a manner wasted for nothyng is of greater estimation wyth the faythfull than thys helpe wherby God by degrees lyfteth vp his on hye For this is also to be noted that God in the mirror of hys doctrine alway so shewed himselfe to the holy Fathers that the knowledge was spiritual Wherfore the tēple is called not onely his face but also to take awaye all superstition hys foote stole And thys is that happy metyng into vnitie of Fayth whyle from the hyest euen to the lowest all doe aspire to the head All the temples that euer the Gentyles vpon any other purpose builded to God were but a mere prophaning of hys worshyp whereunto thoughe not with lyke grossenesse yet somwhat the Iewes fell Whereof Stephen out of the mouth of Esay reprocheth them where he sayeth that God dwelleth not in temples made wyth handes c. Because onely God doeth by hys worde sanctifie to himselfe temples to the lawefull vse And if we rashly attempt any thing wythout his commaundemente by and by to an euill beginning doe cleaue newe deuises by whyche the euill is spreade abrode without measure Yet Xerxes when by the coūsell of the Magitians he burned vp or plucked downe all the temples of Greece vndiscretely sayed that the goddes to whō al thynges ought to be freely open were inclosed within wals and tyles As thoughe it were not in the power of God to the entente he myght be nere vs after a certayne manner to descende vnto vs and yet neyther to chaunge place nor to fasten vs to earthly meanes but rather by certayne chariotes to carry vs vp to his heauenly glory which with the inmeasurable greatnesse thereof fylleth all thynges yea and in heygth surmounteth the heauens Now forasmuche as at this time there hath been greate strife about the effectualnesse of the ministerie while some excessiuely amplyfye the dignitie thereof and some other affirme that that whiche is properly belonging to the Holy ghost is wrongfully geuē away to mortal mā if we thynke that ministers and teachers do pearce to the mindes and hartes to amende as well the blindnesse of the mindes as the hardnesse of hartes it is mere that we geue a ryght determination of thys cōtrouersy All that they contende on both partes shal easily be accorded by expresly noting the places where God the author of preachyng ioyning his Spirite with it promiseth fruite therof or againe when seueryng hymselfe from outwarde helpes he chalengeth to himselfe alone as wel the beginninges of Fayth as the whole course thereof It was the office of the seconde Elias as Malachie witnesseth to enlighten the mindes and to turne the hartes of fathers to the children and vnbeleuers to the wysedome of the righteous Christ pronounceth that he sendeth the Apostles that they shoulde bryng fruite of theyr labor But what that fruite is Peter shortly defineth saying that we be regenerate with incorruptible sede And therefore Paule gloryeth that he by the Gospell begate the Corinthyans and that they were the seale of hys Apostle shyppe yea that he was not a lyterall minister suche as dyd onely beate the eares wyth sounde of voyce but that there was geuen hym an effectualnesse of Spirite that his doctryne shoulde not be vnprofytable In whiche meaning also in an other place he saieth that hys Gospell was not in worde onely but in power He affyrmeth also that the Galathyans by hearyng receiued the Spirite of Fayth Finallye in many places he maketh hymselfe not onely a woorker together wyth GOD but also assygneth hymselfe the offyce of geuynge saluatyon Truelye he neuer broughte fourth all these thinges to this entent to geue vnto himselfe any thing were it neuer so little seuerally from God as in an other place he shortlye declareth saying our laboure was not vnprofitable in the Lord according to his power mightily working in me Againe in an other place he that was mightie in Peter towarde the circumcision was also mightie in me towarde the Gentiles But howe he leaueth nothing seuerally to the ministers appeareth by other places as he that planteth is nothing and he that watereth is nothing but God that geueth the encrease Again I haue laboured more than all not I but the grace of God that was with me And truely we must holde fast those sayinges where God ascrybing to himselfe the enlyghtenyng of the mynde and the renewing of the harte teacheth that it is a robberie of God if man take vpon himselfe any parte of either of them In the meane time if any man offer hymselfe to the ministers whom God ordeyneth willing to learne he shall knowe by the frute that thys manner of teachyng not in vaine pleased God and that this yoke of modestie was not in vaine laied vpon the faithful But as for the Churche visible and whiche is within the compasse of our knowledge what iudgemente is mete to be geuen therof I thinke it already appeare euidently by that which we haue before saied For we haue sayed that the holy Scripture speaketh of the Churche after two sortes Somtime when it nameth the Churche it meaneth that churche which is in dede before God into which none are receiued but they that are both by grace of adoption the children of God and by santification of the Spirite the true members of Chryst. And then truelye it comprehendeth not onely the holy ones that dwell in earth but also all the electe that haue ben sins the beginning of the world But often times vnder the name of the Church it signifieth the vniuersall multitude of men scattered abrode in the worlde whiche professe that they worshyp one God and Christ by Baptisme entre into hys Fayth by partaking of the Supper testifie their vnitie in true doctrine and charitie haue an agremente in the worde of the Lorde and for the preaching thereof doe kepe the ministerie ordeined by Christe In thys Churche there be mingled many hipocrites whiche haue nothyng of Christ but the name and outward shewe there be many ambicious couetous enuious euill speakers some of vncleane life which be suffred for a time either because they can not by lawfull order of iudgemente be cōuinced or because there is not alway in vre that seueritie of discipline that oughte to be Therefore as
therin many infirmities though I speake of nothyng more greuous And Leo bishop of Rome sticketh not to charge with ambition and vnaduised rashnesse the Synode of Chalcedon which yet he confesseth to be sounde in doctrines He doeth in dede not denie that it was a lawfull Synode but he openly affirmeth that it might erre Some man peraduenture will thinke me fonde for that I busy my selfe in shewyng suche errors forasmuche as our aduersaries do confesse that Councels may erre in those thyngs that ar not necessary to saluation But this labor is not yet superfluous For althoughe because they are compelled they do in dede confesse it in worde yet when they thrust vnto vs the determination of al councels in euery mater whatsoeuer it be for an oracle of the Holy ghost they do therein require more than they toke at the beginnyng In so doing what do they affirme but that Coūcels can not erre or if they erre yet it is not lawfull for vs to see the truthe or not to soothe their errors And I intend nothyng ells but that it may therby be gathered that the Holy ghost so gouerned the godly and holy Synodes that in the mean tyme he suffred somwhat to happen to them by the nature of men lest we shold to muche trust to men This is a muche better sentence than that of Gregorie Nazianzene that he neuer sawe a good end of any Councel For he that affirmeth that al without exception ended ill doth not leaue them much authoritie It is now nothyng nedefull to make mention seuerally of prouinciall Councells forasmuche as it is easy to iudge by the general how much authoritie they ought to haue to make newe articles of Faithe and to receiue what kynde of doctrine soeuer it pleaseth them But our Romanistes when they see that in defence of their cause all helpe of reason doth faile them do resort to that extreme and miserable shift that although the men themselues be blockishe in wit and coūsell and moste wicked in mynde and will yet the word of God remaineth whiche cōmaundeth to obey Rulers Is it so what if I denie that they be rulers that ar such For they ought to take vpon themselues no more than Iosua had which was bothe a Prophet of the Lord an excellent pastor But let vs heare