is vsed in priuate talkes For wee muste alway haue recourse to thys prynciple that of all the generall kyndes of vices one speciall sorte is sette for an exaumple wherevnto the reste maie bee referred and that that is cheefely chosen wherein the fylthynesse of the faulte is moste apparant All be it it were conuenient to extende it more generally to slaunders and sinister backebytinges where with oure neighboures are wrongefully greeued for that falshoode of witnessing whiche is vsed in iudiciall courtes is neuer withoute periurie But periuries in so muche as thei do prophaine and defile the name of God are already sufficiently mette withall in the thirde commaundement Wherefore the righte vse of this commaundement is that our tonge in affirminge the trueth to serue bothe the good name and profite of our neighboures The equitie therof is more than manifest For if a good name be more precious than any treasures what so euer they bee then is it no lesse hurte to a man to bee spoiled of the goodnesse of his name than of hys goodes And in learninge hys substaunce sometime false wytnesse dothe as muche as vyolence of handes And yet yt is marueylous wyth howe neglygent carelessnesse menne do commonly offende in thys poynte so that there are founde verye fewe that are not notably sycke of thys desease we are so muche delyted wyth a certaine poysoned sweetnesse bothe in searchynge oute and in dyscolynge the euells of other And lette vs not thinke that it is a sufficient excuse yf oftentymes wee lye not For hee that forbyddeth thy brothers name to bee defyled wyth lyenge wylleth also that it bee preâ—erued vntouched so farre as the truthe will suffer For howesoeuer hee taketh hede to hym selfe onely so that hee tell no lye yet in the same he secretly confesseth that hee hathe some charge of hym Butte thys ought to suffice vs to kepe safe our neighboures good name that God hathe care of yt Wherefore wythoute doubte all euell speakinge is vtterly condemned Butte wee meane not by euell speakynge that rebukynge whyche ys vsed for chastismente nor accusation or iudiciall processe whereby remedye is soughte for an euell nor publyke reprehension whyche tendeth to putte other synners in feare nor bewrayinge of faultes to them for whose safetie it behoued that they shoulde bee forewarened leaste they shoulde been in daunger by ignoraunce butte we meane only hatefull accusynge whyche aryseth of malyciousnesse and of a wanton wyll to backebyte Also thys commaundement is extended to this poynte that we couet not to vse a scoffinge kinde of plesauntnesse but myngeled wyth bytter tauntes thereby bytyngely to touche other mennes faultes vnder pretense of pastime as manye doe that seeke prayse of merry conceytes wyth other menes shame yea and greefe also when by suche wanton raylynge many tymes oure neyghboures are not a lyttle reproched Nowe yf wee bende oure eyes to the lawemaker whyche muste accordynge to hys ryghtefull authoritie beare rule no lesse ouer the eares and mynde than ouer the tongue truelye we shal finde that greedynesse to heare backebytynges and a hasty readynesse to euell iudgementes are no lesse forbydden For it were very fond if a manne shoulde thynke that God hateth the faulte of euell speaking in the tongue and doth not disalowe the faulte of euell maliciousnesse in the hearte Wherefore yf there be in vs a true feare and loue of God let vs endeuoure so farre as we may and as is expedient and as charitie beareth that we geue neyther oure tongue nor oure eares to euell speakinges and bitter iestynges leaste we rashely without cause yelde oure mindes to indirecte suspicions But beinge indifferent expositors of all mens sayinges and doinges let vs bothe in iudgemente eares tongue gently preserue their honoure safe The tenthe Commaundement Thou shalte not couet thy neighboures house c. The end of this coÌ„mauÌ„demeÌ„t is that bicause the lords wil is the our soule be wholi possessed with the affectioÌ„ of loue al lust is to be shakeÌ„ out of our mind that is contrarie to charitie The summe therefore shall bee that noe thoughte creepe into vs whyche maye moue oure myndes wyth a concupiscens hurtefull and tourninge towarde an others losse wherewyth on the other side agreeth the commaundement that whatsoeuer we conceiue purpose will or study vpon bee ioyned wyth the benifite and commoditie of oure neighboures But here as it seemeth ariseth a harde and combersome dyfficultie For if it bee truely sayde of vs before that vnder the names of fornication and thefte are conteyned the luste of fornication and the purpose to hurte and deceyue it maye seeme superfluously spoken that the couetynge of other mennes goods shoulde afterwarde bee seuerally forbydden vs. Butte the distinction betweene purpose and couetynge wyll easylye loose vs thys knotte For purpose as wee haue meante in speakinge of yt in the other commaundementes before ys delyberate consent of wyll when luste hathe subdued the mynde butte couetynge maye bee wythoute any suche eyther aduisment or assent when the mynde is onely prycked and tyckled with vaine and peruerse obiectes As therefore the Lorde hathe heretofore commaunded that the rule of charitie sholde gouerne oure wylles studyes and woorkes so hee nowe commaundeth the coÌ„ceptions of oure maynde to bee directed to the same rule that there bee none of them crooked and wrythen that maye prouoke oure mynde an other waye As hee hathe forbydden oure mynde to bee bowed and ledde into wrathe hatred fornication robberie and lyinge so hee dothe nowe forbidde vs to be moued therevnto And not withoute cause doothe he requyre so greate vprightenesse For whoe canne denye that it is ryghteous that all the powers of the soule bee possessed with charitie Butte if any of them do swarue from the marke of charitie whoe canne denye that it is dyseased Nowe whense commeth yt that so manye desires hurtefull to thy neighboure do enter into thy hearte butte of thys that neglectynge hym thou carest onely for thy selfe For yf thy mynde were altogether throughlye soked wyth charitie no percell thereof shoulde bee open to suche imaginacions Therefore it muste needes bee voyde of charitie so farre as it receyueth concupiscens Butte some manne will obiecte that yet yt is not meete that phantasies that are wythoute ordre tossed in mannes wytte and at lengthe doe vanyshe awaye shoulde bee condemned for concupiscence whose place is in the hearte I aunswere that here oure question is of that kynde of phantasies whyche whyle they are present before oure myndes do together byte and strike oure heart with desire for asmuche as it neuer commeth in oure mynde to wyshe for any thyng butte that oure hearte is styrred vp and leapeth wythâ— all Therefore God commaundeth a marueylous feruentnesse of loue whyche he wylleth not to bee entangled wyth neuer so small snares of concupiscence Hee requyreth a marueylouslye framed mynde whyche che hee suffereth not so muche as wyth slyghte prouociatons to bee any thynge styrred agaynste the lawe of
dealing which he knew to be pleasing to the merciful kindnes of God agaist al euel speaking of meÌ„ whatsoeuer it be For we se what he saith in an other place that he knoweth no euel by himself but the he is not therby iustified namly bicause he knew that the iudgment of god far surmuÌ„teth the bleareyed sight of meÌ„ Howsoeuer therfore the godly do defend their innoceÌ„ce agaist the hypocrisie of the vngodly by the witnessing iudgmeÌ„t of God yet when thei haue to doe wyth God alone they all crye oute wyth one mouthe If thow marke iniquitie Lorde Lorde who shall abide it Entre not into iudgement with thy seruantes bycause euery one that liueth shall not be iustified in thy sight and distrusting their owne workes thei gladly sing Thy goodnesse is better than life There are also other places not vnlyke to these before in which a man may yet tarry Salomon saith that he whiche walketh in his vprightnesse is righteous Againe That in the path of righteousnesse is life and that in the same is not death After whiche manner Ezechiell reporteth that he shal liue life that doth iudgment and righteousnesse None of these do we either denye or darken But let there come forthe one of the sonnes of Adam with such an vprightnesse If ther be none either thei must perishe at the sighte of God or flee to the sanctuarie of mercie Neither do we in the meane time denie but that to the faithfull their vprightnesse though it be but halfe vnperfect is a step towarde immortalitie But whence commeth that but bicause whome the Lord hathe taken into the couenant of grace he searcheth not their works according to their deseruinges but kisseth them with fatherly kindenes Wherby we do not only vnderstand that which the scholemen do teache that works haue their value of the accepting grace For thei meane that workes which are otherwise in sufficient to purchase righteousnesse by the couenant of the law are by the accepting of God auauÌ„ced to the value of equalitie But I saie that thei being defiled bothe with other trespassinges with their owne spottes are of no other value at al than in so muche as the lord tenderly graunteth pardoÌ„ to bothe that is to say geueth free righteousnesse to maÌ„ Neither are here those praiers of the Apostle seasonaly thrust in place wher he wissheth so great perfectioÌ„ to the faithful that thei may be faultlesse vnblamable in the day of the loâ—â— These wordes in deede the Celestines did in olde tune turmoile to affirme a perfectioÌ„ of righteousnes in this life But which we thinke to be sufficient we answer brefely after Augustine that al the godly oughte in dede to endeuoure toward this mark that thei may one day appeare spotlesse faultlesse before the face of God but bicause the best most excellent maÌ„ner of this life is nothing but a going forward we shal then not til then atteine to this mark when being vnclothed of this flesh of sinne we shall fully cleaue to the lord Yet wil I not stiffely striue with him which will geue the title of perfectioÌ„ to the holy ones so that he also limit the same with the words of Augustine himselfe Whan saich he we wil cal the vertue of the holy ones perfect to the same perfectioÌ„ also belongeth the acknowledging of imperfection bothe in trueth and in humilitie The .xviii. Chapter That of the rewarde the righteousnesse of Workes is ill gathered NOw let vs passe ouer to those saiengs which affirme the God wil rendre to euery man according to his workes of whiche sort are these Euery man shal beare away that which he hath done in the body either good or euel Glory honoure to him that worketh good trouble distresse vpoÌ„ euery soule of him that worketh euel And thei whiche haue done good thinges shall goe into the resurrection of life thei which haue done euell into the resurrection of iudgement Come ye blessed of my father I haue hungred ye gaue me meate I haue thirsted ye gaue me drinke c. And with thâ— let vs also ioine these saiengs which cal eternal life the reward of works Of whithe sort ar these The rendring of the handes of a man shal be restored to him He that feareth the coÌ„maundemeÌ„t shal be rewarded Be glad reioise behold your reward is plentiful in heauen Euery man shal receiue reward according to his labore Wher it is said that God shal rendre to euery man according to his works the same is easily assoiled For that manner of speaking doth rather shew the ordre of folowing than the cause But yt is out of dout that the lord doth accoÌ„plish our saluatioÌ„ by these degrees of his mercy wheÌ„ those whom he hath choseÌ„ he calleth to him those whoÌ„e he hath called he iustifieth those whom he hath iustified he glorifieth Although therfore he do by his only mercie receiue them the be his into life yet bicause hee bringeth them into the possession therof by the race of good works that he may fulfil his work in them by such ordre as he hath apointed it is no maruel if it be said that thei be crowned accordig to their works by which wtout doubt they are prepared to receiue the crowne of immortalitie Yea after this manner it is fittly said that thei worke their own saluation when in applieng themselues to good works they practise theÌ„selues toward eternall life namly as in an other place thei are coÌ„maunded to work the meate which perisheth not when bi beleuing in Christ thei get to theÌ„selues life yet it is by by afterwarde added Which that sonne of man shal geue you Wherby appeareth that the word of Working is not set as contrary to grace but is referred to endeuoure therfore it foloweth not that either the faithful artheÌ„selues authors of their own saluatioÌ„ or that the same proceedeth froÌ„ their works How then So sone as thei are taken into the felowship of Christ by the knowledge of the Gospell the enlightning of the holy ghost eternal life is begone in them Now the same good worke which God hath begonne in them must also be made perfect vntil the day of the lord Iesu. And it is made perfect when resembling the heauenly father in righteousnesse holinesse thei proue theÌ„selues to be his children not swarued out of kinde There is no cause why we shold of the name of reward gather an argument that our works ar the cause of saluacioÌ„ First let this be determined in our hearts that the kingdome of heaueÌ„ is not a reward of seruants but an inheritance of childreÌ„ which thei only shal enjoy that ar adopted of the lord to be his children for no other cause but for this adoptioÌ„ For the sonne of the bond womaÌ„ shal not be heir but the soÌ„ne of the sre woman And in the
vndone for feare of any offense For as our libertie is to be submitted to charitie â–ª so charitie it self likewise ought to be vnder the purenesse of faith Uerily here also ought to be had regarde of charitie but so far as to the altars that is that for our neyghbours sake we offende not God Their intemperance is not to bee allowed whyche doe nothyng but with troublesome turmoylyng and whiche had rather rashely to renâ— all thinges than leysurely to rippe them Neyâ—her yet are they to be harkened to which when they be leaders of men into a thousand sortes of vngodlinesse yet doe faine that they must behaue themselues so that thei be no offense to their neighbours As though they do not in the meane edifie the consciences of their neighbors to euell specially wheras thei sticke fast in the same myre without any hope of gettyng out And the pleasant meÌ„ forsothe whether their neighbor be to be instructed with doctrine or example of life say that he must be fed with milke whome they fill with most euell and poisonous opinioÌ„s Paule reporteth that he fed the CorinthiaÌ„s with drinking of milke but if the popish Masse had then ben among them would he haue sacrificed to geue them the drinke of milke But milke is not poison Therfore they lie in sayeng that they feede them whome vnder a shew of flattering alluremeÌ„tes they cruelly kill But grauntyng that such dissemblyng is for a time to be allowed how long yet will they feede their children with milke For if they neuer growe bigger that they maye at the least be able to beare some light meate it is certaine that they were neuer brought vp with milke There are two reasons that moue me why I doe not nowe more sharpely contend with them first bicause their follies are scarcely worthy to be confuted sithe they worthily seme filthy in the sight of all men that haue their sounde wit secondly bicause I haue sufficieÌ„tly done it in peculiar bokes I will not now do a thing already done Only let the readers remeÌ„ber this that with whatsoeuer offenses Satan and the worlde goe about to turne vs awaye from the ordinances of God or to stay vs from folowyng that which he apointeth yet we must neuerthelesse goe earnestly forward and then that whatsoeuer daungers hange vpon it yet it is not at our libertie to swarue one heare bredth from the commauÌ„dement of the same God neyther is it lawefull by any pretense to attempt any thyng but that whiche he geueth vs leaue Now therefore sithe faithfull consciences hauyng receyued suche prerogatiue of libertie as we haue aboue set forth haue by the benefit of Christ obteined this that they be not entangled with any snares of obseruations in those thinges in whiche the Lord willed that they should be at libertie we conclude that they are exempt from al power of men For it is vnmete that either Christ should lose the thaÌ„ke of his so great liberalitie or consciences their profit Neyther ought we to thinke it a slight matter which we see to haue cost Christ so deare namely whiche he valued not with golde or siluer but with his owne bloud so that Paule sticketh not to say that his death is made voide yf we yeld our selues into subiection to men For he trauaileth about nothing els in certaine chapters of the Epistle to the Galathians but to shew that Christ is darkened or rather destroyed to vs vnlesse our consciences stand fast in their libertie whiche verily they haue loste if they maye at the will of men be snared with the bondes of lawes and ordinances But as it is a thyng most worthy to be knowen so it nedeth a longer and plainer declaration For so sone as any word is spoken of the abrogating of the ordinaÌ„ces of men by and by great troubles are raysed vp partly by seditious men partly by sclaunderers as though the whole obedience of men were at ones taken away and ouerthrowen Therefore that none of vs maye stumble at this stone first let vs coÌ„sider that there are two sortes of gouernement in man the one spirituall whereby the conscience is framed to godlinesse to the worship of God the other ciuile whereby man is trayned to the duties of humanitie and ciuilitie whiche are to be kept among men They are commonly by not vnfit names called the Spirituall and Temporall iurisdiction whereby is signified that the first of these two formes of gouernement perteyneth to the life of the soule and the later is occupied in the thinges of this present life not only in fedyng and clothing but in setting forth of lawes whereby a man may spend his life amoÌ„g men holyly honestly and soberly For that first kinde hath place in the inward minde this later kinde ordereth only the outward behauiours The one we may cal the Spirituall kingdome the other the Ciuile kingdome But these two as we haue diuided them must be eyther of them alway seuerally considered by themselues and when the one is in consideryng we must withdraw and turne away our mindes from thinking vpoÌ„ the other For there are in man as it were two worldes whiche both diuerse Kinges and diuerse lawes may gouerne By this putting of difference shall come to passe that that whiche the Gospell teacheth of the spirituall libertie we shall not wrongfully draw to the ciuile order as though Christians were accordyng to the outward gouernement lesse subiect to the lawes of men bicause their consciences are at libertie before God as though they were therefore exempt from all bondage of the fleshe bycause they are free accordyng to the Spirit Againe bicause euen in those ordinances whiche seme to pertaine to the spirituall kingdome there maye be some errour we must also put difference betwene these whiche are to be taken for lawfull as agreable to the worde of God and on the other side whiche ought not to haue place amonge the godly Of the ciuile gouernement there shal be els where place to speake Also of the Ecclesiastical lawes I omit to speake at this time bicause a more full entreating of it shal be fit for the Fowerth booke where we shall speake of the power of the Church But of this discourse let this be the conclusion The question beyng as I haue sayd of it selfe not very darke or entangled doth for this cause accoÌ„bre many bicause thei do not suttelly enough put difference betwene the outward court as they call it and the court of conscience Moreouer this encreaseth the difficultie that Paule teacheth that the Magistrate ought to be obeyed not only for feare of punishmeÌ„t but for conscience Wherupon foloweth that coÌ„sciences are also bouÌ„d by the ciuile lawes If it were so all should come to naught which we both haue spoken and shall speake of the spirituall gouernement For the losyng of this knot firste it is good to knowe what is conscience And the definition therof is to be fetched from the propre
made sure and of force Therefore that shadowish ceremonie of the lawe taught that wee are all shutt oute from the face of God and that therefore wee neede a Mediator whyche maye appeare in oure name and maye beare vs vpon hys sholders and holde vs fast bounde to his breast that we may be hearde in his person then that by sprynkeling of bloode our praiers are cleansed whiche as wee haue already saide are neuer vorde of filthinesse And wee see that the holy ones when thei desyred to obteyne any thynge grounded theyr hope vpon sacrifices bycause they knewe them to be the stablishinges of all requestes Lett hym remembre thy offrynge sayeth Dauid and make thy burnt offringe fatt Herupon is gathered that God hath ben froÌ„ the beginning appeased by the intercessioÌ„ of Christ to receiue the praiers of the godly Why then doth Christe apoint a new heire when his Disciples shall beginne to praie in his name but bicause this grace as it is at this daye more glorious so deserueth more commendation wiâ—h vs. And in this same sense he had said a little before Hetherto ye haue not asked any thinge in my name nowe aske No that thei vnderstode nothing at all of the office of the Mediator whereas all the Iewes were instructed in the principles but bicause thei had not yet clerely knowen that Christ by his ascending into heauen shold be a surer patron of the Church than he was before Therefore comfort their greefe of the abscence with some speciall frute he claimeth to himselfe the office of an aduocate teaceth that thei haue hitherto wanted the cheâ—e benefite which it shal be graunted them to enioye when being aâ—ded by his mediation thei shal more frely cal vpon God as the Apostle saith that his newe waie is dedicate in his blood And so much lesse excusable is oure frowardnes vnlesse we do with both armes as the saieng is embrace so inestimable a benefite whiche is proprely apointed for vs. Nowe whereas he is the onely waie and the onely entrie by which it is graunted vs to come in vnto God whoe so doe swarue from this way and forsake this entrie for them there remayneth no waie nor entrie to God there is nothinge left in his throne but wrath iudgment terroure Finally sithe the Father hathe marked him for oure heade guide thei which do in any wise swarue or go awaie from him do labore as much as in them lieâ—h to race out dysfigure the marke which God hath imprinted So Christ is set to be the only Mediator by whose intercession the Father may be made to vs fauourable and easy to be entreated Howe be it in the meane time the holy ones haue theyr intercessions left to them wherby thei do mutually coÌ„mend the safetie one of an other to God of which the Apostle maketh mention but those be such as hange vpon that one only intercession so farre is it of that thei minish any thing of it For as thei springe out of the affectioÌ„ of loue wherwith we embrace one an other as the membres of one body so thei are alâ—o reâ—erred to the vntâ—ie of the heade Sythe therefore they also are made in the name of Christe what doe they els butte testifie that noe manne canne be holpen by any prayers at al butte wyth the intercession of Christe And as Christe wythe hys intercession wyth standeth not butte that in the Churche wee maye wyth prayers bee aduocates one for an other so lette thys remaine certayne that all the intercessors of the whole Churche oughte to bee directed to that onely one yea and for this cause we ought specially to be beware of vnthankfulnesse bycause God pardoning oure vnworthinesse doth not onely geue leaue to euery one of vs to praie for himselfe but also admitteth vs to be entreaters one for an other For where God appointeth aduocates for his Churche which deserue worthily to be reiected if they praie pryuately euery one for himselfe what a pride were it to abuse this libertie to darken the honoure of Christe Nowe yt ys a meare trifelynge whyche the Sophisters bable that Christe ys the Mediatoure of redemption butte the faythefull are Mediatoures of intercession As thoughe Christe hauynge perfourmed a Mediation for a time hathe geuen to hys seruauntes that eternall Mediatoreshippe whyche shall neuer dye Full courteouslye forfoothe they handle hym that cutte awaie so little a portion of honor from hym But the Scripture saythe farre otherwise wyth the symplicitie whereof a godly man ought to be contented leauinge these deceyuers For where Ihon saithe that yf any doe synne we haue an aduocate wyth the Father Christe Iesus dothe he meane that he was ones in olde tyme a patrone for vs and not rather assigneth to hym an euerlastinge intercession Howe saye we to thys that Paule also affirmeth that he sitteth at the right hande of God the Father and maketh intercession for vs And when in an other place he calleth hym the only Mediatoure of God and men meaneth he not of prayers of whych he had a little before made mention For when he hadde before said that intercession muste be made for all men for proofe of that sayeng hee by and by addeth that of all menne there is one God and one Mediatore And none otherwise doth Augustine expounde it when he saith thus Christian menne dothe mutually commende themselues in their prayers But he for whom none maketh intercession but he for al he is the onely and true Mediatoure Paule the Apostle though he were a principall membre vnder the heade yet bycause hee was a membre of the bodye of Christe and knewe that the greatest and truest preeste of the church entred not by a figure into the inward places of the vaile to the holy of holy places but by expresse and stedfast trueth into the innermost places of heauen â—o a holynesse not shadowish but eternal coÌ„mendeth hymself also to the prayers of the faithful Neither doth he make himself a Mediatore betweene the people God but prayeth that al the meÌ„bres of the bodye of Christe shoulde mutually praye for hym bycause the membres are carefull one for an other and if one membre suffer the other suffer with it And that so the mutuall prayers one for an other of all the membres yet trauayling in earthe may ascende to the head which is gone before into heauen in whome is appeasement â—or our synnes For yf Paule were a Mediatoure the other Apostles shoulde also bee Mediatores and if there were many Mediatoures then neither shold Paules owne reason stande faste in whych he hadde saide For ther is one God one Mediatoure of one God and menne the manne Christe in whome wee also are one if wee keepe the vnitie of faithe in the bonde of peace Againe in an other place But if thou seke for a Preest he is aboue the heauens wher he maketh intercessioÌ„ for thee whiche in
traiterous with sclaunders troublesome with seditions least they shuld seme to want the lyght of truth doo pretende a shadowe of rigorous seueritie and those thynges that are in the holy Scriptures commaunded to be done with a gentler kynd of healing sauyng the sinceritie of loue and kepyng the vnitie of peace to correct the faultes of brethren they abuse it to sacrilege of schisme and to occasyon of cuttyng of But to godly and quiet men he geueth this counsell that they mercifully correct that whiche they can and that whiche they can not paciently beare and grone and mourne with loue vntyll God eyther amende and correct them or at the haruest roote vp the tares and fanne out the chaffe Lette the godly trauaile to fortifie theim selues with these armures least while they seme to them selues strong and couragious reuengers of rightuousnesse they departe from the kingdom of heauen which is the only kyngdom of rightuousnesse For sithe it is Gods will to haue the communion of his Churche to be kepte in this outward felowshyp he that for hatred of euill men doth breake the tokeÌ„ of that â—elowship entreth into a waie wherby is a slippery falling froÌ„ the coÌ„munion of saints Let them thinke that in a great multitude there be many truly holy innocent before the eies of the Lord whom they see not Let them think that euen of them that be diseased there be many that doo not please or flatter them selues in their faultes but beyng now and then awakened with earnest feare of God doo aspire to a greater vprightnesse Let them thinke that iudgement ought not to be geuen of a man by one dede forasmuche as the holiest do sometime fall away with a most greuous fal Let them think that to gather a Church there lieth more weight both in the ministerie of the woorde and in the partaking of the holy misteries than that all that force shoulde vanishe away by the fault of some wicked men Last of all lette theim consider that in iudging the Churche the iudgement of God is of greater value than the iudgement of man Where also they pretend that the Churche is not without cause called Holy it is mete to wey with what holinesse it excelleth least if we will admitte no Church but suche a one as is in all pointes perfect we leaue no Churche at all It is true in dede which Paul saith that Christ gaue himself for the Churche to sanctifie it that he clensed it with the lauer of water with the word of life to make her vnto himself a glorious spouse hauyng no spotte or wrinkle c. Yet this is also nothyng lesse true â–ª that the Lord dayly worketh in smoothyng her wrinkles and wipyng away her spottes Whervpon foloweth that her holynesse is not yet fully finished Therfore the Churche is so holy that it dayly profiteth and is not yet perfect daiely procedeth is not yet come to the marke of holinesse as also in an other place shal be more largely declared whereas therfore the Prophetes prophecie that there shal be a holy Hierusalem through whiche straungers shal not passe and a holy temple wherinto vncleane men shall not entre let vs not so take it as if there were no spotte in the membres of the Churche but for that with their whole endeuour they aspire to holinesse souÌ„d purenesse by the goodnesse of God clennesse is ascribed to them whiche they haue not yet fully obteined And although oftentimes there be but rare tokens of such sanctification among men yet we must determine that there hath bene no time sins the creation of the worlde wherin the Lord hath not had his Churche and that there shall also be no tyme to the very ende of the worlde wherin he shall not haue it For albeit immediatly from the beginnyng the whole kynde of men is corrupt and defiled by the sinne of Adam yet out of this as it were a polluted masse God alway sanctifieth som vessels vnto honour that there should be no age without felyng of his mercie Which he hath testified by certayn promises as these I haue ordeined a testament to my elect I haue sworne to Dauid my seruant I will for euer continue thy sede I will builde thy seate in generation and generation Agyan the Lord hath chosen Syon he hath chosen it for a dwelling to himself This is my reste for euer c. Agayne These thynges sayth the Lorde which geueth the Sunne for the lyght of the day the moon and starres for the light of the night If these lawes shall faile before me then the sede of Israell shall also faile Hereof Christ him self the Apostles and in maner all the Prophets haue geuen vs example Horrible are those descriptions wherin Esaie Hieremie Ioel Abacuc and the other doo lament the sicknesses of the Churche of Hierusalem In the common people in the magistrate in the Priestes all things were so corrupt that Esaie douteth not to match Hierusalem with Sodom and Gomorrha Religion was partely despised partly defiled in their maners are coÌ„monly reported theftes extortions breaches of faith murthers and like mischieues Yet therfore the Prophets did neither erect to them selues new Churches nor buyld vp newe altars on whiche they might haue seuerall sacrifices but of what soeuer maner men they were yet because they considered that God had left his word with them ordeined Ceremonies wherby he was there worshipped in the myddest of the assemblie of the wicked they held vp pure handes vnto hym Truely if they had thought that they did gather any infection thereby they would rather haue dyed a hundred tymes than haue suffred them selues to be drawen therevnto Therfore nothing withheld them from departing but desire to the keping of vnitie But if the Prophets thought it against conscience to estrange them selues from the Church for many and great wicked doyngs not of one or two men but in maner of the whole people then we take to muche vpon vs if we dare by and by depart from the coÌ„munion of the Church where not all mens maners doo satisfie eyther our iudgemente yea or the Christian profession Now what maner world was there in the tyme of Christe and the Apostles And yet that desperate vngodlynesse of the Pharisees and yâ— dissolute licenciousnesse of liuing which then eche where reigned could not hynder but that they vsed the same Ceremonies with the people assembled with the rest into one temple to the publike exercises of religion Whereof came that but because they knew that the felowship of euill men did not defile them which with a pure coÌ„science did communicate at the same Ceremonies If any man be litle moued with the Prophets and Apostles let him yet obey the authoritie of Christ. Therfore Cyprian well saieth though there be sene tares or vncleane vessels in the Churche yet there is no cause why we shuld depart from the Churche we must onely labour that we may
doe hereby seke praise of humilitie if they snare themselues with many obseruations from which God not without cause willed vs to be free and discharged Therefore if we will escape this danger let vs alway remember that we ought not to depart from that order which the Lord hath ordeined in the Christian Chirch Now I come to that whiche I did set in the thirde place that it is muche materiall with what minde thou makest a vowe if thou wilt haue it allowed of God For sith the Lord regardeth the hart not the outwarde shewe it cometh to passe that the selfe same thyng by chāging the purpose of the mind doth somtime please him and is acceptable vnto hym and somtime hyely displeaseth him If thou so vow the absteyning from wyne as though there were any holinesse in it thou art superstitious if thou haue respect to any other ende which is not euell no man can disallow it But in my iudgemente there be fower endes to which our vowes shal be rightly directed of which for teachinges sake I referre twoo to the time past and the other twoo to the tyme to come To the time past belong those vowes wherby we doe either testifie our thankfulnesse to God for benefites receiued or to craue the turning away of his wrath we our selues doe punishe our selues for the offenses that we haue committed Let vs call the firste sort if you will the exercises of thankesgeuing the other of repentance Of the first kinde we haue an example in the tithes whiche Iacob vowed if the Lorde did bring hym home safe out of banishment into his contree Again in the old Sacrifices of the peaceoffringes which godly kinges and capitaines when they toke in hande righteous warre did vowe that they would pay if they had obteyned the victorie or at least when they were oppressed with any great distresse if the Lorde had deliuered them So are all those places in the Psalmes to be vnderstode whiche speake of vowes Suche vowes may at thys day also be in vse among vs so oft as the Lord hath deliuered vs either out of any calamitie or from a hard sicknesse or from any other hanger For it is then not agaynste the dutie of a godly manne to consecrate to God his vowed oblation as a solemne token of his reknowleging least he shoulde seme vnthankful towarde his goodnesse Of what sort the seconde kinde is it shal suffice to shewe with one onely familiar exāple If any by the vice of gluttonie by fallē into any offense nothing withstandeth but that to chastise his intemperance he may for a tune forsake al deinty meates and may do the same with a vow adioined that he may binde himselfe with the streighter bonde Yet I do not so make a perpetuall lawe to them that haue likewise offended but I shewe what is lawfull for them to do which shal thinke such a vow profitable for themselues I do therfore so make such a vow lawful that in the meane tyme I leaue it at libertie The vowes that are applyed to the time to come partly as we haue allredy sayd do tend to this ende that we may be made the warer and partly that as it were by certaine spurres we may be pricked forwarde to our dutie Some man seeth hym selfe to be so inclined to some certaine vice that in a thing which otherwise is not euill he can not temper himselfe from falling fourthwith into an euill he shal doe nothing inconueniently if he do for a tyme by vowe cutt of from himselfe the vse of that thing As if a man knowe that thys or that apparell of body is perilous vnto hym yet entised with desire he earnestly couet it what can he do better than if in putting a bridle vpō himselfe that is in charging himselfe with necessitie of absteining from it he deliuer hymselfe from all doutyng Likewise if a man be forgetfull or slow to necessarie duties of godlynesse why may he not by takyng a vow vpon hym both awake his memorie and shake of hys slouthfulnesse In both I graunt that there is a forme of childishe schooling but euen in this that they are helpes of weakenesse they are not without profit vsed of the rawe and vnperfect Therfore we shall say that those vowes are lawfull whiche haue respect to one of these endes specially in outwarde thinges if they both be vpholdē with the allowance of God and do agree with our vocation and be measured by the power of grace geuen vs of God Now also it is not hard to gather what is generally to be thought of all vowes There is one common vowe of all the faythfull which being made in Baptisme we do confirme and as it were stablish by Catechisme and receiuyng of the Supper For the Sacramentes are as charters by which the Lorde deliuereth to vs hys mercy and therby euerlastyng lyfe and we agayne on our behalfes do promise him obedience But this is the forme or verily the summe of the vowe that forsakyng Satan we yelde our selues into seruice to God to obey hys holy commaundementes and not to followe the peruerse desires of our fleshe It ought not to be douted but that thys vowe sithe it hath testimonie of the Scripture yea and is required of all the children of God is both holy and profitable to saluation And it maketh not to the contrarie that no man in this life performeth the perfect obedience of the law which God requireth of vs. For sith thys forme of couenāting is comprised within the couenante of grace vnder whiche is conteyned bothe forgeuenesse of synnes and the Spirite of Sanctification the promise whiche we there make is ioyned bothe with besechyng of pardon and wyth crauyng of helpe In iudging of particular vowes it is necessarie to kepe in mynde the three former rules wherby we may safely weye of what sorte euery vowe is Neither yet thinke that I so commende the very same vowes whiche I affirme to be holy that I wold haue them to be daily For though I dare teache no certaine rule of the number or tyme yet if any man obey my counsell he shall take vppon him none but sobre and for a tyme. For if thou oftentimes breake foorth into makyng of many vowes all religiousnesse will with very continuance growe out of estimation with thee and thou shalt come to a bendyng readinesse to fall into superstition If thou bynde thy selfe with a perpetuall vowe either for great peyne and tediousnesse thou shalt vndoe it or beyng weried with long continuance thou shalt at one tyme or other be bolde to breake it Now also it is playne with how great superstition in this behalf the worlde hath in certaine ages paste ben possessed One man vowed that he woulde absteyne from wyne as though absteinyng from wyne were of it self a worship acceptable to God An other bound himself to fasting an other to absteinyng from fleshe for certaine daies in which he hadde with
