Luther are throughly agreed that there is emōgest them no debate no discorde no diuersitie of opinions but contrarily moste perfect agreement in matters of faith and religion O M. Haddon how muche better had it benne to reuerence that peece of lead whiche you so muche scorne at ▪ then to open a way to so many yea and those so pestilent errours But let vs returne to your Oration These are your wordes But the authority of the holy Scriptures hath thundred in our eares and hath made vs so affraid that casting awaie the deuises of men we runne onely to the free mercie of God What is this Do you so requite Luther to whome you are bound for this singular benefite For it was he that draue all feare out of your hartes What terrour is this that you speake of What feare What carefulnesse of minde Suche is the faith that Luther deuised as being once well planted in your hearte no feare in the worlde shall euer be able to shake the quietnes and securitie of your conscience And me thinketh that it is not to be borne that you saie you doe despise the deuises of men For you are not so farre forewarde in the waie of heauenly life but that you make good accompte of some men For the diuises of Luther Zwinglius Bucer Caluin and such other as were the founders of this your new cōmon weal you haue learned them you haue greedily snatched them vppe yea you haue with heart and minde embraced them striuinge within your selues who shoulde be foremoste in them finallie you haue decreed to frame the order of your life after their direction Whereby we gather you looke not so steddilie to heauenwarde but that sometimes you looke downe vppon menne And well donne too surelie For righte and reason requireth that you shoulde alwaies haue bothe in your eyes and heartes suche men as they were so chaste so holie and so religious But yeat this muche I tel you by the waie your minde was not so feruently inflamed with the loue of heauenly thinges but that you did highly esteeme some men withal Admitte that Frier Luther had ben a holie man euen as holie as you list to make him that Melanchon had ben void of al earthlie affection that Zuinglius for the meruelouse reporte of sincere and chaste life had ben admitted to be one of Gods owne priuie coūsel that Bucer had excelled al men in cleane honest and chast conuersation that Caluine had passed in vertue and holines Bernarde Anselme Augustine Ierome Basile and al other holy men that haue lead an angelike life here vpon the earth yea adde vnto these if it please you euen your owne Martyr whose rare vertue you commend so highly Admitte I saie that these men had ben most excellently furnished with al the highest vertues yea and most chaste withal yet were they men and it is not impossible but that they might haue ben in some errours And yet doo you esteeme their lawes decrees and ordinances as a discipline of moste high wisedome and as a most holie rule of mans life With what face then saie you that you despised and reiected the deuises of men whereas you doo ascribe vnto those menne that I haue here named almoste a diuine perfection But now let vs consider the ende of your oration Soone after you bring in this clause Hauing in like manner regarde vnto the saying of the Prophete where he commaundeth vs that wee should confourme the innocencie of our life vnto holinesse and iustice In this place I merueiled excedingly not at you M. Haddon for it is not credible that so graue a man as you be should lie so impudently but at the slaūderous report of men which with feined tales and forged cōplaintes abusing vs being straungers and ignorāt as you say of your affaires haue made vs beleeue that you conforme you selues not vnto holines of life by the law of God but vnto licentious lewdnes through vnbridled luste and bolde presumption And the doctrine of that mad felowe Martine Luther made it seeme the more probable the whiche cōdemning wickedly al good workes and burning at a sermō the Canōs and holie ordinaunces of the Church and teaching for a sownd doctrin this presumptuous affiaunce vnto the which alone he ascribeth saluation calling it rashly and impudently by the name of faithe and putting quitte out of mens hartes al feare of lawes bothe of God and man setteth out sensualitie in her ful strength and force geaueth fleshlie lust free scope and libertie pretendeth hoope of impunitie boldeneth men to al synne and wickednes Wherefore I thought it impossible that a man obseruing his preceptes should withal geue his mind to iustice vertue and religiō or take great care how to keepe him selfe chast and honest For it is the part of a wise man when he seeth the cause to doubte nothing of the euent And it is commonly seene that naughtie begynninges haue the like ending What should I then do Seing iust cause of infamie hearing it most commonly yea and sadly reported that you are in farre worse case then you pretende to be weying withal the constant fame which is that such as folowe this new religion are not only subiect to fleshly and vncleane liuing but also much increased in al wicked and heinouse vices should I not beleeue it Should I stande against moste credible personnes reporting it Should I without any groūd without witnesses vainely contend seing the cōmon agreement of al men confirming this opinion I could not doe it Wherfore if that be false whiche was constantly and not without inward sorow of al good men reported you must pardon me and lay the fault vnto the lightnes and impudēcie of certaine men bearing you no good wil whiche were the deuisers of this false report But if it be true that is reported then are you a very madde man if you thinke by lying and facing to wash out the spot of true infamie Here you muse againe what I meāt to aduertise your Queene to beware of suche as are infected with these heresies And here I tel you againe that when I come to that place I wil doo my endeuour so to handle it that you shal no more muse at it You declare vnto me the felicitie of your Quene that she aboundeth in riches that she liueth in prosperitie that she feareth no treason neither of her owne subiectes neither of forenners I am right glad of it and I pray God graunt her alwaies a good prosperous and flourishing reigne Yet is it the part of a wise Prince in calme weather to thinke of a storme and to consider long time before not when the mariners them selues begynne to tremble and quake ▪ howe to saue her selfe and seing with what tempestes the maiestie of other Princes hath ben ruffled in diuers and sundrie realmes to mistrust that her maiestie also maie experience the like fortune Of the tempest in Fraunce the which you say is asswaged I
are al so wellinked within them selues the one dependeth of an other so aptly they are knit together so finely the seconde cometh in vppon the first the last answereth vnto the middelmost so necessarily he chaineth all the whole discourse in one with such an excellent order and cunning that it is not possible to finde any one pointe in al his talke that agreeth not wonderfully wel with his meaning expressed in any other place before It is therfore gathered by the reason it self of S. Paule which concludeth verie aptly what workes of the Law those are by the which he saieth no man is made iust They are those workes the which S. Paule plucketh at euermore in his disputatioÌ„ against the which he contendeth moste earnestly from the afsiance of the which he endeuoureth to withdraw the Iewes for the cause of the which he was cruelly assaulted of the Iewes and oftentimes put in great peril of his life Now if you desire to know wherfore these sacrifices of the Lawe are called the woorkes of the lawe howe those workes also which are done by the strength of reason only vnto the which men leane and trust to muche and therefore require against al reason a reward for them not accordinge to grace but of duetie are to be accounted emongest the workes of the Law how the workes of godlines charitie humanitie and vertue are to be referred vnto the power and holinesse of faith in how great blindenes thei are the whiche not vnderstandinge these places of S. Paule and wresting them from their true meaning abuse them to proue that the workes of holy men are not only vnprofitable but also wic ked I haue declared these thinges plainely ynough in my bookes writen of iustice which are now abroad and therefore I thinke it not nedefull to repete them againe in this place I doe not therefore pul in sunder such things as are ioyned together by reason but the things that are disagreable and coÌ„trary the one to the other I can noâ—â—bide to see them hudled vp together without reason For seing that S. Paule doth most earnestly exhorte vs to the loue of vertue innoceÌ„cy and charitie saying that euery maÌ„ shalbe rewarded according to his workes seing that he affirmeth that al such as are ioyned vn to Christ are washed and clensed of al vncleanes of syn and are become holy yea and that they are for cleannes of life and brightnes of vertue comparable to the sterres what thing in the world could haue beÌ„ spokeÌ„ more coÌ„trary to this saying so ofteÌ„ and so coÌ„stantly repeted then to affirme that suche as the Apostle reporteth to be cleane holy cleere most excelleÌ„tly beutified with the brightnes of heaueÌ„ly vertues are spotted with sinnes and that their workes are not only nothing auailable towards the heap and perfection of iustice but also that thei are vnclene sinful and disteined with the contagious infection of our corrupted nature But let vs coÌ„fider the place of S. Paul it selfe which you alleage S. Paule say you waraÌ„teth that there is no danger of daÌ„nation in such as are eÌ„graffed in Christ But we take that withal that foloweth in the same place such as liue not accordiÌ„g to the flesh but according to the spirit You doe wel to take in that withal But let vs see â–ª what are they that walke as S. Paul saith accordiÌ„g to the flesh Doutlesse thei are those which are as S. Paul writing to the Galathians saith corrupted and defiled with auoutrie with the filthie pleasure of the bodie with vncleanes of life with cursed superstition with hatred with making debate and strife betweene men with stirring vppe troubles and discorde with pestilente sectes with enuie murder and creweltie with drunkenes and glottonie with these and other the like vices of the which saieth the Apostle I tel you now as I haue also told you before that who soeuer doth such thinges shal neuer possesse the inheritaunce of God He excepteth no man he saied not vnlesse they haue faith for it is like that this light of the new Gospell had not yet shined in his eyes And what they are that liue according to the Spirit the Apostle declarerh saying that they are suche is enioye the most sweete and plesaune fruit of the Spirite Nowe the fruit of the spirit as he saith is charity gladnes peace constancie in vertue gentlenes bowntifulnes faith not meaning that slacke faith but such a faith as is ioyned with obedience mekenes continencie and other the like commendable vertues against the whiche no man can procede by law And yet a manne might doe it in case they were spotted and defiled with any sinne S. Paule therfore doth in no wise promise the inheritance of the euerlasting kingdom to them that leane to the only faith of Luther but to suches as doe good workes and direct all the doings of their life to the glorie of Christ Here wil you crie out againe and protest the faith of Gods and men that this is a notable slaunder and not to be borne and that you did not put suche affiaunce in onely Faith but that you