with what wordes he is set by the Lorde into his office Let not saieth he the volume of this lawe depart from thy mouth but thou shalt studie vpon it daies nights Thou shalt neither bow to the right hand nor to the left then shalt thou direct thy way vnderstād it They therfore shal be to vs spiritual rulers which shal not bowe frō the law of the Lord neither to the one side nor to the other But if the doctrine of al pastors whatsoeuer they be is to be receiued wtout any douting to what purpose was it that we shold so oft so earnestly be admonished not to harken to the speche of false prophets Heare not saith he by Hieremie the words of the prophets that prophecie to you For they teach you vanitie not out of the mouth of the Lord. Again Beware you of false prophets that come vnto you in shepes clothing but inwardly are rauening wolues And Iohn should in vaine exhort vs that we should proue the Spirits whether they be of God From which iudgement the very Angels are not exēpted much lesse Satan with all his lyes What is to be said of this saying if the blind lead the blind they shal both fall into the diche Doth it not sufficiently declare that it is of great importance what maner of prophets be heard and that not all are rashely to be heard Wherfore there is no reason that they should make vs afraid with their titles therby to draw vs into partakyng of their blyndnesse forasmuche as we see on the other side that the Lorde hadde a singular care to fray vs away from suffring our selues to be led with other mens error vnder what visor of name soeuer it lurketh For if the answer of Christ be true then al blynd guides whether they be called fathers of the Chirch or prelates or bishops can do nothing but draw their partners into the same headlong downfall Wherfore let no names of Councels Pastors Bishops which may as well be falsely pretended as truely vsed hinder vs but that beyng taught by lessons both of words and examples we may examine all spirites of all men by the rule of the word of God that we may proue whether they be of God or no. Forasmuche as we haue proued that there is not geuen to the Chirch a power to set vp a newe doctrine now let vs speake of the power whiche they attribute vnto it in expoundyng of Scripture Truely we doo willingly graunt that if there happen debate about any doctrine there is no better nor surer remedy than if a Synode of true bishops assemble together where the doctrine in controuersie maie be discussed For suche a determination wherunto the Pastors of Chirches shall agree in common together calling vpon the Spirite of Christ shall haue muche greater force than if euery one seuerally should conceiue it at home so teach it to the people or if a few priuate men shold make it Again when bishops are gathered together in one they doo the more cōmodiously take aduise in cōmon what in what forme they ought to teach least diuersitie shold brede offence Thirdely Paule prescribeth this order in discerning of doctrines For wheras he geueth to euery seuerall Chirche a power to discerne he sheweth what is the order of doyng in weightier causes that is that the Chirches shold take vpon them a cōmon tryall of the mater together And so doth the very feeling of godlinesse instructe vs that if any man trouble the Chirch with an vnwonted doctrine the mater procede so farre that there be peril of greater dissention the Chirches shold first mete together and examine the question propounded at last after iuste discussing had bryng foorthe a determination taken out of the Scripture suche as may both take away doutyng out of the people and stoppe the mouthes of wicked and gredy men that they may not bee so hardy to procede any further So when Arrius was risen the Nicene Synode was gathered together whiche with the authoritie therof bothe did breake the wicked endeuors of the vngodly man and restored peace to the Chirches whiche he had vexed and defended the eternall godhead of Christ againste his blasphemous doctrine When afterward Eunonius and Macedonius stirred vp new troubles their madnesse was resisted with like remedie by the Synode of Constantinople In the Coūsel at Ephesus the wickednesse of Nestorius was banished Finally this hath ben from the beginning the ordinarie meane in the Chirch to preserue vnitie so ofte as Satan began to worke any thyng But let vs remembre that not in all ages or in all places
commaundement of God The Altar of Achaz the paterne whereof was broughte out of Samaria might haue semed to encrease the garnishment of the tēple wheras his deuise was to offre Sacrifices therupō to God only which he should do more honorably than vpon the first olde Altar yet we see how the Spirite detesteth the boldnesse for none other cause but for that the inuentions of mē in the worshipping of God are vnclene corruptions And how much more clerely the will of God is opened vnto vs so much the lesse excusable is our frowardnesse to attempt any thīg And therfore worthily with this circumstance the crime of Manasses is enforced for that he bilded a new altar in Ierusalem of which God had pronounced I wil there set my name because the authoritie of God is now as it were of set purpose refused Many do maruel why God so sharply threteneth y◠he wil do thinges to be wondred at to the people of whō he was worshipped with the cōmaundemētes of men pronounceth that he is worshipped in vaine with the preceptes of mē But if they cōsidered what it is in the cause of religion that is to say of heauēly wisdome to hāg vpō the only mouth of God they would therewtal se that it is no sclēder resō why God so abhorreth such peruerse seruices that are done to him accordīg to the lust of mās wit For althoughe they that obey such lawes for the worshipping of God haue a certaine shewe of humilitie in this their obedience yet they are not hūble before God to whō they prescribe the same lawes which they thēselues do kepe This is the reson why Paul willeth vs so diligently to beware that we be not deceiued by the traditions of mē that which he calleth ethelothreskian that is Wilworship inuēted of mē beside the doctrine of God This is verily true both our own wisdom al mens wisdom must be foolish vnto vs that we may suffer him alone to be wise Which way they kepe not which do studie with pety obseruations fayned by the wil of men to cōmend themselues vnto hym do thrust vnto hym as it were against his will a transgressing obedience towarde hym whiche is in dede geuen to mē As it hath ben done both in many ages heretofore and in the tyme within our owne remembrance and is also at thys daye done in those places where the authoritie of the creature is more estemed thā of the creator where religion if yet the same be worthy to be called religion 〈◊〉 defiled with moe and more vnsauorie superstitions than euer was any Paynime wickednesse For what could the witt of men brede but al thynges carnal and foolishe and such as truely resemble theyr authors Whereas also the Patrones of superstitions allege that Samuell Sacrificed in Ramatha and although the same was done beside the law yet it pleased God the solution is easy that it was not a certayne seconde altar to set against the one onely altar but because the place was not yet appointed for the arke of couenant he appointed the towne where he dwelled for Sacrifices as the most conuenient place Truely the minde of the holy Prophete was not to make any innouation in holy thinges whereas God had so streightly forbidden any thing to be added or minished As for the example of Menoha I say that it was an extraordinarie and singular case He being a priuate man offered sacrifice to God not without the allowāce of God verily because he enterprised it not of a rash motion of his own minde but by a heauenlye instinction But how much the Lord abhorreth those thinges that men deuise of themselues to worship hym withall an other not inferior to Gedeon is a notable example whoe 's Ephod turned to destruction not only to hym and hys familie but to the whole people Finally euery new founde inuention wherewith mē couet to worship God is nothing ells but a defiling of true holinesse Why then saye they did Christ will that those intollerable burdens should be borne which the Scribes and Pharisees bounde vpon men But why in an other