comming diminished or cut short the grace of his Father Which sayeng is not wtout abhominable blasphemie Wherfore as euen the children of the Iewes wer called a holy sede because beyng made heires of the same couenant they were made differing from the children of the vngodly for the same reson euen yet also the children of Christians are accompted holy yea although they be the issue but of one parent faythfull and as the Apostle witnesseth they differ from the vncleane sede of idolatrers Now when the Lord immediatly after the couenant made with Abraham commaunded the same to be sealed in infantes with an outwarde Sacrament what cause will Christians allege why they should not at this day testifie and seale thesame in their children Neither let any maÌ„ obiecte against me that the Lorde commaunded hys couenante to be confirmed with no other signe than of circumcision which is long agoe taken away For we haue in redinesse to answere that for the tyme of the olde testamente he ordeined circumcision to confirme his couenant but circumcision being taken away yet alway remaineth the same maner of confirming whiche we haue common with the Iewes Wherfore we must alway diligently consider what is common to bothe and what they haue seuerall from vs. The couenant is common the cause of confirming it is common Onely the manner of confirming is diuerse because circumcision was that to them in place whereof Baptisme hath succeded among vs. Otherwise if the testimonie whereby the Iewes were assured of the saluation of their sede be taken away from vs it shoulde be broughte to passe by the comming of Christ that the grace of God should be darker and lesse approued by testimonies to vs than it was before to the Iewes If that can not be sayd wtout extreme sclaunder of Christ by whom the infinite goodnesse of the Father hath more clerely and liberally than euer heretofore ben poured fourth vpon the earth and declared to men we must nedes graunt that it is at the least not more pinchingly to be suppressed nor to be sett fourth with lesse testimonie than it was vnder the darke shadowes of the lawe Wherefore the Lorde Iesus mynding to shewe a token whereby the worlde mighte vnderstande that he was come rather to enlarge than to limit the mercy of God gently embraced children offred vnto hym rebuking the disciples which went about to forbid them to come to hym forasmuche as they did leade those to whome the kingdome of heauen belongeth away from him by whome alone the entrie is open into heauen But will some man say what like thing hath Baptisme with this embracing of Christ. For neither is it reported that he Baptized them but that he receiued them embraced them and wished them well Therefore if we lift to folowe his example let vs helpe infantes with prayer but not Baptise them But let vs weye the doinges of Christe somwhat more hedefully than suche kinde of men doe For neither is this to be lightly passed ouer that Christ commaundeth infantes to be brought vnto him adding a reasoÌ„ why because of such is the kingdome of heauen And afterwarde he witnesseth hys wil with dede when embracing them he commendeth them to his Father with his praier and blessing If it be mete that infantes be brought to Christ why is it not also mete that they be receiued to Baptisme the signe of our communion and felowship with Christ If the kingdome of heaueÌ„ be theirs why shall the signe be denied them wherby there is as it were an entrie opened into the Chirch that being admitted into it they may be adnoÌ„bred among the hetres of the heauenly kingdome Howe vninst shall we be if we dryue away them whome Christ calleth vnto hym if we spoyle them whome he garnisheth with his gyftes if we shutt out them whoÌ„ he willingly receiueth But if we will examine howe muche that which Christe there did differeth from Baptisme yet of howe muche greater pryce shall we haue Baptisme whereby we testifie that infantes are conteined in the couenant of God than receiuing embracing layeng on of handes and prayer whereby Christe himselfe being presente declareth that they bothe are hys and are sanctified of hym By the other cauillations whereby they labor to mocke out thys place they doe nothing but bewraye their owne ignorance For they gather an argument of this which Christ sayth Let litle ones come to me that they were in age good bigg ones whiche were allredy able to goe But they are called of the Euangelistes brephe and paidia by which wordes the Grekes doe signifie babes yet hanging on the brestes Therefore thys woorde to come is simply sette for to haue accesse Loe what snares they are compelled to make which are growen hard againste the truthe Nowe where they saye that the kingdome of heauen is not geuen to them but to suche as be lyke them because it is saied to be of suche not of them that is no sounder than the rest For if that be graunted what maner of reason shal the reason of Christ be wherby he meaneth to shewe that infantes in age are not strangers from hym When he commaundeth that infantes be suffered to haue accesse vnto him nothyng is plainer than that very infancie in dede is there spoken of And that this should not seme an absurditie he by and by addeth of suche is the kingdome of heauen But if it muste nedes be that infantes be comprehended herein it muste be plaine that by this worde Suche are meant very infantes themselues and suche as be like them Now there is no man that seeth not that Baptisme of infantes was not framed by man which is vpholden by so great approuyng of Scripture Neither doo they colorably enough play the fooles which obiect that it is no where found that any one infant was baptised by the handes of the Apostles For although it be not expressly by name rehearsed of the Euangelistes yet because agayne they are not excluded so ofte as mention happeneth to be made of the baptisyng of any householde who vnlesse he be madde can reason therupon that they were not baptised If such argumentes were of any force women should be forbidden to partake of the Lordes supper whome we reade not to haue ben receiued vnto it in the tyme of the Apostles But here we bee contente with the rule of faith For when we consider what the institution of the Sâ—pper requireth therby also we maye easily iudge to whom the vse therof ought to be communicated Which we obserue also in Baptisme For when we marke to what ende it was ordeined we euidently espye that it belongeth no lesse to infants than to elder folkes Therefore they can not be depriued of it but that the will of the author muste be manifestly defrauded But wheras they spred abrode among the simple people that there passed a long roawe of yeares after the resurrection of Christ in which the Baptisme of
doth not depose them froÌ„ their honor but rather doth by an honorable title make them defeÌ„ders to the godly worshippers of God For that prophecie perteineth to the coming of Christ. I do wittingly passe ouer many testimonies which do eche where offer theÌ„selues specially in the psalms wherin al gouernors haue their right mainteined But most clere of all is the place of Paul where admonishing Timothee that in the coÌ„moÌ„ assemblie praiers must be made for kings he by by addeth to a reasoÌ„ That we may vnder them leade a quiet life with al godlinesse honestie in whiche words he coÌ„mitteth the state of the Chirch to their defeÌ„se sauegarding Which coÌ„sideratioÌ„ ought coÌ„tinually to busy the magistrates themselues forasmuch as it may put a great spur to them wherby they may be pricked forward to their duty bryng them a singular coÌ„fort whereby they may mitigate the hardnesses of their office which truly are both many great For with how great an endeuor of vprightnesse wisdome myldenesse coÌ„tineÌ„ce innoceÌ„cie ought they to charge theÌ„selues which know themselues to be appointed ministers of the righteousnesse of God By what affiaÌ„ce shal they admit vniustice to their iugemeÌ„t seate which they heare to be the throne of the liuing God By what boldnesse shal they pronouÌ„ce a wroÌ„gful sentence with that mouth which they vnderstaÌ„d to be appointed an instrumeÌ„t for the truth of God With what coÌ„scieÌ„ce shal they subscribe to wicked decrees with that haÌ„d which they know to be ordeyned to write the actes of God In a sum if they remeÌ„ber that they be the vicegerentes of God they must watch with al care earnestnesse diligence that they may represeÌ„t in theÌ„selues vnto meÌ„ a certaine image of the prouideÌ„ce preseruatioÌ„ goodnesse good will righteousnesse of God And they must coÌ„tinually set thys before their eyes that if al they be accursed that doe execute in deceite the worke of the veÌ„geaÌ„ce of God thei are much more greuously accursed that vse theÌ„selues deceitfully in a rightful vocatioÌ„ Therfore wheÌ„ Moses Iosaphat mynded to exhort their iudges to their duty they had nothing more effectual to moue their mindes withal thaÌ„ that which we haue before rehersed Loke what ye do For ye sit in iugemeÌ„t not for maÌ„ but for God namely he which is nere to you in the cause of iugemeÌ„t Now therfore let the feare of the Lord be vpoÌ„ yâ—u Loke be diligeÌ„t because there is no peruersnesse with the lord our God And in an other place it is sayd that God stode in the asseÌ„bly of that Gods sitteth iudge in the middest of the gods that they may be encouraged to their duty when they heare that they be the deputies of God to whom they must one day yelde accompt of the gouernemeÌ„t of their charge And worthily this admonitioÌ„ ought to be of great force with them For if they make any defaulte they are not only wrong doers to men whoÌ„ they wickedly vexe but also scaunderers to God himselfe whoe 's holy iugemeÌ„tes they defile Again they haue also wherupon they may singularly coÌ„fort themselues when they consider with themselues that they are not busied in prophane affaires and such as are not fit for the seruant of God but in a most holy office namely forasmuch as they are the deputies of God As for them that are not moued with so many testimonies of Scripture froÌ„ being bold to rayle at this holy ministery as a thing disagreing with ChristiaÌ„ religioÌ„ godlinesse what do they ells but rayle at God hymselfe the dishonor of whoÌ„ can not but be ioyned with the reproche of his minister And verily they do not refuse the magistrates but doe caste away God that he should not reigne ouer them For if the Lord sayed thys truely of the people of Israel because they had refused the gouernemeÌ„t of Samuel why shal it be lesse truely sayd at thys daye of them that geue themselues leaue to rage against al gouernementes ordeyned of God But sith the Lord sayd to the disciples that the kinges of nations beare rule ouer them but that among them it is not so where he that is the first must be made the least by this saying it is forbiddeÌ„ to all ChristiaÌ„s that they should not take kingdomes or gouernementes vpon them O handsome expositors There rose a strife among the disciples whiche of them excelled other the Lord to suppresse thys vayne ambition taught them that their ministerie is not like vnto kingdomes in which one maÌ„ hath preeminence aboue the rest I beseche you what doth this coÌ„parisoÌ„ make to the dishonor of kingly dignitie yea what doth it proue at all but that the ministerie of an Apostle is not the office of a king Moreouer although among the magistrates themselues there be diuerse formes yet there is no differeÌ„ce in this behalfe but that we ought to take them al for the ordinances of God For Paule also doth compreheÌ„de them altogether when he sayth that there is no power but of God and that which best liked him of al is coÌ„meÌ„ded with notable testimonie aboue the other namely the power of one which because it bringeth with it a coÌ„moÌ„ bondage of al except that one man to whoe 's wil it maketh all thynges subiecte in olde tyme coulde lesse be allowed of noble and the excellente sort of natures But the Scripture to mete with their vniust iugemeÌ„tes expresly by name affirmeth that it is the prouidence of gods wisdome that kinges do reigne peculiarly coÌ„maundeth the king to be honored And truly it were very vaine that it should be disputed of priuate men which should be the best state of policie in the place where they lyue for whoÌ„ it is not lawful to consult of the framing of any coÌ„mon weale And also the same could not be simply determined without rashnesse forasmuchas a great part of the order of this question coÌ„sisteth in circumstances And if the coÌ„pare also the states themselues together without circuÌ„staÌ„ces it shal not be easy to discerne which of them ouerweieth the other in profitablenesse they match so egally together There is an easy way to fall from kingdome into tyranny but not much harder is it to fall from the rule of the chefest men to the faction of a fewe but most easy of all from the peoples gouernement to sedition Truely if those three formes of gouernementes which the Philosophers set out be considered in themselues I wil not deny that either the gouernemeÌ„t of the chefest men or a state tempered of it and coÌ„mon gouernement farr excelleth al other not of it selfe but because it most seldome chaunceth that kynges so temper themselues that their wil neuer swarueth from that which is iust and right again that they be furnished with so great sharpenesse of iugement and wisdome that euery one of them seeth so much as is sufficient Therfore the
thus He bilded an altare and called the name of it Iehouah my exaltacion But more businesse ariseth by an other place of Hieremie where the same tittle is applyed to Hierusalem in these wordes this is the name whereby they shall call her Iehouah our righteousnesse But thys testimonye is so farre from makyng agaynste the trueth whiche we defende that it rather confirmeth it For wheras he had before testified that Christ is the true Iehouah from whom floweth ryghteousnesse nowe he pronounceth that the churche shall so verely fele the same that she may gloriouslye vse the very name it selfe And so in the firste place is sette the fountayne and cause of ryghteousnesse in the other the effecte Nowe if thys dooe not satisfie the Iewes that Iehouah is so ofte presented in the personne of an Angell I see not wyth what cauillations they canne mocke it oute It is saied that the Angell appeared to the holy fathers and the same Angell chalengeth to hymselfe the name of the eternall God If any take excepcion and say that this is spoken in respecte of the Person that he representeth thys knotte is not thus losed For being a seruaunte he woulde not suffer Sacrifice to be offered to hym and take from God his due honoure But the Angell refusing to eate bread commaundeth Sacrifice to bee offered to Iehouah And then he proueth that hymselfe in dede was the same Iehouah and therefore Manoah and his wife by thys token did gather that they had seen not an only Angel but God And thence came it that he sayed we shall dye because we haue seen God And when hys wyfe answereth if Iehouah woulde haue slayen vs he woulde not haue receaued Sacrifice at oure handes in thys she doeth confesse that he was God whiche before was called the Angell Besyde thys the answere of the Angell hymselfe taketh away all doubte of it saying why doest thou aske me of my name which is maruellous So much the more detestable was the wickednesse of Seruetto when he affirmed that God neuer appeared to Abraham and the other fathers but that an Angell was worshipped in place of him But truely and wisely haue the true teaching doctors of the Churche expounded that the same principall Angell was the worde of God which then as aforehande beganne to execute the office of Mediatoure For thoughe he was not yet clothed with fleshe yet he came down as a meane betwene God and men to come more familiarly to the faithfull Therefore hys nye communicating himselfe made him to be called an Angell yet still in the meane time he reteined that which was his own to be the God of vnspeakable glory Thesame thing meaneth Oseas which after he had recited the wraftlyng of Iacob with the Angell sayeth Iehouah the God of hostes Iehouah worthy of memory is his name Here agayne Seruetto carpeth that God did beare the person of an Angel As thoughe the Prophete did not confirme that whiche Moses had saied why doest thou aske me of my name And the confession of the holye Patriarche doeth sufficiently declare that he was not a created Angell but one in whom the full godhead was residente when he saied I haue seen God face to face And for thys cause Paule sayeth that Chryste was guide of the people in the wyldernesse For thoughe the tyme was not yet come of his abacemente yet that eternall worde shewed a figure of that office to whiche he was appointed Nowe if the seconde Chapter of zacharie be weyed withoute contencion the Angell that sente an other Angell was by and by pronounced to be the God of hostes and to hym is soueraigne power ascribed I omitte innumerable testimonies on the which oure Fayth safelye resteth althoughe they doe not muche moue the Iewes For when it is saied in Esaie Beholde this is our God this is Iehouah we shal waite vpon him and he shall saue vs they that haue eyes may see that herein is meant God which ryseth vp for the saluacion of his people And these vehement demonstracions twise repeted suffer it to be drawen no otherwhere but to Christe And yet plainer and fuller is the place of Malachie where he promyseth that he shall come the Lorde that was the desired to hys owne temple But to none but to the onely soueraigne God was the temple dedicate which temple yet the Prophete doeth claime for Christ. Wher vpon foloweth that Christe is the same God that was euer honored among the Iewes As for the newe testamente it swarueth with innumerable testimonies therfore we must trauayle rather shortly to choose out fewe than largely to heape vp all For thoughe the Apostles speake of him since he was nowe become the Mediatour in fleshe yet all that I shalll bring forth shall aptly serue to proue his godhead Firste this is worthy to be singularly marked that those thinges which were before spoken touching the eternall God the Apostles doe shewe that they are either already performed or hereafter to be performed in Christ. For where Esaie prophecieth that the Lorde of hostes shal be to the Iewes and Israelites a strombling stone and a rocke to fall vpon Paule affirmeth that the same is fulfilled in Christ. Therefore he declareth him to be the Lorde of hostes Likewise in an other place We must al saith he ones be broughte to appeare before the iudgemente throne of Christe For it is written to me shall all knees bowe and to me shall al tonges swere Seing God in Esai speaketh this thing of himselfe and Christe in dede performeth it in himselfe it foloweth that he is the selfe same God whoe 's glory may not be withdrawen to an other And that thing which writing to the Ephesians he allegeth out of the Psalmes is euident that it can be applyed to none but to God alone Ascending on hie he hath caryed captiuitie captiue meaning that such ascending was in shadow shewed when God in notable victory against forein nations did shewe forth his power but he declareth that in Christe it was more fully performed So Ihon testifieth that it was the glory of the Sōne that was reueled to Esaie by a vision wheras in dede the Prophete himselfe writeth that the maiestie of God appeared vnto hym And it is euidente that those thinges whiche the Apostle wryting to the Hebrues applieth to the Sonne are the plaine titles of God as Thou Lorde in the beginning diddest laye the foundacions of heauen and earth c. Agayne worship him all ye his Angels And yet he abuseth not those tittles when he draweth them to Chryst. For al those thinges that are spoken of in those Psalmes he hymselfe alone hath fulfylled For it was he that rose vp and had mercy on Siō It was he that claimed to hymselfe the kingdome of all the nations and ilandes And why shoulde Ihon sticke to apply the maiestie of God to Chryste whiche in hys preface had sayed that
the same is in suche forte the gouernour of all thynges that sometyme it woorketh by meanes somtyme without meanes and somtyme agaynst all meanes Last of all that it tendeth to this ende that God maye shewe that he hath care of all mankynde but specially that he doeth watche in rulyng of his churche which he vouchesaueth more nerely to loke vnto And this is also to be added that althoughe eyther the fatherly fauoure and bountyfulnesse of God or oftentymes the seueritie of his iudgemente do brightly appere in the whole course of his Prouidence yet somtyme the causes of those thynges that happen are secrete so that this thought crepeth into our myndes that mens matters are tourned and whirled about with the blynde sway of fortune or so that the fleshe stirreth vs to murmure as if God dydde to make him selfe pastyme to tosse menne like tennise balles True it is that if we were with quiet and still myndes ready to learne the very successe it selfe woulde at length playnely shewe that God hath an assured good reason of his purpose either to traine them that be his to pacience or to correct their euill affections tame their wantonnesse or to bryng theym downe to the renouncyng of theim selues or to awake their drowsynesse on the other syde to ouerthrowe the prowde to disappoint the suttletie of the wicked to confounde their deuises But howsoeuer the causes be secrete and vnknowē to vs we must assuredly hold that they ar layd vp in hiddē store with him therefore we ought to crie out with Dauid God thou hast made thy wonderful works so many that none can count in order to thee thy thoughts towarde vs. I would declare and speake of them but they are more than I am able to expresse For although alwais in our miseries we ought to thinke vpon our sinnes that the verye punishement maye moue vs to repentance yet doo we see how Christe geueth more power to the secrete purpose of his father than to punishe euery one according to his deseruyng For of hym that was borne blynde he sayth neither hath this man synned nor his parentes but that the glory of God may be shewed in hym For here naturall sense murmureth when calamitie commeth euen before birth as if God did vnmercifully so to punish the sely innocente that had not deserued it But Christe dooth testifie that in this lokyng glasse the glory of his father doeth shyne to our syght if we haue cleere eies to beholde it But we must kepe modestie that we drawe not God to yelde cause of his dooynges but lette vs so reuerence his secrete iudgementes that his wyll be vnto vs a moste iuste cause of all thynges When thicke cloudes doo couer the heauen and a violent tempest aryseth then bycause bothe a heauysome mystynesse is caste before oure eyes and the thunder troubleth oure eares and all oure senses are amased with terrour we thynke that all thynges are confounded and tombled togither and yet all the whyle there remaineth in the heauen the same quietenesse and calmenesse that was before So muste we thynke that whyle the troublesome state of thinges in the worlde taketh from vs abilitie to iudge God by the pure lyghte of his ryghteousnesse and wysedome dooth in well framed order gouerne and dispose euen those very troublesome motions themselues to a ryght ende And surely very monstrous is the rage of many in this behalfe whiche dare more boldly call the workes of God to accompte and examyne his secrete meanynges and to geue vnaduised sentence of thynges vnknowen than they wyll dooe of the deedes of mortall men For what is more vnorderly than to vse such modestie towarde our egals that we had rather suspende our iudgement than to incurre the blame of rashenesse and on the other syde proudely to triumph vpon the darke iudgementes of God whiche it became vs to regarde with reuerence Therfore no man shal wel profitably wey the Prouidēce of God but he that considering that he hath to doo with his creatour and the maker of the worlde dooeth with suche humilitie as he ought submitt himself to feare and reuerēce Hereby it cometh to passe that so many dogs at this day doo with venimed bitynges or at leaste barkynge assaile this doctrine because they will haue no more to be lawfull for God than their own reason informeth them And also they raile at vs with al the spitefulnesse that they are able for that not contented with the commaundementes of the lawe wherin the will of God is comprehended We doo further saie that the worlde is ruled by his secrete counsels As though the thyng that we teache were an inuention of our owne brayn and as though it were not true that the Holy ghost doth euery where expressely say the same and repeteth it with innumerable formes of speeche But because some shame restraineth theim that they dare not vomyte out their blasphemies against the heauen they fayn that they contende with vs to the ende they may the more freely play the madmen But if they do not graunt that what soeuer happeneth in the worlde is gouerned by the incomprehensible purpose of God let them answere to what ende the Scripture sayth that his iudgementes are a depe bottomlesse deapth For where as Moses crieth out that the wyll of God is not to be sought afarre of in the cloudes or in the deapthes because it is familiarly sette foorth in the lawe it foloweth that his other hidden will is compared to a bottomlesse deapth Of the whiche Paule also saith O deapth of the richesse and of the wisedom and of the knowlege of God howe vnsearchable are his iudgementes and his waies paste fyndyng out for who hath knowen the mynde of the Lorde or who hath bene his counsellour And it is in dede true that in the gospel and in the law are conteyned mysteries whiche are farre aboue the capacitie of oure sense but for asmuche as God for the comprehendyng of these mysteries whiche he hath vouchesaued to open by his woorde doeth lighten the myndes of them that be his with the Spirite of Understandyng nowe is therin no bottomlesse deapth but a way wherin we muste safe walk a candell to guyde our feete the light of life and the schoole of certayn and plainly discernable trueth But his meruailous order of gouernyng the worlde is worthily called a bottomlesse deapthe bicause while it is hidden from vs we ought reuerently to worshyp it Ryghte well hath Moses expressed theym bothe in fewe woordes The secrete thynges saieth he belong to the Lorde our God but the thyngs reueled belong to vs and to oure children for euer We see howe he byddeth vs not onely to studie in meditation of the lawe but also reuerently to looke vp vnto the secrete Prouidence of God And in the booke of Iob is rehersed one title of this deapth that it humbleth our myndes For after that the author
the inhabitantes of that countrey came fourth and met theÌ„ lyke ennemies By whome were they styred vp Truely Moses affirmeth to the people that it was the Lorde that had hardened their heartes And the Prophet reciting the same historie saith that he turned their heartes that they should hate his people Nowe can you not say that they stumbled being left without the counsell of God For if they be hardened and turned then they are of purpose bowed to that selfe thing Moreouer so oft as it pleased him to punish the transgressours of the people how did he perfourme his worke in the reprobate so as a man may see that the effectualnesse of working was in hym they only did seruice as ministers Wherfore somtyme he threatened that he would call them out with his whistle sometyme that they should be lyke a net for hym to entangle them and sometyme lyke a mallet to strike the Israelites But specially he then declared how he is not idle in them when he called Sennacherib an Are whiche was bothe directed and dryuen by his hande to cut Augustine in one place dothe not amisse appointeth it after this sorte that in as muche as they sinne it is their owne in as muche as in siâ—ning they doe this oâ— that it is of the power of God that deuided the darkenesse as pleaseth hym Nowe that the ministery of Sathan is vsed to pricke forward the reprobate so oft as the Lorde by his prouidence appointeth them to this or to that may sufficiently be proued though it were but by one place only For it is oftentimes sayde in Samuel that the euell spirite of the Lorde and an euill spirite from the Lorde did either violently carry or leaue Saul To say that this spirite was the holy Ghost is blasphemous Therfore the vncleane spirit is called the spirit of God because it aunswereth at his commaundement and power being rather his instrument in doing than an authour of it selfe This is also to be added withall whiche Paul teacheth that the efficacie of errour deceiuing is sent by God that they which haue not obeyed the truth may beleue lies But there is alway great difference in one selfe same worke betwene that whiche the Lorde doeth and that whiche Sathan and the wicked goe about He maketh the euill instrumeÌ„tes that he hath vnder his hand may turne whether he list to serue his iustice They in as muche as they are euyll doe bring fourth in effect the wickednesse that they haue conceiued by corruptnesse of nature The reste of suche thynges as serue for to deliuer the maiestie of God from slaunder and to cut of all shifting from the wycked are already sette fourth in the chapter concerning Prouidence For in this place my purpose was only to shewe howe Sathan reigneth in the reprobate maÌ„ and how God worketh in them bothe Although we haue before touched yet it is not playnely declared what libertie man hath in those doinges whiche are neyther iust nor faulty of them selues and belonge rather to the bodely than the spirituall lyfe Some in suche thinges haue graunted him free election rather as I thinke because they would not striue about a matter of no great importance than that they mynded certainly to proue the same thyng that they graunte As for me although I confesse that they whiche doe holde that they haue no power to ryghteousnesse do holde the thyng that is principally necessary to saluation yet I doe thynke that this point also is not to be neglected that we may knowe that it is of the speciall grace of the Lorde so ofte as it cometh in our mynde to chose that whiche is for our profit so oft as our wyl enclyneth therunto agayne so ofte as our wyt and mynde eschueth that whiche els would haue hurt vs. And the force of Gods prouidence exteÌ„deth thus far not only to make the successes of thynges to come to passe as he shall forsee to be expedient but also to make the wylles of men to tend therunto Truely if we consider in our wyt the administration of outwarde thinges we shall thynke that they are so farre vnder the wyll of man but if we shall geue credit to so many testimonies whiche crie out that the Lord dothe in these thynges also rule the heartes of meÌ„ they shall compelle vs to yelde our wyll subiect to the speciall mouing of God Who did procure the good willes of the Egyptians to the Israelites to lende them all their moste precious iewels They woulde neuer haue founde in their heartes to haue so done of their owne accorde Therfore their heartes were more subiect to the Lord than ruled by them selues And truely if Iacob had not bene persuaded that God put into men diuerse affections as pleaseth hym he would not haue sayd of his sonne Ioseph whom he thought to be some HeatheÌ„ Egyptian God graunte you to fynde mercie before this man As also the whole Churche confesseth in the Psalme that when it pleased God to haue mercie vpon it he meekened the heartes of the cruell nations Againe when Saul so waxed on fire with anger that he prepared him to warre the cause is expressed for that the spirite of God did enforce hym Who turned away Absolons mynde from embracinge the counsell of Achitophel whiche was wont to be holden as an oracle Who inclined Rehabeam to be persuaded with the yong mens aduise Who made the nations that before were great to be afrayde at the comyng of Israell Truely the harlot Rahab confessed that it was done by God Agayne who threw downe the heartes of Israell with dread and fearfulnesse but he that in the lawe threatened that he would geue them a fearefull hearte Some man wyll take exception and saye that these are singular examples to the rule wherof all thynges vniuersally ought not to be reduced But I saye that by these is sufficiently proued that whiche I affirme that God so oft as he meaneth to prepare the waye for his prouidence euen in outward thynges dothe bowe and tourne the wylles of men and that their choise is not so free but that Gods will beareth rule ouer the fredome thereof That thy mynde hangeth rather vpon the mouing of God than vpon the fredome of thyne owne choyse this daylye experience shall compell thee to thynke whether thou wylt or no that is for that in thynges of no perplexitie thy iudgement and wyt oft fayleth thee in thinges not hard to be doone thy courage fainteth againe in thinges moste obscure by and by present aduise is offred thee in thynges great and perillous thou hast a courage ouercomming all difficultie And so doe I expounde that whiche Salomon sayeth That the eare may heare that the eie may see the Lorde worketh bothe For I take it that he speaketh not of the creation but of the speciall grace of vsing them And wheÌ„ he wryteth that the Lorde holdeth in his
thy God and obserue and do all hys commaundementes whiche I commaunde thee thys daye then the Lorde thy God wyll set the on hye aboue all the nations of the earth And other lyke Thei do inconueniently as it wer in mockerie thinke that these benefites whiche the Lorde dothe offer in hys promises are assigned to oure owne wyll vnlesse it were in vs to stablyshe them or make them voyde And ryght easye yt is to amplifie thys matter wyth eloquent complaintes that the Lorde dothe cruelly mocke vs when he pronounceth that his fauoure hangeth vpon oure wyll yf the same wyll be not in oure power And that this liberalitie of God should bee a goodly thynge forsoothe yf hee so sette his benefytes before vs that wee haue no power to vse them and a merueylous assurednesse of his promyses whiche hange vpon a thinge impossyble so as they myghte neuer be fulfylled But of suche promises as haue a condition adioined we will speake in an other place so that it shall be plaine that there is no absurditie in the impossyble fullfyllynge of them And for so muche as concerneth this place I denye that God dothe vngently mocke vs. when he moueth vs to deserue hys benefytes whome hee knoweth to be vtterly vnable to do it For whereas the promyses are offered both to the faythefull and to the wycked they haue theyr vse wyth boothe sortes As God wyth hys commaundementes prycketh the consciens of the wycked that they shoulde not to swetely take pleasure in theyr synnes wythout any remembrance of hys iudgementes so in his promyses he dothe in a manner take them to wytnesse howe vnwoorthye they are of hys goodnesse For who canne denye that it is moste ryghtfull and conuenyente that the Lorde do good to them of whome he ys honored and punyshe the despysers of hys Maiestye accordinge to his seueritie Therefore God dothe well and ordrely when in his promyses hee adioyneth thys condytyon to the wicked that are bounde with the fetters of synne that they shall then onely enioye hys benefytes yf they departe from their wyckednesse or for thys purpose onelye that they maye vnderstande that they are woorthylye excluded from these thynges that are due to the true woorshyppers of God Againe bycause hee seeketh by all meanes to styrre vp the faythefull to call vpon hys grace yt shall not bee inconuenyente yf hee attempte the same thynge also by promysses whyche wee haue shewed that hee hathe donne to greate profyte wyth commaundementes towarde them Beynge enfourmed of the wyll of God by hys commaundementes we are put in minde of our miserie whiche do withal our heart so farre dissent frō the same we be therwithal pricked forward to call vpon his spirite whereby we may be directed into the ryght waye ◠But because our sluggishnesse is not sufficientlie sharpened with commaundementes there are added promises whiche with a certayne swetenesse may allure vs to the loue of them And that the more desyre that we haue of rightuousnesse we may bee the more seruent to seeke the fauour of God Loe howe in these requestes If you wyll If you shall heare the Lorde neyther geueth vs power to wyll nor to heare and yet mocketh vs not for our want of power The thyrd sort of their argumentes hath also great affinitie with the twoo fourmer For they bryng fourth the places wherein God reprocheth the vnthankefull people and sayeth that they them selues onlye were the cause that they receyued not of his tender loue all kyndes of good thynges Of whiche sorte are these places Amaleck and the Chananee are before you with whose swerde you shall fal because ye would not obeye the Lorde because I called and ye aunswered not I wyll doe to this house as I did to Silo. Agayne this nation hath not hearde the voyce of the Lorde their God nor hathe receyued discipline therfore it is cast away from the Lorde Agayne because ye haue hardened your hearte and would not obey the Lord all these euilles are happened vnto you Howe saye they could suche reproches be layde agaynst them whiche myght redely aunswere As for vs we loued prosperitie and feared aduersitie But where as for to obteyne the one and auoyde the other we obeyed not the Lorde nor hearkened to his voyce this was the cause therof for that it was not at our lybertie so to doe because we were subiect to the dominion of synne Uaynly therfore are these euylles layde to our charge which it was not in our power to auoyde But leuyng the pretense of necessitie wherein they haue but a weake and sickly defence I aske of them whether they can purge them selues of all fault For if they be founde gylty of any faulte then the Lorde doeth not without cause reproche them that it came to passe by their peruesnesse that they felt not the fruite of his clemencie Let them aunswere therfore whether they can denie that theyr frawarde wyll was the cause of theyr stubbournesse If they fynde the spryng head of the euyll within them selues why gape they to fynde out foreine causes that they myght seme not to haue bene authours of their owne destruction But if it be true that by their owne faulte and none others synners are bothe depriued of the benefites of God and chastised with punishementes then is there great reason why they should heare these reproches at the mouthe of God that if they goe obstinatly forwarde in their faultes they maye learne in their miseries rather to accuse and abhorre their owne wickednesse than to blame God of vniust crueltie that if they haue not cast of all wyllyngnesse to learne they may be wery of theyr synnes by the deseruynges whereof they see them selues miserable and vndone and maye retourne into the waye and acknowledge the same wyth earnest confession whyche the Lorde rehearseth in chydynge them ▪ For whyche purpose it appeareth by the solempne prayer of Daniel whyche is in the ninth Chapter that those chydinges of the Prophetes whiche are alledged did auayle with the Godlye Of the fyrst vse wee see an example in the Iewes to whome Hieremie is commaunded to declare the cause of their miseries wheras yet it shold not haue fallen otherwise than the Lorde had foresaide Thou shalte speake vnto them all these woordes and they shall not heare thee thou shalte call them and they shall not aunswere thee To what ende then did thei singe to deafe men that beinge euen lothe and vnwillynge yet thei sholde vnderstande that it was true that thei hearde that it were wicked sacrilege if thei shold lay vpon God the blame of their euels which rested in them selues By these fewe solutions thou maist easily deliuer thy selfe from the infinite heape of testimonies whiche for to erecte an image of free will the enemies of the grace of God are wont to gather together as well oute of the commaundementes as oute of the protestations againste the professors of the lawe