determined withal that good workes were also necessarie vnto saluation I will not as now dispute howe farre from al reason it is to put any hope or affiaunce of saluation in a thing that is vncleane and wicked And therfore if al workes as Luther saith are defiled with sinne then are thei not to be wrought diligeÌ„tly but to be neglected and despised But omitting this matter we wil consider how these works be they neuer so euil yet must thei nedes be had of you for this pointe haue I searched out with much diligeÌ„ce Bicause say they they folow faith of necessitie not for that that workes doe make the way vnto saluation for as of them selues they came not into iudgement but bicause there is in them a certaine fruit of Faith For as a tree of it self bringeth forth fruit by the stregth of nature so dothe faith of necessitie bring forth workes These two points of doctrine do your maisters teach butboth the one and the other is false For first of al the works themselues do deserue either saluatioÌ„ or daÌ„nation and the workes shalbe weied by them selues in the balaÌ„ce of Gods iudgemeÌ„t Otherwise Dauid woulde neuer haue said that God wil â—eÌ„der vnto euery maÌ„ according to his workes S Paul would neuer haue said that God wil rewarde euery man according to the qualitie of his worke good or il he would neuer haue staied men with that threat that we must all stand before the iudgemeÌ„t seat of Christ â–ª to make account euery man of what so euer good or euill he hath cmoÌ„itted in this life and that euery mans own works shalbe most exactly tryed to make short for so much as the testimonies that may be alleaged are infinite the most holy iudge himselfe would neuer haue said that such as haue done well shal goe into life
filthie traitors the murder both of the quene and of Cardinall Poole a most noble godlie and wisemaÌ„ what nede I to reherse vnto you the rebellioÌ„ of the freÌ„ch meÌ„ the disloialty the cruelty the wast aÌ„d spoile of churches and holy thinges in FraÌ„ce what should I say of the king of ScotlaÌ„d who was by most cruel vil lanie murdered and slaine Now they that haue stirred vp such great broiâ—es and tumultes they that haue committed such barbarous and horrible actes froÌ„ whens haue they their originall or begynning Is it not euident to the wordle that the verie fountaine and spring of al these mischiefes was in Luther And yet it liketh you to cal him the man of God one sent from heauen for the saluation of mankind Tel me I praie you what vertues appeared in him so great that you should conceiue such opinion of him as you doe what continencie of life what grauitie of maÌ„ners What seueritie what gentlenes what contempte of wordlie thinges what contemplation of heauenly thinges what time spent in coÌ„tinnual praiers what daies and nightes passed ouer in weeping and teares for the health of the people What fasting what groniÌ„g and sighing Finally what deedes of most ferueÌ„t charitie hath coÌ„mended this man vnto you so much that you dare saie of him that he maie wel be compared for his excellencie in vertue and godlines with Basile and Athanasius and al other holie men First of all he was as his owne paiges do confesse of nature crewel in his talke rough wrathful haughtie and prowde yea so muche that he esteemed not Melanchton to be a man Then his vowe solempnely made vnto Christ he brake it and like a most filthie ribaude coupled him selfe with a woman whiche had in like manner vowed perpetual chastitie vnto Christ in a monasterie of Vrgines and by this example shewed him selfe to be a captaine and ringleader to al suche as would doe the like To be short he was infamous for many other most heinouse vices and detestable crimes But least his commendable qualities might seeme to be vtterly defaced with the blemish of manie vices I coÌ„fesse he could with a goodlie shew of humanity somtimes hide his rough and boisteous mad nature and so set forth hiÌ„self to the simple people For he was a pleasant coÌ„pagnioÌ„ and at a baÌ„ket a iolie prater in al kind of myrth verie fine if reprochful tauÌ„ting may be called ciuil finenes He pleasured much in scoffing and tauÌ„ting in reuiling the Princes and gouerners of the Church in mockiÌ„g and scorniÌ„g of honest plain folkes such as were true ChristiaÌ„ meÌ„ â–ª But our lord saith SalomoÌ„ abhorreth scorners and coÌ„municateth the secretes of his couÌ„sel with the simple Wherby it may be gathered that Luther was not replenished with the light of heaueÌ„ And yet you thiÌ„k hiÌ„ worthy to be coÌ„pared with the most holy fathers Of felow ship tel me which of al the auncieÌ„t fathers disteined himselfe with ribaudrie and incest Which of them brought the coÌ„moÌ„ people in hope of liceÌ„tious liuing Which of them stirred vp with his sermons sedition and hurly burly in diuers and sundrie places which of them taught meÌ„ to put the hope of their saluatioÌ„ in faith that is to say in a only rash and folish presumptioÌ„ Which of them tied vp the wil of maÌ„ which god wold haue to be free with I caÌ„ not tel what baÌ„des of destenie which of them durst euer affirme that God was the author or chief cause of al sinne which of theÌ„ euer held that al good works wrought and done of holy meÌ„ by the grace and instinct of the holy ghost were vnclean and spotted with sinne which of them euer toke away the true iustice which by the grace and goodnes of Christ iâ— ascribed vnto faithful meÌ„ and coÌ„sisteth in clean life innoceÌ„t coÌ„uersation and exercise of holy workes and in steede of it substituted a newly deuised iustice such as was neuer heard of before For wheÌ„ Luther denied that syn was quite blotted out in holy meÌ„ by the grace of Christ he affirmed that ther was none other iustice but onely the singular iustice of Christe applied to euerie particular man by faith were he neuer so synnefull and wicked the whiche being but one in all men it was impossible that there shoulde be anie difference in the worlde betwene the iustice of anie common man and the iustice of Paule or Peter yea or of the most holie Virgine mother of God And you demaund of me what those monsters of religion are Al these thinges whiche I haue here most briefely comprised I saie are the most horrible monsters of religion and the father of them is not villanous but villanie it selfe not frantike and madde but verie frantikenes and madnes it selfe What shew of bashfulnes honestie or modestie could you see in this man being the ouerthrower of all honestie continencie and modestie What glimse of vertue could he so dasel your eyes withal that you woulde suffer your selfe to be so daungerously deceiued in him And yet wil you continewe in your errour as you haue begonne And yet wil you acquite suche a pestileÌ„t secte as blamelesse and without faulte And yet will you liken the good holie Fathers to Luther a moste vile and infamous caitiue But you triumph excedingly that he stoode so stiffe thirtie yeares together and was neuer punished for his naughtines and owtrage Can you imagin anie greater punishment in the worlde then the remembrance of a synneful and filthie life The remorse of his heinouse offences made him terribly afraied The feendes of hell tormenters of damned sowles vexed his mind The ennemie the diuel shooke him vp and would not suffer him once to breath or rest him selfe Truth it is he woulde banket and make good cheere with his freendes and therewith somewhat relent his intensifâ— cares But neither chambering nor baÌ„ketting is of that force that it is able to raise vp a mans hart weied downe with the peise of synne But what kind of death died this noble holie Father Being at supper with his frinds ouer night he quaffed somewhat freely and the nexte morning was founde dead You saie afterward that there were brought into England by the goodnes of God a golden couple of olde men Martin Bucere and Peter Martyr whose vertues you coÌ„mend aboue the skies Of them I haue nothing elles to say but that I thinke them to be verie lewde and naughtie felowes if for nothing els yet for this cause onely that you so highly commend them for he that commendeth Luther it is not possible that he should coÌ„mend any thing that is godly honest or holy Whereas you put me in mind that I should somewhat temper my style and not cal such men arrogaÌ„t and prowde as you esteeme for gentle and modest signifying withal after a sort the daunger that by them might ensewe towardes me I woulde ye would aduisedly consider howe illfauouredly your woordes hang together
so much as al things that maie happen in diuers kindes of cōmon weales could not be comprised in them haue made other statutes and lawes the which all men are bownd to obey by the law of God so the Bishops of Rome to whome is committed the rule and gouernement of the vniuersal Church although you swel and burst at it doe make decrees not only by word but also in writing as the times require the which all we that beare the name of Christian men are bownd to obserue and keepe As for the feare the whiche I saied was taken quite awaie by you I doe impute it not only to the decaie of the Canon lawe but muche more to the neclecting and despising of the lawe of God For I saie that thrugh the decrees of Luther the fear of Goddes iudgement and euerlasting damnation is vtterly quenched I haue heard saie you that verie manie men haue ben by the Canons excedingly enritched but I haue not heard that manie haue ben instructed in the feare of God What M. Haddon Such as folow the studie of the ciuile lawe are they al instructed in the feare of God No truly And yet you woulde not haue the whole ciuile lawe to be burned for that For the ordinaunces of Princes are not to be disanulled for the malice and crafte of the interpretours but the lewdnes of such as turne all lawes to their owne gaine and aduantage were most seuerely to be restreined And yet you saie that you doe obserue the decrees of Popes bicause they are not a litle profitable The whiche thing truly I meruaile muche at for two cawses First bicause in this pointe you dissent from the most holie father Luther who as you saie was sent from heauen For he burned all the Popes decrees in suche sorte that he left not one of them Then bicause all your trade so dependeth of heauen that you esteeme all wordlie thinges no better woorth but to be cast awaie Whereas you saie that I doe accuse your Doctours bicause they haue cawsed a certaine vnrestreined libertie in suche as they teache I graunt I am yet of that opinion and howe true it is I will declare hereafter You complaine afterward that I mocke those your holie men Your woordes are these I woulde haue you to remembre what your great Maister of eloquēce wrote sometime verie wisely that it is an vngodlie costume to daly against the Gods whether it be done in earnest or in sport You are to superstitious M. Haddon and I see now that Luther is a holie God with you and that you praie that Bucer wil be mercifull vnto you and that you thinke that you must appease with sacrifice the maiestie of your Martyr also For these men do you esteeme as Goddes and therefore I looke when you will erecte aulters vnto them For els what other Goddes did I euer iest at Then by like these are the Goddes of whose displeasure you warne me to beware But whereas you saie that I do vse iesting wordes againste Christe in that point you folow your maisters which are in the mysterie of lying very handsome craftesmen You chalenge me to dispute a thing ful vnseemelie for your persone For you vnderstād not the scriptures no Luther him selfe could not being as he was altogether blinded