place did the same Christ wil that men should beware of the leuen of the Pharisees calling leuen as Mathew the Euangelist expoundeth it all their own doctrine that they mingled with the purenesse of the worde of God What would we haue more playne thā that we be commaunded to flee and beware of al their doctrine Whereby it is made most certaine vnto vs that in the other place also the Lorde willed not that the cōsciences of his shoulde be vexed with the Pharisees own traditiōs And the very wordes if they be not wrested soūde of no such thing For the Lord purposing there to enuey sharply againste the maners of the Pharisees did first simply instruct them that heard hym that although they saw nothing in their life mete for them to folow yet they should not cesse to do those thyngs which they taught in wordes whyle they sate in the chaire of Moses that is to declare the law Therefore he meant nothing ells but to prouide that the cōmon people should not with the euil exāples of the teachers be brought to despise the doctrine But forasmuch as many are nothing at al moued with resons but alwaye require authoritie I wil allege Augustines wordes in whiche the very same thing is spoken The Lordes shepefolde hath gouernoures some faithfull and some hirelinges The gouernours that are faithfull are true Pastors but heare ye that the hireliges also are necessarie for many in the Chirch folowing earthly profites do preach Christe and by them the voice of Christ is heard and the shepe do folowe not a hireling but the Pastor by the meanes of a hireling Heare ye that hirelinges are shewed by the Lord himselfe The Scribes saith he the Pharisees sitt in the chaire of Moses Doe ye those thinges that they saye but do not those thinges that they do What other thing said he but heare the voice of the Pastor by the hirelinges For in sitting in the chaire they teache the law of God therfore God teacheth by thē But if they wil teache their owne heare it not do it not This saith Augustine But wheras many vnskilfull men when they heare that consciences are wickedly boūde and God worshipped in vaine with the traditions of men do at ones blott out altogether al lawes whereby the order of the Chirch is set in Frame therefore it is conuenient also to mete with their error Uerily in this point it is easy to be deceiued because at the first sight it doeth not by and by appeare what differēce is betwene the one sort and the other But I will so plainly in few wordes sett out the whole mater that the likenesse may deceiue no man First let vs holde this that if we see in euery felowship of men some policie to be necessarie that may
yea vnlesse they wente before For sowes are many times killed without any more inwarde or hier mysterie What can the geuing of a mans righte hande doe sithe oftentimes handes are matched with enmitie But when woordes haue gone before by suche signes the lawes of leagues are stablished althoughe they were firste conceiued made and decreed in woordes Therefore Sacramentes are exercises whiche make the credit of the woorde of God certaynet vnto vs and because we are carnall they are deliuered vnder carnall thinges that so they shoulde instruct vs according to the capacitie of our dullnesse and guide vs by the hande as scholemaisters guide children For thys reason Augustine calleth a Sacrament a visible woorde because it representeth the promises of God as it were painted in a table and setteth them before our sighte conningly expressed and as in an image Other similitudes also may be broughte whereby Sacramentes may be more plainly set out as if we call them pillers of our Fayth For as a bylding standeth and resteth vpon the fundation yet by setting vnder of pillers it is more surely stablished so ▪ Faith resteth vpon the worde of God as vpon a fundation but when Sacramentes are added it stayeth yet more soundly vpon them as vppon pillers Or if we call them loking glasses in which we may beholde the richesse of the grace of God which he geueth vs. For as we haue alredy sayd he doth in them manifestlye shewe himselfe to vs so much as is geuen to our dullnesse to knowe and doth more expressly testifie his good will and loue towarde vs thā by hys worde Neither doe they reson fittly enough to the purpose when they labor to proue hereby that they are not testimonies of the grace of God because they are also geuen to the wicked whiche yet doe therby fele God nothing more fauourable to them but rather procure to themselues more greuous damnation For by the same argumente neither shoulde the Gospell whiche is heard and despised of many be the testimonie of the grace of GOD nor yet Christ himselfe whiche was seen and knowen of many of whome very fewe receiued him The lyke we may also se in patentes For a greate parte of the multitude laugheth at and scorneth that authentike seale howsoeuer they knowe that it proceded from the Prince to seale his will withal some regarde it not as a thing not perteining to them some also abhorre it so that considering this so egal relation of both that same similitude which I haue aboue vsed ought more and more to be liked Therfore it is certaine that the Lorde doeth offer vnto vs mercy and a pledge of his grace both in his holy woorde and in the Sacramentes but the same is not receiued but of them whiche receiue the worde and Sacramentes with sure Faith like as Christe is offred of the Father vnto saluation to all yet his is not acknowleged and receiued of all Augustine in one place minding to declare the same sayd that the effectualnesse of the woorde is shewed fourth in the Sacrament not because it is spoken but because it is beleued Therefore Paule when he speaketh to the faithfull so entreateth of Sacramentes that he includeth the communion of Christe in them as when he sayth all ye that are Baptised haue put on Christ. Againe we are all one body and one Spirite which are Baptised in Christe But when he speaketh of the wrongfull vse of Sacramentes he geueth no more to it than to colde and voide figures Whereby he signifieth that howsoeuer the wicked and hipocrites with their peruersnesse do either oppresse or darken or hinder the effect of the grace of God in the Sacramentes yet that withstandeth not but that where and so ofte as it pleaseth God bothe they may bryng a true testimonie of the communicating of Christ and the Spirite of God himselfe may deliuer and performe that which they promyse We determine therefore that Sacramentes are truely called testimonies of the grace of God and as it were certaine seales of the good will which he beareth toward vs which by sealing it vnto vs doe by this meane susteine nourishe confirme and encrease our faith As for the reasons which some are wont to obiect against this sentēce they are to tryfling and weake They say that if our Faith be good it can not be made better for they say that it is no Faith but which without shaking stedfastly and without withdrawing resteth vppon the mercy of God It had ben better for suche to pray with the Apostles that the Lorde woulde encrease their Faith than carelesly to pretende suche a perfection of Fayth whiche neuer any of the sonnes of men hath obteined nor any shall obteine in thys lyfe Lett them answer what manner of Faith they thinke that he had which sayd I beleue Lorde helpe my vnbeleuingnesse For euen that Fayth howsoeuer it was but a begone Faith was a good Faith and myghte be made better when vnbeleuingnesse were taken away But they are confuted by no certainer argument than by their owne conscience For if they confesse themselues sinners whiche whether they will or no they can not denye they muste nedes impute the same to the imperfection of their Fayth But say they Philip answered the Eunuche that he myghte be Baptized if he beleued with all hys harte What place here hath the confirmation of Baptisme where Fayth fylleth the whole hart Againe I aske them whether they doe not fele a good parte of their hart voide of Fayth whether they doe not dayly acknowledge newe encreases The heathen manne gloryed that he waxed olde with learnyng Therefore we Christians be thrise miserable if we waxe olde with profityng nothyng whoe 's faith oughte to goe forwarde by all degrees of ages tyll it growe into a perfect man Therfore in this place to beleue with all the hart is not perfectely to beleue Christe but onely from the harte and with a syncere mynde to embrace hym not to bee full with hym but with feruent affection to hunger and thirste and syghe towarde hym This is the maner of the Scripture to saye that that is doone with the whole harte whiche it meaneth to be done syncerely and hartily Of this sorce are these sayenges I haue in all my harte soughte thee I will confesse to thee in all my harte and suche other As on the other syde where he rebuketh guilefull and deceitfull men he vseth to reproche them with hart and hart Then they say further that if faith be encreased by Sacramentes the Holy ghost is geuen in vaine whoe 's strength and worke it is to begyn mainteyn and make perfect faith To whom in dede I graunt that faithe is the propre and whole work of the Holy ghost by whom beyng enlightned we knowe God and the treasures of his goodnesse and without whoe 's light our mynde is so blynde that it can see nothyng so senslesse that it can smell