hathe made an ende of them doth so no thing diminish their holynesse that it rather setteth them fourth and maket them glorious For as they shold haue geuen but a vaine shewe to the olde people vnlesse the power of the deathe and resurrection of Christe had beene shewed therein so if they hadde not cessed wee coulde not at this daye discerne to what purpose they were ordeyned Therefore Paule to proue that the keepinge of them nowe is not onely superfluous but also hurtefull teacheeh that they weare shadowes whereof wee haue the bodye in Christe We see therefore howe in the abolishinge of them the trueth shyneth better than if they did still a farre of and as it were with a veile spred before shewe a figure of Christe that hathe already playnelye appeared 〈◊〉 therefore the veile of the Temple at the deathe of Christe was torne in twoo peeces and fell downe bycause nowe the true and expresse image of the heauenly good thynges was come to lyghte whyche before had been but vnperfectly begonne wyth darke rude draughtes as the authore of the Epistle to the Hebrues saythe Herevnto serueth the sayeng of Christe that the lawe and the Prophetes were vnto the tyme of Ihon and that from that tune forwarde the Kyngdome of God beganne to bee ioyefully preached not meaninge that the holy fathers were without the preachynge that conteyneth the hope of saluation and of eternall lyfe but bicause a farre of and vnder shadowes onely they dyd beholde that whiche wee at thys daye see in the full lyghte But why it behoued that the Churche of God shoulde clymbe vp hyer from those firste instructions Ihon the Baptist declareth for that the lawe is geuen by Moses but grace truth beganne by Iesus Chirste For althoughe the purginge of sinnes were truely promised in the olde sacrifices the Arke of the couenant was a sure pledge of the fatherly fauoure of God yet all this had been but a shadowe if it had not ben grounded vpon the grace of Christe wherin is sounde perfect and eternal stedfastnesse Let this then remaine sure that although the ceremonial vsages of the lawe haue cessed to be obserued yet by the ende of them it is that better knowen how great was the profite of them before Christes coÌ„minge wyth in takinge awaye the vse of them hathe sealed the force effecte of them with his deathe Somwhat more harde is the point that Paule noteth And he hath renued you together with him when ye were deade by sinnes and the vncircumcision of your fleshe forgeuinge you of all your offences blotting out the handwriting that remained in the decrees against vs whyche was contrarie vnto vs and he hath taken it awaye fastninge it to the crosse c. For he seemeth to stretche the abolyshinge of the lawe soÌ„what further that nowe we haue nothing to do with the decrees therof For thei erre that expond it onely of the lawe morall whose vnappeassable rigoure rather then doctrine thereof thei thinke to be taken away Some more deepely weying the wordes of Paule do espie that it is proprely spoken of the lawe ceremoniall and doe shewe that this worde Deuill doth more than ones so signifie in Paule For to the Ephesians he saith thus He is our peace that maketh both to be one that maketh voide the law of coÌ„maundementes consistinge in the decrees that he might make two in himselfe into one new man It is no doubt that he speaketh ther of the ceremonies for he calleth it the partition wherwith the Iewes were seuered from the Gentiles wherefore I graunt that those first expositors are rightfully reproued by these but yet mee thinkes that these do not sufficientlye well set fourth the minde of the Apostle For I like not at all to haue these two places compared together in all pointes when his purpose was to aduertise the Ephesians of their adoption into the felowship of Israel he teacheth that the stoppe is taken awaye whereby they were before tyme kepte asunder that was in ceremonies For the vsages of washinges and sacrifices wherewith the Iewes were made holy vnto the Lorde did seuer them from the Gentiles But in the epistle to the Colossians whoe seeth not that 〈◊〉 â—oucheth a hyer misterie In deede the point of the disputation ther is of Mosaicall obseruations whervnto the false Apostles did laboure to driue the Christian people But as in the Epistle to the Galatians he fetcheth that controuersie further of and as it wer bringeth it back to the first heade therof so doth he also in this place For if in the ceremonies you consider nothing els but a necessitie of that vse of them to what purpose was it to call it a handwriting against vs moreouer to set the whole summe in a manner of our redemption in this that it shold be caÌ„celled Wherefore the matter it selfe trieth out that here is some more secret thing to be considered And I truste that I haue atteined the naturall vnderstandinge of it if at leaste this be graunted me to bee true which in one place is most truli written by Augustine yea that he hath taken out of the plaine wordes of the Apostle that in the Iewish ceremonies was rather a confession than a cleansinge of sinnes For what did thei ells by sacrifices but confesse theÌ„ selues in their conscience gylty of death that did put cleansinges in their place What did thei with their cleansinges but testifie them selues to be vncleane And so was the handwriting of their sinne and vncleannesse oft renewed by them but ther was no discharge in that testifying thereof For whyche cause the Apostle writeth that at lengthe by meane of the deathe of Christe was perfourmed the redemption of the offences that remayned vnder the olde Testamente Therefore the Apostle dothe woorthyly call the Handwritinges againste those that obserue them for asmuch as by them ther did openly sâ—ale to their owne damnation vncleannesse And it hindereth not that they were also partakers of the same grace with vs. For this they obteyned in Chryste not in the ceremonies whyche there the Apostle dothe seuer from Christe bicause being at that time vsed they did obscure the glorie of Christe Thus learn we that the ceremonies if they be consydered by them selues are well and fittly called handwrytynges againste the saluation of men bicause they were as solemne instrumentes that testified their beinge bounde When the false Apostles wente aboute to binde the Christian Churche to them againe Paule did not withoute cause admonyshe the Colossâ—aus by fetchinge their signification of them further of to what poynte thei shoulde fall backe agayne if they suffered them selues in such sorte to be yoked by them For there withall was the benefite of Christ wrested awaie from them in as muche as he hauinge ones perfourmed the eternall clensinge hathe vtterly abolyshed these dayly obseruations whiche were onely of force to seale sinnes but coulde do nothing
shall blesse himself shall blesse in the God of the faythfull and he that shal swere in the land shal swere in the true God Hieremie sayth Yf they shal teach the people to swere in my name as thei haue taught theÌ„ to swere by Baal they shal be buylded vp in the middes of my house And for good cause it is sayde that when we call vpon the name of the Lorde to witnesse we doe witnesse our religion towarde him For so wee confesse that he is the eternall and vnchaungeable truthe whome we call vpon not onely as a moste substantiall witnesse of truthe aboue all other but also as the only defense thereof whiche is able to bryng forth hidden thynges into light then as the knowet of heartes For where testimonies of menne doe â—ayle there we fâ—ee to God for witnesse specially where any thynge is to be proued that lieth secrete in conscience For whyche cause the Lorde is bitterly angry with them that sweare by strange gods and he iudgeth that manner of swearyng to be a manifest of manifest fallyng from his allegeance Thy sonnes haue forsaken me and do swere by them that are no gods And he declareth the haynousnesse of this offense by threatenyng of punishment I will destroye them that sweare by the name of the Lord and swere by Melchan Nowe when we vnderstande that it is the Lordes will that there be in our othes a worshippe of his name so muche the more diligent hede is to be taken that in stede of worshippyng they doe not conteine dishonour contempt or abacement of it For it is no small dishonour when periurie is committed in swearyng by him wherefore it is called in the lawe Profanation For what is lefte to the Lorde when he is spoyled of his truthe he shall then ceasse to be God But truely he is spoyled thereof when he is made an affirmer and approuer of falshod Wherefore when Iosua minded to dryue Alchan to confesse the truthe he sayd My Sonne geue glorie to the Lord of Israell meanyng thereby that the Lorde is greuously dishonored yf a manne sweare falsly by hym And no maruell For we doe as much as in vs lieth in a manner to stayne his holy name with a lye And that this manner of speache was vsed amonge the Iewes so ofte as any was called to take an othe appereth by the like protestation that the Pharisees vse in the Gospell of Iohn To this heedefulnesse the formes of othes that are vsed in the Scriptures doe instructe vs The Lorde lyueth The Lorde doe these thinges vnto me and adde these thynges The Lorde be witnesse vpon my soule Whyche doe proue that we can not call God for witnesse of our sayenges but that we also wishe him to take vengeance of our periurie if we speake deceyptfully The name of the Lorde is made vile and common when it is vsed in superfluous othes although they bee true For in suche case it is also taken in vayne Wherefore it shall not be sufficient to absteyne from 〈◊〉 caring falsly vnlesse we do also remember that swearing was suffred and ordeined not for luste or pleasure but for necessities sake and therfore they goe beyond the lawfull vse thereof that applye it to thinges not necessarie And there can no other necessitie be pretended but where it is to serue eyther religion or charitie wherein at this daye menne doe to muche licentiously offende and so muche the more intolerably for that by very custome it hath cessed to be reckened for any offense af all whiche yet before the iudgement seaâ—e of God is not sâ—lenderly weyed For euery where wythout regarde the name of God ys defiled in triflynge talkes and yt ys not thought that they do euel bicause by long suffred and vnpunished boldenesse they are come to rest as it were in possession of so great wickedneâ—â—e But the coÌ„manndement of the Lord remayneth in â—orce the penaltie abideth in strength and shall one daye haue his effect whereby there is a certayne speciall reuenge proclaymed agaynst them that vse his name in vayne This commaundement is also transgressed in an other poynt that in our othes we put the holy seruantes of God in the place of God with manifest vngodlynesse for so we traÌ„sferre the glorie of his godhed to them Neyther is it without cause that the Lorde hath geuen speciall commaundement to swere by his name and by speciall prohibition forbidden that we should not be heard swere by any strange gods And the Apostle euidently testifieth the same when he writeth that men in swearyng do call vpon a hier than themselues and that God whiche had none greater than his owne glory to swere by did swere by himselfe The Anabaptistes not contented wyth this moderation of swearyng do detest all othes without exceptioÌ„ bycause the prohibition of Christ is generall I saye vnto ye swere not at all but let your tale be yea yea and nay nay what so euer is more than this is of euell But by this meane they do without consideration stumble agaynst Christ while they make him aduersarye to his father and as if he had come downe from heauen to repeale his fathers decrees For the eternall God doth in the lawe not only permit swearyng as a thyng lawfull whiche were enough but also in necessitie doth commaunde it But Christ affirmeth that he is all one with his father that he bringeth no other thyng but that whiche his father commaunded him that his doctrine is not of himself c. What then wil they make God contrarie to himself whiche shal afterwarde forbidde and condemne the same thing â—n mens behauiours whiche he hath before allowed by coÌ„maunding it But bycause there is some difficultie in the wordes of Christ let vs a litle weye them But herein we shall neuer atteyne the truthe vnlesse we bende our eyes vnto the entent of Christ and take heede vnto the purpose that he there goeth about His purpose is not eyther to release or restreyne the lawe but to reduce it to the true and naturall vnderstandyng whiche had ben very muche depraued by the false gloses of the Scribes and Pharisees This â—â— we holde in minde we shall not thinke that Christ dyd vtterly condemne othes but onely those othes whiche doe transgresse the rule of the lawe Thereby it appereth that the people at that time did forbeare no manner of swearyng but periuries whereas the lawe dothe not only forbidde periuries but also all idle and superstitous othes The Lorde therefore the most sure expositour of the lawe doth admonish them that it is not only euell to forswere but also to sweare But howe to sweare in vaine But as for these othes that are commended in the lawe he leaueth them safe and at libertie They seme to fight somewhat more strongly when they take earnest holde of this worde At all whiche yet is not referred to the worde Sweare but to
Wherfore we must fetche the exposition of it farther of And as I think I haue marked yâ— there are three causes to be coÌ„sidered wherupoÌ„ this coÌ„maundement consisteth For first the heauenly lawmaker meant vnder the rest of the seuenth daye to set out in figure to the people of Israel the spirituall rest whereby the faithfull ought to â—esse from their owne workes that they might suffer God to worke in them Secondarily his wil was to haue one apointed daye wherein they should mere together to heare the lawe and execute the ceremonies or at leest bestowe it peculiarly to the meditation of his workes that by such callyng to remembrance they might be exercised to godlinesse Thirdly he thought good to haue a day of rest graunted to seruants and such as liued vnder the gouernement of other wherin theâ— might haue some cessyng from their labour But we are many wayes taught that the same shadoweng of the spiritual rest was the principal point in the Sabbat For yâ— Lorde required the keping of no coÌ„mauÌ„dement in a maner more seuerely than this when his meaning is in the Prophetes to declare that al religioÌ„ is ouerthrowen then he coÌ„plaineth that his Sabbates are polluted defiled not kept not sanctified as though that pece of seruice beyng omitted there remained no more wherin he might be honored He did set forth the obseruing therof with hie praises For whiche cause the faithful did among other oracles maruelously esteme the reuelyng of the Sabbat For in Nehemiah thus spake the Leuites in a solemne coÌ„uocation Thou hast shewed to our fathers thy holy Sabbat hast geuen them the coÌ„maundementes the ceremonies the law by the hand of Moses You see howe it is had in singular estimation among al the coÌ„maundementes of the law All whiche thinges do serue to set forth the dignitie of the misterie which is very wel expressed by Moses and Ezechiel Thus you haue in Exodus See that ye kepe my Sabbat day bicause it is a token betwene me you in your generations that you maye know that I am the Lord that sanctifie you kepe my Sabbat for it is holy vnto you Let the children of Israell kepe the Sabbat and celebrate it in their generations it is an euerlastyng couenaÌ„t betwene me the children of Israel and a perpetual token Yet Ezechiel speaketh more at large But the summe therof cometh to this effect that it is for a token wherby Israell should knowe that God is their sanctifier If our sanctification be the mortifiyng of our owne will then appereth a most apt relation of the outward signe with the inward thing it self we must altogether rest that God may worke in vs we must depart from our owne wil we must resigne vp our heart we must banish all lustes of the â—â—esh Finally we muste cesse from all the doynges of our owne witte that we maye haue God workyng in vs that we maye reste in him as the Apostle also teacheth This perpetual cessyng was represented to the Iewes by the kepyng of one daye among seuen whiche daye to make it be obserued with greater deuotion the Lord commaunded with his owne exaÌ„ple For it auaileth not a litle to stirre vp mans endeuour that he maye know that he tendeth to the folowyng of his creatour If any man searche for a secret signification in the number of seuen For asmuch as that nomber is in the Scripture the nomber of perfection it was not without cause chosen to signifie euerlastyng continuance Wherwith this also agreeth that Moses in the day that he declared that the Lord did rest from his workes maketh an ende of describyng the succeding of dayes nightes There maye be also brought an other probable note of the number that the Lord thereby meant to shewe that the Sabbat should neuer 〈◊〉 perfectly ended til it came to the last day For in it we beginne our blessed rest in it we doe dayly procede in profityng more and more But bicause we haue still a continuall warre with the flesh it shall not be ended vntill that sayeng of Esaye be fulfilled concernyng the continuyng of newe Moone with newe moone of Sabbat with Sabbat euen theâ— when God shal be all in all It may seme therfore that the Lord hath by the .vij. day set forth to his people the perfection to come of his Sabbat at the laste daye that our whole lite might by coÌ„tinuall meditation of the Sabbat aspire to this perfection If any man mislyke this obseruation of the number as a matter to curious I am not agaynst him â–ª but that he maye more simply take it that the Lorde ordeyned one certaine day wherein his people might vnder the scholyng of the lawe bee exercised to the continuall meditation of the spirituall reste And that he assigned the seuenth daye eyther bycause he thought it sufficient or that by settynge forth the likenâ—â—se of his owne example he might the better moue the people to kepe it or at leaste to put them in mynde that the Sabbat tended to no other ende but that they should become like vnto their Creatour For it maketh small matter so that the misterie remayne whiche is therein principally set forth concernynge the perpetuall reste of ouâ— workes To consideration whereof the Prophetes did nowe and thâ—â— call backe the Iewes that they shoulde not thynke themselues 〈◊〉 charged by carnall takyng of their rest Bysâ—de the places alredy â—â—leged you haue thus in Esaye If thou turne awaye thy â—oote from the Sabbat that thou doe not thine owne will in my holy daye and shalt call the Sabbat delicate and holy of the glorious Lorde and shalt glorifie him while thou doest not thyne owne wayes and sekâ—st not thine owne will to speake the worde then shalt thou be deâ—â—ted in the Lord c. But it is no doubte that by the commyng of our Lord Christ so muche as was ceremoniall herein was abrugate For he is the truthe by whose presence all figures do vanish awaye he is the bodie of sight whereof the shadowes are leite He I sâ—ye is the â—rue fulfillyng of the Sabbat we beyng buryed with hym by â—â—ptiâ—me are grafted into the felowship of his death that we beyng made partakers of the resurrection we maye walke in newnesse oâ— life Therfore in an other place the Apostle writeth that the Sabbat was a shadowe of a thing to come and that the true bodie that is to saye the perfect substance of truthe is in Christ whiche in the same place he hath well declared That is not coÌ„teyned in one day but in the whole course of our life vntill that we beyng vtterly dead to our selues be filled with the life of God Therefore superstitious obseruing of daies ought to be far from Christians But for asmuche as the two later causes ought not to be reckened among the olde shadowes but doe belong a like to all ages sins the Sabbat is abrogate
that leaste religion shoulde fall awaie or waxe faint among vs holy meetinges are to be diligently kept and those outwarde helpes are to be vsed that are profitable for to nourishe the worshippinge of God The fifte Commaundement Honoure thy Father and thy Mother that thou maist liue longe vpon the Lande which the Lorde thy God shall geue thee The ende of this commaundement is that bicause the Lorde delyteth in the preseruation of his ordre therfore he willeth that those degrees of preeminence which he hath ordeined be not broken the summe therfore shal be that we reuerence those whome the Lord hath set ouer vs that we yeld to them honore obedience and thankefullnesse Whervpon foloweth that it is forbidden vs to withdrawe any thynge from their dignitie either by contempt or obstinate or vnthankfulnes For so doth the worde Honoure in the Scripture signifieth very largely as when the Apostle sayth that the elders whiche rule well are worthy of doble honore he meaneth not oneli that reuerence ys due vnto them but also such recompense as their ministerie deserueth And bicause this comaundement of subiection doth most of all disagree with the peruersnesse of mans nature which as it swelleth with greedinesse of climbing hie so it hardly abideth to be broughte lowe therefore he hath set that kinde of superioritie for example which by nature is moste amiable and leste enuious bicause he mighte the easelyer meken and reclaime oâ—re mindes to the vse of submission Therfore the Lord doth by little little traine vs to all lawefull subiection by that which is most easy to beare for asmuch as the rule of all is alike For to whome he geueth any preeminence he doth communicate his own name with them so farre as is necessarie to preserue the same preeminence The name of Father God and Lorde do so belong vnto him alone that so ofte as we heare one of them named our minde muste needes be touched with a feeling of his maiestie Therfore whom he maketh partakers of these things he maketh to glister with a certaine sparke of his brightnesse that thei may be honorable euery one accordinge to his degree Therfore in him that is oure father we haue to consider somewhat of the nature of God bicause he beareth not the name of God without cause He that is our Prince or oure Lorde hath some partakinge of honore with God Wherfore it ought not to be doubted that God doth here set a generall rule that as we knowe any man to be by his ordinaunce set ouer vs so we yelde vnto him reuerence obedience thankfulnesse and suche other dueties as it lieth in vs to do And it maketh no difference whether thei be worthy or vnworthy For of what sorte soeuer thei be thei haue not without the prouidence of God atteyned that place by reasoÌ„ whereof the lawemaker woulde haue them to be honored Yet namely he hathe geuen commaundemente of reuerence to parentes that haue brought vs into this life to whiche reuerence very nature ought in a manner to instructe vs. For they are monsters and not men that breake the authorite of parentes with dishonore or stubbornesse Therfore the Lord commaunded all the disobedient to their parentes to be slaine as men vnworthy to enioye the benefite of lighte that doe not reknowledge by whose meanes thei came into it And by many additions of the lawe it appeareth to bee true that wee haue noted that there are three partes of honoure that he here speaketh of Reuerence Obedience and Thankfullnesse The firste of these the Lorde estabelysheth when he commaundeth him to be killed that curseth his Father or his Mother for there he punisheth the contempte and dishonoure of them The seconde he confirmeth when he appointeth the punishment of death for the disobedient and rebellious children To the thirde belongeth that sayinge of Christe in the fyftene of Matthew that it is the commaundement of God that we do good to oure parentes And so oft as Paule maketh mention of a commaundement he expoundeth that therein obedience is required There is annexed a promise for a commendation whyche dothe the rather putte vs in minde howe acceptable vnto God is the submission that is here commaunded For Paule vseth the same pricke to stirre vp oure dulnesse when he saieth that this is the fyrste commaundemente with promise For the promise that went before in the first Table was not speciall and proprely belonginge to one commaundement but extended to the whole lawe Nowe this is thus to be taken The Lorde spake to the Israelites peculiarly of the lande whiche he had promised them for their inheritance If then the possession of lande was a pledge of Gods bountyfullnesse let vs not meruell if it pleased God to declare his fauoure by geuinge lengthe of lyfe by whiche a man might longe enioye hys benefite The meaninge therefore is thus Honoure thy father and thy Mother that by a longe space of life thou maist enioye that possession of that lande that shal be vnto thee for a testimony of my Father But sith all the earthe is blessed to the faithfull we doe not woorthyly recken this present life amonge the blessinges of God Therefore thys promise dothe likewise belonge vnto vs for asmuche as their continuance of hys life is a profe of Gods good will For it neither is promised to vs nor was promised to the Iewes as thoughe it were contained blessednesse in it selfe but bicause it is wonte to bee to the Godlye a token of Gods tender loue Therfore if it chaunce that an obediente child to his parentes be taken out of this life before his ripe age whyche ys oftentimes seen yet doth God no lesse constantly continue in the perfourmance of his promise than if he shoulde rewarde hym wyth a hundreth Acres of lande to whome he promised but one Acre All consysteth in this that we should consider that long life is so farre promysed vs as it is the blessinge of God and that it is his blessinge so farre as it is a proofe of his fauoure whiche he by death doth muche more plentifully and perfectly witnesse and shewe in effect to his seruauntes Moreouer when the Lorde promiseth the blessinge of this presente life to the children that honoure their parentes with such reuerence as they ought he doth wythall secretly saye that most assured curse hangeth ouer the stubborne and disobedient children And that the same shoulde not wante execution hee pronounceth them by hys lawe subiecte to the iudgemente of deathe and commaundeth them to be putte to execution and if they escape that iudgemente hee hymselfe taketh vengeance on them by one meane or other For we see howe greate a numbre of that sorte of menne are slaine in battailes and in fraies and some other tourmented in strange vnaccustomed fashions and they all in a manner are a proofe that thys threatninge is not vayne Butte yf any escape to olde age syth in this lyfe beynge
deseruyng and the whole summe thereof is fulfilled in Christ. Whoe then dare make the Iewes without Christ with whome we heare that the couenant of the gospell was made whereof Christ is the only fundation Whoe dare make them strangers from the benefite of free saluatioÌ„ to whom we heare that the doctrine of the righteousnesse of fayth was ministred But that we dispute not longe of an euident matter we haue a notable sentence of the Lord. Abraham reioysed that he might see my daye he sawe it was glad And the same thing which Christ there testifieth of Abraham the Apostle sheweth that it was vniuersal in the faithful people wheÌ„ he sayth that Christ abideth yesterday this daye and for euer For he speaketh not there only of the eternall godhed of Christe but also of his power whiche was continually opened to the faythfull Wherefore bothe the blessed Uirgin and Zacharie in their songes do say that the saluation reueled in Christ is the performance of the promises whiche God in olde time had made to Abraham and the Patriarches If the Lord in geuyng his Christ discharged his olde othe it can not be sayd but that the ende therof was alway in Christ and euerlasting life Yea and the Apostle doth make the Israelites egall with vs not only in the grace of the couenant but also in signification of Sacramentes For meanyng by examples of punishmentes wherewith the Scripture reciteth that they were corrected in the olde time to make the Corinthians afrayde that they should not runne into the like offenses he beginneth with this preface that there is no cause why we should chalenge any prerogatiue vnto our selues to deliuer vs from the vengeance of God which they susteined for asmuch as the Lord did not only graunt vnto them the same benefites but he hath gloriously set forth his grace among them with the same tokens As yf he should haue sayd If ye trust that ye be out of peril bicause both Baptisme wherewith ye be marked and the Supper which ye dayly receyue haue excellent promises and in the meane time despisyng the goodnesse of God ye are liceÌ„tiously wanton Know ye that the Iewes also were not without such sacramentes against whom yet the Lord did most seuerely put his iudgementes in execution They were Baptized in passyng ouer the Sea and in the cloude wherewith they were defended from the burnyng heate of the sonne They saye that that same passage was a carnall Baptisme whiche after a certayne proportion answereth to our spirituall Baptisme But yf that were allowed true the Apostles argument could not procede which meaneth here to haue this taken away from the Christians that they thinke that they excell the Iewes by the prerogatiue of Baptisme Neyther is that whiche by and by after foloweth subiect to this cauillation that they did eate the same spirituall meate that we eate and dronke the same spiritual drinke whiche he expoundeth to be Christ. To ouerthrowe this sentence of Paule they obiecte that whiche Christ sayth Your fathers did eate Manna in the wildernesse and are dead he that eateth my fleshe shall not dye for euer Whiche two places are very easily made to agree together The Lorde bycause he then talked to hearers that sought only to bee filled with foode of their belly but cared not for the meate of the soule tempered his talke somewhat to their capacitie but specially he frameth the comparison of Manna and of his bodye accordynge to their sense They required that he to gette himselfe some credite woulde approue his power with doynge some suche miracle as Moses dyd in the wildernesse when he obâ—eyned Manna from Heauen But in Manna they conceyued nothynge but the remedie of carnall hunger wherewith the people was then vexed but they pearced not to that hyer misterie whiche Paule hath respect vnto Christ therefore to shewe howe muche greater a benefite they ought to loke for at his hande than that which they reported that Moses dyd bestow vpon their fathers frameth this comparison If it were a great miracle in your opinion and worthye to be remembred that the Lorde by Moses ministred fonde from Heauen to his people to susteine them for a smal time that they should not perishe for hunger in the wildernesse gather hereby howe muche more excellente is the meate that geueth immortalitie We see why the Lord passed ouer that thyng whiche was principall in Manna and spake onely of the bacest profit of it euen bycause the Iewes as it were of purpose to reproche hym dyd caste Moses in his teeth whiche succored the necessitie of the people with remedie of Manna he answered that he is the minister of a muche hyer grace in comparison whereof the carnall fedynge of the people whiche alone they so muche estemed ought of righte to be nothyng regarded But Paule bycause he knewe that the Lord when he rayned Manna from heauen dyd not only poure it downe for the seding of their belly but also dyd distribute it for a spirituall misterie to be a figure of the spiâ—ituall quickenynge that is had in Christ dyd not neglecte that parte that was most worthy of consideration Wherfore it certainely and clerely foloweth that the same promises of eternall and heueÌ„ly life whiche nowe the Lord vouchesaueth to graunt vnto vs were not only communicated vnto the Iewes but also sealed with very spiritual SacrameÌ„tes Of whiche mater Augustine disputeth largely agaynst Faustus the Manichee But yf the readers had rather to haue testimonies alledged vnto them out of the lawe and the Prophetes whereby they may perceyue that the spirituall couenant was common also to the fathers as we heare by Christ and the Apostles I will also follow that desire and so muche the more willingly bycause by that meane the aduersaries shal be more surely conuinced so that they shall haue afterwarde no waye to dallye And I will beginne at that profe whiche although I knowe that the Anabaptistes pride will thinke verye fonde and in a manner to bee laughed at yet shall muche auayle with suche reders as are willyng to learne and haue their sounde wit And I take it as a principle confessed that there is suche effectuall force of lyfe in the worde of God that whome so euer God vouchesaueth to be partakers therof it quickeneth their soules For this sayeng Peter hath alwaye ben of force that it is the incorruptible seede whiche abideth for euer as he also gathereth out of the wordes of Esaye Now sithe God in the old time bound the Iewes vnto him with this holy bouÌ„d it is no doubt that he did also seuer them into the hope of eternal life For when I saye they embraced the worde whiche should ioyne them â—â—yer to God I take it for the maner of coÌ„municatyng it not that generall manner whiche is poured abrode throughout the heauen and earth and all the creatures of the world whiche although it do quickeÌ„ all thinges
euery one after the proportion of their nature yet it doth not deliuer them from necessitie of corruption but I speake of this speciall manner whereby the soules of the godly are bothe lightened vnto the knowledge of God and in a manner coupled to him By this enlightenyng of the worde sithe Adam Abel Noe Abraham and the other fathers cleaued vnto God I saye that it is not doubtfull that they had an entrie into the immortall kingdome of God For it was a sound partakyng of God whiche can not be without the benefit of eternall life But yf this seme somewhat entangled goe to let vs come to the very forme of the couenant which shall not only satisfie sobre wittes but also shall sufficiently conuince their ignorance that bende themselues to speake agaynst it For God did alwaye thus couenant with his seruantes I will be to you a God and ye shal be to me a people In whiche wordes the Prophetes themselues are wont to expound that both life and saluation and the whole summe of blessednesse is cōprehended For Dauid doth not without cause often pronounce that blessed is the people whose God is the lord blessed is the natiō which he hath chosen to be his inheritance and that not for earthly felicities sake but bycause he deliuereth them from death he preserueth them for euer and cōtinually sheweth them eternal mercie whome he hath taken to his people as it is in the other Prophetes Thou art our God we shall not die The Lord is our king our lawmaker he shall saue vs. Blessed art thou O Israel bycause thou art saued in the lord God But not to labour ouermuch in a thynge needelesse this admonition is sound eche where in the Prophetes that we shall wante nothyng toward all abundance of good thinges and assurance of saluatiō so that the Lord be our God And rightfully For if his face so sone as it beginneth to shine is a most present pledge of saluation to what man shall he openly shewe himselfe for his God but that he will also open to him his treasure of saluation For he is our God with this condition to dwell in the middest of vs as he testified by Moses But such presence can not be obteyned but that life must be also together had in possessiō with it And although there were no more expressed yet had thei a promise of spiritual life plaine enough in these wordes I am your God For he did not declare that he would be a God vnto their bodies alone but principally to their soules But soules vnlesse they be ioyned to God by righteousnesse remaine estranged from him in death But on the other side let that ioyning be present it shal bring euerlastyng saluation with it Byside that he did not only testifie that he was to them their God but he also promised that he would be so alway to the ende that their hope not contented with present benefites should be extended to eternitie And many sayenges do shewe that the speakyng in the future time meant so much as where the faithfull not only in present euels but also for the time to come doe comfort themselues with this that God will neuer fayle them Nowe as concernyng the seconde part of the promise he yet more plainely assured them of the blessyng of God to be prolonged vnto them beyond the boundes of this life in sayeng I will be the God of your seede after you For if he minded to declare his good will toward them beyng dead in doyng good to their posteritie much more would his fauour not faile toward themselues For God is not like vnto menne whiche do therefore carry their loue to their frendes children bicause their power is interrupted by death so that they can not employe their frendely doynges vpō them to whom they did beare good will But God whose bountifulnesse is not hyndered by death taketh not awaye from the very dead the frute of his mercie whiche for their sakes he poureth out into a thousand generations Therefore the Lordes will was by a notable profe to set forth vnto them the greatnesse and flowyng plētie of his goodnesse which they should fele after death when he described it to be such as should slowe ouer into all their posteritie And the truthe of this promise the Lord did then seale and as it were brought forth the fulfillyng of it when he named himself the God of Abraham Isaac and Iacob long after their death For what had it not ben a fond naming if thei had vtterly perished For then had it ben all one as if he had sayd I am the God of them that are not Wherefore the Euangelistes reherse that with this one argument the Sadduces were so driuen to a streight that they could not denie that Moses did testifie the resurrection of the dead for that they had learned by Moses that all the Saintes were in his hand Wherupon it was easy to gather that they are not destroyed by death whome he that is the iudge of life and death had receyued into his sauegard custodie and protection Now which is the principal point wherupon this cōtrouersie hangeth let vs loke whether the faithfull themselues haue not ben so instructed of the Lord that they perceiued that they shuld haue a better life els where and so neglectyng this life had an eye to the other First the state of life that was enioyned them by God was a continuall exercise whereby they might be put in minde that they were the moste miserable of all men if their happinesse were only in this life Adam most vnhappy euen with only remembrance of the happynesse that he had lost did with painfull labours hardly susteyne his nedynesse and that he shuld not be pressed with the curse of God in the only labours of his handes euen there receyued he extreme sorrow of that whiche remayned for him to be his comfort Of his two sonnes the one was taken awaye by the wicked slaughter of his brother the other he had lefte aliue whose sight he worthily detested abhorred Abel cruelly murthered in the very floure of his age became an example of the wretchednesse of men Noe while the whole world carelesly liued in pleasure spent a good part of his age with great werinesse in bildyng the Arke This that he escaped death came to passe by his greater troubles than yf he should haue died a hundred deathes For byside that the Arke was to him as a graue for x. monethes there is nothing more vnpleasaunt than to be holden so longe in manner drowned in dong of beastes When he had passed ouer so great difficulties he fell into newe matter of grefe he saw him self scorned of his owne sonne and was compelled with his owne mouth to curse him whom by the great benefit of God he had receiued safe from the generall flood Abraham in deede may be one alone