in vice and wickednes discerne what great light was in them And this is the cause why he is caried to and fro so diuersly so dowbtfully and so vncertanly that to this daie no man in the world is able to saie for certaine this was his opinion For at one time he affirmeth that all standeth in only faith and he bringeth me in such a faith as if it be once receued al good works are put to flight At an other time being ouercome by the very force of truth it selfe and aduertised by his frindes to auoid the enuie of men he seeketh out the good works againe I would you wold read ouer my bookes of Iustification and I iudge you should not neede to be to seeke in anie point concerning this matter which you now speake of We beleeue saie you the gospel You do wel But the deuils beleeue also and quake for feare But what saieth the gospel That there is no dāger saie you of damnation to them that are grassed in Christ that liue not according to the flesh but according to the spirit For I wil not goe farre from the verie woordes of the holie scriptures lest I maie seeme in some point to deale not vprightly That seemeth in deede M. Haddon to be the propertie of a perfect lawier to mainteine the writen word of the law and to goe sometimes directely against the meaning of the lawe But I praie you what words are those the which you might in no wise leaue out S. Paul say you after a long and earnest disputation concludeth that he thought that we are iustified by faith without the woorkes of the law What S. Paul hath concluded I know very wel but what you wold conclude I doe not yet perfectely vnderstand We must needes yeld saie you we are not able to discredite the gospell But yet we must take that withal out of the selfe same S. Paul faith that worketh by charitie If we doe keepe these thinges ioyned together you maie not separate them and so reason againste an errour whiche hath none other author besides your owne selfe By these your wordes I doe coniecture M. Haddon that your opiniō is wheras S. Paul saieth that no man is iustified by workes and againe that we must kepe that faith that worketh by charity although these things maie seeme to disagree the one with the other yet that we maie not in anie wise depart from the verie wordes of the gospel And how so euer the ioyning together of these thinges maie seeme to be a hard matter yet for so much as S. Paul is the authour of it it were a presumpteous acte to go about to separate what S. Paul hath ioyned But I am of a cōtrary opiniō that this only argumēt is sufficient to proue that S. Paul neuer spake these thīgs bicause they hāg not together For what thing standeth better together and is more agreable then the reasoning and doctrine of S. Paul And nothing is lesse agreable then this that iustice is not geauen without that faith that woorketh by charitie and that no man can be iustified by works Not the hearers of the law saieth S. Paul but the doers of the law they shal be iustified They therfore that doe the thing that is cōmaunded in the law by the authoritie of S. Paul are iust before God If that be true what is more cōtrary to the meaning of S. Paul then to saie that no mā is made iust by workes You therfore knit those things together that cānot be ioyned But I would stand in it and proue by this reason only if I had none other that S. Paul wold neuer speak it
Whereas you saie that I doe fight or contend against an errour it soundeth to my commendacion For what goodlier thing can I doe them to plucke vp pestilent opinions by the roote But when you bring in vpō this that of the selfe same errour which I contēd against ther is none other authour bisides myne owne selfe we had nede of Oedipus to expound it You haue a meruelous liking in darke sayinges Heard you it euer reported that I should say that the workes of holie menne were defiled and spotted with synne and that for this cause no man could atteine iustice by holy workes This is the errour whiche I doe stand against But you wil not once say so and yet you are so babish that you can not vtter what you thinke But the fambling of your tongue we wil lette passe and consider howe fowly you are ouerseene in weightie matters You saie that woorkes are not auaileable to iustification and yet you say that workes are not to be despised for so much as we haue both these opinions grounded vpon the authoritie of S. Paul The principal deuisours and Archbuylders of your newe gospell whome you worshippe as Goddes of whome you learned these mysteries went further then so and said plainly that al the workes the which holy mē doe are not only vnprofitable but also vncleane and spotted through the contagion of originall synne For they doe not beleeue that originall or engraffed synne the whiche we tooke from the spring is quite blotted out in the baptisme of life but that it groweth still and casteth out such a deale of vncleane vice that all the doinges of holy men although thei be done by the mocion and instincte of the holie Ghost yea and referred to the glorie of Christ yet they are deadlie synnes and deserue of iustice the punishment of euerlasting damnation without the great goodnes and mercie of Christ If it be but litle ciuilitie as you saie and as yt pleaseth your great lawier to write also to iudge of a lawe vnlesse it be thoroughly weighed and considered reade diligently the bookes of Luther Melanchthon Caluine and other your learned men and you shall see that this was their opinion or rather that the whole somme of the doctrine whiche they professed stoode vpon this opinion that they condemned al workes as wicked and synfull You see here an extreme desperation of atteining vnto iustice For if no man can be iust but he only that keepeth the law as S. Paule saith if not he that saith Lord Lord shal enter into the kingdome of heauen as our Lord him selfe declareth plainely but he that doth the wil of the Father if iustice as the Prophetes witnesse is a shunning of all vices and an earnest desire to folowe vertue and honestie if iustice cōsisteth in cleanes of life in innocencio in good and seemelie ordre of the mind in holy conuersation in newnes of heauenly life and in the cōtinual exercise of charity and we be able neither to keepe the commaundementes of God neither to forsake vice neither to folowe honestie neither to doe the woorkes of charitie if it be so that wil we nil we we must needes beare the yoke of synne by what meanes in the worlde shall we be able to assure our selues of the state of iustice through the grace and mercie of Christe if Christe hath not yet broken the force of synne in vs by the merite of his bloude as your maisters say You see here after what sort that man that was as you say sent from heauen hath cut of by his deuises all hope of atteining vnto iustice But see on the other side how wittily he hath deuised a remedie and how al the rest haue folowed him He saieth that no man hath anie particular iustice through the grace of Christ but that the iustice of Christe him selfe is applied to all beleeuers by faith in such sorte that the iustice of Christ is no lesse accōpted and esteemed in euerie faithfull man be he neuer so wicked then if it were that mās owne iustice that staieth vppon faith onely He sayth therefore that it cometh to passe through this faith by the which euerie Christian man assureth him selfe that he is in the fauour of God that the iustice of Christ is imputed to be the iustice of that man that beleeueth You haue here the law of Luther so muche as concerneth this present place thoroughly scanned so that you can not iustly complaine of any wrong done vnto Luther Nowe consider you on the other side what a meruelouse easie waie he hath deuised to atteyne vnto iustice For to whome shal it not be a very easie matter if he wil beleeue Luther to say thus with him selfe This geare goeth gaily wel with me I am in high fauour with God for my faithes sake It is so that the iustice of Christ is become mine owne iustice I am therefore as iuste as Paule as Peter yea 〈◊〉 the moste blessed mother of God her selfe for so much as no man hath the cōmendation of any particulare iustice through the grace of Christ but there is one only iustice applied indifferētly to al such as keepe the faith the which bicause it can not be higher or lower greater or lesser it foloweth that I am so iuste my selfe although there remaine synne in me as he that is most iust You see now how by the diligence of this excellent felow all feare is put to flight presumption set on tip toe boldhardinesse confirmed in her full strēgth and force For so much as therfore a man can not be earnestly prouoked to doe any vertuouse acte being either in extreme despaire or elles in extreme presumption and Luther hath in parte cutte of all hope of iustice and in parte hath brought his disciples into a moste presumpteous affiaunce of atteyning vnto it by deuising an other iustice that was neuer hearde of before is it not euident although to eschewe enuie he spake sometymes manie thinges concerning the woorkes of iustice that he quenched all loue and desire of well doing For I praye you by what meanes wil you encourage a faint man to doe anie honest thing if he haue learned before of some graue person that such as endeuour them selues to doe anie vertuouse acte doe but loose their labour Agayne howe will you driue the feare of euerlasting damnation into them that are altogether carelesse and presume so muche of their owne iustice that they beleeue that no man doth passe them in any excellencie of iustice Wherefore no man in the worlde wil euer bend him selfe to doe holie woorkes if he hearken to the Doctrine of Luther for so much as it is impossible that any man being either in extreme despaire of honestie or elles in extreme presumption of saluation should earnestly endeuour him selfe to folow godlines But you wil say that it may be that Luther did exhorte his countrey men to good workes in his Bookes and sermons I know that