nothyng of spirituall thynges But for one benefite of God which they set foorth we consider three For fyrst the Lord teacheth and instructeth vs with his worde then he strengtheneth vs with sacrameÌ„tes last of all he shineth into our myndes with the lyghte of his holye Spirite and openeth an entrie for the woorde and Sacramentes into our hartes whiche otherwyse should but strike our eares and bee present before our eies and nothyng moue the inward partes Wherfore as touchyng the confirmation and encrease of Faith I wold haue the reader warned which I thinke I haue already in plaine wordes expressed that I do so assigne that ministerie to the sacramentes not as though I thought that there is perpetually in them I wote not what secrete force by which they may of themselues be able to further or confirme Faith but because they are ordeined of the Lorde to this ende that they shoulde serue to the stablishyng and encreasyng of Faith But then onely they do truely performe their office when that inwarde schoolemaister the Spirite is come to them with whoe 's onely power bothe the hartes are pearced and affections are moued and the entrie is sette open for the Sacramentes into oure soules If he be absente Sacramentes can do no more to our myndes than if either the brightnesse of the sunne shoulde shine vppon blynde eies or a voice sounde to deafe eares Therfore I so make diuision betwene the Spirite and sacramentes that the power of working remaine with the Spirite and to the Sacramentes be left only the ministration yea and the same voide and triflyng without the workyng of the Spirite but of muche effectualnesse when he inwardly woorketh and putteth foorth his force Nowe it is plaine in what sorte accordyng to this sentence a godly mynde is confirmed in the faith by Sacramentes that is to say euen as the eies see by the brightnesse of the sunne and the eares heare by the sounde of a voice of whiche neither the eies should any whitte perceiue any light vnlesse they had a sight in them selues that might naturally be enlightened and the eares should in vaine be knocked at with any crieng whatsoeuer it were vnlesse they wer naturally made and fitt to heare But if it be true whiche ought at ones to be determined among vs that what the sight worketh in our eies to seyng of the light what the hearyng worketh in our eares to the perceiuyng of a voice the same is the worke of the Holy ghost in our hartes bothe to the conceiuyng and susteinyng and cherishing and stablishing of faith then bothe these thynges do likewise folowe that the Sacramentes do nothyng at all profite without the power of the Holy ghoste that nothyng withstandeth but that in hartes alredy taught of that scholemaister they may make faith bothe stronger and more encreased Only this difference there is that the power of hearyng and seyng is naturally set in our eares and eyes but Christ beside the measure of nature doth by speciall grace worke the same in our myndes Wherby those obiections also which comber some men are dissolued That if we ascribe to creatures either the encrease or confirmation of Faith there is wrong done to the Spirite of God whom we ought to acknowlege the onely author therof For neither doo we in the meane tyme take from hym the praise either of confirming or encreasyng it but rather we affirme that euen this that he encreseth confirmeth faith is nothing els but with his inward enlightning to prepare our myndes to receiue that confirming which is set foorth by the Sacraments But if it be yet to darkly spokeÌ„ it shal be made very clereby a similitude which I will bryng If thou purpose with woordes to persuade a man to do any thyng thou wilt search out all the reasons wherby he may be drawen to thy opinion and may be in a maner subdued to obey thy counsel But thou haste hetherto nothyng preuailed vnlesse he likewise haue a pearcyng and sharpe iudgement whereby he may wey what pitth is in thy reasons vnlesse also he haue a tractable witt ready to harken to teachyng finally vnlesse he haue conceiued such an opinion of thy faithfulnesse and wisedome as may be to him like a certaine foreiudgemeÌ„t to cause him to subscribe For both there are many stubborne heads which a man can neuer bowe with any reasons and also where credite is suspected where authoritie is despised little good is done euen with the willyng to learne On the other syde lett all those thynges be present they wyll truely bryng to passe that the hearer to whome thou geuest counsel will obey the selfe same counsels which otherwise he wold haue laughed to scorne The same woorke also the Spirite woorketh in vs. For least the worde should beate our eares in vayne least the Sacramentes shoulde stryke oure eyes in vayne he sheweth vs that it is God which speaketh therin he softeneth the stubbornesse of oure harte and frameth it to the obedience which is due to the word of the Lorde Finally he conueyeth those outward woordes and Sacramentes from the eares into the soule Therfore bothâ— the worde and the Sacraments do confirme our Faith when they set before our eies the good wil of the heuenly Father toward vs by knowlege of whom both the whole stedfastnesse of our Faith standeth fast and the strengthe of it encreaseth the Spirite confirmeth it when in engrauing the same confirmation in in our myndes he maketh it effectual In the meane tyme the Father of lightes can not be forbidden but as he enlightneth the bodily eiâ—s with the beames of the sunne so he may enlighten our myndes with sacramentes as with as brightnesse set meane betwene Whiche propretie the Lorde taught that there was in his outewarde worde when in the parable he called it sede For as sede if it fall vpon a desert and vntilled pece of grounde will do nothyng but die but if it be throwen vpon arable lande well manured and tylled it wyll bryng foorth her fruite with very good encrease so the word of God if it light vpon a stiffe necke it will growe barrein as that whiche is sowen vpon sande but if it light vpon a soule manured with the hande of the heauenly Spirite it will be moste fruitefull But if there be like reason of sede and of the worde as we say that out of sede corne bothe springeth and encreaseth and groweth vp to ripenesse why may we not say that Faith taketh out of the worde of God bothe begynnyng encrease and perfection Paule very well expresseth both these thyngs in sundry places For when he goeth about to put the Corynthians in remembrance howe effectually God vsed his trauaile he glorieth that he hath the ministerie of the Spirite as though the power of the Holy ghost wer with an vnseperable knot ioyned with his preachyng to enlighten and thoroughly moue the mynde But in an other place when he myndeth