haue desired to see the thinges that ye see and haue not seen them and to heare the thynges that ye heare and haue not hearde them Therefore blessed are your eyes bicause they see and your eares bicause they heare And truely it was meete that the presence of Christ sholde haue this excellencye of prerogatiue that from it shoulde arise the clere reuelinge of the heauenly mysteries And for this purpose also maketh that which euen we nowe alleaged out of the firste epistle of Peter that yt was opened to them that their trauaile was profitable principally for oure age Nowe I come to the thirde dyfference whiche is taken oute of Ieremie whose woordes are these Beholde the dayes shall come saithe the Lorde and I wyll make a newe couenant with the house of Israel and the house of Iuda not accordinge to the couenant that I made wyth your Fathers in the daye when I toke them by the hand to leade them oute of the launde of Egypt the couenant that thei made voyde althoughe I ruled ouer them But thys shall be the couenant that I will make with the house of Israel I wyl put my lawe in theyr bowelles and I wyll wryte it in their heartes and I will be mercifull to their iniquitie And no man shall teache hys neighboure and no man his brother For they shall al knowe me from the leaste vnto the moste Of whyche wordes the Apostle tooke occasion to make thys comparison betweene the lawe and the Gospell that hee called the lawe a literall and Gospel a spiritual doctrine the lawe he sayde was fashioned oute in Tables of stone the Gospell wrytten in heartes that the lawe was the preachinge of deathe the Gospell the preachinge of lyfe the lawe the preachinge of damnation the Gospel the preachinge of righteousnesse that the lawe is made voyde that the Gospell abydeth Sithe the Apostles purpose was butte to declare the meanynge of the Prophete it shall bee suffycient that wee weye the woordes of one of them to atteyne the meanynge of them bothe All bee it there is some vnlyâ—enesse betweene them For the Apostle speaketh more odiouslye of the lawe than the Prophete dothe and that not in symple respecte of the â—â—we but bycause there were certayne naughty menne hauinge a wronge zeale to the lawe whyche did with peruerse loue of the ceremonies obscure the brightnesse of the Gospel He disputeth of the nature of the lawe accordinge to their erroure foolish affection Therefore it shall be good to note that peculiarly in Paule But both of them bycause they do by comparison sette the olde and the newe testament the one against the other do consider nothing in the law but that whiche proprely belongeth vnto it As for example The lawe dothe commonly in euery place containe promises of mercie but bycause they are borowed from ells where therfore they are not reckened as part of the lawe when the mere nature of the lawe is spoken of The onely thing they ascribe vnto it to commaunde thinges that are right to forbidde wicked doynges to promyse reward to the folowers of righteousnesse to threaten punishmente to the transgressors but in the meane time neither to change nor amende the peruersenesse of heart yâ— is naturally in all men Nowe let vs expounde the Apostles comparison one peece after an other The olde testament is literall bicause it was published without the effectuall workinge of the spirit The newe is spiritual whyche the Lorde hathe spiritually grauen in the heartes of men Therefore the seconde diuersitie is as it were a declaration of the fyrste The olde is deadly bicause it can do nothinge but wrappe all mankinde within the curse The newe is the instrumente of lyfe bycause it deliuereth from curse and restoreth into fauoure with God The olde is the ministerie of damnation bycause it condemneth all Adams children of vnrighteousnesse The newe is the ministerie of ryghteousnesse bicause it reueâ—eth the mercie of God by whyche we are made ryghteous The last diuersitie is to be referred to the ceremonies Bycause the olde testament had an â—mage of thynges absent it behoued that it shoulde in tyme deâ—aye and vanyshe away but the Gospell bycause it geueth the true bodye in deede kepeth styll a fyrme and perpetuall stedfastâ—esse Ieremie in dede calleth euen the morall lawes a weake and fraile couenant but that is for an other reason bycause by the sodeine fallynge away of the vnthankfull people it was by and by broken but forasmuche as suche breakynge of it was the faulte of the people it can not proprely be layed vpon the testamente But the ceremonies forasmuche as by theyr owne weakenesse were dissolued by the comminge of Christe had the cause of their weakenesse within them selues Nowe that dyfference of the letter and spirite is not so to be taken as thoughe the Lorde hadde geuen his lawes to the Iewes wythout any frute at all hauyng none of them conuerted vnto hym But it is spoken by waye of comparison to aduaunce the abundance of grace wherewyth the same lawemaker as it were puttinge on a newe personage did honorably sette forth the preachinge of the Gospell For yf wee recken vp the multitude of these whome the Lorde oute of al peoples hath by the preaching of the Gospell regenerate wyth hys spirite and gathered into the communion of his Churche we shall saye that there were very fewe or in a manner none in the olde time in Israell that wyth affection of mynde and entirely from their heart embraced the couenant of the Lorde whoe yet were very many yf they bee reckened in theyr owne numbre wythoute comparison Out of the third difference riseth the fourth For the Scripture calleth the old testament the testament of bondage for that it ingendreth feare in mens myndes but the newe testament the testament of libertie bycause it rayseth them vp to confydence and assurednesse So sayth Paule in the eyght to the Romames Ye haue not receyued the spirit of bondage agayne to feare but the spirite of adoption by whiche we crie Abba father â–ª Hervnto serueth that in the epistle to the Hebrues that the faithefull are not nowe come to the bodyly mount and to kind led fyre an whirlewinde darkenesse and tempest where nothing can be heard or seen but that striketh menns mindes with terrore in so much that Moses hym selfe quaked for feare when the terryble voyce sounded whyche they all besoughte that they myghte not heare Butte that wee are come to the Mounte Syon and the Cytye of the syâ—ynge God the heauenly Hierusalem Butte that whyche Paule shortly toucheth in the sentence that we haue alleged out of the epistle to the Romaines he setteth out more largely in the Epistle to the Galatians when he maketh an allegoâ—â—e of the twoo sonnes of Abraham after this manner that Agar the bondwoman is a fygure of the mount Sinai where the people of Israel receiued the lawe Sara the
nowe there is no respect of Greke or Iewe circumcision or vncircumcision but Christe is all in all to whom the nations are geuen for his inheritaunce the endes of the earth for his peculiar possession that vniuersally without difference he might haue dominion from sea to sea and from the riuers to the vttermost endes of the worlde Therfore the callinge of the Gentiles is a notable token whereby is clearely shewed the excellencie of the new testament aboue the olde It had in deede beene before testified by many and most plaine oracles of the Prophetes but so as the perfourmance thereof was still differred vnto the kyngdome of Messias And Christe hym selfe dyd not procede vnto it at the first beginning of his preaching but differred it so long vntill that all the partes of oure redemption being perfourmed and the time of his abacement ended hee receiued of his father a name that ys aboue all names before whom all knees shoulde bowe For which cause when this conuenience of time was not yet fulfilled he saide to the woman of Chanaan that he was not sent but to the lost sheepe of the house of Israel And he suffred not his Apostles at the firste sending to passe these bondes Goe not ye saith hee into the waye of the Gentiles nor entre into the Cities of the Samaritanes but rather go ye to the loste sheepe of the house of Israell But howesoeuer it was before vttered by so many testimonies yet when the Apostles were first to beginne it it seemed so newe and strange a thing vnto them that they wer afraid of it as of some monster Truely very fearefully and not without styâ—king at it thei firste did set vpon it And no maruel for it seemed against reason that the Lorde whiche by so many ages had chosen out Israel from all other nations shoulde nowe vndoe that choise as it were sodenly changing his purpose It was in dede spoken of afore by prophecies but thei coulde not geue so great heede to the prophecies as to be nothing moued with the newenesse of the thing that they sawe And these examples whiche the Lord had shewed of the calling of the Gentiles that sholde one day come to passe were not sufficient to moue them For biside this that he hade called very few he did after a certaine maÌ„ner engraffe them into the householde of Abraham to adde them vnto his people as percel of them but by this general calling the Gentiles were not onely made egall with the Iewes but also it appeared that they came into the place of the Iewes that were become deade And yet all those strangers whome God hath before that tine brought into the bodie of the Churche were neuer made egall with the Iewes And therefore not without a cause dothe Paule so extoll this misterie hidden fronâ—ages and generations and whiche hee also saythe to bee maruellous to the very Angles In these fower or fiue pointes I thinke I haue well and faithfully sette foorthe the whole dyfference of the olde and newe testamente to muche as sufficeth to the simple ordre of teaching But bicause many report this varietie in gouerning the Churche this diuers manner in teaching so great alteration of vsages and ceremonies to be a greate absurditie thei are also to be answered before that we passe forth to other thinges And that may be done shortly bicause the obiections are not so strong that thei nede a curious confutation It hangeth not together saie thei that God which doth alway stedfastly agree with him selfe shoulde suffer so great an alteration as afterwarde to disalowe the same thing which he had before both commaunded and commended I answer that God ought not therefore to be compted mutable for that he applied diuerse formes to diuerse ages as he knewe to bee expedient for euery one If the husbandman apoint to his household one sorte of businesse in winter and an other in sommer shall wee therefore accuse him of inconstancie or thinke that he swarueth from the righte rule of husbandrie which agreeth with the continuall ordre of nature Lykewise if a father of a household doe instructe rule ordre his children of one sorte in childhoode of an other in youth of an other in mans state we can not therefore saye that he is fickle and forsaketh his own purpose Why therfore do we charge God with reproche of inconstantie for that he hath seuered the diuersitie of times with fite agreable markes The last similitude ought fully to satifye vs. Paule maketh the Iewes like vnto children and Christians to yongmen What disordre is therin this gouernement of God that he helde them in their childish lessons whiche according to the capacitie of their age were fitte for them instructed vs with stronger and as it were more manly discipline Therefore herein appeareth the constancie of God that he taught one selfe same doctrine in all ages and continueth in requyring the same worshippe of his name which he commaunded from the beginning But wheras he chaunged the outwarde forme and manner thereof in that he shewed not him selfe subiect to change butte so farre he tempered him selfe to the capacitie of man which is diuerse and chaungeable But whense say thei commeth this diuersitie but bicause God willed it to be such Coulde he not as well from the beginning as sins the comming of Christ reuele the eternal life in plaine wordes without any figures instruct those that are his with a few sacraments and easye to perceaue geue his holy spirite and poure abroad his grace throghoute the whole worlde This is euen like as if thei should quarell with God for that he hathe created the worlde so late sith he might haue created it from the beginning or for that his will was to haue enterchaunged courses betwene winter and sommer betwene daye and night But as for vs euen as al Godly men ought to thinke let vs not doubt that whatsoeuer God hath done is wisely and righteously done although oftentimes we knowe not the cause why it ought so to haue been done For that were to take presumptuously to much vpon vs not to geue God leaue to haue the causes of his owne purpose secret to hymselfe froÌ„ vs. But it is meruellous say thei that he nowe refuseth and abhorreth the sacrificeng of beastes and all that furniture of the Leuiticall presthode wherewith in the olde time he was delited As though these outward and transitorie thinges did delite God or any waye moue affection in him We haue already said that he did none of these for his owne cause but disposed them all for the saluation of men If a Physicion do heale a yong maÌ„ after one very good meane froÌ„ his disease afterward do vse an other maner of healyng with the same man beyng old shall we therefore say that he hath refused the manner of healyng whiche before pleased him but rather continuyng still in the same he hath coÌ„sideration
his prerogatiue for asmuch as nowe he should be borne man only by an accident cause that is to restore mankinde beyng loste and so it might be gathered thereupon that Christ was created after the image of Adam For why should he so muche abhorre that whiche the Scripture so openly teacheth that he was made like vnto vs in all thinges except sinne Whereupon Luke doubteth not to recken hâ—m the sonne of Adam in his Genealogye And I would fayne know why Paule calleth Christ the seconde Adam but bycause the estate of manne was apointed for him that he might rayse vp the posteritie of Adam out of their ruine For if he were in order before that creatioÌ„ he should haue ben called the firste Adam Osiander boldly affirmeth that bycause Christ was alredy before knoweÌ„ man in the minde of God men were formed after the same paterne But Paule in namyng him the second Adam setteth meane betwene the first beginnyng of man the restitution which we obteine by Christ the fall of man whereby grew the necessitie to haue nature restored to her first degree Wherupon it foloweth that this same was the cause why the sonne of God was borne to become man In the meane time Osiander reasoneth ill and vnsauorily that Adam so longe as he had stande without fallyng should haue ben the ymage of himselfe and not of Christ. I aunswere by the contrarie bycause though the sonne of God had neuer put on fleshe neuerthelesse both in the body and in the soule of manne should haue shyned the image of God in the bright beames whereof it alwaye appered that Christ is verily the head and hath the soueraigne supremicie in all And so is that foolishe suttletie assoyled whiche Osiander bloweth abroade that the Angels shoulde haue lacked this head vnlesse it had ben purposed by God to clothe his sonne with fleshe yea though there had ben no fault of Adam For he doth to rashly snatche holde of that whyche no manne in his right wit will graunt that Christ hath no supremicie ouer Angels that they shoulde haue him for their Prince but in so muche as he is manne But it is easily gathered by the wordes of Paule that in as muche as he is the eternall worde of God he is the firste begotten of all creatures not that he is create or ought to be reckened amonge creatures but bycause the state of the worlde in integritie suche as it was at the begynnynge garnished wyth excellentt beautie had no other originall and then that in as much as he was made manne he was the firste begotten of the dead For the Apostle in one shorte clause setteth forth bothe these poinctes to bee considered that all thynges were create by the sonne that he mighte beare rule ouer Angels and that he was made manne that he might begynne to be the redemer Of lyke ignoraunce is it that he sayth that men should not haue had Christ to their kyng yf he had not ben man As though the kyngdome of God coulde not staÌ„d yf the eternal sonne of God although not clothed with the flesh of man gatheryng together both Angels men into the felowship of his heauenly glorie and life should himselfe beare the soueraintie But in this false principle he is alwaye deceiued or rather deceyueth himself that the Church should haue beÌ„ without a head vnlesse Christ had appered in the flesh As though euen as the Angeles enioyed him their head he could not likewise by his diuine power rule ouer menne and by the secret force of his spirit quickeÌ„ and nourish them like his owne body till beyng gathered vp into heauen they might enioy al one lite with the Angels These trifles that I haue hether to confuted Osiander accompteth for most strong oracles eueÌ„ so as beyng dronke with the swetenesse of his owne speculations he vseth to blowe out fonde Bacchâ—s cries of matters of nothyng But this one that he bringeth after he â—â—yth is much more stroÌ„g that is the prophecie of AdaÌ„ which seyng his wife sayd this nowe is a bone of my bones and fleshe of my flesh But how proueth he that to be a prophecie Bicause in Matthew Christ geueth the same sayeng to God As though that what so euer God hath spoken by men conteyneth some prophecie Let OsiaÌ„der seke prophecies in euery commaundement of the lawe whiche it is certaine to haue come from God the author of them Biside that Christ should haue ben grosse and earthly yf he had rested vpon the â—â—erall sense Bycause he speaketh not of the mistical viâ—on wherunto he hath vouchesaued to receyue his churche but only of faithfulnesse betwene man and wife for this cause he reacheth that God pronounced that man and wife shal be one flesh that no man should attempâ— to breake thaâ— insoluble knot by diuorce If Osiander lothe this simplicitie let him blame Christ for that he led not his disciples further to a misterie â–ª in more suttelly expouÌ„ding the sayeng of his father Neyther yet doth Paule mameteyne his errour whiche after he had sayd that we are flesh of the flesh of Christ â–ª by by addeth that this is a great misterie for his purpose was not to tel in what meaning Adam spake it but vnder the figure and similitude of mariage to set forth the holy couplyng together that maketh vs one with Christ. And so doe the wordes sound Bicause when he geueth warnyng that he speaketh this of Christ and his church he doth as it were by way of correction seuer the spirituall ioynyng of Christ and his church from the law of mariage Wherfore this fickle reason easily vanisheth awaye And I thinke I nede no more to shake vp any more of that sort of chaffe bicause the vanitie of them all is sone found out by this short confutation But this sobrietie shall aboundantly suffice to â—eede soundly the children of God that when the fulnesse of tunes was come the sonne of God was sent made of woman made vnder the lawe to redeme them that were vnder the lawe The .xiii. Chapter ¶ That Christ toke vpon him the true substance of the flesh of man NOW vnlesse I be deceiued it were superfluous to entreate agayne of the godhed of Christ whiche hath alredy man other place ben proued with playne strong testimonies It remayneth therefore to be seene how he beyng clothed with our flesh hath fulfilled the office of Mediatour The truth of his humaine nature hath in the olde time ben impugned both by the Manichees and the Marcionites of whome the Marcionites fained a ghost in stede of the body of Christ and the Manichees dreamed that he had a heauenly flesh But bothe many and strong testimonies of the Scripture do stand against them both For the blessing is promised neyther in a heauenly seede nor in the counâ—erfaite shape of man but in the sede of Abraham and Iacob Neither is the eternal throne promised to a man
made of ayre but to the sonne of Dauid and to the frute of his wombe Therefore beyng deliuered in the flesh he is called the sonne of Dauid and AbrahaÌ„ not bicause he is only borne of the wombe of the Uirgin create in the ayre but bicause as Paule expoundeth it he is accordyng to the flesh made of the seede of Dauid as in an other place the Apostle teacheth that he descended of the Iewes For whiche cause the Lorde himselfe not contented with the bare name of man doth oftentimes call himself the sonne of manne meanyng to expresse more plainely that he was man truely issued of the seede of mankinde Sithe the holy ghoste hath so oft by so many meanes with so great diligence and simplicitie declared a thinge not obscure of it self who would haue thought any men to be so shamelesse as to presume yet to spred mistes to darken it And yet we haue other testimonies at hand if we listed to heape vp more of them As is that sayeng of Paule that God sent his sonne made of womaÌ„ And innumerable other places whereby appereth that he was subiect to hungre thirst colde and other infirmities of our nature But out of many these are chiefly to be chosen that maye moste auaile to edifie our mindes in true coÌ„fideÌ„ce As where it is sayd that he gaue not so great honour to the Angels as to take their nature vpon him but toke our nature that in flesh and bloud he might by death destroy him that had the power of death Agayne that by benefite of that communicating we are reckened his brethreÌ„ Againe that he ought to haue ben made like vnto his brethren that he might be made a merciful and â—aithâ—ull intercessour that we haue not a Bishop that can not be compariont of our infirmities And such like And for the same purpose serueth that whiche we touched a litle before that it behoued that the sinnes of the world should be cleansed in our flesh Whiche Paule playnely affirmeth And truely what so euer the â—ather hath geuen to Christ it doth therefore belong to vs bicause he is the head from whiche the whole body beyng knit together groweth into one Yea otherwise that will not agree together whiche is sayd that the Spirit was geuen him without measure that all we shoulde drawe of the fulnesse thereof For asmuch as there is no greater absurditie than to say that God is enriched in his essence by any accidentall gifte And for this cause Christ sayth in an other place I do sacrifice my self for them As for the places that they bryng forth to confirme their errour they doe to vnaptly wrest them and they nothyng preuayle by their triflyng suttelties when they goe about to wipe away those thinges that I haue alleged for our part Marcion imagineth that Christ did put on a fantasticall body in stede of a true body bicause in some places it is sayd that he was made after the likenesse of man and that he was found in shape as a manne But so he nothing weyeth what is Paules purpose in that place For his meanyng is not to teach what manner of body Christe toke vpon him but that whereas he might haue shewed â—orth his godhed he made none other shewe of himself but as of an abiect and vnregarded man For to exhort vs by his example to submission he sheweth that for asmuch as he was God he might haue by and by set forth his glory to be seene to the worlde but yet that he gaue ouer some of his owne right and of his owne accord abaced himself bicause he did put on the ymage of a seruant and contended with that humilitie suffred his godhed to be hidden with the veile of the flesh He doth not here teache what Christ was but how he behaued himselfe And also by the whole processe of the texte it is easily gathered that Christ was abaced in the true nature of manne For what meaneth this that in shape he was founde as manne but that for a time the glorie of his godhed dyd not shyne forth but only the shape of manne appered in base and abiect estate For otherwise that place of Peter coulde not stande together that he was dead in the fleshe but quickened in the spirit yf the sonne of God had not ben weake in the nature of manne whiche Paule expresseth more plainely in sayeng that he suffred by reason of the weakenesse of the fleshe And hereunto serueth the exaltation bycause it is expressely sayd that Christe atteyned a newe glorie after that he abaced himselfe whiche could not well agree to be spoken of any but of a man hauing fleshe and soule Manichees framed Christ a body of ayre bycause Christ is called the seconde Adam heauenly of heauen But neyther in that place doth the Apostle bryng in a heauenly essence of the body but a spirituall force whiche beyng poured abrode by Christ doth quicken vs. Nowe as we haue alredy seene Peter and Paule doe seuer the same from his fleshe But rather that doctrine whiche is receiued among the true teachers concernynge the flesh of Christ is vâ—ry well proued by that place For if Christ had not all one nature of body with vs it were a very vaine argument that Paul with such vehemencie â—oloweth that yf Christ be risen agayne we shal also rise agayne and yâ— we do not rise then that Christ also is not risen By what cauillatioâ—s so euer eyther the olde Maâ—ichees or their newe Disciples goe aboute to escape they shall not winde theÌ„selues away It is a fowle shifte that thei fondly say that Christ is called the sonne of manne in so much as he is promised of menne For it is playne that after the Hebrewe phrase very man in deede is called the Sonne of manne And Christ without doubte kepte the phrase of his owne tonge Also it ought to make no question what ought to be vnderstanded by the children of Adam And not to goe farre of the place of the .viij. Psalme whych the Apostles apply to Christ shal be sufficient enough What is man that thou arte myndefull of him or the sonne of man that thou visitest him In this figure is expressed the true manhode of Christe For though he were not immediatly begotten of a mortall father yet his race came from Adam For els that place could not stande whiche we haue alredy alleged that Christ is made parâ—aker of fleshe and bloud that he might gather to him yonge childreÌ„ to the seruice of God In which wordes it is plainely determined that Christ is made fellow partaker of all one nature with vs. In whych meanyng also he sayth that bothe the authour of holinesse and they that are made holy are all of one For it is proued by the processe of the text that the same is referred to the felowship of nature bicause he by and by addeth Therefore he
atteining and climbing vp to perceiue the very will of God and also the hearte of man as it wauereth with perpetuall doubting is farre from resting assured in that persuasion Therefore it behoueth bothe that our witt be lightned and oure heart strengthened by some other meane that the worde of God may be of ful credit with vs. Now we shal haue a perfect definition of fayth if we saie that it is a stedfast assured knowledge of Gods kindnes toward vs which being grounded vpō the trueth of the free promise in Christ is both reueled to our mindes and sealed in our heartes by the holy ghoste But before I procede any further it shal be necessary that I make some preambles to dissolue certain doubts that otherwise might make some stoppe to the readers And first I must confute the distinctiō that flieth about in the scholes betwene faith fourmed and vnformed For thei imagine that such as are touched with no feare of God with no feling of godlinesse do beleue all that is necessarie to saluation As though the holy ghooste in lyghtenyng oure heartes vnto faythe were not a witnesse to vs of oure adoption And yet presumptuously when all the Scripture crieth out againste it they geue the name of faith to suche perswasion voide of the feare of God Wee neede to striue no further with theyr definition but simply to reherse the nature of faith such as it is declared by the worde of God Whereby shall plainely appeare how vnskilfully foolishly thei rather make a noise than speake of it I haue alreadie touched parte the rest I wyll adde hereafter as place shall serue At this present I saie that there can not bee imagined a greater absurditie than this inuention of theires They wyll haue faith to be an assent whereby euery despyser of God maie receiue that whiche is vttered out of the Scripture But fyrste thei should haue seen whether euery manne of hys owne power do brynge faithe to hymselfe or whether the holy ghooste be by it a witnesse of adoption Therefore they do chyldyshly plaie the fooles in demaundinge whether faithe whiche qualitie addeth dothe fourme be the same faithe or an other and a newe faithe Whereby appeareth certainely that in so bablinge they neuer thought of the syngular gyfte of the holy ghooste For the begynning of beleuinge dothe already conteine in it the reconciliation whereby manne approcheth to God But if they dyd weye that sayeng of Paule With the hearte is beleued to righteousnesse thei wold cesse to fayne that same colde qualitie If we hadde but thys one reason it shoulde be sufficient to ende thys contention that the very same assent as I haue already touched and wyll againe more largely repete is rather of the hearte than of the brayne rather of affection than of vnderstandynge For whyche cause it is called the obeydience of faythe whyche is suche as the Lorde preferreth no kynde of obeydience aboue it and that woorthyly forasmuche as nothynge is more precious to hym than hys truthe whyche as Ihon the Baptist wytnesseth the beleuers doe as yt were subscribe and seale vnto Sythe the matter ys not doubtefull we doe in one woorde determinately saie that they speake fondly when they saie that faithe is fourmed by addynge of godly affection vnto assent whereas assent it selfe at least suche assent as ys declared in the Scriptures consisteth of godly affection Butte yet there ys an other playner argument that offereth yt selfe to be alleged For whereas faythe embraceth Christe as hee ys offered vs of the Father and Christe ys offered not onely for ryghteousnesse forgeuenesse of synnes and peace butte also for sanctification and a fountayne of lyuynge water wythoute doubte noe mann ecanne euer truely knowe hym vnlesse he doe therewythall receyue the sanctification of the Spirite Or if any manne desyre to haue it more plainely spoken Faythe consysteth in the knowledge of Christe And Christe canne not bee knowen butte wyth sanctification of hys Spirite therefore it foloweth that fayth can by no meane be seuered from godly affection Whereas they are wonte to laye thys agaynste vs that Paule sayeth If a manne haue all faythe so that hee remoue mountaynes yf he haue not charitie hee ys nothynge whereby they woulde deforme faythe in spoylinge it of charitie they consyder not what the Apostle in that place meaneth by faithe For when in the chapiter next before it he hadde spoken of the diuerse gyftes of the holy ghoste amonge the whyche he had reckened the diuerse kindes of languages power and prophecie and hadde exhorted the Corynthians to folowe the beste of these giftes that is to saie suche gyftes whereby more profit and commoditie myghte come to the whole body of the Churche he streyght waie saide further that he woulde shewe them yet a more excellent waie That all suche gyftes howe excellent soeuer they bee of them selues yet are nothinge to be esteemed vnlesse thei serue charitie For they were geuen to the edyfyeng of the Churche and vnlesse they bee applyed therevnto they loose theyr grace For proofe of thys he particularly reherseth them repetynge the selfe same gyftes that hee hadde spoken of before butte in other names And hee vseth the woordes Powers and Faythe for all one thynge that is for the power to do miracles Sythe therefore thys whether ye call it power or faithe is a particular gyfte of God whyche euery vngodly manne maye boothe haue and abuse as the gyfte of tongnes as prophecie and other gyftes of grace yt ys no maruell yf yt bee seuered from charitie Butte all the erroure of these menne standeth in thys that where thys woorde Faythe hathe dyuerse sygnifcations they not consyderinge the dyuersitie of the thinge sygnifyed dispute as though it were taken for one thynge in all places a lyke The place of Iames whyche they allege for mayntaynance of the same erroure shall bee els where dyscussed Butte althoughe for teachynges sake when wee meane to shewe what manner of knoweledge of God there ys in the wycked wee graunte that there are dyuerse sortes of faythe yet wee acknoweledge and speake of butte one faythe of the godly as the Scripture teacheth Many in deede doe beleue that there ys a God they thynke that the Hystorie of the Gospell and other partes of the Scripture are true as commonly wee are wonte to iudge of suche thynges as eyther are reported beynge done longe agoe or suche as wee oure selues haue beene presente at and seen There bee also some that goe further for bothe they beleue the woorde of God to be a moste assured oracle they do not altogether despyse hys commaundementes and they somewhat after a sorte are moued with hys threatenynges and promyses It is in deede testified that suche haue faythe butte that ys spoken oute by abuse bycause they do not wyth open vngodlynesse fyghte agaynste the woorde of God or refuse or despyse it butte rather pretende a certayne shewe
forraine nations whiche had ben transplanted into Samaria and the places borderynge there about feared the fayned Gods and the God of Israell whiche is as much as to mingle heauen and earth together But now our question is What is that fayth whiche maketh the chyldren of God different from the vnbeleuers by which we call vpon God by the name of our Father by whyche we passe from death to life and by which Christ the eternall saluacion and â—he dwelleth in vs. The force and nature thereof I thinke I haue shortly and plainely declared Now let vs againe goe through all the partes of it euen from the beginning which beyng diligently examined as I thinke there shal remaine nothing doubtefull When in defining faith we cal it a knowledge we meane not thereby a coÌ„prehendyng such as men vse to haue of those thinges that are subiect to mans vnderstandyng For it is so far aboue it that maÌ„s wit must goe beyond surmount it self to come vnto it yea and when it is come vnto it yet doth it not atteyne that whiche it feleth but while it is persuaded of that whiche it conceiueth not it vnderstandeth more by the very assurednesse of persuasion than yf it did with maÌ„s owne capacitie throughly perceyue any thing familiar to man Therefore Paule sayth very well where he calleth it to comprehende what is the length bredth depth and heighth and to knowe the loue of Christ that farre surmounteth knowledge For his meanynge was to signifie that the thynge whiche our mynde conceyueth by faythe is euery waye infinite and that this kinde of knowledge is farre hyer than all vnderstandynge But yet bycause the Lorde hath disclosed to his Saintes the secret of his will whiche was hidden from ages and generations therefore by good reason fayth is in Scripture sometime called an acknowledging and Iohn calleth it a certayne knowledge where he testifieth that the faithfull doe certainely knowe that they are the children of God And vndoutedly they knowe it assuredly but rather by beyng confirmed by persuasion of Gods truthe than by beyng informed by naturall demonstration And his also the wordes of Paule doe declare sayeng that while we â—well in the body we are wanderyng abrode from the lord bycause we walke by fayth and not by sighte whereby he sheweth that those thynges whiche we vnderstande by fayth are yet absente from vs and are hidden from our sight And hereupon we determine that the knowledge of fayth staÌ„deth rather in certaintie than in comprehendyng We further call it a sure and stedfaste knowledge to expresse thereby a more sound constantie of persuasion For as faith is not contented with a doubtefull and rowling opinion so is it also not coÌ„tented with a darke and entangled vnderstaÌ„ding but requireth a ful and fixed assurednesse â–ª such as men are wont to haue of thinges fouÌ„d by experience and proued For vnbelefe sticketh so faste and is so depe rooted in our heartes and we are so bent vnto it that this which all men confesse with their mouth to be true that God is faithfull no maÌ„ is without great contention persuaded in his heart Specially when it coÌ„meth to the profe then the waueryng of all menne discloseth the fault â—hat â—â—ore was hidden And not without cause the Scripture with so nâ—â—â—ble citâ—es of coÌ„mendacion maineteyneth the authoritie of the worde of God but endeuoreth to geue remedie for the aforesayde disease that God maye obteyne to be fully beleued of vs in his promises The wordes of the Lorde sayth Dauid are pure wordes as the Sâ—â—â—eâ—â—ryed in a fornace of earth fined seuen times Agayne The worde oâ— the Lorde fined is a shielde to all that truste in him And Salomon confirmynge the same and in a manner in the same wordes sayth Euery worde of God is pure But sithe the whole .cxix. Psalme entreateth only in a manner vpon the same it weare superfluous to allege any moe places Truely so oft as God doth so coÌ„mend his word vnto vs he doth therein by the waye reproche vs with our vnbeleuingnesse bycause that commendacioÌ„ tendeth to no other end but to roote vp all peruerse doubtinges out of our heartes There be also many which so coÌ„ceiue the mercie of God that they take litle coÌ„fort thereof For they be euen therewithall pinched with a miserable carefulnesse while they doubte whether he will be mercifull to them or noe bicause they enclose within to narrow boundes the very same mercifulnesse of whiche they thinke themselues moste assuredly perswaded For thus they thinke with themselues that his mercie is in deede greate and plentiefull poured out vpon many offrynge it selfe and ready for all menne but that it is not certayne whether it will extende vnto them or no or rather whether they shal atteyne vnto it or no. This thought when it so stayeth in the midde race is but a halfe Therefore it doth not so confirme the spirite with assured quietnesse as it dothe trouble it with vnquiet doubtefulnesse But there is a far other felyng of full assurednesse whiche in the Scriptures is alwaye assigned to fayth euen suche a one as playnely settynge before vs the goodnesse of God dothe clearely put it out of doubte And that can not be but that we muste needes truely feele and proue in our selues the swetenesse thereof And therefore the Apostle out of fayth deriueth assured confidence and out of it agayne boldenesse For thus he sayeth that by Christe we haue boldenesse and an entrance with confidence whiche is through fayth in him By whiche wordes truely he sheweth that it is no right fayth but when we are bolde with quiet mindes to shewe our selues in the presence of God Which boldnesse procedeth not but of assured confidence of Gods good will and our saluation Whiche is so true that many times this word Faith is vsed for Confidence But herupon hangeth the chiefe staye of our faith that we do not think the promises of mercie which the Lord offreth to be true only in other biside vs not at all in our selues but rather that in inwardly embracing theÌ„ we make them our owne FroÌ„ hense procedeth that coÌ„fidence which the same Paule in an other place calleth peace vnlesse some had rather say that peace is deriued of it It is an assurednesse that maketh the conscieÌ„ce quiet cherefull before God without which the coÌ„science must of necessitie be vexed in a manner torne in peces with troublesome trembling vnlesse parhappes it do forget God it selfe so sloÌ„ber a litle while I may truely say For a litle while for it doth not loÌ„g enioy that miserable forgetfulnesse but is with often recourse of the remembrance of Gods iudgement sharply tormented Briefly there is none truely faithful but he that beyng persuaded with a souÌ„d assurednesse that God is his mercyfull louyng father doth promise himselfe all thinges vpon trust of Gods goodnesse and none but he that trustyng
