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
should aske what haue the wicked to doe with Gods spirite which are altogether estranged from God For where it is saide that the spirite of God dwelleth in the faythfull onely that is to be vnderstanded of the spyrite of sanctification by the whyche we are consecrate to God him felfe to be his temples yet doeth he neuerthelesse fyll moue and quicken all thynges wyth the vertue of the same spirit and that accordyng to the propertie of euery kinde whyche he hath geuen to it by lawe of creation If it haue ben the Lordes will that we shoulde be holpen by the trauaile and seruice of the wicked in naturall Phylosophie Dialectike the mathematicall knoweledges and other lette vs vse it leaste yf we neglecte the giftes of God willingly offred in them we suffer iuste punishmeÌ„t for our slouthfulnesse But leaste any shoulde thinke a manne to be blessed when vnder the elementes of this world there is graunted vnto him so great an abilitie to conceiue truth it is also to be added that all this power to vnderstande and the vnderstandyng that followeth thereof is a vanishyng and transitorie thyng before God where there is not a stedefaste fundation of trueth For Augustine teacheth most truely whom as we haue sayd the Master of the Sentences the other Scholemen are compelied to assent vnto as the free giftes were taken from man after his fall so these naturall giftes which remayned were corrupted Not that they can be defiled of themselues in asmuch as they come from God but bicause they cease to be pure to a defiled manne that he should haue no prayse of them Lette this bee the summe that it is seene that in all mankynde is reason whyche is propre to our nature whyche maketh vs to differ from brute beastes as brute beastes doe differ in sense from thynges without lyfe For where as there be borne certayne naturall fooles and idiotes that defaulte obscureth not the generall grace of god But rather by such sight we are put in mynde that what is lefte vnto our selues ought iustely to be ascribed to the kindenesse of god bicause if he had not spared vs our rebellion had drawen wyth it the destruction of our whole nature But whereas some doe excelle in sharpenesse of conceiuyng some other doe passe in iudgement some haue a quicker witte to learne this or that arte in this variete God setteth forth his grace vnto vs that no manne shoulde clayme to him selfe as his owne that whyche floweth from gods mere liberalitie For howe becometh one more excellente than an other but that in common nature myght appere aboue other the speciall grace of God whyche in omittyng many sayeth openly that it is bounde to none Byside that god poureth in singular motions according to the callyng of euery manne Of whiche thyng we meete with many examples in the bokes of the Iudges wher it is sayde that the spyrite of the Lorde â—â—ad them whome he called to rule the people Finally in euery noble arte there is a speciall instruction By whyche reason the strong men followed Saul whose heartes the lord had touched And when his ministring in the kingedome was propheeyed of Samuel sayde thus The spirit of the lord shall come vpon thee and thou shalt be an other man And this was continued to the whole course of gouernemente as after it is spoken of Dauid that the spirite of the Lorde came vpon him from that daye forwarde But the same is spoken in an other place as touchinge particular motions yea in Homere men are sayde to excell in witte not onely as Iupiter hathe dealte to euerye manne but also as the tyme requyred And truely experience teacheth whyle many tymes suche men stande amased as were moste sharpe and deepewytted that the wittes of men are in the hand and will of God to rule them at euerye moment for whyche reason yt is sayde that the taketh witte from the wyse that they maye wander oute of the waye But yet in thys diuersitie wee see remaynynge some markes of the Image of God whyche dooe make difference betwene all mankynde and other creatures Now is to be declared what mans reason seeth when it commeth to the kyngedome of God and to that spirituall insight whyche consysteth chyefely in three thynges to knowe God and hys fatherly fanoure towarde vs wherein oure saluation standeth and the waye to frame oure lyfe accordynge to the rule of hys lawe Bothe in the first two in the seconde proprely thei that are most wytty are blinder than molles I denye not that there bee here and there readde in Phylosophers concerninge God many thynges well and aptely spoken but yet suche as dooe alwaye sauoure of a certayne gyddy ymagynation The Lorde gaue them in deede as ys aboue sayde a lyttle taste of his godheade that they should not pretende ignoraunce to coloure their vngodlynesse and many tymes he moued them to speake many thynges by confession wherof them selues myght be conuinced But thei so sawe the thynges that they sawe that by suche seynge they were not directed to the trueth muche lesse did attaine vnto it lyke as a wayfaringe man in the