when in not raisyng our myndes beyonde the visible signe we geue awaye to the Sacramente the praise of all those good thynges whiche are not geuen vs but of Christe onely and that by the Holy ghoste whyche maketh vs partakers of Christe hymselfe and in dede by the helpe of the outwarde Signes whiche if they allure vs to Christe when they bee wrested an other waye the whole profyte of them is vnworthyly ouerthrowen Wherfore let this remaine certaine that there is no other office of the Sacramentes that of the worde of God whiche is to offer and set foorth Christ vnto vs and in hym the treasures of heauenly grace but they auayle or profite nothyng but beeyng receiued by Faith euen as wyne or oyle or any other liquor though you poure it on largely yet it will runne beside and perishe vnlesse the vessels mouth be open to receiue it and the vessell though it be wette rounde about on the outsyde shall neuerthelesse remayne emptie and voide within Beside this we must beware least those thynges whiche haue ben written by the olde writers somewhat to gloriously to amplifie the dignitie of Sacramentes shold leade vs away into an error nere to this namely that we shold thinke that there is some secret power knitt and fastened to the Sacramentes that they maye of themselues geue vs the graces of the Holye ghost like as wyne is geuen in a cup wheras only this office is appointed to them by God to testifie and stablish to vs the good wil of God towarde vs and do profite no further vnlesse the Holy ghost ioyne himselfe to them which may open our myndes and hartes make vs partakers of this testimonie wherin also do clerely appere diuers seueral graces of God For the sacraments as we haue aboue touched are that thing to vs of God which to mē are messangers of ioyfull thynges or earnestes in stablishyng of bargaines which do not of themselues geue any grace but do tell and shewe vs and as they be earnestes and tokens doo ratifie vnto vs those thynges that are geuen vs by the liberalitie of God The Holy ghost whom the Sacramentes do not in common without difference bring to al men but whom the Lord peculiarly geueth to them that be his is he that bringeth the graces of God with him which geueth to the Sacramentes place in vs whiche maketh them to bryng forth fruite But although we do not denie that God hymselfe with the most present power of his Spirite is present with his owne institution least the ministration which he hath ordeined of the Sacraments shold be fruitlesse and vaine yet we affirme that the inward grace of the Spirite as it is seuered from the outwarde ministerie so ought to be seuerally weyed considered God therfore truely performeth in dede what soeuer he promiseth and figureth in signes neither do the signes want their effect that the author of them may be proued true and faithfull The question here is only whether God worketh by his own and by inwarde power as they call it or do resigne his office to outward signes But we affirme that whatsoeuer instruments he vse his original workyng is nothyng hindered therby When this is taught concernyng the Sacramentes bothe their dignitie is honorably sett out and their vse is plainely shewed and their profitablenesse is abundantly reported the best meane in all these thynges is reteined that neither any thyng be geuen to them which ought not nor agayn any thyng be taken from them which is not conuenient to be taken from them In the mean time that fained deuise is taken away wherby the cause of iustification and power of the Holy ghost is enclosed in elementes as in vessels or waggons and that principall force whiche hath ben omitted of other is expresly sett out Here also it is to be noted that God inwardly worketh that which the minister figureth and testifieth by outwarde doyng least that be drawen to a mortall man which God claimeth to himself alone The same thyng also doth Augustine wisely touche How saith he doth bothe Moses sanctifie and God Not Moses for God but Moses with visible Sacramentes by his ministerie but God with inuisible grace by his holy Spirite where also is the whole frute of visible Sacraments For without this sanctification of inuisible grace what do those visible Sacramentes profite The name of Sacramente as we haue hetherto entreated of the nature of it doth generally conteyne all the signes that euer God gaue to men to certifie and assure them of the truthe of his promises Those he somtime willed to remaine in naturall thyngs sometyme he deliuered them in miracles Of the first kynd these be examples as when he gaue to Adam and Eue the tree of life for an earneste of immortalitie that they myght assure themselues of it so long as they dyd eate of the frute therof And when he did set the heauenly boaw for a monument to Noe and his posteritie that he wold no more from thensefoorth destroye the earth with ouerflowyng of water These Adam and Noe had for Sacramentes Not that the tree did geue them immortalitie which it could not geue to it selfe nor that the Boaw which is but a strikyng back of a sunbeame vpon the cloudes against it was of force to hold in the waters but because they had a marke grauen in them by the word of God that they should be examples and seales of his testaments And the tree was a tree before and the boaw a boawe When they were written vppon with the word of God then a newe forme was put into them that they should begyn to be that which they were not before That no man should thinke these thynges spoken without cause the boawe it self is at this day also a witnesse of that couenant which God made with Noe whiche boaw so ofte as we beholde we reade this promise of God written in it that the earthe shall neuer be destroyed with ouerflowyng of waters Therfore if any fonde Philosopher to scorne the simplicitie of our Faith do affirme that suche varietie of colors doth naturally arise of reflected beames and a cloude set against them let vs graunte it in dede but let vs laugh to scorne his senslesse follie which doeth not acknowlege God the Lorde and gouernor of nature whiche at hys ewne will vseth all the elementes to the seruice of his owne glory If he had emprinted such tokens in the sunne the sterres the earth stones and suche like they should all haue been Sacramentes to vs. Why are not vncoyned and coyned siluer both of one value sith they are both one metall euen because the one hath nothing but nature when it is stryken with a common marke it is made money and receiueth a newe valuation And shall not God be able to marke his creatures with hys worde that they may be made Sacramentes whiche before were naked elementes Of the second kynde these were
them he maketh them partakers of hymselfe when in the meane tyme these fellowes driuing them farre away do adiudge them to death For if they say for a shift that infantes do not therfore perishe if they be accompted the children of Adam their error is abundantly confuted by witnesse of the Scripture For where as it pronounceth that all do dye in Adam it foloweth that there remaineth no hope of life but in Christe Therefore that we maye be made heires of lyfe we must communicate with him Agayne when it is written in an other place that by nature we are all subiecte to the wrath of God and conceiued in sinne wherunto DamnatioÌ„ perpetually cleaueth we must departe oute of oure owne nature before that the entrie be open to vs into the kingdome of God And what can be more playnely spoken than that fleshe and blood can not possesse the kingdome of God Therfore let al be doone away what soeuer is ours which shall not be done withoute regeneration then we shall see this possession of the kyngdome Finally if Christ say truely when he reporteth that he is life it is necessarie that we be graffed into hym that we may be deliuered out of the bondage of death But saye they how are infantes regenerate which are not endued with knowlege neither of good nor of euyl But we answer that the worke of God is not yet no worke at all althoughe it be not subiect to our capacitie Moreouer it is nothyng doutefull that the infantes whiche are to be saued as verily of that age some are saued are before regenerate of the Lorde For if they bryng with them from their mothers wombe the corruption naturally planted in them they must be purged therof before that they be admitted into the kyngdome of God whereinto nothyng entreth that is defiled or spotted If they be borne synners as bothe Dauid and Paule affirme eyther they remaine out of fauor and hatefull to God or they must nedes be iustified And what seke we more when the iudge himself openly affirmeth that the entrie into heauenly life is open to none but to them that bee borne agayne And to put suche carpers to silence he shewed an example in Iohn the Baptist whome he sanctified in his mothers wombe what he was able to doo