make men openly of counsell and witnesses of our repentance but to confesse priuately to God is a part of true repentance whiche can not be omitted For there is nothing more vnreasonable than to loke to haue God to pardon vs the sinnes in whiche we flatter our selues do hide them by Hipocrisye least he should bryng them to light And it behoueth vs not only to confesse those sinnes whiche we dayely coÌ„mit but more greuous offenses ought to drawe vs further and to cal agayne into our remembrance thynges that seme longe agoe buried Whiche lesson Dauid geueth vs by his example For beyng touched with shame of his newly committed fault he examineth himself euen to the time when he was in his mothers wombe and confesseth that euen then he was corrupted and infected with the filthinesse of the fleshe And this he doeth not to diminish the haynousnesse of his fault as many hide themselues in the multitude and seke to escape punishment by wrappyng other with them But Dauid doth far otherwise which with simple plainesse enforceth his fault in sayeng that beyng corrupt froÌ„ his first infancie he hath not cessed to heape euels vpon euels Also in an other place he likewise so examineth his passed life that he craueth the mercie of God for that sinnes of his youth And truely theÌ„ only shal we proue our drowsinesse to be shaken away froÌ„ vs if gronyng vnder our burden and bewayling our euels we aske reliâ—se of God It is moreouer to be noted that the repentance which we are coÌ„mauÌ„ded coÌ„tinually to applie differeth froÌ„ that repeÌ„tance that lifteth vp as it were from death them that either haue filthily fallen or with vnbridled licentiousnesse haue throwen forth themselues to sinne or after a certaine manner of rebellions reuoltyng haue shaken of the yoke of God For the Scripture ofteÌ„times when it exhorteth to repeÌ„tance meaneth therby as it were a passage or rising againe froÌ„ death into life when it reherseth that the people did penaunce it meaneth that they were turned froÌ„ their idolatrie other grolâ—e offences And in like maner Paul threateneth mourning vnto sinners that haue not done penance for their wantonnesse fornication vnchastitie This differeÌ„ce is to be diligently marked least while we heare that few ar called to penaÌ„ce a more thaÌ„ carelesse assuredness shuld crepe vpoÌ„ vs as though the mortifieng of the fleshe did no more beloÌ„g vnto vs the care wherof the corrupt desires that alway tickle vs the vices that coÌ„monly budde vp in vs do not suffer vs to release Therfore the speciall repentance which is required but of some whoÌ„ the Deuell hath violeÌ„tly carried away froÌ„ the feare of God fast bound with daÌ„nable snares taketh not away the ordinary repeÌ„tance which the corruptnesse of nature coÌ„pelleth vs to applie throughout all the whole course of our life Now if that be true which is most euidently certaine that all the summe oâ— the gospel is conteined in these two principall pointes Repentance forgeuenesse of sinnes doe we not see that the Lord doth therefore freely iustifie them that be his that he may also by the sanctification of his Spirit restore them into true righteousnesse Iohn the Angel sent before â— face of Christ to prepare his wayes preached Repent ye for the kyngdome of heauen is come nere at hande In callyng them to repentance he dyd put them in minde to acknowlege themselues sinners and all that was theirs to be damnable before the Lord that they might with all their heartes to desire the mortifâ—eng of their fleshe a newe regeneration in the Spirit In tellyng them of the kingdome of God he called them to faith For by the kingdome of God whiche he taught to be at hand he meant forgeuenesse of sinnes saluation and life and all that euer we get in Christ. Wherfore in the other Euangelistes it is written Iohn came preaching the Baptisme of repentaÌ„ce vnto â—orgeuenesse of sinnes And what is that els but that thei beyng oppressed weried with the burden of sinnes shold turne to the Lord conceyue good hope of forgeuenesse saluatioÌ„ So Christ also beganne his preachynges The kingdome of God is come nere at hand repent ye and beleue the Gospel First he declareth that the treasures of Gods mercie are opened in him and theÌ„ he requireth repentance and last of all coÌ„fidence in the promises of God â–ª Therfore when he meant briefly to coÌ„preheÌ„d the whole summe of the gospel he sayd that he must suffer rise agayne from the dead that repentance and forgeuenesse of sinnes must be preached in his name The Apostles also preached the same after his resurrection that he was raysed vp by God to geue to Israel repentance and forgeuenesse of sinnes Repentance is preached in the name of Christ when men do heare by the doctrine of the gospell that al their thoughtes their affections and their endeuors are corrupt and faulty and that therfore it is necessarie that they be borne againe if thei wyll entre into the kingdome of God Forgeuenesse of sinnes is preached when men ar taught that Christ is made to them redemption righteousnesse saluatioÌ„ and life in whose name they are freely accompted righteous and innocent in the sight of God whereas bothe these graces are receiued by fayth as I haue in an other place declared yet bicause the goodnesse of God whereby sinnes are forgeuen is the profe obiect of fayth therefore it shal be good that it be diligently distinguished from repentance Now as the hatred of sinne which is the beginnyng of repentaÌ„ce openeth vs the first entrie vnto Christ which sheweth himself to none but to miserable and afflicted sinners which grone labour are loden are hungry and thirsty and pine awaye with sorrowe and miserie so must we endeuor toward repentance throughout all our life applie it and follow it to the ende if we will abide in Christ. For he came to cal sinners but to repentance he was sent to blesse the vnworthy but so that euery one should turne himself froÌ„ his wickednesse The Scripture is full of such sayenges Wherefore when God offreth forgeuenesse of sinnes he likewise vseth to require on our parte repentance secretly declaryng thereby that his mercie ought to be to men a cause to repent them Do sayth he iudgement and righteousnesse bycause saluation is come nere at hand Agayne There shall come to Sion a Redemer and to them that in Iacob repeÌ„t from their sinnes Againe Seke the Lord while he may be found cal vpon him while he is nere Let the wicked leue his way the wickednesse of his thoughtes be turned to the Lord he shall haue mercie on him Againe Turne ye repent that your sinnes may be done away Where yet is to be noted that this coÌ„dition is not so annexed as though our repentance were a fundatioÌ„ to deserue pardoÌ„ but rather
bicause the Lord hath determined to haue mercie vpoÌ„ men to this ende that they shuld repeÌ„t he teacheth men whether they shall trauaile if they will obteine grace Therfore so long as we shall dwell in the pryson of our body we must continually wrastle with the vices of our corrupt flesh yea with our own naturall soule Plato sayth in certayne places that the life of a Phylosopher is a meditation of death but we may more truely say that the life of a Christian maÌ„ is a perpetuall studie and exercise of mortifieng the fleshe till it beyng vtterly slayue the Spirit of God get the dominion in vs. Therefore I thinke that he hath much profited that hath learned much to mislyke himself not that he should sticke faste in â—hat myre and goe no further but rather that he should haste and long toward God that being graffed into the death life of Christ he should studie vpon a continuall repentance as truely they can not otherwise do that haue a naturall hatred of sinne for no man euer hated sinne vnlesse he were first in loue with righteousnesse This doctrine as it was most simple of all other so I thought it beste to agree with thâ— truthe of the Scripture Nowe that Repentance is a singular gift of God I thinke it be so wel knowen by the doctrine aboue taught that I neede not to repete a long discourse to proue it agayne Therfore the church prayseth and hath in admiratioÌ„ the benefit of God that he hath geuen the Gentiles repentance vnto saluation And Paule commaundyng Timothee to be patieÌ„t and milde toward the vnbeleuers sayth If at any time God geue them repentance that they maye repent from the snares of the Deuel God in deede affirmeth that he willeth the conuersion of al meÌ„ and directeth his exhortations generally to all men but the effectual workyng therof hangeth vpon the Spirit of regeneration Bicause it were more easy to create vs men than of our owne power to put on a better nature Therfore in the whole course of regeneration we are not without cause called the worke of God created to good workes which he hath prepared that we should walke in them Whom soeuer the lordes will is to deliuer from death those he quickeneth with the Spirit of regeneration not that repentance is properly the cause of saluation but bycause it is alredy seen that it is vnseparable froÌ„ fayth and from the mercie of God sithe as Esaye testifieth there is a redemer come to him and to those that in Iacob are returned from their wickednesse This truely standeth stedfastly determined that were so euer liueth the feare of God there the Spirite hath wrought vnto the saluation of man Therfore in Esaie when the faithful complaine and lament that they are forsaken of God they recken this as a token of beyng reprobates that their heartes were hardened by God The Apostle also meanyng to exclude apostataes from hope of saluation apointeth this reason that it is impossible for them to be renewed vnto repentance bicause God in renewyng them whom he wil not haue perish sheweth a tokeÌ„ of his fatherly fauour and in a maÌ„ner draweth them vnto him with the beames of his cherefull and mery contenaÌ„ce on the other side with hardenyng them he thundereth agaynst the reprobate whose wickednesse is vnpardonable Whiche kinde of vengeance the Apostle threateneth to wilfull apostataes whiche when they depart from the faith of the Gospell do make a scorne of God reprochefully despise his grace and defile treade vnder feete the bloud of Christ yea as much as in them is they crucifie him agayne For he doth not as some fondly rigorous men would haue it cut of hope of pardon from all wilfull sinnes but teacheth that apostasie is vnworthy of all excuse so that it is no maruell that God doth punish a contempt of himself so full of sacrilege with vnappeasable rigour For he sayth that it is impossible that they which haue ones ben enlightened haue tasted of the heauenly gift haue ben made partakers of the holy ghost haue tasted of the good word of God the powers of the world to come yf they fall shuld be renewed to repeÌ„tance crucifiyng againe of newe and makyng a scorne of the sonne of God Againe in an other place If sayth he we willingly sinne after knowledge of the truth receyued there remayneth no more sacrifice for sinnes but a certayne dreadfull expectation of iudgement c. These also be the places out of the wroÌ„g vnderstandyng wherof the Nouatians in old time haue gathered matter to play the mad men with whose rigorousnesse certaine good meÌ„ beyng offended beleued this to be a counterfait Epistle in the Apostles name whiche yet in all partes doth truely fauour of an Apostolike spirite But bycause we contend with none but with theÌ„ that allowe it it is easy to shewe how these sentences do nothing mainteine their errour Firste it is necessarie that the Apostle agree with his maister whiche affirmeth that all sinne and blasphemie shal be forgeueÌ„ except the sinne agaynst the holy Ghost which is not forgeuen neyther in this world nor in the world to come It is certaine I saye that the Apostle was contented with this exception vnlesse we will make him an aduersarie to the grace of Christ. Whereupon foloweth that pardon is denied to no special offenses but only to one whiche procedyng of a desperate rage can not be ascribed to weakenesse and openly sheweth that a man is possessed of the Deuell But to discusse this it behoueth to enquire what is that same so horrible offense that shall haue no forgeuenesse Whereas Augustine in one place defineth it an obstinate stifnesse euen vnto death with despeire of pardon that doth not well agree with the very wordes of Christ thaâ— it shall not be forgeuen in this world For eyther that is spoken in vaine or it maye be coÌ„mitted in this life But if Augustines definition be true then it is not committed vnlesse it continue euen vnto death Wheras some other saye that he sinneth against the holy ghost that enuieth the grace bestowed vpon his brother I see not froÌ„ whense that is fetched But let vs bring a true definitioÌ„ which beyng ones proued with sure testimonies shall easily by it selâ—e ouerthrowe all the reste I saye therefore that they sinne agaynst the holy ghost which of set purpose resist the truthe of God with brightnesse wherof they are so daseled that they can not pretend ignorance whiche they do only to this ende to resâ—st For Christe meanynge to expounde that whiche he had sayd immediatly addeth He that speaketh a worde agaynst the sonne of man it shal be forgeueÌ„ him but he that blasphemeth agaynst the holy ghost shal not be forgeuen And Matthew for the blasphemie against the holy Spirit putteth the spirit of blasphemie But how can a maÌ„ speake a reproche against the
I speake now of grosse and blockish hypocrites that thinke thei haue done sufficiently if they haue noted three or sower of the greatest sinnes but I speake of the true worshippers of God whiche when thei see themselues oppressed with the examinatiō that they haue made do adde also this saieng of Ihon If oure owne heart do accuse vs God is greater than oure heart and so thei quake for feare at the sight of that iudge whose knowledge farre sourmounteth oure vnderstandinge But whereas a greate parte of the worlde rested them vpon suche flatteries wherewith so deadely a poyson was tempered thys came not so to passe bycause they beleued that God was satisfied or bycause they them selues were fully satisfied but that the anchor caste as y◠were in the midde sea shoulde reste a lyttle from saylinge or as a wayfaringe man weary and fainetynge shoulde lye downe in the waye I laboure not muche in prouinge thys For euery man maie be witnesse to hym selfe I will in a shorte summe shewe what manner of law thys was Fyrst simply it is impossible and therefore it can do nothinge but destroy damne confounde and cast in ruine and desperation And then when it hath ledde sinners from the true feeling of their sinnes it maketh then hypocrites and ignoraunce of God and themselues For whyle they are wholy busyed in reckenynge vppe of theyr synnes in the meane tyme they forgette the secrete sinke of vyces their hydden Iniquities and inwarde fylthynesse by knowledge whereof they shoulde cheefely haue weyed their myserie But thys was a moste certaine rule of confession to acknowledge and confesse the bottomlesse depth of our euell to be so great as passeth our vnderstandyng After thys rule wee see that the Publicanes confession was made Lorde be mercifull to me a synner as if he shoulde saie All that euer I am I am altogether a sinner and I can not atteine with witte or expresse with tongue the greatnesse of my sinnes let the bottomlesse depthe of thy mercie swallow vp the bottomles depth of my sinne But then thou wilt saie what are not all oure sinnes to be confessed is no confession acceptable to God but that whiche is knitte vp in these twoo woordes I am a sinner No but rather we muste endeuoure our selues as much as in vs lieth to poure out oure heart before the Lorde and not onely in one worde confesse oure selues sinners but also truely and heartyly acknowledge oure selues to be suche and with al oure thought record howe greate and diuerse is oure filth of sinnes not onely that wee bee vncleane but what howe great and in howe many partes is oure vncleannesse not onely that we be detters but with howe greate dettes wee bee loden and howe manie waies charged not onely that we bee wounded but also with howe manie deadly strokes we be wounded With this reknowleging when the sinner hath wholy poured out himselfe before God lette him earnestly and syncerely thinke that yet there remaine moe sinnes that the secret corners of their euels are so depe that thei can not be throughly disclosed And he crieth out with Dauid Whoe vnderstandeth his errours Lorde cleanse me from my hidden sinnes Now wher thei affirme that sinnes are not forgeuen but with an intent of confessing firmely conceiued and that the gate of paradise is shutte against him that neglecteth occasion offered when he may be confessed God forbidde that we shoulde graunt them that For there is no other forgeuenesse of sinnes than alwaie hath ben It is not reade that all thei haue confessed their sinnes in the eare of some preste that wee reade to haue obteined forgeuenesse of sinnes at Christes hande And truely thei coulde not confesse where there were neither any prestes confessors nor any confessing at all And in many ages after thys confession was vnhearde of at which time sinnes weare forgeuen with out thys condition But that we may not nede to dispute longer about this as about a doubtfull matter the worde of God is plaine which abideth for euer Whensoeuer the synner repenteth I will no more remembre all his iniquities He that dare adde any thinge to this worde byndeth not sinnes but the mercie of God For whereas thei saie that Iudgement canne not be geuen but when the cause is heard we haue a solution in readinesse that they doe presumptuously take that vpon them selues which haue made themselues iudges And it is a maruell that thei do so boldely frame to themselues suche principles as no man in his right wit wil graunt Thei boaste that the office of Binding and Loosing is committed to them as though it weare a certain iurisdictiō ioyned with Inquisition Moreouer their whole doctrine crieth oute that this authoritie was vnknowen to the Apostles Neither doth it belong to the preeste but to him whiche desireth absolution to knowe certainly whether the synner be loosed or no forasmuche as he that heareth can neuer know whether the reckning be iust perfect So shold ther be no absolution but suche as is restrained to his words that is to be iudged Moreouer the whole ordre of loosing stādeth of faith repētance which two things are hidden from the knowledg of man when sētence must be geuē vpō an other man It foloweth therfore ▪ that the assurāce of binding and loosing is not subiect to the iudgment of an earthly iudge bicause the minister of the worde when he dothe his office can not geue absolution but conditionally but that this is spoken for the sinnes sake Whose sinnes ye forgeue ▪ c. that thei should not doubte that the pardon whiche is promised by the commaundement and worde of God shall be ratified in heauen Therefore it is no maruel if we condemne and desire to haue vtterly taken awaie this Auricular confession a thinge so pestilent and so many waies hurtfull to the Churche but if it were a thinge by it selfe indifferent yet for asmuche as it is to no vse nor profite hathe geuen cause to so many wickednesses sacrileges and erroures whoe will not thinke that it ought to be presently abolished Thei do in deede recken vp some good vses whiche thei boaste vpon as very profitable butte these either false or of no valewe at all Due onely thei commend with a singular prerogatiue that shame is a great punishment of him that cōfesseth wherby the sinner both is for time to com made warer preuenteth the punishment of God in punishing himselfe As thoughe we dyd not humble a man with shamefastnesse enoughe when we call him to that hie iudgement seate of heauen I meane to the hearing of God It is forsoothe very wel profited if for shame of one mans knowledge we cesse to sinne and bee not ashamed to haue God witnesse of oure euell conscience Althoughe the very same is also moste false for it is to bee seen that by nothinge groweth greater confidence or licentiousnesse to sinne than when men hauing made
When the Lord meant to cut of all hope of Pardon from so haynous wickednesse he thought it not enough to saye that it should neuer be forgeuen but the more to amplifie it he vsed a diuision wherein he comprehended bothe the iudgement that euery mans conscience feleth in this life and the last iudgement that shal be openly pronounced at the resurrection as though he shold haue sayd Beware ye of malicious rebellioÌ„ as of moste present dampnation For he that of set purpose shall endeuour to quenche the light of the holy Ghost shall not obteine pardon neither in this life whiche is geuen to sinners for their conuersion nor in the last daye when the lambes shal be seuered by the angels of God froÌ„ the goates and the kingdome of heauen shal be cleansed from all offenses Then they brynge fourth that parable out of Mathewe Agree with thine aduersarie least he deliuer thee to the Iudge the iudge to the Sargeant and the Sargeant to the pryson from whence thou shalt not get out vntil thou hast payed the uttermoste farthing If in this place the Iudge do signifie God and the aduersarie plentife the Deuil the Sargeant the Angell and the pryson Purgatorie I wyll gladlye yelde vnto them But if it be euident to all men that Christe meant there to showe into howe many daungers and mischeues they caste them selues that had rather obstinatly pursue the extremitie of the lawe than deale according to equitie and good ryght to the ende to exhorte hys disciples the more earnestly to agreement with equitie where then I praye you shall Purgatorie be founde They fetche an argument out of the saying of Paul where he affirmeth that the knees of thynges in heauen earthe and helles shall bowe to Christ. For they take it as confessed that helles can not there be meant of those that are adiudged to eternal damnation Therfore it remayneth that it must be the soules lying in peine in Purgatorie They did not reason very euyll if the Apostle did by knelynge meane the true Godly worshippyng But sithe he teacheth only that there is a dominion geuen to Christ wherby all creatures are to bee subdued what profe is there to the contrary but that we may by helles vnderstande the Deuels that shal be brought before the iudgement of God to acknowledge hym their iudge with feare and tremblyng Lyke as Paul hym selfe expoundeth the same prophecie in an other place All sayeth he shal be brought before the iudgement seate of Christ. For it is wrytten So truly as I lyue euery knee shal bowe to me c. But we maye not so expounde that whiche is in the Reuelation I haue heard all creatures bothe these thynges that are in heauen and those that are vpon the earth and these that are vnder the earth and those that are in the sea and all those that are in them I haue hearde them all saye to hym that sytteth on the Throne and to the Lambe Blessinge and honor and glorie and power for euer and euer That I doe in deede easely graunte but what creatures doe they thynke to be heare rehearsed For it is moste certaine that there are conteined creatures both without reason and without sense Whereby is affirmed nothing els but that all the partes of the world from the hyest toppe of the heauens to the very mydle point of the earth doe in their manner declare the glorie of their creator As for that whiche they alledge out of the historie of the Machabees I will not vouchesaue to answer it least I should seme to recken that worke in the nombre of the holye bookes But Augustine receyued it for Canonicall But first of what sure credit did he receiue it The Iewes sayeth he esteme not the wryting of the Machabees as they doe the lawe the Prophetes and the Psalmes of whiche the Lorde hym selfe hath witnessed as of his witnesses saying It was necessary that all thynges should be fulfylled that are wrytten in the lawe and the Psalmes and Prophetes concerninge me But it hathe bene receiued of the Churche not vnprofitably if it be soberly red or heard And Hierome teacheth without any doubtinge that the authoriâ—ie therof is of no force to prouing of doctrines And it euidently appeareth by that olde booke whiche is entituled vnder the name of Cypriane concerning the exposition of the Crede that it had no place at all in the olde Churche But why doe I here stryue without cause As though the author hym selfe doeth not sufficiently shew how muche he is to be credited when in the ende he craueth pardon 〈◊〉 he haue spoken any thyng not well Truely he that confesseth his writynges to nede pardon sayeth plainly that they are not the oracles of the holy Ghost Besyde that the godlynesse of Iudas is praysed for none other cause but for that he had an assured hope of the last resurrection when he sent an offrynge for the dead to Hierusalem Neither dothe the wryter of that historie referre that whiche Iudas did to be a pryce of redemption but that they myght be partakers of the eternall lyfe with the other faithfull that had died for their contrie and relgioÌ„ This doyng was in dede not without superstition and preposterous zele but they are more than foles that drawe a sacrifice of the lawe so farre as vnto vs for as muche as we knowe that thynges doe cesse by the comming of Christ that then were in vse But they haue an inuincible bulwarke in Paul whiche can not so easely be battered If any man saith he buylde vpon this foundation gold syluer precious stones tynber heye stubble the Lorde shal shewe euery mans worke what it is because it shall be reueled in fier and the fier shall trie euery mans worke what it is If any mans woorke doe burne it shall suffer losse but he shal be safe but as through the fier What fier saye they can that be but the fier of Purgatorie by which the filthinesses of synne are cleansed away that we may enter pure in to the kyngdome of God But the moste parte of the olde wryters thought it to be an other fier that is to saye Trouble or the crosse by whiche the Lorde tryeth them that be his that they should not rest in the filthinesse of the fleshe and that is muche more probable than in fainyng Purgatorie All be it I doe neyther agree with these men because I thynke I haue attained a certaine and muche plainer vnderstandyng of that place But before that I vtter it I wold haue them aunsweare me whether the Apostles and all the sainctes must haue gone through this fier of Purgatorie I knowe they wyll saye nay For it were to muche inconuenient that they must haue neded to be purged whose merites they dreame to ouerflowe aboue measure to all the meÌ„bres of the churche But the Apostle affirmeth it For he dothe not saye that the worke of some
shal be proued but the worke of all Neither is this my argument but Augustines which so confuteth that expositioÌ„ And whiche is more absurditie he dothe not saye that they shal passe through the fire for all workes but if they haue faithfully buylded the churche they shall receiue reward whan their worke is examined with fier First we see that the Apostle vsed a Metaphore when he called the doctrines inuented by mans braines woed hey and stubble And the Metaphore hath an apparant rescue that as wood so sone as it is put in the fier consumeth and wasteth so can not those doctrines continue when they come to be examined Now no man is ignoraunt that suche tryall cometh of the holy Ghost Therfore to folowe the true cause of his metaphore and match the partes together with iust relatioÌ„ he called the triall of the holy Ghost fier For euen as the nerer that gold and siluer are put to the fier so muche the surer profe they haue of their goodnesse and finenesse so the Lordes truthe the more exactlye it is weyed with spirituall examination so muche the greater confirmation of credit it receiueth As hey wood stubble put to the fier are brought to sudein consuming so the inuentions of men not stablyshed by the worde of God can not beare the triall of the holy Ghost but they by by fall away and perishe Finally if forged doctrines be compared to wood hey stubble because like wood hey and stubble they are burned with fire and destroied but they are not destroied or driuen awaye but by the spirite of the Lorde it foloweth that the holy Ghoste is the fier wherwith they shal be proued whose profe Paul according to the common vse of the Scripture calleth The day of the Lord. For it is called the day of the Lorde whensoeuer he doth any way shew his presence to men But then his face principally shineth when his truthe shineth vpon vs. Now haue we proued that Paul meaneth no other fier but the triall of the holy Ghost But how are they saued by that fier that suffer losse of their worke That shall not be hard to vnderstande if we consider of what kinde of men he speaketh For he toucheth those buylders of the churche that keping the true fundation doe builde disagreing matter vpon it that is to say they that not swaruing from the cheâ—e and necessarie articles of faithe do erre in pointes that be smaler lesse perilous mingling their owne deuises with the worde of God Suche I say must suffer losse of their worke hauing their deuises destroyed But them selues are saued but as by the fier that is to saye not that their ignorance and errour is alowable before the Lorde but because they are cleansed from it by the grace and power of the holy Ghoste Therfore whosoeuer haue defiled the golden finenesse of Gods worde with this dong of purgatorie they must nedes suffer losse of their work But they wyll say it hath ben an auncient vsage of the churche Paul answered this obiection when hee comprehendeth his owne tyme in that sentence where he saith that all they must suffer losse of theyr worke that in the building of the churche do lay any thing vpon the fundation that ageeth not with it Therfore when the aduersaries obiect against me that it hath bene vsed aboue a thousand and thre hundreth yeres to haue priayes made for the dead I aske them againe by what word of God by what ReuelatioÌ„ by what example it was done For here they do not only want testimonies of Scripture but also all the examples of holy men the ther are red do shew no such thing Of the mourning and order of funeralles there are somtimes founde manye long tales but of prayers you can not see one tittle But of the greater weight that the matter is the more it ought to haue ben expressely spoken But the very old fathers them selues that prayed for the dead did see that herein they wanted both coÌ„maundement of God and lawfull example Why then durst thei so do In this I say thei did suffer somewhat as men and therfore I affirme that that whiche they did ought not to be drawen into example For where as the faithfull ought to enterprise the doing of nothing but vpon assured conscience as Paul reacheth this assurednesse is principally required in prayer But it is likely that they were led by some reason vnto it they sought some comfort to releue their sorrowe it semed vnnatural not to shew before God some testimonie of their loue toward the dead How mans wit is enclined to this affection all meÌ„ know by experience Also the receiued custome was like a burning brand to set many mens mindes on fier We know that with all nations in all ages there were funeralles done for the dead their soules yearely purged For though Satan beguiled foolish men with these deceites yet he toke occasion so to beguile by a true principle that death is not a destruction but a passage out of this life into an other And it is no dout but that euen very superstition condemneth the GeÌ„tiles before the iudgement seate of God for neglecting the care of the life to come whiche they professed them selues to beleue Nowe Christians because they would not be worse than Heathen men were ashamed to do nothing for the dead as though thei were vtterly destroyed Hereupon came that ill aduised diligence because if they were slowe in looking to the funeralles in bankettinges offeringes they thoughte that they had put them selues in dauÌ„ger of a great reproche And that whiche first proceded from a wrongful folowyng of the Heathens exaÌ„ple was so multiplied by often newe encreasces that now it is the principall holinesse of Papistrie to helpe the dead in distresse But the Scriture ministreth an other muche better and perfecter comfort when it testifieth that the dead are blessed that die in the Lorde And it addeth a reason because from thenceforth they reste from their labours And we ought not so muche tenderly to folow our own affection of loue to set vp a wrongful manner of praying in the churche Truely he that hathe but meane wysdome dothe sone perceiue that all that is red hereof in the olde wryters was done to beare with the common vsage and the ignorance of the people They them selues also I graunte were caried away into errour euen as vnaduised lightnesse of belefe is wont to rob mens wittes of iudgement But in the meane tyme the very redynge of them doth shew howe doubtyngly they coÌ„mende prayers for the dead Augustine in his boke of coÌ„fessions reporteth that Monica his mother did earnestly desire that she might be remembred in celebrating the misteries at the Altar An old wyues request whiche the sonne neuer examined by the rule of the Scripture but according to his affectioÌ„ of nature wold haue it allowed of other As for the booke that he
be much matter to abace our selues Agayne we 〈◊〉 commaunded whatsoeuer giftes of God we see in other men so to reuerence and esteme those giftes that we also honour those menne in whom they be For it were a great lewdnesse for vs to take from theÌ„ that honor the God hath vouchesaued to geue theÌ„ As for their faults we are taught to winke at them not to cherish them with flattering 〈◊〉 that we should not by reason of those faultes triumphe agaynst 〈◊〉 to whome we ought to beare good will and honour So shall it â—ome to passe that wyth what man so euer we haue to doe we shall â—chaue our selues not only temperatly and modestly but also gently and frendly As a man shal neuer come any other way to true mekenesse but yf he haue a heart endued with abacyng of hymselfe and reuerencyng of other Now howe hard is it for thee to do thy dutie in sekyng the profit of thy neyghbour Thou shalt herin labour in vayne vnlesse thou depart from regard of thy selfe and in a manner put of thy selfe For howe canst thou performe these thynges that Paule teacheth to bee the workes of charitie vnlesse thou forsake thy self to geue thy self wholy to other Charitie sayth he is patient and gentle not proude not disdaynefull enuieth not swelleth not seketh not her owne is not angry c. If this one thyng be required that we seke not the things that are our owne we shall doe no small violence to nature whiche so bendeth vs to the only loue of our selues that it doth not easily suffer vs negligently to passe ouer our selues and our owne thynges to watch for other mens coÌ„modities yea to depart with our owne right to reâ—igne it to an other But the Scripture to leade vs thether as it were by the hand warneth vs that what so euer gracious giftes we obteyne of the Lord they are coÌ„mitted vnto vs vpoÌ„ this conditioÌ„ that they shold be bestowed to the coÌ„mon benefit of the church that therfore the true vse of al Gods graces is a liberal bountiful coÌ„municating of them to other There can be no certaine rule nor more forceable exhortation could be deuised for the keping of the same thaÌ„ when we be thaught that all the good giftes that we haue are thynges of God deliuered coÌ„mitted to our trust vpoÌ„ this coÌ„dition that they shuld be disposed to the benefit of our neighbours But the Scripture goeth yet further when it coÌ„pareth them to the powers wherewith the meÌ„bers of mans body are endued No meÌ„ber hath his power for himself nor applieth it to his priuate vse but poureth it abrode into the other membres of the same body taketh no profit therof but such as procedeth from the coÌ„mon coÌ„moditie of the whole body So whatsoeuer a godly man is able to do he ought to be able to do it for his brethreÌ„ in prouiding none otherwise priuately for himself but so that his minde be bent to the coÌ„mon edificatioÌ„ of the church Let this therfore be our order for kindnesse and doyng good that whatsoeuer God hath bestowed vpoÌ„ vs wherby we may help our neighbour we are the Baylies therof bound to render accompt of the disposyng of it And that the only right disposing is that which is tried by the rule of loue So shal it come to passe that we shal alway not only ioyne the trauail for other mens coÌ„moditie with the care of our owne profit but also set it before the care of our owne And that we should not happen to bee ignorant that this is the true lawe of disposyng all the giftes that we receyue of God he hath in the olde time set the same lawe euen in the smalest giftes of his liberalitie For he commaunded the first frutes of corne to be offred vnto him by whiche the people might testifie that it was vnlawfull for them to take any frute of the goods that were not first consecrate to him If the giftes of God be so onely then sanctified vnto vs when we haue with our owne hande dedicate them to the authour thereof it is euideÌ„t that it is an vntrue abuse thereof that doth not fauour of suche dedication But it shal be vayne for thee to goe about to enriche the Lord with communicatyng to him of thy things Therefore sithe thy liberalitie can not extende vnto him as the Prophet saith thou must vse it toward his saintes that are in earth Therfore almes are compared to holy oblations that they maye nowe be correspondent to these of the lawe But that we shuld not be wery with doyng good which otherwise must needes come quickly to passe that other thing must be adioyned which the Apostle speaketh of that charitie is patieÌ„t not moued to anger The Lord coÌ„mauÌ„deth to do good to al vniuersally of whoÌ„ a great part are most vnworthy if thei be coÌ„sidered by their owne deseruing But here the Scripture helpeth with a very good meane wheÌ„ it teacheth that we must not haue respect what meÌ„ deserue of theÌ„selues but that the image of God is to be considered in all men to which we owe all honour and loue But the same is most diligently to be marked in theÌ„ of the householde of sayth in so muche as it is in them renewed and restored by the Spirit of Christ. Therfore whatsoeuer maÌ„ thou light vpon that needeth thy helpe thou hast no cause to withdraw they selfe froÌ„ doyng him good If thou say that he is a stranger but the lord hath geueÌ„ him a marke the ought to be familiar vnto thee by the reason that he forbiddeth thee to despise thine owne flesh If thou say that he is base nought worth but the lord sheweth him to be such a one to whom he hath vouchesaued to geue the beautie of his image If thou saye that thou owest him nothing for any thing that he hath done for thee but God hath set him as it were in his place in respect of whome thou knowest so many so great benefites wherwith he hathe bound thee vnto him If thou say that he is vnworthy that thou shuldest labour any thing at al for his sake but the image of God whereby he is coÌ„mended to thee is worthy that thou shouldest geue thy selfe and all that thou hast vnto it But yf he haue not only deserued no good at thy hande but also prouoked thee with wronges and euell doynges euen this is no iuste cause why thou shuldest cesse both to loue him to do for him the dutifull workes of loue Thou wilt saye he hath far otherwise deserued of me But what hath the Lord deserued Which when he coÌ„maundeth thee to forgeue all wherein he hath offended thee truely he willeth the same to be imputed to himself Truely this is the only way to come to that which is vtterly agaynst the nature of maÌ„ much more is it hard for man I meane to