wel So did Epicure him selfe when he had with Decrees taken away al vertue yet woulde he dispute now and then of vertue very notably I consider not what the light felowe saith sometime either through the inclination of nature or elles for feare of enuie but I see what is most agreeable to his decrees and doctrine This is most vndowbtedly true that when thinges are either vtterly despaired or certainely assured there is no man that wil take any great paines in folowing of vertue Therefore for so much as Luther hath shewed him selfe to be the authour both of this extreme desperation as also of that extreme presumptioÌ„ who doth not see that by him al good and godly works hath ben quite ouerthrowen Wherfore this was in him a great fault a cruel deede a shamelesse acte a wicked crime an intolerable villanie but yet was that other muche more heynouse and detestable that he woulde wrest the godlie and wise saying of S. Paule after his owne pleasure and abuse the testimonie of the holy Apostle to confirme his shameles opinioÌ„ and doctrine But let vs now see howe you will make Luther the defacer of all vertue labour diligence and industrie to agree with S. Paule the high Schoolemaister of al holines religion and vertue S. Paule say you saith that there is nothing auailable to saluation besides faith that worketh by charitie The selfe same Paul saith that no man is iustified by woorkes It is therefore euideÌ„t say you that these two points are ioyned together But I say on the other side that for so much as these things do disagree excedingly the one froÌ„ the other it is impossible that euer S. Paul should ioyne them together But that it may be fene how il your maisters vnderstaÌ„d S. Paul it is to be coÌ„sidered what his meaning was what he went about what intention and purpose he had as in al his Epistles so especially in this whiche he wrot to the Romains out of the which you haue taken these testimonies corruptly vnderstood What was then the purpose of S. Paul in this Epistle Doubtlesse this to withdraw men from all affiaunce in worldly things to the faith of Christ He teacheth therfore that there was no sure staie of saluation neither in nature neither in the ordinaunces of the olde Law For it was neither nature neither the law that toke away iniquity and brought in iustice in the which only staÌ„deth our saluation and honour For only iustice procureth the fauour of God towards mankind And first that nature of it self holpâ— nothing towardes iustice he proueth by this argument bicause all menne which staied vpoÌ„ nature oÌ„ly although they were endewed with excellente witte yet they were spotted with iniquitie with vncleane lustes malice couerousnes dishonestie of life crueltie and with other vices vnsemely to be named As though he shoulde saie thus If the excellencie of nature if the sharpenesse of witte if the force of the mind and reason had holpâ—â— any thing towards iustice then had the Gentils which excelled in nature in wie and in reason ben well appointed and furnished for al helpes and states of iustice But the brightnes of iustice shone not emongest them for they were full of iniquity and vices without number wherefore the excellencie of nature holpe them nothing to liue iustly Then turning him self to the Iewes he vrgeth the selfe same argument but more earnestly and with greater force For he had entered into a most ernest coÌ„flict with the Iews as touching the ceremonies of the old Law the which the Iewes thought necessarie to kepe stil beleuing that the soules were purged by them Against whom S. Paule disputeth declaring that al the ordinaÌ„ces of the Law which were but only shadowes of Iustice vanished away at the coming of the true and perfect iustice and that suche as referred the cause of iustice vnto those shadowes appaired the honour of Christe For they distrusted the power and merite of Christ And therefore writing vnto the Galathians he saith If you be circuâ—cided Christe shal doe you no good In like manner writing to the Hebrews he saieth that the Lawâ— broughte nothinge to perfection but that it stirred vp men with shadowes only and Images to the hope of the saluation to come And those ceremonies and sacrifices ordeined by the law the which in this place and in the epistle to the Galathians he termeth the woorkes of the Lawe writing to the Hebrewes he calleth them the iustices of the flesh S. Paul therefore speaketh of this part of the Lawe whiche coÌ„sisteth in shadowes of iustice which conteineth the cleansing of the bodie and reacheth not vnto the soule wheÌ„ he saith that no man is iustified by the woorkes of the Lawe This was the meaning of S. Paule and the conclusion of that so long and earnest disputation which you speake of As though he would saie thus If Circumcision if the sprinkeling of asshes if the offering vppe of brute beastes if the other cleansinges of the Law did make men iust it should folow that al the Iewes which obserued and kept orderly the holie ceremonies of the Lawe attesned vnto iustice But it is euident that al such lewes as leaned and trusted vnto the lawe only were naughty men vncleane liuers backbiters murderers and wicked persones Wherefore they receiued not the fruit of iustice by the law And so it remaineth that no man is iustified by the workes of the lawe If you haue any wit at al this reason concluding so aptely maie teach you what workes S. Paule meant when he saied that no man is iustified by the works of the law For otherwise what could any man haue said more vnaptly woorse hanging together and lesse to the purpose If S. Paule had said that the Iewes had excelled in cleane liuiÌ„g in godlines and innoceÌ„tie and yet that such vertuos dedes had helped nothiÌ„g towardes iustice if he had vpon these thinges concluded that they were not iustified by the workes of the law you might well haue gessed that by the works of the law he had vnderstoode the deedes of vertue and godlines But S. Paul neuer spake any such word No he declareth plainly by the testimonie of the law it selfe that such as bestowed much diligeÌ„ce and labour about the ordinaÌ„ces of the law wer very naugh ty and wicked men whereupon he coÌ„cludeth that the works of the law did not iustifie What then Think you that S. Paul doth coÌ„clude his argumeÌ„t vpon things that are not proued and agreed vpon as you do If you presume to say so then shal you falsly charge the wisedome of the holy man with the crime of rashnes and folie The whiche thing how far it is from S. Paul is wel knowen to al suche as studie his writinges with a pure inteÌ„tion For what can be deuised more witty and better applied fuller of wisedome and more earnestly endited then the reasoninge and style of S. Paule His Arguments
euerlasting and such as haue done euil into euerlasting fier Then that other point is also false that good workes do necessarilie arise out of Luthers faith I graunt you that good workes do folowe my faith but not yours M. Haddon if you beleeue Luther How so say you Bicause faith cometh by hearsay ād hearsay cometh by the worde of Christ For so much therfore as my faith that is to say the faith of the holy Churche is grounded vpon the wordes of Christ and Christ him self saith that al such as do not repente shall be condemned that saith and credit which I geue to the words of Christ causeth me to do penaunce Againe when our Lorde saieth 〈◊〉 shalbe my friendes if you will do th◠thinges that I commaunde you to doe if I beleeue the wordes of Christe and desire earnestly to be receiued into his frindship I wil endeuour my selfe to the vttermost of my power to do such thinges as are by him commaunded And whereas Christ telleth vs before that not he that calleth him Lorde shal come to haue the possession of the kingdome of heauen but he that ordereth al his workes according to the wil of the euerlasting Father If my faith be not faint if it be liuelie and strong and inflamed with the desire of that kingdome I am stirred vp by this faith to directe al my doinges according to the wil of God See you not now after what sort this faith conteineth holy workes within her wombe which are engendred of the fruictefulnes of her Now let vs see the faith of Luther whether it be able to bring foorth any fruicte that is quicke No without doubt First of all bicause al workes as he saieth seeme they neuer so holy are disteined with synne And no man maketh any account or estimation of a thing that is vncleane and spotted with synne Moreouer bicause as he mainteineth the force and strength of inordinate lust is so great that he thinketh it impossible to withstand it by any meanes in the world Seing then it is impossible for any man to endeuour him selfe to doe any good workes vnlesse he doe firste destroie the kingdome of synne and the kingdome of synne can not possibly be destroied if it be true that Luther saith it remaineth that no man can possibly do any holy workes For who is so mad that he wil bestowe his labour in any thing in vaine and without fruicte Last of al bicause Luther hath determined such a kind of iustice as needeth not the healpe of any doing or worke For if I persuade my selfe that the iustice of Christ is applied vnto me by faith no lesse then if it were mine own iustice and that I haue atteined vnto that moste high and perfecte iustice of Christ although I lyue and continue in syn with what desire care or hoofulnes should I be pricked forewarde to doe any good worke Forsomuche therefore as Luther both despiseth holy works and cutteth of al hope of honestie and holinesse and by this faith which he hath deuised taketh away al feare of punishment is it not euident that he is the ouerthrower of holy workes the destroier of honestie and godlines although he pretēded sometime to stirre vppe his disciples to the loue of vertue Wherefore it is manifestly seene that this man of God whō you cōmend aboue the heauens what with bringing good workes into contempt and what with causing men to despaire of honestie and by teaching a vaine affiaunce in his newly deuised iustice hath quite taken away al desire of doing and working Let vs now come to your other cōplaīt in the which you say that I make no end of babling while I lament the vnsensiblenes of Luther which tyed vp the wil of man with necessitie of destenie Truly say you I am not wonte to be moued with angre and yet now I can hold my selfe no longer It is my great fault M. Haddon that I haue by this my babling as you terme it caused you being so gentle and soft by nature as you are to rage like a mad man Wel let vs then heare the talke of this felow which is iustly prouoked to plaie the bedlome What saie you sir This slaunder say you is not only blockish and ignorant but also blasphemou◠and suche as the verie stoones them selues whiche you speake of if they could speake would not tourne it against our men I know M. Haddon that that place of Rhetorik is wel applied to this vehement kind of speach whiche you now vse And therfore I looke when you wil bring in those stones and make them to speake You say afterwarde But haue you an eye vnto the Scriptures a litle while and repent you Truly I haue a diligent eye vnto them but I haue not as yet gone to schoole with doctour Walter Now therefore I am attētiue if I may by your good instructions come to a cleerer vnderstāding of the secrets of God I wuld ye would vtter vnto vs this wonderful stuffe of your high wisedome Well what say you then God the Father hath chosen vs in Christe before the foundations of the world were laied to the ende that we should be holie and vnreproueable before him How knowe you M. Walter I pray you that you are one of the chosen Againe which be they that are holy and vnreprooueable before God Doubteles they are such as are void of al synne But by Luthers doctrine you can not be without sinne For he saith that sin is not al put out but that a certaine steime of vice breaketh out of it as it were out of a burning fornace the which deuoureth and consumeth all thinges round about it whereupon it foloweth that no man is vnreprooueable But if you peraduenture will say that you speake not of your selfe but of al mankinde if no man in the worlde be deliuered from al synne as Luther teacheth then doth it followe that no man can be vnreproueable You heare say you the election or choise of God out of the gospell the which you so muche detest in your talke and you heare the tyme also Doe I detest the election of God With what face dare you saie so In what place in what woordes before whome who is your witnesse who was made priuie in which of all my writinges can you conuince me to haue spoken any such word Haue you such a pleasure to babble out what so euer cometh vpon your tongues end Neither is this necessitie of Gods electiō say you an occasion whie we should yeald our selues wholly to felowe the pleasures of the bodie and vncleane vices as it pleaseth you full vngodly to sport but that we should be holie and vnreproueable before God through charitie as it is declared by the expresse woordes of the gospell Although I vnderstande you not verie wel yet I thinke you make with me For I saie the verie same thing that we are not compelled by any necessitie to doe