myddest of the feylde for a sodayne momente seeth faire and wyde the glysterynge of lyghtninge in the night time but wyth suche a quickely vanishinge sight that he is soner couered againe with the darkenesse of the night than he can stirre his foote so farre is it of that he canne be brought into his way by such a helpe Besyde that those smale droppes of truthe wherwyth as it were by chaunce they sprincle their bokes with howe many and howe monstruous lyes are they defyled Fynally thei neuer so muche as smelled that assurednesse of Gods good will towarde vs without whiche mans witte muste nedes be filled with infinitie confusion Therefore mans reason neither approcheth nor goeth towarde nor ones directeth syghte vnto thys trueth to vnderstande whoe is the true god or what a one he will be towarde vs. But bicause we being dronke with a false persuasion of oure owne deepe insight do very hardely suffer oure selues to be persuaded that in matters of god it is vtterly blynde and dull I thynke it shall bee better to confyrme yt by testymonyes of Scripture than by reasons Thys dothe Ihon very well teache in that place whiche I euen nâ—w alleged when he wryteth that lyfe was in God from the beginnyng and the same lyfe whyche shoulde be the lyghte of men and that the lighte did shine in darkenesse the darkenesse coÌ„prehended it not He sheweth in deede that mans soule is lightened with the brightnesse of gods light so that it is neuer altogether without some small flame or at leaste some sparcle of it but yet that with suche a light he comprehendeth not God And why so bycause mans quickenesse of wit as toward the knowledge of God is but mere darkenesse For when the holy ghost calleth men darkenesse he at ones spoyleth
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
chaunge dothe shewe that beyng compelled by heauenly authoritie he nowe maynteyneth that doctrine whiche before he had fought agaynst Nowe lette these dogges denye that the holy ghoste came downe vpon the Apostles or lette theym discredite the hystorie yet styll the truthe it selfe openly crieth out that they were taughte by the holye ghoste whyche beynge before tyme despised men amonge the raskall people sodeynly began so gloriousely to entreate of heauenly mysteries There bee yet also furthermore many very good reasons why the consente of the churche shoulde not be esteemed without weyght For it is to be accompted no smalle matter that syns the scripture was first publyshed the wylles of so many ages haue constantly agreed to obey it And that howe soeuer Sathan with all the worlde hath trauayled by meruaylous meanes eyther to oppresse it or ouerthrowe it or vtterly to blotte and deface it oute of mennes remembraunce yet euer styl like a palme tree it hath rysen vp aboue and remayned inuincible For there hath not lyghtly ben in olde tyme any sophister or Rhetorician that had any more excellent witte than other but he hath bente his force agaynst this scripture yet they all haue nothyng preuayled The whole power of the earthe hath armed it selfe to destroye it and yet all their enterprises are vanished away as in smoke Nowe coulde it haue resysted beyng so myghtyly on eche syde assayled yf it hadde had none other defence but mannes Yea rather it is hereby proued that it came from God hymselfe that all the trauayles of men stryuynge againste it yet it hath of her owne power styll rysen vp Besyde that not one citie alone nor one onely nation hathe agreed to receiue and embrace it but so farre as the worlde extendethe in lengthe and breadth the scripture hath atteyned her credite by one holye conspiracie of diuers nations whiche otherwyse were in nothynge agreable one with an other And forasmuche as suche agreement of myndes so dyuers and disagreyng in maner in all thynges elles ought muche to moue vs because it appeareth that the same is brought about none other way but by woorkyng of the heauenly maiestie no smalle estimation groweth vnto it when we beholde theyr godlynesse that doo so agree I meane not of them all but onely of those with whom as with lyghtes it pleased God to haue his churche to shyne Nowe with what assurednesse of myde ought we to submitte vs to that doctrine whiche we see stablished and witnessed with the bloude of so mayne holye menne They when they hadde but ones receaued it sticked not boldely without feare yea and with greate cherefulnesse to dye for it howe shoulde it then come to passe that wee hauynge it conueyed to vs with suche an assured pledge shoulde not with certayn and vnmouable persuasion take holde of it It is therfore no small confirmation of the scripture ▪ that it hath ben sealed with the bloud so many witnesses specially when we consider that they suffred deth to beare witnesse of their faith and not of a frentike distemperance of brayne as somtyme the erronious spirites are wont to do but with a firme and constant and yet sobre zeale of God There be other reasons and those not fewe nor weake whereby the Scripture hath her dignitie and maiestie not onely