which hath a surer and safer waye to glory vpon the purpose of God So there is no cause why thou shouldest aske by what merites we hope for good things specially when thou hearest in the Prophet I will doe it not for your sakes but for myne owne sake sayth the lord It sufficeth for merite to know that merites suffice not But as it sufficeth for merit not to presume of merites so to bee without merites sufficeth to iudgement Whereas he freely vseth this word Merites for good workes we must therein beare with the custome But in the end his purpose was to make Hypocrites afrayde that wildly range with licentiousnesse of sinnyng agaynst the grace of God As afterward he expoundeth himself sayeng Happy is the Church that neyther wanteth merites without presumption nor presumption without merites It hath wherupon to presume but not merites It hath merites but to deserue not to presume Is not the very not presuming a deseruyng Therfore it presumeth so much the more boldly bicause it presumeth not hauyng large matter to glorie vpon euen the many mercies of the Lord. This is the truthe The exercised consciences perceyue this to be the only sanctuarie of safetie wherein they may safely rest themselues when they haue to do with the iudgement of God For if the Starres that semed moste bright in the night season doe loose their brightnesse with sight of the sunne what thinke we shall become eueÌ„ of the rarest innocencie of man when it shal be coÌ„pared with the purenesse of God For that shal be a most seuere examination that shall pearce into the most hidden thoughtes of the heart and as Paule sayth shall reuele the secretes of darknesses and disclose the hidden things of the heart whiche shal compell the lurking and vnwillyng conscience to vtter al thinges that now are fallen out of remembrance The Deuell our accuser will presse vs whiche is priuie to all the wicked deedes that he hath moued vs to doe There the outward pompous shewes of good workes which now only are estemed shal nothing profit vs. Only the purenesse of will shal be required Wherefore the Hypocrisie not only wherby euery maÌ„ knowyng himself gilty before God desireth to boste himself before men but also wherwith euery man deceiueth himselfe before God as we be al inclined to stroke flatter our selues shal fal downe confounded howsoeuer it now be proude with more than droÌ„ken â—oldnesse They that bend not their wit to such a sight maye in deede for a short time swetely pleasantly frame a righteousnesse to themselues but it is such a righteousnesse as shal be by by shaken awaye froÌ„ them at the iudgement of God like as great richesse heaped vp in a dreame do vanish away froÌ„ men when thei awake But they that shal earnestly as it were in the sight of God enquire of the true rule of righteousnesse shal certainly finde that al the workes of meÌ„ if they be iudged by their owne worthinesse are nothing but defilinges filthinesse that yâ— which amoÌ„g the coÌ„mon people is accoÌ„pted righteousnesse is before God mere wickednesse that that whiche is iudged puritie is vnclennesse that that whiche is reckened glorie is but shame From this beholding of the perfection of God let it not greue vs to descend to loke vpon our selues without flatterie or blinde affectioÌ„ of loue For it is no maruel if we be al so blinde in this behalf for as much as none of vs doth beware of the pestilent tendernesse toward himself which as the Scripture crieth out naturally sticketh fast in vs all To euery man sayth Salomon his owne way is right in his own eyes Againe Al the wayes of maÌ„ seme cleane in his owne eyes But what â–ª Is he acquited by this blindnesse No. But as he further sayth in the same place the lord weyeth yâ— heartes that is to say while man flattereth himself by reason of the outward visore of righteousnesse that he beareth in resemblance in the meane time the lord with his balaÌ„ce examineth yâ— hidden vnclennesse of the heart Therfore sith we so nothing profit with such flatteries let vs not wilfully mocke our selues to our owne destructioÌ„ But that we may trie our selues rightly we must necessarily cal back our coÌ„science to the iudgement seate of God For we do altogether neede his light to disclose the secret foldinges of our peruersnesse which otherwise lie to depely hidden For then and neuer til then we shal clerely perceiue what is meant hereby that man beyng rottennesse a worme abhominable vaine which drinketh wickednesse as water is far from being iustified before God For whoe shuld make that cleane that is coÌ„ceiued of vncleane seede not one maÌ„ TheÌ„ shal we also finde that by experience which Iob sayd of himself If I wil goe about to shew my self innocent mine own mouth shal condeÌ„ne me if I will shewe my selfe righteous it wil proue me wicked For that is not meant of one age only but of al ages whiche the Prophet in old time complayned of Israel that all went astraye like shepe that euery one turned aside to his owne way For he there coÌ„prehendeth all them to whom the grace of redemption should come And the rigorousnesse of this examinatioÌ„ ought to procede so far till it subdue vs so that we be fully throwen downe withall and by that meane prepare vs to receiue the grace of Christ. For he is deceyued that thinketh himselfe able to receyue the enioyeng of this grace vntill he haue first throweÌ„ downe all hawtinesse of minde This is a knowen sayeng that God confoundeth the proude and geueth grace to the humble But what way is there to humble our selues but that we beyng altogether needy empty should geue place to the mercie of God For I do not call it humblenesse if we thinke that we haue any thing remayning with vs. And hetherto they haue taught a very hurteful hypocrisie that haue ioyned these two thinges together that we muste thinke humbly of our selues before God and that we must make some accoÌ„pt of our owne righteousnesse For if we confesse to God contrarie to our owne thinking we do wickedly lie vnto him but we can not thinke as we ought but that by and by all that semeth glorious in vs must be troden vnder foote Therfore wheÌ„ thou hearest in the Prophet that there is prepared saluation for the humble people and abacemeÌ„t for the eyes of the wicked First thinke that there is no entrie open to saluation vntil thou haue layed away all pride taken to thee perfect humblenesse then that the same huÌ„blenesse is not a certaine modestie whereby thou geuest ouer to the Lorde a heare bredth of thine owne right as they are called huÌ„ble before men that do neither presumptuously aduaunce themselues nor reprochefully triumph ouer other although thei staÌ„d vpoÌ„ some estimation of their owne excellence but an vnfained submission of a
notable curse agaīst all thē that continue not in al things Wherby the deuise of righteousnesse in part is largely confuted sithe no other righteousnes is admitted into heauē but a whole obseruing of the law And no whit soūder is that which they are wōt to babble of supplieng of recōpense by works of Superero gatiō For why Do thei not still returne to the same place frō whēse thei ar alredy shut out that he which kepeth the law in part is by workes so far righteous That which no man of sound iugement wil graunt thē thei do to shamelesly take for cōfessed So oft the Lord testifieth that he acknowlegeth no righteousnesse of works but in the perfect obseruing of his law What obstinatie is it that we whē we are destitute of that obseruing leaste we shold seme spoiled of al glorie that is to haue altogether geuē place to God do boste our selues of I wote not what small peces of a few workes go about by satisfactions to redeme that which wanteth Satisfactiōs haue already before been sufficiētly ouerthrowē that we ought not now so much as to dreame of thē Only this I say that thei which so play the fooles do not wey how detestable a thing sin is before God for truly thei shold vnderstād that the whole righteousnes of men being laid vpō a heap is not sufficient to make recōpence for one sinne For we se that mā was by one offence so cast awai abādoned of God that he therwithal lost al mean to recouer saluatiō Therfore the power of Satisfaction is taken away wherw t they flatter thē selues but surely shal neuer satisfy God to whō nothīg is pleasant or acceptable that procedeth frō his enemies And his enemies are al they to whō he purposeth to impute sinnes Therfore our sinnes must be couered forgiuē before that the lord haue respect to any worke of ours Whervpon foloweth that the forgiuenesse of sinnes is of fre grace which they do wickedly blaspheme that thrust in any satisfactiōs Let vs therfore after the exāple of the Apostle forgettīg those things that ar behind vs and hasting forward to those thinges that are before vs run in our race endeuouring to the price of the highe calling c. But how doth the bosting of the works of supererogation agre with that rule which is taught vs that whē we haue done all things that ar cōmaunded vs we should say that we are vnprofitable seruantes that we haue done no more then we ought To say before God is not to fain or to lye but to determine with thy self that which thou arte assured of The lord therfore cōmandeth vs vnfainedly to think consider with our selues that we do not any fre beneficiall doings to hī but to render due seruice And worthily For we ar seruantes endetted in so many seruices as we ar no able to discharge although al our thoughts all our membres wer turned into dutieful deeds of the law And therfore that which he saithe Whē ye haue done all things that are cōmāded you c. is as much in effect as if the righteousnesse of one man were more thā al the righteousnes of men How therfore may we of whom there is none that is not moste farre distant frō this marke bee so bolde as to boste that we haue added a heap to the ful measure Neither is ther any cause why any mā may take exceptiō say that nothing withstādeth but that his endeuour mai procede beyōd necessary duties which in som behalf ceasseth those that be frō necessary For this we must altogither hold that we cā imagin nothing that auaileth either to the worship or the loue of God which is not comprehedēd vnder the law of God If it be a part of the law let vs not boaste of voluntary liberalitie where we are bound to neccessitie And for this purpose that glorieng of Paul is out of season alledged That among the Corinthians he did of his owne wil yeld of his right which otherwise he might haue vsed if he had wold that he hath employed vpon thē not only so muche as he ought of dutie but also hath geuen them his free trauail beyond the boundes of duties But they shold haue marked the reason there expressed that he did this least he shold be an offense to the weake For false deceitful workemen did boste thē selues with this alluring shew of liberalitie wherby they might bothe procure fauour to their poisonous doctrines raise vp hatred to y◠Gospel so that Paul was driuē of necessitie either to bring the doctrine of Christ into danger or to mere with suche craftes Go to if it be to a christian man an indifferent thing to runne into offense when he may refraine it then I graunt that the Apostle did somthing of Supererogation for the Lord. But if this were by right required or a wise distributer of the Gospel then I say that he did that whiche was his dutie to doe Finally although there appere no suche cause yet this saying of Chrysostome is alway true that al our thinges are in the same case wherin are the propre possessions of bondmen whiche it is certaine by the law to be due to their Lord. And Christ bath vttered the same in the parable For he asked what thanke we wil geue to a bondseruant when hauing ben all the day trauailed with sondry labours he returneth home to vs in the euening But it is possible that he hath labored with greater diligence than we durst haue required Be it so yet he hath done no thing but that which by his estate of bōdage he ought for he with his whole abilitie is ours I speake not of what sort their Supererogatiōs are whiche these men wil boste of to God for they be trifles suche as he neither hath at any tyme cōmanded nor doth approue thē nor wyl allowe thē when accōpt shal be to be made before him In this significatiō only we will graunt that they are workes of Supererogation namely of whiche it is spoken in the Prophet who hath required these things at your handes But let thē remēber what is in an other place also spoken of these thinges Wherfore do ye wey your siluer not in bread Ye spend in labour not in being satisfied It is in dede not very hard for these idle Rabbines to dispute vnder the shadowe in a soft chaire but when the soueraigne iudge shal sit in his iudgement seate suche windy decrees shall of necessitie vanishe away This this was to be sought what affiāce of defense we may bring to his iudgemēt seate not what we may talke of in scholes and corners In this behalf there are chefely two pestilences to be driuen out of our myndes that we put no affiance in the righteousnesse of workes And that we ascribe no part of glorie to thē The Scriptures do euery where thrust vs
vs. When therfore the holy ones do by innoceÌ„cie of coÌ„science coÌ„firme their faith gather matter of reioysing they do nothing but cal to minde by the frutes of their calling that they are adopted of the Lord into the place of children This therfore that is taught by Salomon that in the feaâ—e of the Lord is stedfast assurednesse this that somtime the holy ones vse this protestation to the entent that they may be heard of the Lord that thei haue walked before his face in vprightnes simplicititie haue no place in laying the fundatioÌ„ of stablishing of coÌ„science but are theÌ„ only of value if they be taken of the ensuing effect because both the feare is no where whiche may stablish a full assurednesse the holy ones are priuie in their conscience of such an vprightnes wherwith ar yet mingled many reÌ„naÌ„tes of the flesh But forasmuche as of the frutes of regeneration they gather an argumeâ—t of the holy Ghoste dwellynge in them they do there by not sclenderly strengthen them selues to loke for the helpe of God in all their necessities when they by experience finde hym their father in so great a matter And euen this also they canne not doe vnlesse thei haue first conceyued the goodnesse of God sealed with no other assurednesse than of the promyse For if they beginne to weye yt by good workes nothing shal be more vncertaine nor more weake forasmuche as if workes bee considered by them selues thei shall no lesse by theyr imperfection shewe profe of the wrathe of God than thei do with how soeuer vnperfect purenes testifie his good wil. Fynally thei do so set out the benefites of God that yet they tourne not awaie from the free fauoure of God in which Paul testifieth that ther is the length breadth depth and heigth of them as if he shoulde say Whethersoeuer the senses of the godly do tourne themselues howe hie soeuer thei clyme how farre and wide soeuer thei extend them yet thei ought not to goe oute of the loue of Christe but holde them selues wholy in the meditation therof bicause it comprehendeth al kindes of measures in it And therfore he saithe that it excelleth and surmounteth aboue all knowledge and that when we acknowledge howe muche Christe hathe loued vs we are fulfilled into all the fulnesse of God As in an other place when he glorieth that all the Godly are vanquishers in battell he by and by addeth a reason bycause of him that loued vs. We see now that ther ys not in the holy ones that affiance of works whiche either geueth any thinge to the merite of them forasmuche as thei regarde them none otherwise than as the giftes of God whereby thei reknowledg his goodnesse none otherwise than as signes of their calling whereby maie thinke vpon their election or whiche withdraweth not any thing from the free righteousnesse whiche wee obteine in Christe for asmuche as it hangeth vpon it and standeth not withoute it The same thing doth Augustine in few wordes but very wel set out where he writeth I do not saie to the Lorde despise not the workes of my handes or I haue sought the Lorde with my handes and haue not been deceiued But I do not commned the workes of my handes for I feare least when thou haste loked vpon them thou shalt finde moe sinnes than merites Onli this I say this I ask this I desire despise not the workes of thy hands beholde in me thy worke not mine For if thow beholdest mine thou damnest me if thou beholdest thine thou crownest me For also whatsoeuer good workes I haue they are of thee He setteth two causes why he dare not boaste of his workes to God bycause if he haue any good workes he seeth therin nothing his owne secondly bycause the same is also ouerwhelmed wyth multytude of synnes Whereupon commeth to passe that the conscience feleth thereby more feare and dismaieng than assurednesse Therfore he woulde haue God no otherwise to loke on his well doinges than that reknowledging in them the grace of his calling he maie make an ende of the worke which he hathe begonne But furthermore wheras the scripture sheweth that the good workes of the faithfull are causes why the Lorde doth good to them that is so to be vnderstanded that that which we haue before set may stand vnshaken that the Effect of our saluation consisteth in the loue of God the Father the Mater in the obedience of the Sonne the Instrument in the enlightning of the holy ghooste that is to saie in faithe that the end is the glorie of the so great kindenes of God These thinges withstande not but that the Lorde maye embrace workes as inferiour causes But whense coÌ„meth that Namely whome the Lord of his mercie hath apointed to the inheritaÌ„ce of eternal life them with his ordinarie dispeÌ„sation he doth by good workes bring into the possessioÌ„ therof That which goeth before in order of dispensatioÌ„ he calleth the cause of that which foloweth After this maÌ„ner he somtime deriueth eternal life froÌ„ workes not for that is to be ascribed to theÌ„ but bicause whome he hath chosen them he doth iustifie that he may at leÌ„gth glorifie them he maketh the grace that goeth before which is a step toward that which foloweth after a certaine maÌ„ner the cause of it But so oft as he hath occasioÌ„ to assigne the true cause he biddeth vs not to flee to workes but holdeth vs in the only thinking vpon the mercie of God For what manner of thing is this which he teacheth by the Apostle The reward of sinne is death the grace of the Lord is life euerlasting Why doth he not set righteousnesse in coÌ„parison against sinne as he setteth life agaynst death Why doth he not make righteousnesse the cause of life as he maketh sinne the cause of death For so should the comparison of contraries haue stand well together which is much broken by this turning But the Apostle meant by this coÌ„parison to expresse that which was truth that death is due to the deseruings of men that life is reposed in the only mercie of God Finally in these maÌ„ners of speaking is rather expressed the order than the cause bicause God in heaping graces vpon graces taketh cause of the first to adde the second that he may leaue nothing vndone to the enrichyng of his seruantes and he so continually exteÌ„deth his liberalitie that yet he would haue vs alway to looke vnto the free election which is fountaine beginning of it For although he loueth the giftes which he dayly geueth in so much as thei spring out of that fountaine yet it is our part to holde fast that free acceptation whiche alone is able to vpholde our soules as for such giftes of his Spirit as he afterward geueth vs so to adioyne them to the first cause that they minish nothing of it The .xv. Chapter ¶ That those thinges that are commoÌ„ly
boasted concernyng the merites of workes do ouerthrow as well the praise of God in geuing of righteousnesse as also the assurednesse of saluation NOw we haue declared that which is the chefe point in this matter that bycause yf righteousnesse be vpholden with workes it must needes by by fal downe before the sight of God it is conteined in the only mercie of God the only coÌ„municating of Christ therefore in only faith But let vs diligeÌ„tly mark that this is the chefe stay of the matter least we be entangled with that general error not only of the coÌ„mon people but also of learned meÌ„ For so sone as question is moued of the iustificatioÌ„ of faith workes they flee to those places which seme to geue to workes some merit in the sight of God as though the iustification of workes were fully wonne if it be ones proued that they be of any value with God But we haue aboue plainely shewed that the righteousnesse of workes coÌ„sisteth only in the perfect and ful keping of the law Wherupon foloweth that no maÌ„ is iustified by workes but he that hauyng climbed vp to the hiest top of perfection can not be proued gilty of any offense be it neuer so litle Therefore it is an other a seueral questioÌ„ Howsoeuer workes suffice not to iustifie a man whether yet do they not deserue fauour with God First of the name of merit I must needes say this afore hand yâ— whosoeuer first applied it to workes of meÌ„ coÌ„pared to the iugemeÌ„t of God he did very ill prouide for the purenesse of faith Truely I do by my good wil absteine froÌ„ striues about words but I wold with that this sobrietie bad alway beÌ„ vsed amoÌ„g Christian writers that they wold not haue fouÌ„d in their heartes to vse words strange froÌ„ the Scriptures which engeÌ„dred much offense no frute For whereto I beseche you was it needeful to haue the name of Merit brought in when the price of good workes might be fittly expressed by an other name wtout offense But how much offense the word coÌ„teineth in it is euident with the great hurt of the world Surely as it is most proude it caÌ„ do nothing but darkeÌ„ the grace of God and fill meÌ„ with froward pride The old writers of the Church I grauÌ„t haue coÌ„monly vsed it I wold to God they had not with the abusyng of one litle word geueÌ„ to posteritie matter of error Howbeit they theÌ„selues also do in many places testifie how in no case thei meant to geue any preiudice against the truth For thus sayth Augustine in one place Let Merites of men here hold their peace which haue perished by AdaÌ„ let the grace of God reigne by Iesus Christ. Againe The saintes geue nothing to their owne Merites they will geue al to none but to thy mercie O God In an other place WheÌ„ maÌ„ seeth that whatsoeuer good he hath he hath it not froÌ„ himself but froÌ„ his God he seeth that al that which is praised in him is not of his own Merites but of the mercie of God You see how taking froÌ„ men the power of doing wel he also throweth downe the dignitie of Merit And Chrysostome sayth Our workes if there be any which folow the free calling of God are repayment det but the gâ—â—tes of God are grace bouÌ„tifulnesse the greatnesse of liberall geuing But leauing the name let vs rather loke vpoÌ„ the thing I haue verily before alledged a sentence out of Bernard â–ª As it sufficeth to Merit not to presume of Merites so to want Merites sufficeth to iudgemeÌ„t But by adding forth with an expositioÌ„ he sufficieÌ„tly mitigateth the hardinesse of the word where he sayth Therfore care thou to haue Merites wheÌ„ thou hast theÌ„ know yâ— thei are geueÌ„ hope for frute the mercie of God so thou hast escaped al daÌ„ger of pouertie vnthaÌ„kfulnesse presumptioÌ„ Happy is the church which neither waÌ„teth Merites without presumptioÌ„ nor presumptioÌ„ without merites And a litle before he had largely shewed how godly a meaning he vsed For of Merites saith he why shold the Church be careful which hath a stedfaster surer cause to glorie of the purpose of God God caÌ„ not denie himself he wil do that which he hath promised If there be no cause why the shuldest aske by what merites may we hope for good thinges specially sith yâ— hearest it sayd Not for your sakes but for my sake it sufficeth to Merit to know that Merites suffice not What al our workes deserue the scripture sheweth wheÌ„ it saith that thei can not abide the sight of God bicause thei are ful of vncleannesse then what the perfect obseruing of the law if any such could be found shal deserue wheÌ„ it teacheth that we should think ourselues vnprofitable seruaÌ„tes when we haue done al thinges that are coÌ„maunded vs bicause we shal haue geueÌ„ nothing freely to the Lord but only haue performed our due seruices to whiche there is no thanke to be geuen But those good workes which he himself hath geuen vs the Lord both calleth oures testifieth that thei are not only acceptable to him but also that they shal haue reward It is our duetie againe for our part to be encouraged with so great a promise to gather vp our heartes that we be not weried with wel doyng to yeld true thankfulnesse to so great bouÌ„tifulnesse of God It is vndouted that it is the grace of God what soeuer there is in workes that deserueth prayse that there is not one droppe which we ought properly to ascribe to our selues This if we do truely earnestly acknowlege there vanisheth away not only all affiance but also opinion of Merit We I say do not part the prayse of good workes as the Sophisters do betwene god maÌ„ but we reserue it whole perfect vnminished to the lord Only this we assigne to man that eueÌ„ the self same workes that were good he by his vncleannes corrupteth defileth For nothing coÌ„meth out of maÌ„ how perfect so euer he be that is not defiled with some spot Therefore let the Lord cal into iudgement eueÌ„ these things that are best in the workes of meÌ„ he shal verily espie in them his owne righteousnesse but mans dishonestie shame Good workes therfore do please God are not vnprofitable to the doers of them but rather they receiue for reward the most large benefites of God not bicause thei so deserue but bicause the goodnesse of god hath of it self apointed this price vnto theÌ„ But what spitefulnesse is this that men not contented with that liberalitie of God which geueth vndue rewardes to workes that deserue no such thing do with ambitioÌ„ full of sacrilege endeuor further that that which is wholly of the liberalitie of God maye seme to be reÌ„dred to the merites of meÌ„ Here I appelle to the coÌ„mon iudgement of euery man If any
honour not weyeng the worthinesse of them that he accompteth them of some value The third that he receiueth the very same workes with pardon not imputyng the imperfectiō wherwith they al beyng defiled should otherwise be rather reckened amōg sinnes than vertues And hereby appereth how much the Sophisters haue ben deceiued whiche thought that they had gaylye escaped al absurdities when they sayd that workes do not of their owne inwarde goodnesse auayle to deserue saluation but by the forme of the couenant bicause the Lord hath of his liberalitie so much estemed them But in the meane time they considered not howe far those workes whiche they would haue to be meritorious were from the conditiō of the promises vnlesse there went before bothe iustification grounded vpon only fayth and the forgeuenesse of sinnes by which euē the good workes themselues haue neede to be wiped from spottes Therefore of three causes of Gods liberalitie by which it is brought to passe that the workes of the faythfull are acceptable they noted but one suppressed two yea and those the principall They allege the sayeng of Peter whiche Luke rehearseth in the Actes I finde in truthe that God is not an accepter of persones but in euery nation he that doth righteousnesse is acceptable to him And hereupon they gather that which semeth to be vndouted that if man doth by right endeuors get himselfe the fauor of God it is not the beneficiall gift of God alone that he obteyneth saluation yea that God doth so of his mercie help a sinner that he is by workes bowed to mercie But you can in no wise make the Scriptures agree together vnlesse you note a double acceptyng of man with God For such as man is by nature God findeth nothyng in him whereby he maye be enclined to mercie but only miserie If therfore it be certayne that man is naked and needy of all goodnesse and on the other side full stuffed and loden with al kindes of euels when God first receyueth them for what qualitie I pray you shal we say that he is worthy of the heauēly calling ▪ Away therefore with the vaine imaginyng of merites where God so euidētly setteth out his free mercifulnesse For that which in the same place is sayde by the voice of the Angell to Cornelius that his prayers and almes had ascēded into the sight of God is by these men most lewdly wrested that man by endeuor of good workes is prepared to receiue the grace of God For it muste needes be that Cornelius was already enlightened with the Spirit of wisdome sithe he was endued with true wisdome namely with the feare of God that he was sanctified with the same Spirit sith he was a folower of righteousnesse which the Apostle teacheth to be a most certaine frute therof Al those things therefore whiche are sayd to haue pleased God in him he had of his grace so far is it of that he did by his own endeuor prepare himself to receiue it Truely there cā not one syllable of the Scripture be brought forth that agreeth not with this doctrine that there is none other cause for God to accept man vnto him but bicause he seeth that mā should be euery way lost if he be left to himselfe but bicause he will not haue him lost he vseth his own mercie in deliueryng him Now we see how this accepting hath not regard to the righteousnesse of man but is a mere token of the goodnesse of God toward men beyng miserable and moste vnworthy of so great a benefit But after that the Lord hath brought man out of the bottomlesse depth of destruction and seuered him to himselfe by grace of adoption bicause he hath nowe begotten him and newely formed him into a newe life he nowe embraceth him as a newe creature with the giftes of his Spirit This is that acceptyng whereof Peter maketh mention by whiche the faythfull are after their vocation allured of God euen in respecte also of workes for the Lorde can not but loue and kisse those good thinges whiche he worketh in them by his Spirit But this is alwaye to be remembred that they are none otherwise acceptable to God in respect of workes but in as muche as for their cause and for their sakes whatsoeuer good workes he hath geuen them in encreasyng of his liberalitie he also vouchesaueth to accept For whense haue they good workes ▪ but bicause the Lord as he hath chosen them for vessels vnto honor so will garnish thē with true godlinesse Whereby also are they accompted good as though there were nothing wanting in them but bicause the kinde Father tēderly graunteth pardon to those deformities spottes that cleaue to them Summarily he signifieth nothing els in this place but that to God his children are acceptable louely in whom he seeth the markes and features of his owne face For we haue in an other place taught that regeneratiō is a repairyng of the image of God in vs. For asmuch as therfore wheresoeuer the Lord beholdeth his owne face he both worthily loueth it and hath it in honor it is not without cause sayd that the life of the faithful beyng framed to holinesse righteousnesse pleaseth him but bycause the godly beyng clothed with mortall fleshe are yet sinners and their good workes are but begonne and sauoryng of the faultinesse of the fleshe he can not be fauorable neyther to those nor to these vnlesse he more embrace them in Christ than in themselues After this manner are those places to be taken whiche testifie that God is kinde mercifull to the folowers of righteousnesse Moses sayd to the Israelites The Lord thy God kepeth couenant to a thousand generations which sentēce was afteward vsed of the people for a common manner of speache So Salomon in his solemne prayer sayth Lord God of Israell whiche kepest couenant and mercie to thy seruātes which walke before thee in their whole heart The same wordes are also repeted of Nehemias For as in al the couenātes of his mercie the Lord likewise on their behalues requireth of his seruātes vprightnesse holinesse of life that his goodnesse should not be made a mockerie that no man swelling with vaine reioysing by reason therof should blesse his owne soule walking in the meane time in the peruersnesse of his own heart so his wil is by this way to kepe in their dutie them that are admitted into the cōmuniō of the couenāt yet neuerthelesse the couenāt it self is both made at the beginnyng free perpetually remayneth such After this māner Dauid when he glorieth that there was rēdred to him reward of the cleannesse of his hādes yet omitteth not that fountaine which I haue spoken of that he was drawen out of the wombe bicause God loued him where he so setteth out the goodnesse of his cause that he abateth nothyng from the free mercie whiche goeth before all giftes whereof it is
the beginning And here by the way it shal be profitable to touch what these formes of speakyng do differ from the promises of the law I cal promises of the law not those which are eche where coÌ„monly writteÌ„ in the bokes of Moses for as much as in them also are found many promises of the Gospel but those which properly belong to the ministerie of the law Such promises by what name so euer you list to cal them do declare that there is reward redy vpon condition if thou do that which is coÌ„maunded thee But when it is sayd that the Lord kepeth the couenaÌ„t of mercie to theÌ„ which loue him therin is rather shewed what maÌ„ner of men be his seruantes which haue faithfully receiued his couenant than the cause is expressed why the lord should do good to them Now this is the manner of shewyng it As the Lord vouchsaueth to graunt vs the grace of eternal life to this end that he should be loued feared honored of vs so whatsoeuer promises there are of his mercie in the Scriptures they are rightfully directed to this and that we should reuerence and worship the author of the benefites So ofte therefore as we heare that he doth good to them that kepe his law let vs remeÌ„ber that the children of God are there signified by the dutie whiche ought to be continual in them that we are for this cause adopted that we should honor him for our Father Therfore lest we should disherite our selues from the right of adoptioÌ„ we must alway endeuor to this wherunto our calling tendeth But let vs againe kepe this in minde that the accoÌ„plishment of the mercie of God hangeth not vpoÌ„ the workes of the faithfull but that he therfore fulfilleth the promise of saluation to them whiche answer to their callyng in vprightnesse of life bicause in them he acknoweth the natural tokeÌ„s of his children which are ruled with his Spirit vnto good Herunto let that be referred which is in the xv Psalme spoken of the Citezens of the Church Lord whoe shal dwel in thy tabernacle and whoe shal rest in thy holy hill The innocent in haÌ„des of a cleane heart c. Agayne in Esaie Whoe shall dwel with deuouring fire He that doth righteousnesse he that speaketh right thinges c. For there is not described the staye whereupon the faythfull may stand before the Lord but the manner wherewith the most merciful father bringeth theÌ„ into his felowship therein defendeth streÌ„gtheneth them For bicause he abhorreth sinne he loueth righteousnesse whoÌ„ he ioyneth to himself them he cleanseth with his spirit that he may make theÌ„ of like fashion to himself his kingdome Therfore if the question be of the first cause wherby the entrie is made open to the holy ones into the kingdome of God froÌ„ whense they haue that thei may stand fast abide in it we haue this answer ready bicause the Lord by his mercie both hath ones adopted them perpetually defendeth them But if the question be of the manner then we must come downe to regeneration and the frutes therof which are rehersed in that Psalme But there semeth to be much more hardnesse in these places which do both garnish good workes with the titiÌ„e of righteousnesse affirme that man is iustified by them Of the first sort there be very many places where the obseruinges of the coÌ„maundementes are called iustifications or righteousnesses Of the other sort that is an exaÌ„ple which is in Moses This shal be our righteousnesse if we kepe all these commauÌ„dementes And if thou take exception say that this is a promise of the law which being knit to a coÌ„dition impossible proueth nothing There be other of which you caÌ„ not make the same answer as this And that shal be to thee for righteousnesse before the Lord to redeliuer to the poore man his pledge c. Againe that which the Prophet sayth that the zele in reuenging the shame of Israell was imputed to Phinees for righteousnesse Therfore the Pharisees of our time thinke that here they haue a large matter to triuÌ„ph vpon For when we say that when the righteousnesse of faith is set vp the iustificatioÌ„ of workes geueth place by the same right they make this argument If righteousnesse bee of workes then it is false that we are iustified by faith only Though I graunt that the commaundementes of the law are called righteousnesses it is no maruell for they are so in deede Howebeit we muste warne the readers that the Grecians haue not fittly translated the Hebrue word Hucmi Dikaiomata righteousnesses for coÌ„maundemeÌ„ts But for the worde I willingly release my quarell For neyther doe we denie this to the law of God that it conteineth perfect righteousnesse For although bycause we are detters of all the thinges that it commaundeth therfore euen when we haue performed ful obedience therof we are vnprofitable seruaÌ„tes yet bicause the lord hath vouchsaued to graunt it the honor of righteousnesse we take not away that whiche he hath geuen Therefore we willingly confesse that the full obedience of the lawe is righteousnesse that the kepyng of euery coÌ„mauÌ„dement is a part of righteousnesse yf so be that the whole summe of righteousnesse were had in the other partes also But we denie that there is any where any suche forme of righteousnesse And therefore we take away the righteousnesse of the law not for that it is maymed and vnperfect of it felfe but for that by reason of the weakenesse of our flesh it is no where seene But the Scripture not only calleth simply the coÌ„maundemeÌ„tes of the Lord righteousnesses but it also geueth this name to the workes of the holy ones As when it reporteth that Zacharie his wife walked in the righteousnesses of the Lord truely wheÌ„ it so speaketh it weyeth workes rather by the nature of the law thaÌ„ by their owne propre estate Howbeit here againe is that to be noted which I eueÌ„ now sayd that of the negligence of the Greke translator is not a law to be made But for asmuch as Luke wold alter nothing in the receiued traslation I will also not striue about it For God hath commaunded these thinges that are in the lawe to men for righteousnesse but this righteousnes we performe not but in keping the whole lawe for by euery transgression it is broken Wheras therfore the law doth nothing but prescribe righteousnesse if we haue respecte to it all the seueral coÌ„maundementes therof are righteousnes if we haue respect to men of whome thei are done thei do not obteine the praise of righteousnesse by one worke beinge trespassers in many and by that same worke whiche is euer partly faulty by reason of imperfection But now I come to the second kinde in which is the chefe hardnes Paul hath nothing more strong to proue the righteousnesse of faiâ—he than that whiche is written of Abraham that his faithe was