euil for so much as God hath geauen vs as it is manifestly prooued by many places of the Scripture a free choise of life and death Wherefore we are free and not tied with any fatal necessitie But here again forgetting what you said before you alleage certaine places out of S. Paule by the which as I imagine you intende to take from vs our freedome of will It is God saie you that woorketh in vs both to will and to doe S. Paul in these woordes hath tyed vppe our wil and restreined our power Neither did S. Paul euer thinke it neither did your maisters vnderstande the meaninge of S. Paule Muche lesse is it to be thought that you being farre inferior to them should be able to atteine to the Apostles meaning in this matter We grauÌ„t this to be true that our thoughtes and works such as are wel begon and ended ought to be referred vnto god by whose power thei are don For except God had called me backe when I raÌ„no into all mischiefe excepte he had aduertised me by the instincte of his spirit that I shuld not cast my selfe headloÌ„g into euerlasting thraldome except he had with his wholesome grace and sure aide so strengthened me that I might be able to doe the godly worke which he commaunded me to doe I could neither haue done neither yet haue thought any good thing but what so euer studie or diligence I had emploied either in deuising or els in doing any good worke it had benne all in vaine Yet this much we say that we may not yeald our assent to the inspiration of God that we may not regard his liberalitie that we maie refuse his gentle offer yea and leese thorough synne and wiâ—kednesse the grace that is alreadie goten I saith our Lorde doe stand at the doore and knocke He saith not I doe breake open the doores or I doe pul them out of the hinges or I doe breake in by violence but only I doe knocke â–ª that is to say I doe warne I doe declare the peril that may ensewe I do shew the hope of saluation I doe promise healpe and I doe allure men vnto me by benefites Yet you saie What then Is there no difference betwene vs and a stone He must needes be more vnsensible then a stone that wold gather after that sort As though I had gathered this M. Waulter out of the sobre meaning of S. Paul and not out of the dronken dreming of Luther as it shal appeere hereafter The selfe same S. Paul saie you calleth vs the coadiutours of God and commaundeth vs to woorke our saluation in feare and trembling See you not then by the verie woordes of S. Paul that the freedome of will is buylded vpon his authoritie the whiche Luther goeth about to ouerthrowe For wherefore shoulde he haue saied that we are the coadiutours of God if a man coulde doe nothing towardes the woorke that God woorketh in vs Wherfore should he haue warned vs to woorke our saluation if it were not in our power to doe it But you euen as in that ioyning of faith that woorketh by charitie and of woorkes that are vnprofitable laboured in vaine to glew together by the testimonie of S. Paul such things as can not possibly be ioyned in like manner you would bring to passe by this your singular wit the which we simple idiotes can not reache vnto that freedome and bondage should be knit together with a most fast knot of frindship and that by the sayings and meaning of S. Paul And therfore at one time you alleage certaine places of S. Paul that maketh for freedome at an other time you bring other testimonies the which as you thinke confirmeth bondage But I might proue by this argument alone that you could neuer so muche as suspecte what great wisedome was in S. Paul as in whose heart rested the spirite of Christ bicause you labour to prooue that he spake such thinges as are verie contrarie And yet you saie that I doe abhorre the Gospel In deede I do abhorre Luthers Gospell and when I name Luther I meane Melanchthon also and Bucer and Caluine and the reste of your Bassaes For although they be diuers channels of waters yet came thei al out of one fountaine But whereas you abuse the testimonies of S. Paul to auowch your vngodlines me thinketh it is a thing not to be borne You saie afterward You shall know by three wordes of S. Paul What shall I know I am able to doe al thinges in Christe whiche strengtheneth me And S. Augustine comprised the selfe same sentence in other wordes verie finely God saieth he crowneth his owne woorkes in vs. Verie well But to what purpose bring you these thinges Be we of them thinke you that take parte with Pelagius Did we euer saie that we coulde doe anie good and commendable woorke by our owne strength and diligence No truly And yet you in this place as though you had wonne the field begynne to vaunt your selfe without all modestie and saie What is it See you not how the prouidence of God is fortified by the authoritie of the holy scriptures And yet you vnderstande that it is not the mother of synne but the nourse of all vertue O M. Haddon what agew fitte is this that holdeth you What damned sprites are these that vexe you What plagues of synne are these that folow you vp and downe Where haue you heard or read that I doe denie the prouidence of God or that I doe affirme that out of it there shoulde arise anie euil in the worlde Is this no furie Is this no madnes Is this no impudencie You coulde neuer gather anie suche thing out of my writinges vnlesse you thinke perhaps that the prouidence of God can not stand by anie meanes except the freedome of mans will be taken quite awaie If you thinke so you are worse then mad If you thinke not so and yet wil charge me falsely withall you are past al shame And yet you saie But let vs goe vnto the fountaines them selues out of the which although there flowe most sweete honey yet hath your most corrupted mind sucked out of them verie pestilent poison â–ª O M. Waulter how much it easeth your stomake to vomite out this railing poison with the whiche you are glotted S. Paul writing to the Galathians saied would God they might be cut of that trouble you In like manner doe I praie vnto Christ my God the authour and geauer of vncorrupted and vpright life that all such as come to haÌ„dle the holy scriptures with an vncleane minde with fowle eyes with an vngodlie intent maie at the length repent them selues or els if they wil not that they maie be put to most sharp punishment and horrible death raither then to bring so much mischiefe into the common weale of the Church In this place good Christ what a stirre you keepe how wonderfully you laie about you how you vaunt
there is anie vniustice in God S. Paul detesteth that saying but Ierome Osorius dowbteth not to auowch it O M. Haddon what madnes is this that vexeth you What saie you What thinke you What a shamelesse lust of lying is this When saied I so in what wordes Shew the place reprooue me by witnesses conuince me by good proofe Before you doe this why rage you Whie take you on like a mad man Thinke you that Luther that mad felowe and filthie varlet and the heauenlie doctrine of S. Paul are so neere ioyned together that who so euer is against Luther must needes be against the most holie ordinaunces of S. Paul also Oh saie you it is the voice of God to Moyses I will haue mercie on whome so euer I haue mercie and I will haue compassion on whom so euer I haue compassion S. Paul bringeth in vpon this that it is not in him that will neither in him that runneth but in God that taketh mercie After this you recite the example of Pharao but you shew not plainely to what ende you alleage it And then as though you had alreadie declared by the testimonie of S. Paule that the freedome of mans wil was taken awaie you conclude after this sort What saieth Ierome Osorius For sooth he saieth if manes reason be tied vppe if freedome of deliberation be taken awaie if the will be settered with euerlasting bandes that it must needes folowe that man is altogether bereft of his iudgement and senses that there is no difference betwene him and a stone yea that God is made to be the authour of euill And that it standeth not with reason that we should be pounished for that offence whiche we committed not with our will That is true M. Haddon neither haue you confuted my argumentes neither haue you brought anie testimonie of S. Paule the which might cause me to chaunge my minde And yet as though you had determined the matter all at pleasure you rowse your selfe and entring into a more earnest vaine of speach you bring those woordes that folowe out of the innermost corner of your cunning You saie thus Doe I make anie thing of my selfe doe I alter or chaunge anie thing do you not acknowledge your owne wordes whiche are partly false and partly wicked These things while you declaimed them like a fine Rethorician and vaunted your selfe somewhat insolently with a certaine lustie kind of talke you make that same glistering glosse of wordes to shine a great deale the brighter by putting in as your manner is a taunt or reproch Your wordes are these Of like you are that prowd reasoner whose haughtines S. Paul rebuketh very sharply Will you being an earthen vessel made of dyrt and claie demaund of the potter to what vse he hath so made you These and the like tauntes you caste out against me and you warne me withall that I doe not ouerthrow thorough this my intolerable pride such as leane vppon the prouidence of God These are the thinges which you vtter in exceeding great choler O goodly golden vessel made by the excellent woorkemanship of Bucer I pray you disdaine not the poore earthen vessels for it is in them to become golden vessels In a great house saith S. Paule there are vessels not only of gold and siluer but also of wood and earth And some are made for honour and some for reproch If any man therefore will pourge him selfe from these he shalbe a vessel for honour made holy and meete for our Lord and prepared to all good worke You see how S. Paule declareth that it is a very easie matter for vs if we wil to be chaunged out of woodden and earthen vessels into vessels of gold and siluer And by what meanes this thing may be brought to passe he declareth plainly when he saieth If he wil pourge him selfe from these From whom From them doubtlesse which as he said a litle before had ouerthrowen the faith of certaine men But that you may vnderstande howe ill your maisters haue expounded those testimonies of S. Paule whiche you haue hudled vppe together I thinke it necessarie to set out at large the meaning of S. Paule The which thing that it may the better be done it is to be considered to what ende S. Paule brought al those argumentes When he had therefore described in moste ample manner the blesfull state of those menne the whiche despising the pride of mans nature and forsaking the ordinaunces of the law whiche was now disanulled betooke them selues wholly to the seruice of Christ yea and so gaue them selues thereunto that they walked not according to the fleshe but according to the spirite that is to saie they put away all filthinesse of vncleane life and naughtinesse they cutte of the verie stringes of carnalitie and followed the woorkes of vertue godlinesse and iustice with an earnest desire when he recorded after this sort in his mind the graces and gyftes with the which the mindes of those menne were adourned and bewtified that were receiued into the protection of Christ and ordered by the guydaunce of the holy ghost he reioysed incredibly But the greater this ioye was the more grieuously did he sorow at the remēbraunce of the most bitter chaūce and fal of his owne countrie menne whiche had for their crewel treacherie and horrible blindnes of heart lost such great richesse But for so much as many men tooke occasion by this fall of the Iewes to appaire the estimatiō of Gods truth and faithfulnes saying that it could not stand with the constancie of Gods truth that that nation which was fostered in great expectation of libertie and felicitie whiche was called by Gods owne promises to the hope of the heauenly and euerlasting kingdome shoule be tourned out of al good thinges and left in most horrible darkenesse and that it might be gathered by this that either the light was not yet brought into the worlde by Christ or that God was not sure of his promise for so much therefore as certaine rash and vndiscrete felowes vsing these argumentes went abowte therby most vnworthely and slaunderously to disteine the glorie of God S. Paule disputeth earnestly for the glory of God and proueth by very good and grounded reasons that God was sure of his worde and that he had perfourmed al suche thinges as were promised abundantly And so much doth he signifie when he saith Not that the worde of God is fallen Nowe the prouse of this defence he taketh out of sower places The first place is the description of a true Israelite to th' intent that when it was vnderstoode that the Gentiles gathered together vnto Christe were nombred in the stocke of Israel it might appeare that God had in their saluation and honour excedingly well fulfilled his promises The second place was that in the which he declared that maine euen of them that came of the very stocke of Israel were saued For in that great shipwracke certaine