ascertayned vnto godly hartes but also honourably defended agaynst the subtilties of cauillers yet be they suche as be not of them selues sufficiently auaylable to bryng stedfast credite vnto it vntyll the heauenly father disclosyng therin his maiestie doothe bryng the reuerence therof out of all controuersie Wherfore then only the scripture shall suffise to that knowledge of God that bryngeth saluation when the certayntie therof shall be grounded vpon the inwarde persuasion of the holy ghoste So those testimonies of men that serue to confirme it shall not be vaine if as seconde healpes of our weaknesse they folowe that chiefe and hyest testimonie But they doo fondly that will haue it perswaded by proofe to the unfaithfull that the scripture is the woorde of God whiche can not be knowen but by faith For good reason therfore dooth Augustine geue warnyng that godlynesse and peace of mynde ought to go before to make a man vnderstande somwhat of so greate matters ¶ The .ix. Chapter ¶ That those fanaticall men which forsakyng scripture resort vnto reuelation doo ouerthrowe all the principles of godlynesse NOwe they that forsaking the Scripture doo imagine I wote not what waie to attayne vnto God are to bee thought not so muche to be holden with errour as to be caried with rage For there haue arisen of late certain giddy brained men whiche moste presumptuously pretendyng a schoole of the spirite bothe them selues doo forsake all readyng and also doo scorne their simplicitie whiche still folowe the dead and slaying letter as they call it But I would fayne knowe of these men what spirite that is by whose inspiration they are caried vp so hye that they dare despise the doctrine of the scripture as chyldishe and base For yf they answere that it is the spirite of Christ then suche carelesnesse is woorthye to bee laughed at For I thynke they will graunte that the Apostles of Christe and other faithfull in the primitiue churche were lightned with none other spirite But none of them dyd learne of that spirite to despise the worde of God but rather euery one was moued more to reuerence it as their writynges doo most playnly witnesse And surely so was it foretold by the mouthe of Esaie For where he saythe My spirite that is vppon thee and my woordes whyche I haue putte in thy mouthe shall not departe oute of thy mouthe nor oute of the mouthe of thy seede for euer he dooth not bynde the olde people to the outwarde doctrine as thoughe they were sette to learne to spelle but rather he teacheth that this shal be the true and perfecte felicitie of the newe churche vnder the reigne of Christe that it shall no lesse be ledde by the voyce of God than by the spirite of god Wherby we gather that these lewde menne with wycked sacrilege dooe seuer asunder those thynges that the Prophete hathe ioyned with an inuiolable knotte Moreouer Paule beeynge rauysshed vp into the thyrde heauen yet ceassed not to goe forwarde in the doctrine of the law and the Prophetes euen so as he exhorteth Timothe a doctour of singular excellence to apply readyng And worthie is that commendation to be remembred wherwith he setteth foorthe the scripture sayeng that it is profytable to teache to admonysshe and to reproue that the seruantes of God maye bee made perfecte Howe dyuelyshe a madnesse is it to fayne that the vse of scripture is but transitorye and lasteth but for a whyle whiche in dede guydeth the chyldren of God euen to the laste ende Agayne I woulde haue them answere me this whether they haue tasted of an other spirite than that whiche the Lord promysed to his
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
of God vnlesse that so excellent a benefite should come vnto them from els where than from themselues Also how could the right of priesthode remaine in force among them who by filthinesse of sinnes were abhominable to God vnlesse they had ben consecrate in a holy head â–ª Wherefore Peter doth very aptly turne that sayeng of Moses where he teacheth that the fulnesse of grace the taste whereof the Iewes had taken vnder the law was geuen in Christ Ye are sayeth he a chosen kinred a kingly priesthode For to this ende tendeth that turnynge of the wordes to shewe that they to whome Christ appered by the Gospell haue obteined more than their fathers bicause they are all endued bothe with priestly and kingly honour that trustyng vpon their mediatour they maye freely be bolde to come forth into the sight of God And here by the waye it is to be noted that the kingdome whiche at length was erected in the house of Dauid is part of the law conteined vnder the ministerie of Moses Wherupon foloweth that as well in all the kinred of the Leuites as in the posteritie of Dauid Christ was set beâ—ore the eyes of the olde people as in a doble loking glasse For as I sayd euen now they could not otherwise be before God eyther kinges or priestes which were both the bondslaues of sinne of death defiled by their owne corruptioÌ„ Hereby appereth that that sayeng of Paule is moste true that the Iewes were holden