very same places in which the holy ghoste promiseth to works eternal glorie for reward in expressing the inheritance bi name he sheweth the it coÌ„meth froÌ„ els where So Christ rehearseth works which he recompenseth with the rewarding of heaueÌ„ when he calleth the elect to the possessioÌ„ therof but he therwtal adioyneth that it must be possessed by right of inheritance So Paul biddeth seruantes which do their duetie faithefully to hope for reward of the lord but he addeth of inheritance We see how thei do as it were by expresse wordes proued that we impute not eternall blessednes to works but â—o the adoptioÌ„ of god Why therfore do thei therwtal together make mentioÌ„ of works This questioÌ„ shal be made plaine with one exaÌ„ple of scripture Before the birth of Isaac ther was promised to Abraham a seede in which al the nations of the earth shold be blessed a multiplieng of his sede which shold match the starres of the skie and the sandes of the sea other like In many yeares afterwarde Abraham as he was coÌ„maunded bi the oracle prepared himself to offer vp his soÌ„ne in sacrifice When he had performed this obedience he receyued a promise I haue sworne by my selfe saith the lorde bicause yâ— hast done thys thing hast not spared thine own only begotteÌ„ sonne I wil blesse thee and multiplie thy sede as the starres of the skie the sandes of the sea thy sede shal possesse the gates of their enemies al the nations of the earth shal be blessed in thy seede bicause yâ— hast obeied my voice What heare we Hathe AbrahaÌ„ by his obedience deserued the blessing the promise wherof he had receiued before that the coÌ„maundemeÌ„t was geuen Here verily we haue it wtout circuÌ„stances shewed that the lord rewardeth the workes of the faithful with those benefites which he had already geuen theÌ„ before that the works were thought of hauing yet no cause why he shoulde do good to them but his owne mercie Yet doth the Lord not deceiue nor mocke vs when he saith that he rendreth for rewarde to workes the same thing which he hadde before workes freely geuen For bicause he will haue vs to be exercised wyth good workes to thinke vpoÌ„ the deliuerie or enioyeng as I may so call it of these things which he hath promised and to runne through them to the blessed hope set before vs in heauen the frute of the promises is also rightly assigned to theÌ„ to the ripenesse wherof thei do not bring vs. The Apostle very fittly expressed both these points when he said that the Colossians applie themselues to the duties of charitie for the pope which is laied vp for them in heauen of which thei had before heard by the word of the true speaking Gospel For wheÌ„ he saith that thei knew by the Gospel that there was hope layed vp for them in heauen he declareth that the same is by Christ only not vnderpropped with any works Wherew t accordeth that saieng of Peter that the godly are kept by the power of God through faith vnto the saluatioÌ„ which is ready to be manifestli shewed at the time appointed for it When he sayth that thei labor for it he signifieth that the faithfull must runne all the time of their life that thei may atteine to it But least we shoulde thinke that the rewarde whiche the lorde promiseth vs is not reduced to the measure of merit he did putte forth a parable in which he made himselfe a householder whiche sent al them that he met to the trimming of his vineyarde some at the first houre of the daye some at the second some at the thirde yea some aâ—o at the xi At euening he payed to euery one egall wages The expositioÌ„ of whiche parable that same olde writer what soeuer he was whose booke is carried abroade vnder the name of Ambrose of the callinge of the Gentiles hathe breefely and truely sette oute I wyll vse rather his woordes than myne owne The Lorde saithe hee by the rule of thys comparison hath stablished the dyuersitie of manifolde calling belonging to one grace where without doubt thei whiche beinge lette in into the vineyard at the xi houre are made egal with them that had wrought the whole day do represeÌ„t the estate of theÌ„ whom for the aduanciÌ„g of the excellency of grace the tender kindenes of the lord hath rewarded at the wauing of the day and at the ending of their life not paieng wages for their labore but pouring out the richesse of his goodnes vpoÌ„ theÌ„ whome he hath chosen wtout works that euen thei also which haue swet in great laboure haue receiued no more than the last may vnderstand that they haue receiued a gift of grace not a reward of works Last of al this also is worthy to be noted in these places wher eternal life is called the rewarde of works that it is not simply takeÌ„ for the communicating which we haue with God to blessed immortalitie wheÌ„ hee embraceth vs with fatherly good wil in Christe but for the possessing or enioying as thei cal it of blessednesse as also that very words of Christ do sound In time to come life euerlasting And in an other place Come possesse the kingdome c. After this manner Paul calleth adoptioÌ„ the reueling of the adoptioÌ„ which shal be made in the resurrectioÌ„ afterward expouÌ„deth it the redeÌ„ptioÌ„ of our body Otherwise as estranging froÌ„ God is eternal death so when man is receiued of God into fauour that he may enioye the coÌ„municating of him be made one with him hee is receiued froÌ„ death to life which is done by the beneficiall meane of adoption onely And if as thei are wonte thei stiffely enforce the reward of works we maie tourne against them that saieng of Peter that eternall life is the rewarde of faith Therfore let vs not think that the holy ghoste doth with such promise set forth the worthinesse of our works as if thei deserued such rewarde For the scripture leaueth nothing to vs wherof we may be aduauÌ„ced in the sight of God But rather it wholy endeuoreth to beate down oure arrogance to humble vs to throwe vs downe altogether to breake vs in peces But our weaknes is so succoured which otherwyse wold by by slippe fal down vnlesse it did susteine it self with this expectation mitigate her tedious greues with coÌ„fort First how harde it is for a man to forsake deny not only al his things but also himselfe let euery man consider for himself And yet with this introduction Christ traineth his schollers that is all the godly Then throughout all their life he so instructeth theÌ„ vnder the discipline of the crosse that thei may not set their hearte eyther to the desire or coÌ„fideÌ„ce of present good things Brefely he so handleth them for the most part that which way so euer they tourne their
euer breake forth into vnfained calling vpō God which dothe not also aspire to godlines Therfore with such promises accord the praiers of the holy ones wherin thei make mentiō of their own purenes or innocency that thei may fele that to be geuen thē which is to be loked for of al the seruants of God Again it is then cōmōly found that thei vse this kinde of praier when thei do in the presence of the lord cōpare them selues with theyr enemies frō whose vniust dealing thei wished themselues to be deliuered by his hande In this comparison it is noe maruel if thei broughte forth their righteousnesse simplicitie of hearte to moue hym the rather by the rightfulnes of their cause to helpe thē This therfore we take not away frō the godli heart of a good man but y◠he may vse the purenesse of his conscience before the Lord to strengthen himself in the promises wherwith the Lord comforteth vpholdeth his true worshippers but our meaning is that the trust of obteining stand vpon the only mercye of God laieng away al thincking of their owne deseruing The fourth rule is that being so throwen down subdued with true humilitie we shold neuerthelesse with certain hope of obteining be encouraged to praie These be things in dede contrarie in shew to ioyne with the feeling of the iust vengeāce of God sure affiance of fauour which things do yet very wel agree together if the onely goodnesse of God raise vs vp being oppressed with our own euels For as we haue before taught that repentance faith are knite as companiōs together with an vnseparable bond of whiche yet the one afraieth vs the other chereth vs so in praiers thei must mutually meete together And this agrement Dauid expresseth in fewe words I saith he wil in the multitude of thy goodnesse enter into thy house I wil worship in the temple of thy holinesse with teare Under the goodnes of God he cōprehendeth faithe in the meane time not excluding feare bicause not only his maiestie driueth vs to reuerence but also our own vnworthinesse holdeth vs in feare forgetting al pride assurednesse But I meane not such an affiance which shoulde stroke the minde losed from al feling of carefulnesse with a swete ful quietnesse For to rest so peasably is the doing of thē which hauing al thinges flowing as thei wold wishe it are touched with no care are kindled with no desire do swel with no feare And it is a very good spurre to the holi ones to cal vpon God whē being distressed with their owne necessitie thei ar vexed with most greate vnquietnesse ▪ are almost dismaied in themselues til faith come in fit time to their succours bicause in such distresses the goodnesse of God so shineth to them that they do in dede grone being wearied with weight of presēt euels thei ar also in peine greued with feare of greater yet being so vpholdē by it thei bothe releue cōfort the hardnes of bearing thē do hope for escape deliuerance Therfore the praier of a godly man must arise out of both affections must also conteine and shewe bothe namly to grone for present euels to be carefully afraide of newe yet thet wtal to fle to God not douring that he is read◠to reache his helping hande For God is maruelously prouoked to wrathe by our distrustfulnes if we aske of him the benefites whiche we hope not to obteine Therfore ther is nothing more agreable with the nature of praiers thā that this law be prescribed apointed to thē that thei breake not forthe rashli but folow faith going before thē To this principle Christ calleth vs all with this saieng I say vnto you whatsoeuer things ye require beleue that ye shal receiue them thei shal happen to you The same also he cōfirmeth in an other place Whatsoeuer ye aske in praier beleuing ye shall receiue Wherewith agreeth Iames saieng If any nede wisedome let hym aske yt of hym whyche geueth to al men freely and vpbraydeth not butte let hym aske in faithe not doubtinge Wherein setting doubtinge as contrarie to faithe he dothe moste fitly expresse the nature of it And no lesse ys that to bee noted which he addeth that they obteyne nothynge whyche call vpon God in waueringe and doubte and doe not determine in their heartes whether they shal be hearde or noe Whome hee also compareth to waues whyche are dyuersly tossed driuen about of the winde Wherupon in an other place hee calleth a right praier the praier of faith Againe when God so oft affirmeth that he wil geue to euery one accordinge to his faith he signifieth that wee obteine nothing without fayth Finally it is faith that obteineth what soeuer ys graunted by prayer Thys ys meante by that notable sayenge of Paule whyche the foolyshe menne doe take noe heede vnto Howe shall any manne call vpon hym in whome hee hathe not beleued Butte whoe shall beleue vnlesse hee haue hearde But faith commeth of hearing and hearing of the worde of God For conueying by degrees the beginning of praier from faithe hee plainely affirmeth that God can not be syncerely called vpon of any other than thē to whom by the preachinge of the Gospell his merciefulnesse gentilenesse hath ben made knowen and familiarly declared This necessitie our aduersaries do not thinke vpon Therfore when we bidde the faithful to holde with assured cōfidence of minde that God is fauourable beareth good wil to thē thei thinke that we speake a most great absurditie But if thei had any vse of true praier thei wold truely vnderstand that God can not be rightly called vpō wtout the stedfast feeling of Gods good wil. Sith no mā can wel perceiue the force of faith but he which by experiēce feleth it in his heart what may a man profit by disputting with such men which do openly shew that thei neuer had any thinge but a vaine imagination For of what force how necessarie is that assurednes which we require is chefely learned by inuocation Which who so seeth not he bewraieth that he hath a very dul cōscience Let vs therefore leauing this kinde of blindemen stick fast in the saienge of Paule that God can not be called vpō of any other but thē that know his mercie by the Gospel ar surely perswaded that it is ready for thē For what manner of saieng shold this be O Lord I am verily in doubt whether thou wilt heare me but bicause I am distressed with carefulnes I flee to thee that the maiest help me if I be worthy This was not the wonted māner of al the holi ones whose praiers we reade in the Scriptures Neither hath the Holy ghost thus taught vs by the Apostle which biddeth vs to goe to the heauenly throne with cōfidence that we may obteine grace when in an other place he teacheth that we haue boldnesse accesse
is not superfluous And so by the example of Dauid let it not greue vs to thrust in such things as may refresh fainting heartes with new liuely strength And it is wonderful that with so great swetenesse of promises we are either but coldly or almost not at all moued that a great parte of men wandring about by compasses had rather leauing these fountaine of liuing waters to digge for themselues drie pittes than to embrace the liberalitie of God freely offered theÌ„ An inuincible tour is the name of the lord saith Salomon to it the righteous man shal flee he shal be saued And Ioel after that he had prophecied of that horrible destructioÌ„ which was at hand added this notable sentence Whosoeuer calleth vpoÌ„ the name of the lord shal be safe which sentence we know to perteine proprely to the course of the Gospel Scarcely euery hundreth man is moued to go forward to meet God He himself crieth by Esaie Ye shall cal vpoÌ„ me I wil heare you yea before that ye crie I wil answer you And this same honor also in an other place he vouchesaueth to geue in coÌ„mon to the whole Church as it belongeth to al the meÌ„bres of Christe He hath cried to me I wil heare him I am in trouble with him that I maie deliuer him Neither yet as I haue already saide is it my purpose to recken vp al the places but to choose out the chefe by whiche we may take a taste how kindely God allureth vs vnto him with how streight bonds our vnthankfulnes is bound when among so sharp prickinges our sluggishnesse stil maketh delay Wherfore let these saienges alway sound in our eares The lord is nie to al theÌ„ that cal vpon him that cal vpon him in trueth also these saiengs which we haue alleaged out of Esaie Ioel by which God affirmeth that he is hedeful to heare praiers yea is delited as with a sacrifice of swete sauoure when we cast our cares vpoÌ„ him This singular frute we receiue of the promises of God wheÌ„ we make our praiers not doubtingly ferefulli but trusting vpon his word whose maiestie wold otherwise make vs afraide we dare cal vpon him by the name of Father forasmuch as he vouchesaueth to put this most swete name into our mouthes It remaineth that we hauing such allurementes shold know that we haue thereby matter enoughe to obteine our praiers forasmuch as our praiers stand vpon no merite of our own but al their worthines hope of obteining ar grouÌ„ded vpoÌ„ the promises of God and hang vpoÌ„ them so that it nedeth none other vnderproppinge nor loketh vpwarde hither or thether Therefore we must determin in our minds that although we excel not in like holines as is praised in the holy fathers prophtes Apostles yet bicause the coÌ„maÌ„demeÌ„t of praier is coÌ„moÌ„ to vs faith is also coÌ„mon if we rest vpoÌ„ the word of God in this right we ar fellowes with theÌ„ For God as we haue before shewed promisiÌ„g that he wil be geÌ„tle merciful to al geueth cause of hope to al eueÌ„ the mosâ— miserable that thei shal obtein what thei ask And therfor the general formes ar to be noted froÌ„ which no maÌ„ as thei sai froÌ„ the first to the last is excluded onli let ther be preseÌ„t a purenes of heart misliking of our selfes humility faith let not our hypocrisy vnholily abuse the name of God with deceitful calliÌ„g vpon it the most good father wil not put back theÌ„ whoÌ„ he not only exhorteth to com to hiÌ„ but also moueth theÌ„ by al the meanes that he caÌ„ HerupoÌ„ cometh that maÌ„ner of prayiÌ„g of Dauid which I haue eueÌ„ now rehersed Lo thou hast promised Lord to thy serâ—â—â—t for this cause thy seruaÌ„t at this dai gathereth courag hath fouÌ„d what prayer he might make before the. Now therfore O Lord God the art god thy words shal be tru Thou hast spokeÌ„ to thi seruaÌ„t of these benefits begin therfore do theÌ„ As also in an other place Perform to thy seruaÌ„t according to thy word And al the Israelits together so oft as thei arme theÌ„selues with remeÌ„brance of the couenaÌ„t do sufficieÌ„tly declare that we shold not prai fearfully wheras the lord so apoiteth And herin theâ— folowd the exaÌ„ples of the fathers specially of Iacob which after that he had coÌ„fessed that he was vnworthy of so many mercies which he had receiued at the haÌ„d of God yet he saith that he is eÌ„coraged to require greater things bicause God had promised that he wold do theÌ„ But whatsoeuer colors that vnbeleuers do preteÌ„d wheÌ„ thei flee not to God so oft as necessitie presseth theÌ„ wheÌ„ thei seke not him nor craue his helpe thei do as much defraud hiÌ„ of his due honor as if thei made to theÌ„selfs new gods idols for by this mean thei deny that he is to them yâ— author of al good things On the other side ther is nothing stroÌ„ger to deliuer the godly froÌ„ al dout thaÌ„ to be armed with this thought that no stop ought to stay theÌ„ while they obey the coÌ„mandmeÌ„t of God which pronouÌ„ceth yâ— nothing is more pleasing to him thaÌ„ obedieÌ„ce Here again that which I said before more clerelâ— appereth that a dredles spirit to pray agreeth wel with fear reuereÌ„ce carefulnes that it is no absurdity to say that God raiseth vp the ouerthroweÌ„ After this maÌ„ner those formes of speach agree well together which in seming ar contrary Ieremie Daniel say that thei throw down prayers before god In an other place Iereme saith Let our praier fal down in the sight of God that he may haue mercie on the remnant of his people On the other side the faithful are oftentimes said to lift vp praier So speaketh Ezechias requiring the prophete to make intercession for him And Dauid desireth that his praier may ascende as incense For although thei being perswaded of the fatherly loue of God cherefully coÌ„mitt theÌ„selues into his faithful keping dout not to craue the helpe whiche he freely promiseth yet doth not an idle carelesnesse lift them vp as though thei had cast away shame but thei ascend so vpward by degrees of promyses that thei stil remaine humble suppliants in the abacemeÌ„t of theÌ„selues Here ar questioÌ„s obiected more thaÌ„ one For the scripture reporteth that the lord graÌ„ted certain desires which yet brake forth of a minde not quiet nor wel framed Uerili for a iust cause Ioatham had auowed the inhabitaÌ„ts of SicheÌ„ to the destructioÌ„ which afterward caÌ„e vpoÌ„ theÌ„ but yet god kindled with ferueÌ„tnes of anger veÌ„geaÌ„ce folowing his execratioÌ„ semeth to alow ilteÌ„pered violeÌ„t passioÌ„s Such heat also caried SamsoÌ„ wheÌ„ he said StrengtheÌ„ me O god that I may take vengeaÌ„ce of the vncircumcised For though ther were some pece of good zele miÌ„gled with it yet a hote
therfore faulti gredines of vengeaÌ„ce did beare rule therin God graÌ„ted it WherupoÌ„ it semeth that it mai be gathered that although the praiers be not framed accordiÌ„g to the prescribed rule of the word yet thei obteine their effect I answer first that a general law is not takeÌ„ away by singular examples again that soÌ„time special motioÌ„s haue ben put into a few meÌ„ wherby it came to passe that ther was an other coÌ„sideratioÌ„ of theÌ„ thaÌ„ of the coÌ„moÌ„ people For the answer of Christ is to be noted wheÌ„ the disciples did vndiscretly desire to couÌ„terfait the exaÌ„ple of Elias that thei knew not with what spirit thei were endued But we must go yet further say that the praiers do not alwai please god which he graÌ„teth but that so much as serueth for exaÌ„ple that is by clere praise made plaine which the scripture teaceth namely yâ— he succoureth the miserable heareth the gronings of theÌ„ which being vniustli trobled do craue his help that therfor he executeth his iudgmeÌ„ts wheÌ„ the coÌ„plaints of the poore rise vp to hiÌ„ although thei be vnworthy to obtein anithiÌ„g be it neuer so litle For how oft hath he taking veÌ„geance of the cruelties robberies violeÌ„ce silthi lustes other wicked doings of the vngodly subduiÌ„g their boldnes rage also ouerthrowiÌ„g their tyraÌ„nous power testified that he helpeth the vnworthili oppressed which yet did beat the aire with praieng to an vncertaine godhed And one psalme plainly teacheth that the praiers want not effect which yet do not pearce into heauen by faith For he gathereth together those praiers which necessitie wringeth no lesse out of the vnbeleuers thaÌ„ out of the godly by the very feliÌ„g of nature to which yet he proueth by the effect that god is fauourable Is it bicause he dothe with such gentlenes testifie that that thei be pleasing to him No. but to enlarge or to set out his mercie by this circumstance for yâ— euen to vnbeleuers their praiers ar not denied then the more to pricke forward his true worshipers to pray when thei see that profaine wailiÌ„gs somtime waÌ„t not their effect Yet ther is no cause why the faith ful shold swarue froÌ„ the law laid vpoÌ„ theÌ„ by God or shold enuie the vnbeleuers as though thei had gotten som great gaine wheÌ„ thei haue obteined their desire After this maÌ„ner we haue said that the lord was bowed with the repeÌ„tance of Achab that he might shew by this exaÌ„ple how easy he is to entreat toward his elect when true turning is brought to appease him Therfore in the psalme he blameth the Iewes that thei hauing bi experieÌ„ce proued him so easy to grant their praiers yet wtin a litle after returned to the stubbornes of their nature Which also plainely appeareth by the historie of the Iudges namely that so oft as thei wept although their teares were deceitful â–ª yet thei were deliuered out of the hands or their enemies As therfore the lord indifferently bringeth forth his sunne vpoÌ„ the good the euel so doth he also not despise their weepinges whose cause is righteous their miseries woorthy of helpe In the meane time he no more heareth these to saluation thaÌ„ herein ministreth foode to the despisers of his goodnes The questioÌ„ semeth to be somwhat harder of AbrahaÌ„ Samuel of whom the one being warraÌ„ted by no word of god praied for the Sodomites the other agaiÌ„st a manifest forbiddiÌ„g praied for Saul Likewise is iâ— of Ieremie which praied that the citie might not be destroied For though their requestes were denied yet it semeth harde to take faith from them Butte this solution shall as I truste satisfie sober readers that tâ—ei being instructed with the general principles whereby God coÌ„mauÌ„deth theÌ„ to be merciful eueÌ„ also to the vnworthy wer not altogether wtout faith although in a speciall case their opinion deceyued theÌ„ Augustine writeth wisely in a certaine place How sayth he do the holy ones praie by faith to ask of God contrarie to that which he hath decreed Euen bicause thei pray according to his wil not that hidden an vncheaÌ„geable wil but the wil which he inspireth into them that he mai heare them after an other maÌ„ner as he wisely maketh differeÌ„ce This is wel said bicause after his incoÌ„prehensible couÌ„sel he so teÌ„pereth the successes of things that the praiers of the holy ones be not voide which ar wrapped both with faith errore together Neither yet ought this more to auayle to be an exaÌ„ple to folow thaÌ„ it excuseth the holy ones theÌ„selues whome I denie not to haue passed measure Wherfore wher appeareth no certaine promise we must ask of God with a coÌ„ditioÌ„ adioined To which purpose serueth the saieng of Dauid Watch to the iudgment which that hast coÌ„maunded bicause he telleth that he was warranted by a special oracle to aske a temporall benefite This also it is profitable to note that those things which I haue spokeÌ„ of the fower rules of right praier are not so exactly required with extreeme rigor that God refuseth the praiers in which he shal not finde either perfect faith or perfect repentaÌ„ce together with a feruentnesse of zele wel ordered requestes We haue said that although praier be a familiar talke of the godly with God yet we must kepe a reuerence modestie that we geue not loose reines to all requestes whatsoeuer thei be that we desire no more thaÌ„ God geueth leaue theÌ„ least the maiestie of God shold growe in contempt with vs that we must lift our mindes vpward to a pure and vndefiled worshiping of him This no maÌ„ hath euer performed with such purenesse as it ought to be For to speak nothing of the coÌ„mon sort how many coÌ„plaintes of Dauid do sauore of vnteÌ„perance not that he meant of purpose to quarel with God or carpe against his iudgments but bicause he fainting for weakenesse found no other better comfort than to cast his sorrowes into his bosome Yea God beareth with our childish speache and pardoneth our ignoraÌ„ce so oft as any thing vnaduisedly escapeth vs as truely wtout this teÌ„der bearing ther shold be no libertie of praieng But although Dauids mind was to submit himself wholly to the wil of God he praied with no lesse patieÌ„ce thaÌ„ desire to obteine yet there arise yea boile out somtimes troublous affections which are much disagreing from the first rule that we haue set Specially we maye perceaue by the conclusion of the xxxix psalme with how great vehemence of sorrow that holy man was carried away that he cold not kepe measure Cesse saith he froÌ„ me til I go away be not A man wold saye that he like a desperate man desireth nothing els but that the hand of God cessing he might rot in his euels He saith it not for that he with an auowed minde runneth into such outrage or as the reprobate ar wont wold haue God
expediente also to pray in other places but he sheweth that prayer is a certaine secrete thing whiche bothe is chefely placed in the soule and requireth the quiet therof farr from all trobles of cares Not wtout cause therfore the lord himselfe also when he was disposed to apply himselfe more earnestly to prayer coÌ„ueied himself into some solitarie place farr froÌ„ the troblesome coÌ„pany of meÌ„ but to teach vs by his exaÌ„ple that these helps ar not to be despised by which our minde being to slippry of it self is more beÌ„t to earnest applyeng of praier But in the meane time eueÌ„ as he in the middest of the multitude of men absteined not from praying if occasion at any tyme so serued so should we in al places where nede shal be lift vp pure handes Finally thus it is to be holden that whosoeuer refuseth to praye in the holy assemblie of the godly he knoweth not what it is to pray apart or in solitarinesse or at home Againe that he that neglecteth to pray alone or priuatly how diligently soeuer he hauÌ„t publike assemblies doth there make but vaine prayers because he geueth more to the opinion of men thaÌ„ to the secrete iugement of God In the meane time that the common prayers of the Chirch shoulde not growe into contempte God in olde tyme garnished them with glorious titles specially where he called the temple the house of prayer For by thys sayeng he both taught that the chefe part of the worshipping of hym is the dutie of prayer and that to the ende that the faythful should with one consent exercise themselues in it the teÌ„ple was set vp as a standard for them There was also added a notable promise There abideth for thee O God prayse in Sion to thee the vow shal be payed By which wordes the Prophet telleth vs that the prayers of the Chirch are neuer voyde because the Lord alway ministreth to hys people mater to sing vpon with ioy But although the shadowes of the law are cessed yet because the Lordes wil was by thys ceremonie to nourish among vs also the vnitie of fayth it is no doute that the same promise belongeth to vs which both Christ hath stablished with hys owne mouth and Paule teacheth that it is of force for euer Now as the Lord by hys worde commaundeth the faithful to vse coÌ„mon prayers so there must be common temples appointed for the vsing of them where whoso refuse to communicate their prayer with the people of God there is no cause why they should abuse thys pretense that they enter into their chamber that they may obey the commaundemente of the lord For he that promiseth that he wil do whatsoeuer twoo or three shall aske being gathered together in hys name testifieth that he despiseth not prayers openly made so that bosting and seking of glory of meÌ„ be absent so that vnfained true affectioÌ„ be present which dwelleth in the secret of the hart If this be the right vse of temples as truely it is we must againe beware that neither as they haue begon in certayne ages past to be accoÌ„pted we take them for the propre dwelling places of God from whense he may more nerely bende hys eare vnto 〈◊〉 â—ayne to them I wote not what secrete holinesse whiche maye 〈…〉 prayer more holy before God For sith we our selues be the 〈◊〉 teÌ„ples of God we must pray in our selues if we wil cal vpon God in his own holy temple As for that grossenesse let vs which haue a commaundement to call vpon the Lord in Spirite and truth without difference of place leaue it to the Iewes or the Gentiles There was in dede a temple in olde time by the commaundemente of God for offring of prayers and sacrifices but that was at such tyme as the truth lay hydde figured vnder suche shadowes which being now liuely expressed vnto vs doth not suffer vs to sticke in any materiall temple Neither was the temple geuen to the Iewes themselues with this condition that they shold enclose the presence of God within the walles therof but wherby they myght be exercised to beholde the image of the true temple Therefore they which in any wise thought that God dwelleth in temples made with handes were sharply rebuked of Esay and Stephen Here moreouer it is more than euident that neither voice nor song if they be vsed in prayer haue any force or do any whit profite before God vnlesse they procede from the depe affectioÌ„ of the hart But rather they prouoke his wrath against vs if they come only froÌ„ the lippes and out of the throte forasmuch as that is to abuse his holy name and to make a mockerie of his maiestie as we gather out of the wordes of Esay which although they extende further yet perteine also to reproue thys fault Thys people sayth he cometh nere to with their mouth and honoreth me with their lippes but their hart is farr froÌ„ me they haue feared me with the commauÌ„dement and doctrine of men Therfore beholde I will make in this people a miracle great and to be wondred at For wisedome shall perish from their wise men and the prudence of the Elders shal vanishe away Neither yet doo we here condemne voice or singyng but rather doo hyely commende them so that they accompany the affection of the mynde For so they exercise the mynd and hold it intentiue in thynkyng vpon God which as it is slippery and rollyng easily slacketh and is diuersly drawen vnlesse it be stayed with diuers helpes Moreouer wheras the glorie of God ought after a certaine maner to shine in al the partes of our body it specially behoueth that the tong be applyed and auowed to this seruice both in singing and in speaking which is properly created to shew fourth and display the praise of God But the chefe vse of the tong is in publike prayers which are made in the assemblie of the Godly which tend to thys ende that we may all with one common voice and as it were with one mouth together glorifie God whoÌ„ we worship with one Spirite and one Faith and that openly that all men mutually euery one of hys brother maye receiue the confession of Fayth to the example wherof they maye be bothe allured and stirred Is for the vse singyng in Chirches that I may touche this also by the waie it is certaine that it is not onely most auncieÌ„t but that it was also in vse among the Apostles we maye gather by these wordes of Paule I will syng in Spirite I will syng also in mynde Agayne to the Colossians Teachyng and admonishing you mutually in hymnes psalmes and spirituall songes singyng with grace in your harts to the Lorde For in the first place he teacheth that we should syng with voice and harte in the other he commendeth spirituall songes wherewith the godly doo mutually edifie themselues Yet that it was not vniuersal Augustine