remnantes escaped through faith out of that most crewell tempest and waues of infidelitie In the third place he teacheth that ther was no stay in god but that al the Iewes might haue come to saluation For God had his treasures and richesse alwaies in readines to bestowe them and allured them with often calling vpon them to repaire towardes him and to receiue the fruicte of his bountifulnes but they being through the assiauÌ„ce of their law brought into a pride and through pride into verie madnes with harts vnkind and obstinately bent to liue in synne refused the liberalitie and gentle calling of God Last of all he foretelleth that the time shal come when the ful multitude of the geÌ„tiles are come in that al Israel shalbe saued And with these argumentes whiche he handleth at large the Apostle declareth very plainely howe fast and sure God hath alwaies continued in his faithful promise Of the which we wil touch those pointes onely that apperteine to this present disputation First therfore he ioyneth the description of a true Israelite with the declaration of equitie and iustice and declareth that the nobilitie of a true Israelit consisteth not in the communitie of bloud but in the propagation of faith and that he is the true sonne of AbrahaÌ„ that is borne according to the promise of God the whiche faith beholdeth and not he that is borne according to the flesh in the which earthie men do glorie Not they saith S. Paule that are the sonnes of the flesh but thei that are the sonnes of promise are couÌ„ted in the seede And this is a word of promise I wil come about this tyme and Sara shal haue a sonne But lest it might be said that Isaac was therfore preferred before Ismael bicause he was begotten of a free mother he bringeth in like manner an other example of twoo twinnes For Iacob and Esau were begotten and borne both of one father of one Mother and in one hower and yet was Iacob placed in the inheritaunce of his Father out of the whiche Esau was caste by the prouidence 〈…〉 of God If you will respect 〈…〉 of their birth it 〈…〉 Esau should haue benn◠〈◊〉 bicause he came first into the â—orlde If you consider the merites of woorkes it was determined in Gods secret counsel before thei were borne and before they had done anie thing good or euyl that Iacob should haue the preeminence S. Paule setting this similitude before our eyes confirmeth that this nobilitie of Israel is to be ascribed neither to any stocke of man neither to auncetrie neither to any merite going before but to the grace of God the whiche according to election goeth before al merites of vertue and godlinesse For Iacob represented such as stay them selues vppon faith and looke for the grace and mercie of God but Esau resembled them the which haue no respect vnto the grace of God but are puffed 〈◊〉 with an affiaunce whiche they â—aue 〈…〉 woorkes 〈…〉 lesson therefore we gather out 〈…〉 place of S. Paule that it is not 〈…〉 stocke on Petegree of manne nor woorke â–ª nor the Lawe that maketh â—ruâ— Israelites but the election calling and grace of God But let vs see This so notable a mercie of God which is bestowed vppon vs without any desert or merit of ours is it geauen without any choise No tâ—uly For then were there chaunce and vnaduisednes in the iudgement of God the whiche no man can once thinke without great offence S. Paule therefore to put awaye that damâ—able opinion saith To the end that the detâ—rmination of God might stand according to election it was saied not by â—orkes but by the caller that the elder should serue the yonger 〈…〉 woorde Election 〈…〉 oddes or difference 〈…〉 with 〈…〉 that there was somewhat in the thing chosen which was not in the thing refused For the purpose of God is a preuented iudgement in the which God according to election and foreknowledge of thinges which he seeth shall come to passe some he apointeth mercifully vnto glorie and other he adiudgeth to euerlasting damnatioÌ„ Neither is the wisedome of God which compreheÌ„deth in his endlesse knowlege al things that hath ben that are nowe or shalbe hereafter coÌ„pelled to looke for the euent of things when he wil geue iudgement What was that then whiche God chose before was it any worke or merite that was woorthy of the grace of God No truely For if it were so grace were no grace It is certaine that through the mere mercy of God al only we were diliuered froÌ„ the darkenes of syn and set in the possession of iustice For he was nothing in our debt But rather for the hatred towards the law of God engraffed in the nature of the body which was after synne made subiect vnto the tyrannie of inordinate lust we were al most worthy of euerlasting punishment Moreouer although that most high and euerlasting bountie woulde as S. Paul saith that al men should be saued yet the order of iustice wil not beare that such as vnkindly refuse the benefites of God and continue in that wickednes to the end shuld receiue them They therfore are most iustly excluded from the benefites of God whiche are at defiance with the bouÌ„ty of God and will not in any wise be receiued into his fauour Now wheras God knew before the beginnings of the worlde that it should come thus to passe of his mercie he chose them which he sawe woulde not at the ende stubbornelie refuse his so greate benefites And thus it cometh to passe that some are by his iust iudgemente refused and other are by his great mercie called to enioyâ— his euerlasting riches But you wil saie peraduenture what Sir Saie you that any merite of man goeth before the grace of God No forsooth For the very yelding of my minde by the which I geue my assent vnto the warninges and inspirations of God and do not refuse his benefites is to be referred to the grace and mercie of him that called me and bowed my mind and in the receiuing of my saluation and dignitie there is no merite of mine For if I be a poore needie man and oppressed with extreme necessity what merite is mine if I be susteined and enriched by the liberalitie of some bountiful Prince which ought me nothing What doth the Physition owe me â–ª the which of his own accord hath healed my wounds bicause I haue suffered my selfe to be healed of him Againe what is he in my debt whiche seeing me beset on euerie syde with theeues deliuered me from present death Nothing at al. So therfore it cometh to passe that such as be receiued into the fauour and grace of God are saued by mercy and such as be excluded from the grace of God are repelled by his most iust iudgement It foloweth in the text of S. Paule What shall we then saie Is there any vnrighteousnes in God God forbid For
he saith vnto Moyses I wil haue mercie on whom I haue mercie and I wil haue compassion on whom I haue compassion S. Paule geueth a reason wherfore no man can possibly laie any vniustice to God For the defence of Gods iustice standeth altogether in his mercie For that often repetition of Gods mercie signifieth his great constaÌ„cie in geauing mercie And the mercy of God quiteth his iustice of al slauÌ„den As though oure Lorde him selfe should saie I am by nature so merciful that I pleasure in no thing more then in pardoning of syns and in keeping a most coÌ„stant and euerlasting mercie to mainteine them whome I haue receiued into my protection It may therefore be sene very wel when I do punnish syn â–ª that such as are coÌ„demned do perish through their owne default For if thei would come to good order thei might obtein the like mercy and be saued But forsomuch as of their own accord thei estemed more darkenes then light bondage then freedom â–ª pouertie then riches death then life it was iust that they shoulde be throwen downe headloÌ„g into bitter paine and torment And so by this place which S. Paul allegeth after a heueÌ„li sort of the assured nes of Gods mercie we see his iustice vtterly discharged of al slander Wherfore in the calamity of the Iews no maÌ„ could finde any lacke of truth in God but he might well blame the vnfaithfulnes and wicked stubbornes of them that would not be saued by the mercie of God Then to coÌ„firme this saying aÌ„d to teach vs that al hope of saluatioÌ„ is to be referred to the merci of God which is so freely offred to al meÌ„ he saith It is not therfore in hi that willeth neither in him that ruÌ„neth but in God that taketh mercy Wil importeth a desire ruÌ„ning signifieth an earnest endeuour to honestie the which both are compreheÌ„ded in the benefit of God For it is he the which with often calling vpoÌ„ me causeth me to wil it is he also the which geueth a cheerefulnes vnto my wil. Howbeit neither my desire neyther my cherfulnes shal haue ani good successe vnlesse he of his mercie shall bring both my wil and my earnest endeuour to perfection For our strength is appaired our hopes vanish al to nothing so often as the mercie of God for our vnkindnes of heart departeth from vs. When I therefore doe any good woorke it is to be ascribed neither to mans will as being naturallie inclined to honesty neither to my earnest endeuour but only to the mercy of God But that it might appeare yet more plainely that the Iewes fell not through the vniustice of God as vngodlie men reported but through their owne vnfaithfulnesse and wilfull sinne he reherseth the like example of naughtines and lacke of beleefe For God vsed the like meanes in callinge Pharao to honestie and fraying him from vnbeleefe But he of a pride and stubbornes which was in him would abuse the mercie of God to his farre greater punishmente and damnation Vppon this S. Paule bringeth in these wordes For the Scripture saith vnto Pharao for this haue I stirred thee vp that I maie shewe my power in thee and that my name may be declared in al the earth In the which place two thinges are to be noted The first is that Pharao was not driuen to suche outrage by any violence oâ— force of Gods behalfe as S. Paule declareth him self unon after The other point is that the wickednes of Pharao was therfore tolerated a great while of God the most wise and bountiful Lord of al things which out of euil thinges draweth euermore some good and