as vnder the keping of a Scholemaister til the sede came for whose sake the promise was geuen For bicause Christ was not yet familiarly knowen they were like vnto children whose weakenesse could not yet beare a full knowledge of heauenly thinges but how thei were by ceremonies as it were led by the hand to Christ is before spokeÌ„ may be better vnderstand by many testimonies of the Prophetes For although it was coÌ„maunded them to come dayly with newe sacrifices to appease God yet Esaye promiseth that al their sinnes shal be cleansed with one only sacrifice Wherewith Daniel agreably sayeth The priestes apointed of the tribe of Leui did enter into the Sanctuarie but of the only priest it was ones sayd that by an othe he was chosen of God to be a priest for euer according to the order of Melchisedech At that time the anointing with oyle was visible but Daniel by his vision pronouÌ„ceth that there shal be an other manner of anointyng And bicause I will not tarry vpon many examples the authour of the Epistle to the Hebrewes eueÌ„ from the .iiij. chapter to the xi doth largely and plainely enough shew that the ceremonies are nothing worth vaine til we come to Christ. As concerning the ten coÌ„maundementes that lesson of Paule is likewise to be kept in minde that Christ is the ende of the law vnto saluation to euery one that beleueth And an other lesson that Christ is the Spirit that quickeneth the letter whiche of it selfe slayeth For in the first of these two he meaneth that righteousnesse is vainely taught by commaundementes vntill Christ doe geue it bothe by free imputation and by the spirite of regeneration Wherefore he worthyly calleth Christ the fulfilling or ende of the law Bycause it should nothing profit vs to knowe what God requyreth of vs vnlesse he did succour vs faynting and oppressed vnder the yoke and vntolerable burden In an other place he teacheth that the lawe was made for transgressions that is to bryng menne to humilitie beyng proued gilty of theyr owne damnation And bycause this is the true and only preparation to seke Christ what so euer he teacheth in diuerse wordes do al very well agree together But bicause he then was in contentioÌ„ with peruerse teachers which fained that we do deserue righteousnesse by the workes of the law to confute their errour he was compelled somtime to speake precisely of the bare lawe whiche yet otherwise is clothed with the couenant of free adoption But now it is good to know how being taught by the morall law we are made more inexcusable that our owne giltynesse maye moue vs to craue pardon If it be true that we be taught perfectioÌ„ of rightousnesse in the lawe then this also followeth that the absolute keping thereof is perfect righteousnesse before God that is whereby a man maye be demed and accompted righteous before the heauenly throne of iudgement Wherfore Moses when he had published the law doubted not to protest before heauen and earth that he had set before Israell life and death good and euell And we maye not denie but that the reward of eternal saluation belongeth to the vpright obedience of the lawe as the lord hath promised it Agayne yet it is good to examine whether we performe that obedience vpon desert whereof we may conceiue a trust of that reward For to what small purpose is it to see the rewarde of eternall life set in kepynge of the lawe vnlesse we further knowe whether we maye by that waye attaine to eternall life But herein the weakenesse of the law doth shewe it selfe For bycause that kepyng of the law is founde in none of vs al we are excluded from the promises of life and doe fall into curse onely I doe not nowe tell what doth come to passe but what needes muste so come to passe For where as the doctrine of the lawe is far aboue the power of manne he maye in deede a far of loke at the promises but yet not gather any fruite of them Therefore this one thing remayneth that by the goodnesse of them he may the better weye his owne miserie while he considereth that all hope of saluation beyng cut of death dothe certainely haÌ„g ouer him Do the other side do presse vs terrible penal lawes which do holde entaÌ„gled fast bound not only a few of vs but euery one without exceptioÌ„ they presse vs I say do pursue vs with vnappeasable rigour so that we may se most present death in the law Therfore if we loke only vpoÌ„ the lawe we can do nothing but be discouraged be confounded despeire for asmuch as by it we are al damned cursed kept far of from the blessednesse that he offreth to them that worship him Wilt thou say then Doth the lord so mock vs â–ª For how finally doth it differ from mocking to shewe forth a hope of felicitie to allure exhort men vnto it to protest that it is layed open for vs wheÌ„ in the meane season the entrie vnto it is forclosed impossible to be come to I answere although the promisses of the lawe in so much as they are conditional do hang vpon the perfect obedience of the law which can no where be found yet are they not geuen in vaine For when we haue lerned that they shal be voide and of no effect vnto vs vnlesse God embrace vs with his free goodnesse without regarde of