in the rest Neither dooe they any thyng preuaile by the shifte wherewith they here mocke that that was but ones done wherupon it dothe not by and by folow that the Lorde is wonte commonly to doe so with infantes For neither do we reason after that maner onely our purpose is to shew that the power of God is by them vniustly and enuiously limitted within those narrowe boundes within which it suffreth not it selfe to be bounde Their other by shift is euen of as great weight They allege that by the vsuall maner of the Scripture this worde from the wombe is as muche in effecte as if it were sayd from childhode But we may clerely see that the Angell when he declared the same to zacharie meant an other thyng that is that it whiche was not yet borne shoulde be filled with the Holy ghoste Lette vs not therfore attempt to appoynt a law to God but that he may sanctifie whom it pleased him as he sanctified this childe forasmuche as his power is nothyng minyshed And truely Christ was therfore sanctified from his first infantie that he might sanctifie in himself his elect out of euery age without differeÌ„ce For as to do away the fault of disobedience which had ben committed in our fleshe he hath put on the same fleshe vpon himselfe that he might in it for vs and in our stede performe perfect obedience so he was conceiued of the Holy ghost that hauyng the holynesse therof fully poured into hym in the fleshe which he had taken vpon hym he myght poure foorth the same into vs. If we haue in Christ a most perfect paterne of all the graces which God continually sheweth to his children verily in this behalfe also he shall be a profe vnto vs that the age of infantie is not so farre vnfitt for sanctification But howsoeuer it be yet this we holde out of controuersie that none of the electe is called out of this present life which is not fyrst made holy and regenerate by the Spirit of God Wheras they obiect to the contrary that in the Scriptures the Spirite acknowlegeth no other regeneration but of incorruptible sede that is of the worde of God they do wrongfully expounde that sayeng of Peter wherin he comprehendeth onely the faithfull which had ben taught by preaching of the Gospell To suche in dede we graunt that the word of the Lorde is the onely sede of spirituall regeneration but we denye that it ought therupon to be gathered that infantes can not be regenerate by the power of God which is to him as easy and ready as to vs it is incomprehensible and wonderfull Moreouer it shoulde not bee safe enough for vs to take this awaye from the Lorde that he maye not be able to shewe hymselfe to bee knowen to them by whatsoeuer waye he will But Faith say they is by hearyng wherof they haue not yet gotten the vse neither can they be able to knowe God whom Moses teacheth to be destiâ—ute of the knowlege bothe of good and euill But they consider not that the Apostle wheÌ„ he maketh hearyng the beginnyng of faith describeth onely the ordinarie distribution of the Lorde and disposition whiche he vseth to kepe in calling them that be his but appointeth not to him a perpetuall rule that he may not vse any other way Which way verily he hath vsed in the calling of many to whome he hath geuen the true knowlege of himselfe by an inwarde maner by the enlightening of the Spirite wtout any preaching vsed for meane thereof But whereas they thinke it shal be a great absurditie if any knowlege of God be geueÌ„ to infantes from whom Moses taketh away the vnderstaÌ„ding of good and euil I beseche them to answere me what danger is there if they be sayd to receiue some part of that grace wherof a litle after they shal enioye the ful plentifulnesse For if the fulnesse of lyfe standeth in the perfect knowlege of God when many of them whom in their very first infantie death by and by taketh away doe passe into eternall life truely they are receiued to beholde the most present face of God WhoÌ„ therfore the Lord wil enlighteÌ„ with the ful bryghtnesse of hys lyghte why maye he not presently also if it so please hym sende out to shyne vppon them some small sparcle therof specially if he do not first vncloth them of ignorance before the he take them out of the prison of the flesh Not that I meane rashly to affirme that they be endued with the same Faith which we fele in our selues or that they haue altogether lyke knowlege of faith which I had
vnto the forgeuenesse of synnes â–ª which when it is graunted wil largely make for defense of our sentence For sith we be borne sinners we do euen from our mothers wombe nede forgeuenesse and pardon Now seing the Lord doth not cut of but rather assure to that age the hope of mercy why should we take froÌ„ them the signe which is much inferior than the thing it selfe Wherfore that which they go about to throwe against vs we thus throwe backe against themselues infantes haue remission of synnes geueÌ„ them therfore they ought not to haue the signe taken froÌ„ them They allege also thys out of the Epistle to the Ephesians that the Chirch is clensed of the Lord with the washing of water in the worde of lyfe ThaÌ„ which there could nothing be alleged more fit to ouerthrow their error for the rupoÌ„ groweth an easy profe of our syde If the Lorde will haue the washyng wherewith he clenseth his Chirch to be testified by Baptisme it semeth not rightful that it should want the testimonie of it in infantes â–ª whiche are rightfully accompted part of the Chirch forasmuch as they be called heires of the heauenly kingdome For Paule speaketh of the whole Chirch where he sayth that it was cleansed with the Baptisme of water Likewise of this that in an other place he sayth that we be by Baptisme graffed into the body of Christ we gather that infantes whom he reckeneth among hys members oughte to be Baptised least they be plucked away from hys body Beholde with what violence with so many engines they assault the fortresses of our fayth TheÌ„ they come down to the practise custome of yâ— time of the Apostles wherin none is fouÌ„d to haue ben admitted to Baptisme but he whiche hath before professed Faith repentance For where Peter was asked of them that were mynded to repent what was nedeful to be done he couÌ„selled them first to repent then to be Baptised into the forgeuenesse of synnes Likewise Philip wheÌ„ the Eunuche required to be Baptised answered that he might be Baptised if he beleued with al his hart Hereby they thinke that they may winne that it is not lawfull that Baptisme be grauÌ„ted to any but where Fayth and repentance goe before Truely if we yelde to thys reson the first of these twoo places where is no mention made of Faith wil proue that repeÌ„taÌ„ce alone sufficeth and the other place wherin repentance is not required will proue that Fayth onely is enough I thinke they will answer that the one place is holpen with the other and therfore must be ioyned together I say also likewise that other places must be layed together which make somwhat to the vndoing of thys knot for asmuch as there be many seÌ„tences in Scripture the vnderstanding wherof hangeth vpon the circuÌ„stance of the place As this presently is an example For they to whoÌ„ Peter and Philip spake these thynges were of age sufficient to haue practise of repentance and to coÌ„ceiue Faith We earnestly deny that such ought to be Baptised vntil after perceiuing of their conuersion and Fayth at least so farr as it maye be searched out by the iugement of men But that infantes ought to be accompted in an other nomber it is more than euident enough For in olde tyme if any man did ioyne himselfe into communion of religion with Israel it behoued that he should first be taught the couenant of the lord and instructed in the law before that he wer marked with circumcision because in birth he was a stranger from the people of Israel with whome the couenante had ben made whiche circumcision stablished As also the lord â–ª when he adopteth Abraham to himselfe doth not begin at circumcision hyding in the meane time what he meaneth by that signe but first he declareth what couenante he entendeth to make with him and then after Fayth geuen to the promise he maketh hym partaker of the Sacrament Why doth in Abraham the Sacrament follow Fayth and in Isaac his sonne it goeth before all vnderstanding Because it is mete that