bringeth thinges disordered into good order that by shewing one example of â—â—ueritie he might kepe a great many men in wel doing And this may appeare much better if we will trie the wordes at the Hebrew fountaine for this sentence might very well be translated after this sorte For this cause haue I suffred thee to stand that I may shâ—we my power to theo and that my name may be honoured in al the earth He sayeth not I haue taken away thy wittes from thee and I haue caused thee to be madde that thou shouldest continually rebell against mee but I haue suffred thee a greate while and haue differred thy due punnishmente that I mighte reserue it to the greater setting out of my glorie and the saluation of many men He called Pharao both to faith and also to honestie But for so much as Pharao regarded not the goodnesse of God but ranne on like a wild colt vpon an vnbridled affection it stode verie wel not onely with Goddes iustice but also with his mercie that many menne should by the most iust example of Pharao be put in feare and so brought to good ordre For as the gouernours of common weales doe vse to out of with constant seueritie such as they can not redresse by lighter punishmentes to the ende that they may by the terrour of that punishment keepe the rest of the citizins in ordre euen so doth that most high gouernour shew sometimes an exaÌ„ple of seueritie vpon them that wil not be refourmed but wil vpoÌ„ sinne wickedly coÌ„mitted heape a shamelesse defence that he maie by the deathe of those lewd persons benefite the whole and that he may in punishing the wicked shew many points of his high mercie What is the cause then that we see that word so often repeted And God hardened the heart of Pharao To hardeÌ„ is to gâ—ue vnto wicked men which do abuse good thiÌ„gs vnto malice some matter with the which they may encreace their syn and stubbornes Knowest thou not saith S. Paule that the goodnes of God mooueth the to penaÌ„ce But thou according to thy hardnes and vnrepentaunt hart doest treasure vp to thy self displeasure In like maner therefore God caused not that hardnes in Pharao but Pharao refused the mercie of God and of a certaine hardnes and frowardnes that was rooted in him abused the clemeÌ„cy of God vnto greater syn and so encreased the heape of Gods wrathe towardes him euery day more and more Now marke how wonderfully the Apostle linketh together his argumeÌ„ts â–ª First of al he declareth that to be a true Israelite cometh not of mans nature but of the grace of God Then he confirmeth the iustice of God by the greatnes of his grace which is offred freely to al men that wil vse it For by that mercie it is euidently seene that such as perished perished through theyr owne default and this doth he declare more plainly by the example of Pharao the whiche refused the mercie of God and was willingly forlorne that it might be gathered by this that the Iewes fell in like manner through their owne wilful blindnes bicause their hearte was to obstinatly bent and harâ—lened in wickednes and that their daÌ„nation is not to be imputed vnto God which called them to saluation â–ª but vnto their owne naughtines and stubbornes
weaned from the acqueintaunce of the bodie so much as it were to be wisshed we coulde bicause we vnderstande that the beginning of mans miserie procedeth of negligence and forgetfulnes what so euer thing mai bring vs to remember the bowntifulnes and mercy of God we vse it very diligētly Therfore euen as we make the signe of the Crosse vpon our forehead the which manner S. Basile referreth to a tradition of the Apostles so doe we set vp Crosses not onely in Churches but also in our howses and highwaies to the end that the remembraunce of so great a benefite should neuer depart out of our minde For if God when he deliuered the peple of Israel by the diligence of Moyses out of the weake dominion of Pharao gaue order vnto them that they shoulde alwaies haue before their eyes in their handes and in such places of their howses as were in sight some monument of that benefit how much more diligently ought we to doe it which are redeemed not by the meane of Moyses but hy the benefite of that most bountifull Lord which was offred vp for vs from euerlasting darkenes and damnation into euerlasting light libertie and glorie For the same cause were the Images of holy men set vp of olde time as it is declared before that men beholding them should be moued the oftener to bend their mindes to thinke vppon those men whiche walked more feruently in the steppes of Christ and to dispose them selues the soner to folow their godlines and vertue For in holie men we doe not so much reuerence the men them selues as the maiestie of Christe whiche dwelleth in their heartes For they are the sonnes of God the brothers of Christe the heires of the euerlasting and heauenlie kingdome the whiche state all suche haue atteined by the benefit of Christ as haue so nailed their senses vpon the Crosse that there liueth none other thing in them but only the spirit will and pleasure of Christ as S. Paule said I liue now not I but Christ liueth in me And so we honour in holy men a most excellent gift of God a verie expresse Image of God yea after a maner of spech certain Gods in the brightnes of whome we extol and praise for euermore the moste high and euerlasting benefite of God Now the faith in the which we liue is such that it doth neither minish our hope in attempting any good woorke neither wipe away quite all feare or doubt of saluation but it bringeth the wel disposed mindes in hope of godlines and vertue and it driueth withall now and then a certaine feare into all such as think vpon the rigour of Gods iudgementes For Christe which by his bloud hath drowned synne as it is writen into the deapth and hath furnished all suche as are come vnto him with a liuely and true faith with the giftes of holines puritie and iustice hath appointed euerlasting damnation to them that refuse to obeie his commaundemente For he was made the cause of euerlastinge saluation not to euerie man that boasteth of faith but to suche as obeie him as Sainct Paul◠saieth Wherefore we beleeue that the woorkes of holie menne are not disteyned with anie vncleanes of synne for that were a derogation and dishonour to Christe for so muche as they are donne by his grace and power and we knowe for certaine that suche as thinke not that the lyfe of manne is to be spente in doing holie woorkes if they continue in that lewde opinion shalbe tormēted in hel for euermore We confesse that men being destitute of the aide and grace of Christe can neither doe nor endeuour no nor thinke any thing that is auaileable to euerlasting saluation and therfore we beleeue that all hope of saluation all the meane to atteine vnto true honour all the staie of lyfe euerlasting resteth in the mercie of God And yet we beleeue this assuredlie that it lieth in vs either to refuse or els to accept thankefully this benefite when it is offered vnto vs. And as we doe not deface neither the signes of the holie Crosse neither the Images of Christe neither the monumentes of holy men so do we thinke that the reuerent ordre of al ceremonies and the religious vsage of holie Sacramentes I meane not any newefourmed ordre deuised and trimmed by the witte of fine M. Haddon but that most old and auncient vsage whiche was approoued by the ful agreement of the holy Fathers as it may easily appeare by their writinges is moste reuerently and inuiolably to be obserued and kept When we fall we thinke it expedient foorth with to haue recourse to the Churche and to the iudgement of the Priest There is made a due examination of the sinne and it is seene howe great the deformitie of it was whervpon the mind which is now ashamed of such vncleanes doth the more earnestlie hate and detest the offence cōmitted and a◠keth pardon humbly and is absolued by the sentēce of the Priest whiche representeth the personne of Christ but yet so that he must discretly submit him selfe to such order as the Priest will inioyne him He that heareth you saith our Sauiour Christ heareth me and he that despiseth you despiseth me After this we come with feare and trembling and with a good affiance of the mercie of God vnto that most holy and dreadful Sacrament of the body and bloud of Christ in the which banket we are so refreshed and strengthened that we doe withstand the tyrannie of bodily lustes with a greater force and courage And bicause it were a daungerouse matter to leaue all this to the wil and discretiō of euery man for there are many sicke men which will not be healed and the life of the common sorte is not so well gouerned by will as by lawe and discipline it hath ben ordeined vpon great considerations that all Christian men should be constreined to laie this so soueraigne a salue to their wounds at the least once euerie yeare There are many which come vnto this Sacramente oftentimes but yet so that they examine them selues before diligently as Sainct Paule teacheth and endeuoure them selues to wassh out all the spottes of synne by the merite of Christ which they may most easilie obteine if they will confesse and forsake their foremer lyfe It is a wonder to see what a multitude of menne is fedde enerie Sonnedaie and Holie daie in the yeare with this Diuine and heauenly foode and howe by the helpe of it they are stirred more earnestlie to seeke after heauenly richesse For we see in them that are oftentimes refreshed with the moste holy bodie of Christe that the darkenes of sinne is driuen away the light of heauen riseth vertue and godlinesse are planted in them the moste goodlie fruictes of iustice are powred vpon them abundantly Bishops such as are able to preach the which hath ben litle regarded of some to the
and loue of godlines my desire is to surueie narrowely this your wōderful gentlenes courtesie softnes patience continencie charitie holines of life and other the like vertues which maie witnesse that the Church hath ben preserued by you But this can not be saie you before all suche thinges as hinder this our great and godlie pourpose be taken quite away For it is the office and dewtie of the worde of God to pul downe the olde howse before the fowndacions of the new howse be laied I take this also to be verie well and wisely spoken For euen as a medicine pourgeth oholer or other noisome humours which do molest the body before it doth repaire nature being feeble and brought low so was it expedient for you to expell pride coueteousnes leacherie and other disseases of the sowle before the Churche coulde receiue the comfortable nourishment of vertue and godlines This deuise of yours I like verie well But now I desire to know how these hurtfull and pestilēt humours haue ben pourged by you Oh saie you ther was nothing in the world so much against godlines as superstition wherfore our principal care was to take awaie al superstition You are not to be blamed for that for in deede there is nothing so muche contrarie to true vertue as is false and counterfeicte vertue Wel now I will not demaund of you howe you haue taken awaie superstition for that is verie euident You haue defaced the authoritie of the Bishop of Rome you haue ouerthrowen the howses of Monkes and Nunnes you haue laied hand on such goods as were apointed to holie vses you haue rifled churches you haue bestowed the goods of them vpon whome you listed you haue minished the reuerence of the auncient ceremonies you haue defiled the religious vsage of Sacramentes you haue throwen downe Images monumētes Crosses and aulters you haue condēned the deuout teares