his prerogatiue for asmuch as nowe he should be borne man only by an accident cause that is to restore mankinde beyng loste and so it might be gathered thereupon that Christ was created after the image of Adam For why should he so muche abhorre that whiche the Scripture so openly teacheth that he was made like vnto vs in all thinges except sinne Whereupon Luke doubteth not to recken hâ—m the sonne of Adam in his Genealogye And I would fayne know why Paule calleth Christ the seconde Adam but bycause the estate of manne was apointed for him that he might rayse vp the posteritie of Adam out of their ruine For if he were in order before that creatioÌ„ he should haue ben called the firste Adam Osiander boldly affirmeth that bycause Christ was alredy before knoweÌ„ man in the minde of God men were formed after the same paterne But Paule in namyng him the second Adam setteth meane betwene the first beginnyng of man the restitution which we obteine by Christ the fall of man whereby grew the necessitie to haue nature restored to her first degree Wherupon it foloweth that this same was the cause why the sonne of God was borne to become man In the meane time Osiander reasoneth ill and vnsauorily that Adam so longe as he had stande without fallyng should haue ben the ymage of himselfe and not of Christ. I aunswere by the contrarie bycause though the sonne of God had neuer put on fleshe neuerthelesse both in the body and in the soule of manne should haue shyned the image of God in the bright beames whereof it alwaye appered that Christ is verily the head and hath the soueraigne supremicie in all And so is that foolishe suttletie assoyled whiche Osiander bloweth abroade that the Angels shoulde haue lacked this head vnlesse it had ben purposed by God to clothe his sonne with fleshe yea though there had ben no fault of Adam For he doth to rashly snatche holde of that whyche no manne in his right wit will graunt that Christ hath no supremicie ouer Angels that they shoulde haue him for their Prince but in so muche as he is manne But it is easily gathered by the wordes of Paule that in as muche as he is the eternall worde of God he is the firste begotten of all creatures not that he is create or ought to be reckened amonge creatures but bycause the state of the worlde in integritie suche as it was at the begynnynge garnished wyth excellentt beautie had no other originall and then that in as much as he was made manne he was the firste begotten of the dead For the Apostle in one shorte clause setteth forth bothe these poinctes to bee considered that all thynges were create by the sonne that he mighte beare rule ouer Angels and that he was made manne that he might begynne to be the redemer Of lyke ignoraunce is it that he sayth that men should not haue had Christ to their kyng yf he had not ben man As though the kyngdome of God coulde not staÌ„d yf the eternal sonne of God although not clothed with the flesh of man gatheryng together both Angels men into the felowship of his heauenly glorie and life should himselfe beare the soueraintie But in this false principle he is alwaye deceiued or rather deceyueth himself that the Church should haue beÌ„ without a head vnlesse Christ had appered in the flesh As though euen as the Angeles enioyed him their head he could not likewise by his diuine power rule ouer menne and by the secret force of his spirit quickeÌ„ and nourish them like his owne body till beyng gathered vp into heauen they might enioy al one lite with the Angels These trifles that I haue hether to confuted Osiander accompteth for most strong oracles eueÌ„ so as beyng dronke with the swetenesse of his owne speculations he vseth to blowe out fonde Bacchâ—s cries of matters of nothyng But this one that he bringeth after he â—â—yth is much more stroÌ„g that is the prophecie of AdaÌ„ which seyng his wife sayd this nowe is a bone of my bones and fleshe of my flesh But how proueth he that to be a prophecie Bicause in Matthew Christ geueth the same sayeng to God As though that what so euer God hath spoken by men conteyneth some prophecie Let OsiaÌ„der seke prophecies in euery commaundement of the lawe whiche it is certaine to haue come from God the author of them Biside that Christ should haue ben grosse and earthly yf he had rested vpon the â—â—erall sense Bycause he speaketh not of the mistical viâ—on wherunto he hath vouchesaued to receyue his churche but only of faithfulnesse betwene man and wife for this cause he reacheth that God pronounced that man and wife shal be one flesh that no man should attempâ— to breake thaâ— insoluble knot by diuorce If Osiander lothe this simplicitie let him blame Christ for that he led not his disciples further to a misterie â–ª in more suttelly expouÌ„ding the sayeng of his father Neyther yet doth Paule mameteyne his errour whiche after he had sayd that we are flesh of the flesh of Christ â–ª by by addeth that this is a great