he which beyng in full growen age is receiued into felowship of the couenant from which he had ben hetherto a stranger should first learne the conditions therof but an infante begotten of him neded not so which by right of inheritance according to the forme of the promise is euen from his mothers wombe conteined in the couenant Or that the mater may be more clerely and brefely shewed if the children of the faithful without the helpe of vnderstanding are partakers of the couenante there is no cause why they shoulde be debarâ—ed from the signe for thys that they can not sweare to the forme of the couenant This verily is the reason why in some places God affirmeth that the infantes whiche are issued of the Israelites are begotten borne to hym For without dout he estemeth as hys children the children of them to whoe 's sede he promiseth that he wil be a Father But he which is vnfaithfull issued of vngodly parentes till he be by Fayth vnited to God is iudged a stranger from the communion of the couenant Therfore it is no maruell if he be not partaker of the signe the signification whereof shoulde be deceitfull and voyde in hym To this effecte Paule also wryteth that the Gentiles so long as they were drowned in theyr idolatrie were oute of the testamente With this shorte summe as I thynke the whole mater may be clerely opened that they whiche in growen age embrace the Fayth of Christ forasmuche as they were hetherto strangers from the couenante are not to be marked with Baptisme but wheras Fayth and repentance come betwene which onely can open them the entrie into felowship of the couenant but the infantes that are issued of Christians as they are receiued of God into the inheritance of the couenant so sone as they be borne so oughte to be receiued to Baptisme Hereunto muste that be applyed whiche the Evangelist speaketh of that they were Baptised of Ihon whiche confessed their sinnes Whiche example at this day also we thinke mete to be kept For if a Turke offer himselfe to Baptisme he shoulde not bee rashly Baptised of vs namely not til after confession wherby he maye satisfie the Chirch Moreouer they bring fourth the wordes of Christ which are rehearsed in the thirde Chapter of Iohn wherby they thinke that a presente regeneration is required in Baptisme Unlesse a man be borne againe of water and the Spirite he can not enter into the kingdome of God Loe say they howe Baptisme is by the Lordes own mouth called regeneration Them therefore whome it is more than enough knowen to be vnable to receiue regeneratioÌ„ by what color do we admit to Baptisme which can not be without regeneration First they are deceiued in thys that they thinke that in thys place mention is made of Baptisme because they heare the
name of water For after that Christ had declared to Nicodemus the corruption of nature and taught hym that men must be borne of newe because Nicodemus dreamed of a bodily newe birth he there shewed the maner how God doth regenerate vs namely by water and the Spirite as though he should say by the Spirite which in cleansing and watering faithfull soules doth the office of water Therefore I take water and the Spirite simply for the Spirite which is water Neither is this a new forme of speche for it altogether agreeth with the same which is in the thirde Chapter of Mathewe He that foloweth me it is he that Baptiseth in the Holy ghost and fier Therfore as to Baptise in the Holy ghost and fier is to geue the Holy ghost which hath the office and nature of fier so to be borne againe of water and the Spirite is nothing ells but to receiue that power of the holy Spirite which doth the same thing in the soule that water doth in the body I knowe that other do otherwise expounde it but I am oute of doute that thys is the naturall meaning because the purpose of Christ is none other but to teache that all they must put of their owne nature which aspire to the heauenly kingdome Howebit if we list to cauil vnsauoryly as they do it were easy for vs when we haue graunted as they woulde haue it to inferre vpon them that Baptisme is before Fayth and repentance forasmuch as in the wordes of Christe it goeth before the Spirite It is certaine that this is vnderstanded of Spirituall giftes which if they come after Baptisme I haue obteined what I require But leauing cauillations we must holde fast the playne exposition which I haue brought that no mā til he haue ben renewed with liuing water that is with the Spirite can enter into the kingdome of God Nowe hereby also it is euident that their fayned inuention is to be hissed out which adiudge al the vnbaptised to eternal death Therfore let vs according to their request imagine Baptisme to be ministred to none but to them that be growen in age what will they saye shall become of a childe whiche is rightly and well instructed with the introductions of godlynesse if when the day of Baptising is at hande he happen to be taken away with soden death beside all mennes hope The Lordes promise is cleare that whosoever hath beleued in the Sonne shall not see death nor shall come into iugemente but is allredy passed from death into life and it is no where founde that he euer damned him that was not yet Baptised Whiche I would not haue so taken of me as though I meant that Baptisme might freely be despised by which despising I affirme that the Lordes couenant is defiled so much lesse can I abide to excuse it onely it is enough for me to proue that it is not so necessarie that he should be immediatly thought to be lost from whome power is taken away to obteine it But if we agree to their fained deuise we shall damne all them without exception whom any chaunce withholdeth from Baptisme with how great Faith soeuer by which Christ himself is possessed otherwise they are endued Moreouer they make all infantes giltye of eternall death to whome they deny Baptisme which by their own confession is necessarie to saluation Now let them loke how trimly they agree with the wordes of Christ by which the kingdome of heauen is adiudged to that age But to graunte them euery thing so much as perteineth to the vnderstanding of thys place yet they shall gather nothing thereof vnlesse they ouerthrowe the former doctrine which we haue stablished concernyng the regeneration of infantes But they glory that they haue the strongest holde of all in the very institutiō of Baptisme which they fetch out of the last Chapter of Mathew where Christ sending fourth hys Apostles to all nations geueth them the first commaundement to teache them and the seconde to Baptise them Then also out of the last of Marke they adioine this He that beleueth and is Baptised shal be saued What seke we further saye they when the Lordes owne wordes doe openly sounde that we must firste teach ere we Baptise and do assigne to Baptisme the seconde state after Faith Of which order the Lord also shewed an example in himself which would be Baptised not tyll the thirtyth yere But here O good God how many wayes doe they both entangle thēselues and bewraye their owne ignorance For herein they now more than childishly erre that they fetche the firste institution of Baptisme from thense whiche Christ had from the beginning of his preaching geuen in charge to hys Apostles to minister Therfore there is no cause why they shoulde affirme that the law and rule of Baptisme is to be fetched out of these places as though they conteined the first institution therof But to beare with them for thys fault yet how strong is thys manner of reasoning Truly if I listed to dally with them there is not a litle lurking hole but a most wyde felde offreth it selfe open for vs to escape them For when they sticke so fast to the order of wordes that they gather that because it is sayd Goe preach and Baptise Againe he that beleueth and is Baptised therfore they must preach before that they Baptise and beleue before that they require Baptisme why may not we agayn answere them with sayeng that we must Baptise before that we muste teache the keping of those thinges that Christ hath commaunded namely sithe it is sayd Baptise ye teaching them to kepe whatsoeuer thinges I haue commaunded you whiche same thing we haue noted in that sayeng of Christ which hath ben euen now alleged concerning the regeneration of water and the Spirite For if it be so vnderstode as they would haue it verily in that place Baptisme must be before spiritual regeneration because it is named in the first place for Christ doth teach that we must be regenerate not of the Spirite and water but of water and the Spirite Nowe this inuincible reason whereupon they beare themselues so bolde semeth to be somwhat shaken but because truth hath defense enough in simplicitie I wil not escape away with such light argumentes Therfore let them take with them a ful answer Christ in this place geueth the chefe commaundement concerning preaching of the Gospell whereunto he adioyneth the ministerie of Baptisme as an additiō hāging vpon it Againe he speaketh none otherwise of Baptisme but so farr as the ministration of it is vnder the office of teaching For Christ sendeth the Apostles to publishe the Gospel to al the natiōs of the world that they should from eche where with the doctrine of saluation gather together into hys kyngdome men that before were lost But whom or what maner of men It is certaine that there is no mentiō but of them that are able to