and good works of holie men as naught and vngodlie you haue disanulled the holie decrees lawes and ordinances of the Church you haue cut of all hope of true vertue and honestie by a certaine tyrannical estate or inuincible kingdome of synne which you haue ful clerkely by your doctrine set vp Neither were you cōtented with this wast and spoile of thinges but you haue also taken quite away the freedome of mans wil and contrarie to nature and reason cōtrarie to the equity and iustice of gods lawe you haue tied vp all the doinges and thoughtes of men good and bad wholesome and vnwholesome with a certaine fatall necessitie These are the thinges with manie other of like sort whiche I see are by you as the lettes and staies of wholesome doctrine pulled downe defaced destroied mangled and minced in peeces I doe not now bewaile the decaie and wast of holie thinges For if the health of the church could not otherwise be recouered if the Gospel could not otherwise be brought to his olde brightnes and dignitie I could easily beare this losse and it woulde not grieue me to see those thinges that stande whole the whiche you haue not yet destroied to be vtterly rased withall Wherfore if you haue left anie thing vntowched sette vppon it also if it like you shake it pull it hourle it downe vpon the grownde so that you restore vs that auncient feruencie of godlines that loue of iustice and equitie that amplenesse of charitie that contempte of wordlie thinges that earnest desire of heauenlie life with the whiche the Churche was inflamed of old time in the Apostles daies This is the puritie of the Gospel this is the excellent worke of the worde of God in this standeth the whole perfourmaunce of your promise You can not discharge your dewtie and bande with anie meane vertue For when I see the sacke and spoile whiche you haue made to be so great howe might I thinke it to stande with right or reason that you shoulde recompence it with anie meane commoditie Wherfore I will aske you once againe although M. Haddon be offended withall I will earnestly demaunde yea I will most instantly require of you what thing is restored by you in the steede of all those thinges whiche you haue pulled downe I will repete the selfe same woordes that I vsed in those my letters whiche M. Haddon so muche reuiled What is ouerthrowen I see but what is set vp I see not what is grubbed vp by the roote I perceiue but what is planted I perceiue not Tell me I praie you what it is to repaire the doctrine of the Gospell when it tendeth to decaie What it is to bring al thinges verie neere as M. Haddon your disciple saieth to the rules of Christian godlines vnto the most holie doctrine of the Apostles what it is to driue awaie with a newe light and brightnes the darkenes of errours and mist of synne in the which men liued I think it be to bring to passe that men maie haue no wil to looke down vnto the earth that they may be desirous to looke vp to heauenward to become modeste and humble to be inflamed with the loue of holines and chastitie to be decked and beawtified with the cōmendable vertues of meekenes patience grauitie and constancie to be verie obedient to the Rulers of the Churche to yeald verie great honour and loue to the gouernours in the cōmon weale to emploie their whole life deuises and practises to a common profitte to be zelously bent to wardes godlines and Religion finally to make and prepare the way to heauē by godly vertues I demaund of you therefore whether there be anie one man amongest al those that so much esteeme and reuerence you yea that sette you vp as Goddes endewed with such a seruent loue of heauenly thinges with suche chastitie and cleannes of life that he wil not suffer him selfe to be disteined with any spot of dishonestie with such patience and gentlenes that although he be prouoked with railing and dispiteful language he wil not only not offende in worde suche as wronged him but also wish them al good things and prosperitie with suche louingnes and charitie that he wil bestowe all his substance to the common profitte with suche grauitie and constancie that he wyll neuer be disordered witn suche a burning loue of euerlasting life and glorie that he wil forsake all the light and vaine pleasures of the worlde that he will pitch downe his Crosse and dash against it all his vnlawfull lustes that he wil thinke vpon Christ only and sit downe at his feete that he wil loue God ernestly and be as it were violently caried vp to heauen in mind and thought With al these vertues did the Churche sometimes flourish with these fier brādes of godlie loue were men of olde time inflamed from this most seruent loue of godlines coulde they not possibly be brought by anie terrour or tormentes And this tooke you vppon you to pourge the gospell thoroughly to put to flight superstition vtterly and to enkendle againe the light of
the thinge which I commaunded him not to speake or elles shall speake in the name of other Goddes shall be put to death If so be that thou shalt thinke in thy hearte howe may I vnderstande the woorde which our Lorde hath spoken Thou shaltâ— haue this token The thing which that Prophet foretolde in the name of our Lorde if it come not so to passe our Lord spake it not but the Prophet deuised it of a pride of his own heart and therfore thou shalt not feare him What thinge can be more euident and plaine then this signe What more prouidently spoken for our saluation Being now warned and instructed by God I geue no eare to wordes but I tourne mine eye to workes I loke to see howe faithfully these Ptophetes haue fulfilled their promise It remaineth therefore that wee consider what Luther Melanchthon Bucere Caluine and the rest of your Champions haue promised and taken vppon them what hope they haue brought their adherentes into by their goodlie wordes Doubtlesse thei caused men to conceiue this hope that thei would bringe the doctrine of the Gospell to the olde perfection that they woulde set Religion vp againe as it was at the first that they woulde staiâ— vppe the Church which tended to decaie Now this puritie of the Gospel this holinesse of Religion this sure staie of the Churche by what power and strength is it mainteined By fayth gentlenes chastitie peace concord lowlinesse obedience charitie godlines and the great loue of God But they haue brought into the world for faith and religion Church robbing for gentlenes crueltie for chastity loose liuing for peace whourlibourlie for concord ciuile discord for lowlines pride for obedience contempte of lawfull authoâ—itie for charitie bitter hatred towardes all good menne for godlines wicked impietie for godlie loue the vtter decaie of all such holie thinges as stirred vs vp to the loue of God They are therefore so muche shorte of the perfourmaunce of those thinges which they haue in large and ample manner promised that they haue rather by their laboure and diligence so woorshipfullye employed lefte all thinges whiche they tooke vppon them to refourme and bringe to the olde perfection in much worse case yea muche more depraued and disordered then euer they were before Wherefore these men were not sente from God And so it is concluded by the Lawe of God him selfe that they deserue no such commendations as you geaue them but rather euerlasting damnation I demaunde of you once againe The vertue and puritie of the Gospell doth it consist in good woorkes thinke you or elles in woordes Doubtlesse if we beleeue our Lorde him selfe we must saie that it standeth rather in woorkes then in a goodlie shewe of woordes For so muche therefore as these your Maisters haue confirmed this new Gospel not by good workes not by woorking of miracles not by continencie of lyfe not by vprighte coÌ„uersation not by feruencie of mind not by burninge desire and longinge after heauenlie things but by boasting and bragging woordes is it not manifest that they are not partakers of the kingdome of heauen Is it not cleere that they were not sent from God Is it not verie euident that they were false Prophetes But let vs retourne vnto Ieremie And first of all where you saie that I would for a certaine pride which is in me intolerable be esteemed as one of Gods priuie counsel I would faine learne of you whereof you gather that Heard you euer saie that I preached anie newe Gospell that I professed anie newe doctrine the which in the olde time was neuer heard of that I withdrew the people from the olde faith and auncient order with goodlie promises that I mainteined anie opinion deuised by myne owne selfe so constantly as though it had proceeded from God him selfe No truly What reason moueth you then to saie that I take this so great a name vpon me whereas in deede you see no token of such intolerable pride in me You saie afterward You molest Ieremie againe and will not suffer the reuerende Prophete to take his breath If I haue molested the holie Prophete I haue committed no small offence against my selfe But let vs see how you will prooue it You procede thus You alleage these woordes of the Prophete If they had stoode in my cownsell and had openly declared my woordes vnto the people truly they had tourned them from their euyll waie and from their naughtie deuises The wordes of the Prophete are verie cleere I can not tell therfore how you goe about by your woordes to make them darke It foloweth Let vs take our beginning out of Ieremie whiche was a worthie Prophete You can saie none other If you could M. Haddon I doubt you would doe it You goe forewarde Did he fraie al the Iewes from vice Did he bend them al to vertue Marke wel the whole ordre and processe of his prophecie considre the watling that he maketh which is in deede very lamentable Hitherto you reason not against me but against the most godlie Prophete to prooue him a vaine man for you make him to speake contrarieties He had saied before that the word of God was of such force that it brought men from vice to vertue He lamenteth afterward that although he were stirred vp by the might and power of the word of God yet he could not possibly bring the people from their wickednes Wherefore he speaketh contrarieties and disagreeth exceedingly with him selfe As you did therefore in S. Paule euen so doe you now You improue not my saying but you make the man of God to speake contrarie to him selfe But I saie on the other side that it may most easily be prooued by this reason onely that you could not vnderstand the meaning of the Prophete bicause you thinke that he dissenteth from him selfe For it is not possible that there should be any disagreement in the worde of God of the which Ieremie was a minister And yet you to impugne more openly the meaning of the Prophete you earnestly alleage the example of S. Peter yea and of Christe him selfe by whose preaching say you not al suche as heard them were fraied from their synne vice and wickednes And at the length you goe so farre that you affirme that whereas one man yealdeth to the warning of God an other doth not it is not in the free wil of euerie man but that it was so ordeined before the beginning of the worlde and so you confirme againe that fatal violence or necessitie And whereas you heare the complaint of our Lord him selfe whiche is very lamentable wherein he bewaileth the infidelitie of the Iewes which would not be receiued vnder his winges being thereunto very mercifully moued yet do you impute their damnation not to the wickednes of the naughtie men but vnto God as the author therof The which impiety of yours is already sufficiently confuted so much as the place required But neither you neither your