misterie for his purpose was not to tel in what meaning Adam spake it but vnder the figure and similitude of mariage to set forth the holy couplyng together that maketh vs one with Christ. And so doe the wordes sound Bicause when he geueth warnyng that he speaketh this of Christ and his church he doth as it were by way of correction seuer the spirituall ioynyng of Christ and his church from the law of mariage Wherfore this fickle reason easily vanisheth awaye And I thinke I nede no more to shake vp any more of that sort of chaffe bicause the vanitie of them all is sone found out by this short confutation But this sobrietie shall aboundantly suffice to â—eede soundly the children of God that when the fulnesse of tunes was come the sonne of God was sent made of woman made vnder the lawe to redeme them that were vnder the lawe The .xiii. Chapter ¶ That Christ toke vpon him the true substance of the flesh of man NOW vnlesse I be deceiued it were superfluous to entreate agayne of the godhed of Christ whiche hath alredy man other place ben proued with playne strong testimonies It remayneth therefore to be seene how he beyng clothed with our flesh hath fulfilled the office of Mediatour The truth of his humaine nature hath in the olde time ben impugned both by the Manichees and the Marcionites of whome the Marcionites fained a ghost in stede of the body of Christ and the Manichees dreamed that he had a heauenly flesh But bothe many and strong testimonies of the Scripture do stand against them both For the blessing is promised neyther in a heauenly seede nor in the counâ—erfaite shape of man but in the sede of Abraham and Iacob Neither is the eternal throne promised to a man
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
he wryteth that he tasted of death for all men For he by dyeng brought to passe that we shoulde not dye or whiche is all one by his death he dyd redeme lyfe for vs. But in this he differed froÌ„ vs that he gaue hymselfe to death as it were to be deuoured not that he shoulde be swallowed vp with the gulfes of it but rather that he shoulde swallowe vp it of whyche we shoulde haue benne presently swallowed that he gaue hymselfe to death to be subdued not that he shoulde be oppressed wyth the power thereof but rather that he shoulde ouerthrowe death whyche approched nere vs yea and had already beaten vs downe and triumphed vpon vs. Finally that by death he mighte destroye hym that had the power of death that is the Deuell and might deliuer them that by feare of death were all their lyfe longe subiecte to bondage This is the fyrste fruite that his death dyd brynge vs. An other is that by enterpartenyng of hymselfe with vs he mortifieth our earthly membres that they should no more hereafter vse their owne workes and killeth our olde manne that it shoulde no more liue and beare frute And to the same purpose perteyneth his buriall that we beyng partakers thereof should also be buried to sinne For when the Apostle teacheth that we are graffed into the lykenesse of the death of Christe and buried with hym to the death of sinne that by his crosse the worlde was crucified to vs and we to the worlde that we are dead together with him he dothe not onely exhorte vs to expresse the example of Christes death but he declareth that there is suche effectualnesse in it as ought to appere in all Christians vnlesse they will make his death vnprofitable and frutelesse Therefore in the death and buriall of Christe there is offred vs a double benefite to be enioyed that is deliuerance from death whereunto we weare become bonde and the mortifieng of our fleshe But it is not meete to ouerpasse his goynge downe to the helles wherein is no small importaunce to the effecte of redemption For although it appeareth by the wrytynges of the olde fathers that that parte whiche is read in the Crede was not in olde time so much vsed in the Churches yet in entreatynge of the summe of our doctrine it is necessarie that it haue a place allowed it as a thyng that conteyneth a very profitable and not to be despised misterie of a right weyghty matter And there are also some of the olde wryters that doe not leaue it out Whereby we maye gesse that it was after a certayne time added and dyd not presently but by little and little growe in vse in the Churches But this certaynely is out of question that it proceded of the common iudgement of all the godly For as muche as there is none of the Fathers that dothe not in his wrytynges make mention of Christes goyng downe to the helles although after dyuerse manner of exposition But by whome or at what tyme it was firste added maketh litle to the purpose But rather in the Crede this is to be takeÌ„ heede vnto that we therein certainely haue a full and in all poyntes perfect summe of our fayth whereinto nothing maye be thrust but that whiche is taken out of the most pure worde of God Nowe yf any will not for precise curiositie admit it into the Crede yet shall it streight waye bee made to appere playnely that it is of so great importaunce