cup is called the couenant in the blood there is a promise expressed that may be of force to confirme Faith Wherupō 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 thā they can by my guiding For I my selfe so oft as I speake of this thing whē 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 vpō 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 cōteyneth 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 foūtaine water is somtime drōk 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
lesse obediently embrace than they and do wey them with more godly reuerence Yea their negligent carelesnesse sheweth that they doo not greatly care what Christe ment so that it geue them a buckler to defende their obstinatie like as oure earnest searchyng ought to be a wytnesse howe muche we esteeme the authoritie of Christ. They odiously spread abrode that naturall sense of man withholdeth vs from beleuyng that which Christ hath vttered with his owne holy mouth but howe maliciously they burden vs with this sclander I haue a great part already made playne and hereafter it shall more clerely appere Therfore nothing withholdeth vs from beleuing Christ when he speaketh nor from obeying so soone as he dothe but with becke will this or that Only this is the question whether it be vnlawful to enquire of the naturall meanyng These good maisters that they may seme wel lettred do forbid men to departe be it neuer so litle from the letter But I on the other syde when the scripture nameth God a warlike man because I see that with out figuratiue translation it is to rough a maner of speakyng doo not dout that it is a comparison taken from men And truely vpon none other pretence in the olde tyme the Anthropomorphites troubled the true teaching Fathers but that catching fast hold of these sayings The eies of God do see It went vp to his eares His hand stretched out The earth his footestole they cried out that God had his bodye taken from hym whiche the Scripture assigneth vnto hym If this law be receiued outragious barbarousnesse shal ouerwhelme the whole light of faith For what monsters of absurdities may not phrentike men picke out if it be graunted them to allege euery small tittle to stablishe their opinions That whiche they obiect that it is not likely that when Christ prepared for his Apostles a singular comfort it aduersities he did then speake in a riddle or darkly maketh of our side For if it had not come in the myndes of the Apostles that bread was figuratiuely called the body because it was the signe of the body they had without doute ben troubled with so monstrous a thyng Almost at the same moment Iohn reporteth that they did sticke in perplexitie at euery of the least difficulties They whiche striue among themselues howe Christ will go to the Father and do moue question howe he wyll goe out of the worlde they which vnderstande nothyng of those thynges that are spoken concernyng the heauenly Father till they see hym how wold they haue ben so easy to beleue that whiche all resō refuseth that Christ sitteth at the boorde in their sight and is enclosed inuisible vnder bread Whereas therfore they in eatyng the bread without doutyng testified their consent hereby appeareth that they toke Christes wordes in the same sense that we do because they remēbred that which ought not to seme strange in mysteries that the name of the thing signified is transferred to the signe Therfore it was to the disciples as it is to vs a certaine and clere comfort entangled with no riddle Neither is ther any other cause why some should depart from our exposition but because the enchauntment of the deuyll hath blynded them namely that they shoulde faine darkenesse to themselues where the exposition of an apt figure offreth it self Moreouer if we precisely stande vpon the words Christ shold wrongfully haue spoken in one place seuerally an other thyng concernyng the bread than he speaketh of the cup. He calleth the bread his body he calleth the wyne his blood either it shal be a confused vaine repetition or it shal be such a partition as shall diuide the body from the blood Yea it shall as truely be sayd of the cuppe This is my body as of the bread it selfe and it may likewyse enterchangeably be sayd that the bread is the blood If they answer that we muste consider to what ende or vse the signes were ordeined I graunt it in dede but in the meane tyme they shall not vnwynde themselues but that their error must drawe this absurditie with it that the bread is the blood and the wyne is the bodye Nowe I wote not what this meaneth when they graunt the bread and the body to be diuers things yet to affirme that the one is spoken of the other proprely and without any figure as if a man shold say that a garment is in dede a thyng differyng from a man and yet that it is proprely called a man In the meane while as though their victorie consisted in obstinatie railing they say that Christ is accused of liēg if an exposition be sought of the wordes Now it shal be easy for vs to shew to the reders how vniust wrong these catchers of syllables do to vs when thei fill the simple with this opinion that we withdraw credit from the wordes of Christ which we haue proued to be furiously peruerted and confounded by them but to be faithfully and rightly expounded by vs. But the sclaunder of this lye can not be vtterly purged till an other crime be wiped away For they spread abroade that we be so addicted to naturall reason that we geue no more to the power of God than the order of nature suffreth and common sense teacheth From so malicious sclaūders I appelle to the very doctrine it selfe which I haue declared whiche dothe clerely enough shewe that I do not measure this mysterie by the proportion of mans reason nor doo make it subiect to the lawes of nature I beseche you haue we learned out of naturall philosophie that Christe dothe so from heauen feede our soules and bodies with his fleshe as our bodies ar norished with bread and wyne Whens cometh this power to fleshe that it may geue lyfe All men will say that it is not doone naturally It will no more please mans reason that the fleshe of Christe reacheth to vs that it maye be foode vnto vs. Finally whosoeuer hath tasted of our doctrine shal be rauished into admiration of the secrete power of God But these good men that be so zelous of it forge to themselues a miracle which beyng taken away God hymselfe vanisheth with his power I desire to haue the readers ones agayne warned that they diligently wey what our doctrine bringeth whether it hang vpon common sense or with the winges of Faith surmounting the worlde climbeth vp beyond it into the heauens We say that Christ as well with the outwarde signe as with his Spirite descendeth to vs that he may truely quicken our soules with the substance of his fleshe of his blood In these fewe wordes he that perceyueth not to be conteined many miracles is more than senslesse forasmuche as there is nothyng more beside nature than that soules should borrow spiritual and heauenly life of the fleshe which toke her beginnyng of the earth and which was subiect to death Nothing is more incredible than that thinges distant and asunder by the