to the summe of our redemption that yf it be lefte out there is loste a great parte of the fruite of the death of Christ. There are agayne some that thynke that there is no newe thyng spoken in this article but that in other wordes the same thing is repeted whyche was spoken before of his buriall for asmuche as the worde Infernum hell is in the Scripture oftentimes vsed for the graue I graunt that to be true whyche they allege of the signification of the worde that Hell is oftentymes taken for the graue but there are agaynste their opinion two reasons by whyche I am easilye persuaded to dissent from them For what an idlenesse were it when a thynge not harde to vnderstande hath ones ben set out in playne and easye wordes afterwarde wyth darker implication of wordes rather to pointe toward it than to declare it For when â—wo maners of speakyng that expresse one thynge be ioyned together it behoueth that the later be an exposition of the former But what an exposition were this yf a manne should saye thus Whereas it is sayde that Christ was buried thereby is meante that he went downe to hell Agayne it is not likely that such a superfluous vayne repetitioÌ„ could haue crepte into this abrigemeÌ„t where in the chefe pointes of our faith are summarily noted in as fewe wordes as was possible And I doubte not that so many as shall haue somewhat diligently weyed the matter it selfe will easily agree with me Some expounde it otherwyse and saye that Christ went downe to the soules of the fathers that dyed in the time of the lawe to carry them tidynges that the redemption was performed and to deliuer them out of the pryson wherein they were kepte enclosed and to the profe herof they do wrongfully draw testimonies out of the Psalme that he brake the brasen gates and yron barres Agayne out of Zacharie that he redeemed them that were bounde out of the pit wherin was no water But whereas the Psalme speaketh of theyr deliuerances that in farre countrees are caste captiue into bondes and Zacharie compareth the Babylonicall ouerthrowe wherein the people was oppressed to a drye pit or bottomlesse depth and there withall teacheth that the saluation of the whole Churche is as it were a commynge out of the depe helles I wote not howe it is come to passe that they whiche came after thought that there was a certaine place vnder the earth whereunto they haue fayned the name of Limbus But this fable although they were great authours at this day many do earnestly defende it for a truthe is yet nothing els but a fable For to enclose the soules of dead men as in a pryson is very childish And what neede was it that Christes soule shuld go downe the ther to set theÌ„ at libertie I do in deede willingly coÌ„fesse that Christ shined to them by the power of his spirit that they might know that the grace which thei had only tasted of by hope was then deliuered to the world And to this purpose may the place of Peter be probably applied where he sayeth that Christ came preached to the spirites that were in a doÌ„geon or pryson as it is commonly translated For the very processe of the text leadeth vs to this that the faithfull which were dead before that time were partakers of the same grace that we were bicause he dothe thereby amplifie the force of Christes death for
grefe that no feare of God might trouble theÌ„ yet the iudgement of God so presseth them that they can not atteyne that whiche they desire So there is nothyng to withstande but that God maye exercise them that be his to humilitiâ— that in fightyng valiantly they maye restrayne themselues vnder the bridle of modestie And by the processe of the texte it appereth that this was the entent of the Apostle where he assigneth the cause of feare and tremblyng to be the good pleasure of God whereby he geueth to them that be his bothe to will wel and valiantly to goe through with it According to this meaning ought we to take that sayeng of the Prophete The children of Israel shal feare God and his godnesse bicause not only godlinesse engeÌ„dreth the reuerence of God but the very swetenesse and pleasant taste of grace filleth man beyng discouraged in himself with feare and admiratioÌ„ to make him hange vpon God and humbly yeld himselfe subiect to his power Yet we do not herby make roome to that most pestileÌ„t Philosophie whiche many halfe papistes at this daye beginne to coyne in corners For bicause they caÌ„ not defende that grosse doubtfulnesse which hath ben taught in Scholes thei flie to an other deuise to make a confideÌ„ce mingled with distrustfulnesse Thei confesse that so oft as we loke vnto Christ â–ª we finde in him full mater to hope well but bicause we are alwayes vnworthy of those good things that are offred vs in Christ they would haue vs to wauer stagger in beholding of our owne vnworthinesse Briefely they place conscience to betwene hope feare that it altereth from the one to the other by enterchangeable times courses and they so compare fayth hope together that when the one springeth vp the other is pressed downe wheÌ„ the one ariseth the othre againe falleth So wheÌ„ Satan seeth that those open engines wherwith before time he was wont to destroy the assurednesse of faith do now nothing preuaile he endeuoreth by croked vndermininges to ouerthrow it But what manner of coÌ„fidence shal that be which shal now then yeld to desperatioÌ„ If say they thou coÌ„sider Christ there is assured saluatioÌ„ but if thou returne to thy self there is assured daÌ„nation Therefore of necessitie distrust and good hope must by enterchaÌ„geable courses reigne in thy minde As though we ought to imagine Christ standyng a far of and not rather dwellyng within vs. For therefore we loke for saluation at his hande not bycause he appereth a far of vnto vs but bicause he hath graffed vs into his bodye and so maketh vs partakers not only of all his good thinges but also of himself Therefore I thus turne this their argument against themselues If thou consider thy self there is certaine damnation But bicause Christ with all his good thinges is by way of coÌ„municatyng so geuen vnto thee that all his thinges are made thine and thou arte made a member of him yea all one with him his righteousnesse drowneth thy sinnes his saluation taketh awaye thy damnation he by his worthynesse coÌ„meth betwene thee and God that thy vnworthynesse come not in the sight of God Briefely this is the truthe we ought neyther to separate Christ from vs nor vs from him but with bothe handes to holde fast that felowshippe whereby he hath coupled himselfe vnto vs. So the Apostle teacheth vs The body in deede sayth he is dead by reason of sinne but the Spirit of Christ that dwelleth in you is life for righteousnesse According to these mens trifeling deuise he should haue said Christ in deede hath life with himself but you as you be sinners remayne subiect to death and damnation But he sayth far otherwise For he teacheth that that damnatioÌ„ which we deserue of our 〈◊〉 â–ª is swalowed vp by the saluation of Christ and 〈…〉 the same reason that I haue alleged bicause Christ is not 〈◊〉 vs but dwelleth within vs and cleaueth vnto vs not only with â—â—diuidable knot of felowshippe but with a certaine maruellous communion dayly more and more groweth with vs into one body till he be made altogether one with vs. And yet I denie not as I haue sayd a litle before that sometime there happen certaine iâ—â—erruptions of fayth as the weakenesse thereof is amonge violent sodeine motions bowed hether or thether So in the thicke miste of teÌ„tations the ligâ—â— thereof is choked but what so euer happeneth it cesseth not from endeuour to seke God And no otherwise doth Bernarde argue when he purposely entreateth of this question in his .v. Homelie in the Dedication of the temple Oftentimes I say by the benefite of God studieng vpon the soule me thinkes I finde in it two thinges as it were contrarie If I behold the soule it selfe as it is in it selfe and of it selfe I can saye nothyng more truely of it than that it is vtterly brought to nought What neede I nowe to recken vp particularly all the miseries of the soule how it is loaden with sinnes couered with darknesse entangled with deceitfull enticementes itchyng with lustes subiect to passions filled with illusions alwaye enclined to euell bent to all kindes of vice finally full of shame and confusion Now if al the very righteousnesses of it beynge loked vpon by the light of truthe be founde like a clothe stayned with floures then what shall the vnrighteounesses thereof be accompted If the light that is in vs be darkenesse how great shal the very darkenesse be What then without doubte man is made like vnto vanitie man is brought to nought man is nothing But how theÌ„ is he vtterly nothing whome God doth magnifie How then is he nothyng toward whome Gods heart is set Brethren let vs take heart againe Though we be nothing in our owne heartes peraduenture there maye somewhat of vs lie hidden in the heart of God O father of mercies O father of the miserable howe doest thou set thy heart toward vs For thy heart is where thy treasure is But howâ—â—e we thy treasure if we be nothyng All nations are so before thee as yf they were not they shal be reputed as nothyng Euen before thee not within thee so in the iudgement of thy truth but not in the affection of thy pitie Thou callest those thinges that are not as though they were Therefore bothe they are not bicause thou callest those things that are not and also they are bycause thou callest them For though they are not in respect of theÌ„selues yet with thee they are according to that sayeng of Paule not of the workes of righteousnesse but of him that calleth And then he sayth that this couplyng together of bothe consideracions is maruellous Truely those thinges that are knit together do not the one destroye the other Which also in the coÌ„clusion he more plainely declareth in these wordes Now if with both these consideracioÌ„s we diligently loke vpon our selues what we be yea in the one consideracioÌ„
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