the iugement of God It is in dede to be wished yea and to be earnestly endeuored that we hauing performed all the partes of our dutie may truely reioyse before God that we are cleane from all spott but forasmuch as it pleaseth God by litle and litle to make againe his image in vs that there alwaye remayneth some infection in our fleshe the remedie ought not to haue been despised If Christ by the authoritie geuen to him of hys Father commaundeth vs throughout the whole course of our life to fle to crauing of pardoÌ„ of our giltinesse who shal be able to suffer these new maisters which goe about with this imagined ghost of perfect innoceÌ„cie to dasel the eyes of the simple to make them to trust that they may be made free froÌ„ all faultâ— Which as Ihon witnesseth is nothing ells but to make God a lier And withal one worke these lewde men by cancilling one article do feare in sonder and by that meane do weaken from the very fundation the whole couenant of God wherin we haue shewed that our saluatioÌ„ is coÌ„teined so as they be not only robbers of God because they seuer those thinges so coÌ„ioyned but also wicked cruel because they ouerwhelme poore soules with despeire and traytors to themselues and other that be like them because they bryng themselues into a slouthfulnesse directly contrary to the mercy of God But wheras some obiect that in wishing the coming of the kyngdome of God we do also aske the putting away of synne that is to childishe because in the firste table of thys prayer is set forth vnto vs most hye perfection but in this part is set fourth our weakenesse So these twoo thinges do fittly agree together that in a spring toward the marke we despise not the remedies which our necessitie requireth Finally we pray that we may be forgeuen as we our selues doe forgeue our dettors that is as we do forgeue and pardon al of whomsoeuer we haue ben in any thing offended either vniustly handled in dede or reprochefully vsed in worde Not that it lyeth in vs to pardoÌ„ the giltinesse of the fault and offense which perteineth to God alone but thys is our forgeuing of our owne willingnesse to lay away out of our mynde wrath hatred and desire of reuengement and with voluntarie forgetfulnesse to treade vnder fote the remembrance of iâ—iuries Wherefore we may not aske forgeuenesse of synnes at the hande of God if we doe not also forgeue their offenses towarde vs which either do or haue done vs wrong But if we kepe any hatreds in our hartes and purpose any reuengementes and imagine by what occasion we may hurt yea and if we do not endeuor to come into fauor againe with our enemies and to deserue well of them with all kynde of frendly doinges and to winne them vnto vs we do by thys prayer beseche God that he do not forgeue vs. For we require that he graunt to vs the same forgeuenesse whiche we graunt to other But this is to pray that he graunt it not to vs vnlesse we graunt it to them Whoso therfore be such what doe they obtein by their prayer but a more greuous iugemeÌ„t Last of al it is to be noted that this condition that he forgeue vs as we forgeue our dettors is not herefore added for that we deserue his forgeuenesse by the forgeuenesse which we graunt to other as if that cause of forgeuenesse to vs were there expressed but by thys worde partly the Lordes will was to comforte the weakenesse of our Fayth for he added this as a signe whereby we may be assured that he hath as surely grauÌ„ted to vs forgeuenesse of our synnes as we surely knowe in our conscience that we haue grauÌ„ted thesame to other if our mynde be voyde and cleansed of al hatred enuye reuengement and partly by thys as it were by a marke he wipeth them out of the number of his children that they may not be bolde to call vpoÌ„ him as their Father which being hedlong hasty to reuenge and hardily entreated to pardon doe vse stiffly continuing enmites and doe cherishe in themselues the same displeasure towarde other which they pray to be turned from themselues Whiche is also in Luke expresly spoken in the wordes of Christ. The sixt petitioÌ„ as we haue sayd answereth to the promise of engrauing the lawe of God in our hartes But because we doe not without continual warrfare and hard and great striuinges obey to God we do here pray to be furnished with such wepons and defended with suche succor that we may be able to get the victorie whereby we are warned that we stande in nede not only of the grace of the Spirite whiche may soften how and direct our hartes to the obedience of God but also of hys helpe wherby he may make vs vnuicible against bothe al the trayterous entrappinges and violeÌ„t conflictes of Satan But now of tentations there are many and diuerse sortes For both the peruerse thoughtes of minde prouoking vs to trespassing against the law which either our owne luste doth minister vnto vs or the deuell stirreth vp are tentations and also those thinges which of their owne nature are not euell yet by the craft of the deuel are made tentations wheÌ„ they are so set before our eyes that by the occasion of them we be drawen awaye or do swarue from God And these tentations are either on the ryghte hande or on the left On the righte hande as richesse power honors which commonly do with their glistering and shewe of good so dasel the sight of men and catche them with the bayted hoke of their flatterings that beyng entrapped with suche deceites or dronke with suche swetenesse they may forget their God On the left hande as pouertie reproches despisinges trobles and suche other that they being greued with the bitternesse and hardnesse therof may be vtterly discouraged caste away Fayth and hope and finally be altogether estranged from God To these tentations of both sortes which fighte with vs eyther being kindled in vs by our owne luste or being set against vs by the craft of Satan we pray to our heavenly Father that he suffer vs not to yelde But rather that he vpholde vs and rayse vs vp with his hande that being strong by his strength we may stande fast against all the assaultes of the malicious enemie whatsoeuer thoughtes he put into our mynde then that whatsoeuer is sett before vs on either side we maye turne it to good that we neither be puffed vp with prosperitie nor throwen downe with aduersitie Neither yet doe we here require that we may fele no tentations at al with which we haue great nede to be stirred vp pricked and pinched least by to muche reste we growe dull For not in vaine did Dauid wishe to be tempted and not without cause the Lord daily tempteth hys electe chastising them by shame pouertie troble and other
sought without hymselfe maketh the one sorte differing from the other so that not al the children of Israel be true Israelites it is vainly fayned that euery mans estate hath beginning in hymselfe Then he further foloweth the mater vnder the example of Iacob and Eâ—au For when they bothe were the sonnes of Abraham bothe together enclosed in one mothers wombe it was a monsterlyke change that the honor of firste birth was remoued to Iacob by whiche change Paul affirmeth that there was testified the election of the one and the reprobation of the other The originall and cause of it is enquired whiche the Teachers of foreknowlege wyll haue to be sett out in the vertues and vices of men For thys is an easy shorte way wyth them that God shewed in the persone of Iacob that he chooseth the worthy of hys grace and in the persone of Esau he refuseth them whom he foreseeth to be vnworthy Thus they saye boldly But what sayeth Paule when they were not yet borne and had not done any good or euell that according to election the purpose of GOD mighte abyde not of workes but of hym that calleth it is sayed The elder shall serue the yonger as it is written Iacob I haue loued but Esau I haue hated If foreknowlege were of any force in this difference of the brethren then verily mention were vnfittly made of the tyme. Let vs graunt that Iacob was chosen because he had worthinesse gotteÌ„ by workes to come to what purpose should Paul say that he was not yet borne And this now should be vnaduisedly added that he had yet done no good because this shal be a redy answer that nothiÌ„g is hidden from God and that so the godlinesse of Iacob was presente before hym If workes do win grace they shold then worthily haue had their price before that Iacob was borne as if he had ben growen to full age But the Apostle goeth forwarde in vndoing this knot and teacheth that the adoption of Iacob was not made of workes but of the calling of God In works he enterlaceth not the time to come or time past then he directly setteth them against the calling of God meaning by stablishiÌ„g of the one expresly to ouerthrow the other as if he had sayd that it is to be considered what hath pleased God not what men haue brought of themselues Last of al it is certayne that by the wordes of Election and Purpose al causes whatsoeuer men are wont to faine ellswhere than in the secret counsel of God are quite remoued from thys mater What color wil they bring to darkeÌ„ these things who in electioÌ„ assigne some place to workes either past or to come For this is vtterly to mocke out that which the Apostle affirmeth that the difference of the brethreÌ„ hangeth not vpon any consideration of works but vpon the mere calling of God because it was put betwene them wheÌ„ they wer not yet borne Neither had he ben ignorant of this their sutteltie if it had had any soundnesse in it but because he very wel knewe that God can foresee no goodnesse in man but that which he hath first determined by the benefit of his election to geue him he fleeth not to that vnorderly order to set good workes before the cause of theÌ„selues Thus haue we by the words of the Apostle that the saluation of the faythful is founded vpon the wil of the only electioÌ„ of God and that the same fauor is not gotten by workes but cometh of free calling We haue also as it were an image of that thing sett before vs. Esau and Iacob are brethreÌ„ issuing bothe of one the same pareÌ„tes enclosed yet bothe in one wombe not yet brought out into the world In them al thinges are egal yet of them the iugement of God is diuerse For he taketh the one and forsaketh the other There was nothing but the only first birth by right wherof the one excelled the other But this also being passed ouer that thyng is geuen to the yonger which is denied to the elder Yea and in other also God semeth alway as of set purpose to haue despised first birth to cutt of from the fleshe al mater of gloryeng Refusing Ismaell he cast hys mynde to Isaac Plucking backe Manasse he more honored Ephraim If any maÌ„ interrupt me with sayeng that we must not by these inferior smal benefites determine of the summe of the lyfe to come that he which hath ben aduaunced to the honor of first birth should therefore be reckned to be adopted into the inheritance of heauen for there be some which spare not Paul himselfe as though in alleging these testimonies he had wrested the Scripture to a strange sense I answere as I haue done herebefore that the Apostle nether slipped by vnaduisednesse nor wilfully abused the testimonies of the Scripture But he sawe whiche they can not abide to consider that God minded by an earthly signe to declare the spiritual election of Iacob which otherwise was hidden in his inaccessible throne For vnlesse we refer the first birth graunted to him vnto the worlde to come it shoulde be a vaine and fonde forme of blessyng wherby he obteined nothyng but manyfolde miseries discommoties grefefull banishement and many bitternesse of sorow and cares Therefore when Paule sawe without douting that God by outwarde blessyng testified the blessing whiche he had in his kyngdome prepared spirituall and neuer decayeng for his seruant he douted not for profe of this spirituall blessyng to fetche an argument from that outward blessyng This also we must remembre that to the land of Canaan was adioyned the pledge of the heauenly dwellyng so that it ought not at al to be douted that Iacob was graffed with the Angels into the body of Christ that he might be partaker of the same lyfe Iacob therefore is chosen when Esau is reiected and by the Predestination of God is made different from hym from whom he differed not in any deseruyngs If you aske a cause the Apostle rendreth this because it is sayde to Moses I wyll haue mercie vpon whom I will haue mercie and I wil vouchsaue to graunt mercie to whome soeuer I will vouchsaue to graunt mercie And what I beseche you meaneth this Uerily the Lord himself most plainly pronouÌ„ceth that men haue in themselues no cause why he shold do good to them but he fetcheth the cause from his owne mercie onely and therfore that the saluation of his is his own worke When God setteth thy saluation in himselfe alone why wilt thou descende to thy self When he appointeth to thee his mercie alone why wilte thou runne to thyne owne deseruinges When he holdeth thy thoughte wholly in his merciefulnesse alone why wilt thou turne part to the beholding of thyne owne works Therfore we must nedes come to that lesser people which Paule in an other place saith to haue ben foreknowen to God not in suche sort as these men imagine to
it as euidently false but also strongly confuted it yea after his reuokyng of it in reprouyng the Pelagians for that they continued in the same error sayeth Who can not meruayl that the Apostle knew not this moste suttle sense For when he hadde sette out a thyng to be wondred at of these brethren while they were not yet borne and afterwarde obiected a question agaynste hymselfe sayeng what then Is there vniustice with God Here was fytte place for hym to answere that God foresawe the merites of them bothe yet he sayeth not this but fleeth to the iudgements and mercie of God And in an other place when he had taken awaye all merites before election Here sayth he is confuted their vayne reasonyng whyche defende the foreknowlege of God agaynste the grace of GOD and therefore saye that we are chosen before the makyng of the worlde because God foreknewe that wee woulde bee good not that he hymselfe woulde make vs good He sayeth not this whyche saythe Ye haue not chosen me but I haue chosen you For if he hadde therefore chosen vs because he forknewe that we woulde be good he shoulde therwithall also haue forknowen that we we woulde choose hym and so foorthe as foloweth to that effecte Let the testimonie of Augustine bee of force among them that wyllyngly reste in the authoritie of the Fathers Howe be it Augustine suffreth not hymselfe to be seuered from the reste but by cleere testimonies sheweth that this disagreemente is false with the maylyce whereof the Pelagians burdened hym For in the .xix. chapiter of his booke of the Predestination of Sainctes he allegeth out of Ambrose Christe calleth whome he hathe mercie on Agayne If he had willed of the vndeuoute he myghte haue made devoute But God calleth whome he vouchesaueth and whome he wylle he maketh religious If I lysted to knytte together a whole volume out of Augustine I coulde readily shewe to the readers that I neede no other woordes but his but I wyll not loade them with tediousnesse But goe to lett vs imagine that they speake not at all but lett vs geue hede to the mater it selfe A harde question was moued whether God dydde ryghteously in this that he vouchesaued to graunte his grace but to some Of whyche question Paule myght haue vncombred hymselfe with one woorde if he had alleged the respecte of woorkes Why therefore dothe he it not but rather continueth on a discourse whyche abydeth in the same hardenesse Why but because he oughte not For the Holye ghoste whyche spake by his mouthe had not the disease of forgetfullnesse Therefore withoute any circumstances he answereth that God therefore fauoreth his electe because he will therefore hath mercie because he will For this Oracle of God I wyll haue mercie vppon whome I wyll haue mercie and I wyll shewe mercie to whome I will shewe mercie is as muche in effect as if it had been sayd that God is moued to mercie by no other reason but because he wyll haue mercie Therefore this sayeng of Augustine remaineth true that the grace of God doth not find men fitt to be chosen but maketh them Neyther do we any thyng passe vpō that sutteltie of Thomas that the foreknowyng of deseruyngs is not in dede the cause of predestination on the behalfe of the act of hym that doth predestinate but on our behalfe it maye after a certayne maner be so called that is accordyng to the particular weyeng of Predestination as when it is sayd that God predestinateth glorie to man by deseruynges because he hath decreed to geue to hym grace by which he may deserue glorie For sythe the Lorde will in election haue vs to loke vnto nothyng but his mere goodnesse if any man shall couete here to see any more it shal be a wrongfull gredinesse If we lusted to striue in sutteltie we want not wherwith to beat backe this silly suttletie of Thomas He affirmeth that to the electe glorie is after a certayne maner predestinate to them the grace by whithe they may deserue glorie What if I answer on the contrary syde and say that predestination vnto grace serueth election vnto lyfe and is as it were a waityng maide after it that grace is predestinate to them to whome the possession of glorie hath ben long agoe apoynted because it pleaseth the Lord to bryng his children from election into iustification For therupon it shall folowe that the predestination of glorie was rather the cause of the Predestination of grace than contrariwise But away with these striuynges as thynges superfluous for suche as shall thynke that there is wysedome enough for them in the worde of God For this was in olde tyme truely written of an Ecclesiasticall writer that they whiche assigne the election of God to merites are more wyse than they ought to bee Som do obiect that god shold be cōtrari to hiself if he shold vniuersally cal al mē to hi receue but a few elect So by their opiniō that vniuersalues of the promise taketh awaye the difference of speciall grace And thus certayne sobre men speake not so muche to oppresse the truthe as to debarre exabhed questions and to brydle the curiositie of many Their wyll is prayse woorthye but theyr counsell is not to be allowed because dallyeng by shiftes is neuer excusable But theyr obiectyng of it whiche doo more raylyngly inuep agaynst it is verily to fonde a cauillation or to shamefull an error Howe the Scripture maketh these two to agree together that by outward preachyng al men are called to Repentance and Faithe and yet not to al men is geuen the Spirite of Repentance and Faith I haue in an other place already declared and by and by somewhat of it muste bee repeted agayne Nowe that whyche they require I denye to them sythe it is two wayes false For he that thretneth that whyle it rayneth vppon one citie there shall be droughte vppon an other He that pronounceth that there shal in an other place be famine of doctrine byndeth not hymselfe with a certayne lawe to call all men egally And he whiche forbyddyng Paule to speake in Asia and turnyng hym from Bythinia draweth hym into Macedonia sheweth that it is in his owne power to distribute this treasure to whomesoeuer it shall please hym Yet more playnely he sheweth by Esaie how he peculiarly directeth to the electe the promyses of saluation for he sayeth of them onely and not of all mankynde indifferently that they shall be his disciples Whereby it is certayne that the doctrine of saluation is wrongfully sette open in common to all men to profite effectually whyche is sayde to be seuerally layde vp onely for the chyldren of the Chirche Lette this suffice at this presente that althoughe the voyce of the Gospell speake generally to all yet the gifte of Faithe is rare Esaie assigneth a cause for that the arme of the Lorde is not open to all men If
he had sayde that the Gospell is maliciously and frowardlye despised because many doo stubbornly refuse to heare peraduenture this color touchyng vniuersall callyng should preuayle Neither is it the purpose of the Prophet to dymynyshe the faulte of men when he teacheth that the fountayne of blyndnesse is that God vouchsaueth not to open his arme to them onely he geueth warnyng that because fayth is a singular gift the eares are beaten in vayne with outwarde doctrine But I woulde fayne know of these doctors whether onely preachyng or fayth make the chyldren of God Certainly when it is sayde in the fyrste chapiter of Iohn Whosoeuer beleue in the only begotten Sonne of God are themselues also made the children of God there is not in that place a coÌ„fused heape iumbled vp together but a speciall order is geuen to the faithfull whiche are borne not of blood nor of the wil of the fleshe nor of the will of man but of God But say they there is a mutuall consent of faith with the word Namely whersoeuer is faith But it is no newe thyng that seede fall among thornes or in stonie places not only because the greater part appeareth in dede obstinate against God but also because not al men haue eies and eares How then shall it agree that God calleth to him them who he knoweth will not come Let Augustine answere for me Wilt thou dispute with me Meruaile with me and crie out O depthe Lett vs bothe agree in feare least we perishe in error Moreouer if election as Paule witnesseth be the mother of faith I turne back the argumeÌ„t vpon their owne head that Faith is therfore not general because election is speciall For by the orderly hangyng together of causes and effectes it is easily gathered that where Paul saith that we are full of al spirituall blessing as God had chosen vs before the creation of the worlde therefore these richesse are not common to all because God hath chosen onely whome he woulde This is the reason why in an other place he commendeth the faith of the electe least it should be thought that any man doeth by hys own motion get faith to himself but that this glorie may remaine with God that they are freely enlightned of hym whome he had chosen before For Bernarde saith rightly Frendes do seuerally heare to whom he also saith Feare not thou small flocke for to you it is geuen to know the mysterie of the kyngdom of heauen Who be theseâ— euen they whom he hath foreknowen and predestinate to be fashioned like to the image of his Sonne A great and secrete counsel is made knowen The Lord knew who be his but that which was knowen to God is made manyâ—est to men neither doth he vouchsafe to make any other partakers of so great a mysterie but those selfe same men whome he hath forknowen and predestinate to be his A little after he concludeth The mercie of God is from eternitie euen to eternitie vpon them that feare hym â–ª from eternitie by reason of predestination to eternitie by reason of blessed makyng the one without beginnyng the other without endyng But what nede I to cite Bernarde for witnesse when we heare of the masters owne mouthe that none doo see but they whiche are of God By which wordes he signifieth that all they which are not begotten agayn of God do dasell at the brightnesse of his countenance And to election faith in dede is fittly ioyned so that it kepe the second degree Which order the wordes of Christ doo clerely expresse in an other place This is the wil of my Father that I lose not that which he hath geuen For this is his will that whosoeuer beleueth in the Sonne shall not perishe If he would haue all saued he would appoint ouer them his Sonne to be their keper and would graffe them all into his body with the holy bond of Faith Now it is certain that faith is a singular pledge of his fatherly loue laâ—ed vp for his childreÌ„ whom he hath adopted Therfore Christ in an other place faith that the shepe folow the shepherd because they know his voice but they folow not a straÌ„ger because they know not the voice of strangers Whense coÌ„meth his difference but because their eares are boared by God For no maÌ„ maketh himselfe a shepe but he is made one by the heaueÌ„ly grace For which cause also the Lord teacheth that our safetie shall alway be certaine and free from danger because it is kepte by the inuincible power of God Wherfore he concludeth that the vnbeleuers are not of his shepe namely because they are not of the nuÌ„ber of them whom God hath promised by Esaie that they shal be his disciples Nowe because in the testimonies which I haue alleged is expressed perseuerance they do therwithal testifie the vnmouable stedfastnesse of electioÌ„ â–ª Now let vs speake of the reprobate whoÌ„ the Apostle ioineth there together For as Iacob hauing yet with good works deserued nothing is taken into grace so Esau beyng yet defiled with no wicked dooyng is hated If we turne our eies to workes we do wrong to the Apostle as though he sawe not the same thyng whiche we clerely see It is proued that he sawe it not â–ª forasmuch as he expresly enforceth this pointe that when they had not yet done any good or euell the one was chosen and the other refused to proue that the fundation of the predestination of God is not in workes Agayne when he moued the obiection whether God be vnrighteous he allegeth not that which had ben the moste certaine and plaine defence of his righteousnesse namely that God reduced to Esau according to his euellnesse but he was coÌ„tent with an other solution that the reprobate are stirred vp to this ende that the glorie of God may be sett foorth by them Last of all he adioyneth a concluding sentence that God hath mercie vpon whom he will hardeneth whom he will See you not howe he imputeth bothe to the onely will of God Therfore if we can not declare a reason why he vouchsaueth to graunt mercie to them that be his but because it so pleseth him neither also shal we haue any other cause in reiectyng of other than his owne will For when it is sayd that God hardeneth or sheweth mercie to whom he wil men are therby warned to seke no cause ells where than in his will ¶ The .xxiii. Chapiter A Confutation of the sclaunders wherwith this doctrine hath alwaye been wrongfully burdened BUt when the witt of man heareth these thynges the frowardness therof can not be restrained but that by and by as at the bloody blast of a trumpet soundyng to battaile it diuersly and excessiuely turmoyleth And many in deede as thoughe they would driue away the malice from God doo so graunte election that they denye that any man is reprobate but they do to ignorantly childishely forasmuche as election
it to serue an absurditie whiche I say that God foresaw not onely the fall of the first man in him the ruine of his posteritie but also disposed it after his owne will For as it belongeth to his wisedome to foreknow all thinges that shal be so it belongeth to his power to rule and gouerne all thinges with his hand And this question Augustine very well discusseth as he doth other sayeng We most holsomly confesse that which we most rightly beleue that the God and Lord of all thinges which created all thinges very good and foreknew that euell thinges should spring out of good and knewe that it more perteyned to his almighty goodnesse euen of euell thinges do well than not to suffer them to be euell that he so ordered the life of Angels and men that in it he might firste shewe what free will could do and then what the benefit of his grace and iudgement of iustice could do Here they runne to the distinction of will and permission by which they will haue it graunted that the wycked doe perish God only permittyng but not willyng it But why should we saye that he permitteth it but bycause he so willeth Howebeit it is not likely that man by himself by the onely permission of God without any his ordinaÌ„ce brought destruction to himself as though God apointed not of what condition he would haue the chiefe of his creatures to be I therefore wil not dout to coÌ„fesse simply with Augustine that the will of God is a necessitie of things that what he willeth it must of necessitie come to passe as those things shal truely come to passe which he hath foreseen Now if for excuse of themselues and of the vngodly eyther the Pelagians or Manichees or Anabaptistes or Epicureans for with these â—ower seâ—tes we haue to do in this question shall obiect against vs necessitie wherewith they be bound by the predestination of God they bryng nothing fit to the purpose For if predestination be nothing els but a dispensation of righteousnesse of God which is hidden in deede but yet without faulte For asmuch as it is certayne yâ— they were not vnworthy to be predestinate to that estate it is also as certayne that the destruction is moste righteous whiche they entre into by predestination Moreouer their destruction so hangeth vpon the predestination of God that bothe cause and matter thereof is founde in themselues For the first man fell bicause the Lord so iudged it to be expedieÌ„t why he so iudged is vnknowen to vs yet it is certaine that he so iudged for no other reason but bicause he saw that therby the glorie of his name should be worthily set forth When thou hearest mentioÌ„ of the glorie of God there thinke of his righteousnesse For it must be righteous that deserueth prayse Man therefore falleth the prouidence of God so ordeyning it but he falleth by his owne fault The Lord had a litle before pronounced that all the thinges whiche he had made were very good Whense therfore coÌ„meth that peruersnesse to man to fall away from his God Least it should be thought to be of creation the Lord with his coÌ„mendation allowed that which came from himself Therfore by his owne euelnesse he corrupted the nature whiche he had receiued pure of the Lord and by his fall he drewe his whole posteritie with him into destruction Wherefore let vs rather beholde an euident cause of damnation in the corrupted nature of mankinde whiche is nerer to vs than searche for a hidden vtterly incoÌ„preheÌ„sible cause thereof in the predestination of God Neyther let it greue vs so far to submit our wit to the vnmeasurable wisdome of God that it may yeld in many secretes of his For of those things which it is neyther grauÌ„ted nor lawfull to know the ignorance is well learned the couetyng of knowlege is a kinde of madnesse Some maÌ„ paâ—happes wil say that I haue not yet brought enough to subdue that wicked excuse But I verily confesse that it can neuer be brought to passe but that vngodlinesse will alway grudge murmure against it yet I think that I haue spoken so much as might suffice to take away not only all reason but also all color of gainesayeng The reprobate wold be thought excusable in sinning bicause they can not escape the necessitie of sinnyng specially sithe such necessitie is cast vpon them by the ordinaÌ„ce of God But we denie that they are therby wel excused bicause the ordinaÌ„ce of God by whiche they coÌ„plaine that thei are destinate to destruction hath his righteousnesse vnknoweÌ„ in deede to vs but yet most certaine WherupoÌ„ we coÌ„clude that they â—eare no euel which is not layed vpon them by the most righteous iugemeÌ„t of God Then we teache that they do ouerthwartly which to seke out the beginning of their daÌ„natioÌ„ do bend their eyes to the secret closets to the counsel of God and wink at the corruptioÌ„ of nature froÌ„ whense their daÌ„nation springeth And this withstandeth the thei caÌ„ not impute it to God for yâ— he witnesseth of his owne creation For although man is create by the eternal prouideÌ„ce of God to that calamitie wherunto he is subiect yet the mater therof he toke of himself not of God for asmuch as he is by no other meane so loste but bicause he wente out of kinde from the pure creation of God into a corrupt vnpure peruersness Now the aduersaries of Gods predestination do sclander it also with a third absurditie For wheÌ„ we impute it to nothing els but to the choise of the wil of God that thei are made free froÌ„ the vniuersal destructioÌ„ whoÌ„ he maketh heires of his kingdome therby thei gather that there is with him accepting of persones whiche the Scripture euery where denieth therefore that either the Scripture disagreeth with it self or that in the electioÌ„ of God there is respect of deseruinges First the scripture in an other sense denieth that God is an accepter of persones thaÌ„ as they iudge it For by the name of Persone it signifieth not a man but those things which beyng seen with eyes in man are wont to procure either â—auor grace dignitie or hatred coÌ„tempt shame as richesse wealth power nobilitie office contree excellencie of beautie such other on the other side pouertie neede basenesse vilenesse conteÌ„pt and such other So Peter and Paule do teache that the Lord is not an accepter of persones bicause he putteth not differeÌ„ce betwene the Iewe the Grecian to refuse the one embrace the other for only respecte of nation So Iames vseth the same wordes wheÌ„ he mindeth to affirme that God in his iudgement nothing regardeth richesse But Paule in an other place speaketh thus of God that in iudgyng he hath no consideration of freedome or bondage Wherefore there shal be no coÌ„trarietie if we shal say that God accordyng to the will of his good pleasure without
from thys care for verily these promyses haue respect to the time to come All that my Father geueth mee shall come to me and him that shall come to mee I will not cast him oute of doers Againe This is the will of him that sente me the Father that I lose nothing of al things that he hath geuen me but may raise them vp againe in the last day Againe â–ª My shepe heare my voice and thei folowe me I knowe them and I geue them eternall life and thei shall not perishe for euer neither shall any man take them out of my hande The Father which gaue them to me is greater then all and no man can take them out of the hande of my Father Now when he pronouÌ„ceth Euery tree whiche my Father hathe not planted shall be plucked vp by the roote he signifieth on the coÌ„trary side that thei can neuer be plucked from saluation which haue roote in God Wherewith agreeth that saieng of Ihon If thei had ben of vs thei had not at all gone out from vs. Herevpon also commeth that noble glorieng of Paul against Life and Death present thinges and thinges to come which glorieng must nedes be grounded vpon the gift of continuance Neyther is it any doubt that he directeth this saieng to all the faithfull In an other place the same Paul saith He that hath begonne in you a good worke shal ende it euen vntil the day of Christ. As also Dauid when his faith fainted leaned vpon this stay Thou shalt not forsake the worke of thy handes And nowe neither is this doubtfull that Christ when he prayeth for all the faithfull asketh the same thinge for them whiche he asketh for Peter that their faith maye neuer faint Whereby we gather that thei are out of danger of falling awaie bycause the sonne of God askinge stedfaste continuance for their godlinesse suffered no deniall What woulde Christe haue vs to learne hereby but that wee shoulde truste that we shall perpetually be safe bicause we are ones made his But it dayly happeneth that thei whiche semed to be Christes do agayne reuolt from him fal yea in the very same place where he affirmeth that none had perished of them which were geuen him of the Father yet he excepteth the sonne of perditioÌ„ That is true in dede but this is also as certaine that such did neuer cleaâ—e to Christ with that aâ—fiance of heart with whiche I sate that the assurednesse of our election ys stablished Thei went out from vs saith Ihon but thei were not of vs. For if thei had ben of vs thei had still taried with vs. Neither do I deny that thei haue like signes of calling as the elect haue but I do not graunt that thei haue that sure stablishment of election which I bidde the faithfull to fetche out of the worde of the Gospell Wherfore let not suche examples moue vs but that we quietly reste vpon the promise of the Lord where he pronounceth that al thei are geuen to him of the Father which receiue him with true faith of whom sith he is their keper Pastor none shal perishe Of Iudas we shal speake hereafter Paule doth not counsell Christians from assurednesse altogether butte from carelesse and loose assurednesse of the fleshe whiche draweth wyth it pride presumptioÌ„ and disdaine of other and quencheth humilitie and the reuerence of God bringeth forgetfulnes of grace receiued For he speaketh to the Gentiles whome he teacheth that thei ought not proudly vngently to reproche that Iewes for this that the Iewes beinge disherited thei were set in their stede Feare also he requireth not wherew t thei sholde be dismaied stagger but whych framing vs to the humbler receiuing of the grace of God shold abate nothing of the affiance therof as we haue said in an other place Beside that he doth not there speake to euery maÌ„ particularly but to the sectes theÌ„selues generally For when the Churche was diuided into two parts enuie bred dissensioÌ„ Paul putteth the GeÌ„tiles in minde that their beiÌ„g supplied into the place of the peculiar holy people ought to bee to theÌ„ a cause of feare modesty And amoÌ„g theÌ„ ther wer many puffed vp with glory whose vaine bostiÌ„g it was profitable to beat downe But we haue in an other place shewed that our hope is extended to the time to come euen beyonde death that nothing is more contrarye to the nature of it than to doubte what shall become of vs. That saieng of Christ of many being called but few chosen is very il takeÌ„ after that maÌ„ner Ther shal be nothing doubtful if we hold faste that which ought to be clere by the things aboue spokeÌ„ that ther ar two sorts of calling For ther is an vniuersal calling wherby through the outward preaching of the word God calleth al together to him euen them also to whom he setteth it forth vnto that sauour of death vnto matter of more greuous coÌ„demnatioÌ„ The other is a special calling whiche for the most part he vouche saueth to geue only to the faithful wheÌ„ by the inward enlightning of his spirit he maketh that the word preached is setled in their hearts Yet somtime he maketh theÌ„ also partakers of it whoÌ„ he enlightneth but for a time afterward by the deseruiÌ„g of their vnthankefulnes forsaketh theÌ„ striketh theÌ„ with greater blindenes Nowe when the Lorde sawe the Gospel to be published far wide to be despised of many but to be had in due price of fewe he describeth to vs God vnder the persoÌ„ of a Kinge which preparinge a solemne feaste sendeth his messingers rounde about to bidde a greate multitude to be his gestes and yet can get but a fewe bicause euery one allegeth lettes for his excuse so that at length he is compelled vpon their refusal to cal out of the hie waies euery one that he meteth Hetherto euery man seeth that the parable must be vnderstand of the outward callinge He addeth afterward that God doth like a good maker of a feast which goeth aboute the tables to chere his gestes If he finde any not clothed with a weddinge garment he wil not suffer him with his vncleanlines to dishonoure the solemnitie of the feast This part of the parable I grant is to be vnderstand of them which enter into the Church by the profession of faithe but are not clothed with the sanctification of Christ. Suche dishonors and as it were botches of his Churche the Lorde wyll not suffer for euer but as their fylthinesse deserueth he wil caste them out Therfore few ar chosen out of a great numbre of them that are called but yet not with the calling by which we say that the faithfull ought to iudge their election For that general calling is also common to the wicked but this special Calling bringeth with it the spirit of regeneratioÌ„ which is the
but that thei may be made more dul he layeth to theÌ„ a remedie but not that thei may be healed And Iohn alleging this prophecie affirmeth that the Iewes could not beleue the doctrine of Christ bicause this curse of God lay vpoÌ„ them Neither can this also be in coÌ„trouersie that whom God will not haue â—o be enlightened to them he deliuered his doctrine wrapped vp in darke speches that thei may nothing profit thereby but to be thrust into greater dulnesse Christ also testifieth that he doth therefore expound only to the Apostles the parables in whiche he had spoken to the multitude bycause to them it was geuen to know the misteries of the kingdome of God but to the common people not so What meaneth the Lorde wilt thou saye in teachynge them of whome he prouideth that he maye not bee vnderstanded Consider whense is the faulte and thou wilt cesse to aske For in the worde how great darknesse soeuer there be yet there is alwaie light enough to conuince the conscience of the wicked Now remaineth for vs to see why the lord doth the which it is plaine that he doth If it be answered that it is so done bicause men haue so deserued by their vngodlinesse wickednesse vnthankfulnesse the same shall in dede be wel truely saide but bicause there appeareth not yet the reasoÌ„ of this diuersitie why when some are bowed to obedience other some continue hardened in searching it we must nedes go to that which Paule hath noted out of Moses namely that God hath raised them vp from the beginning that he might shew his name in the whole earthe Whereas therfore the reprobate do not obey the word of God opened vnto them that shal be wel imputed to the malice peruersenesse of their heart so that this be therwithal added that thei are therfore geuen into this peruersnesse bicause by the righteous but yet vnsearchable iudgement of God thei are raised vp to set forth his glorie with their damnation Likewise when it is said of the sonnes of Heli that thei harkened not to holsome warninges bicause the lord willed to kil them it is not denied that the stubbornesse proceded of their own naughtinesse but it is therwtal touched why thei were lefte in stubbornesse when the Lord might haue softened their heartes namly bicause his vnchangeable decree hadde ones appointed them to destruction To the same purpose serueth that saieng of Ihon When he had done so great signes no man beleued in him that the word of Esaie might be fulfilled Lorde whoe hath beleued our hearing For though he do not excuse the stifnecked froÌ„ blame yet he is content with that reasoÌ„ that the grace of God is vnsauorie to men till the holy ghost bring taste And Christ alleging the prophecie of Esaie Thei shall al be taught of God lendeth to no other end but to proue that the Iewes ar reprobate straÌ„gers froÌ„ the Church bicause they ar vnapt to learne he bringeth no other cause therof but for that the promise of God dothe not perteine to theÌ„ Which thiÌ„g this saieng of Paul coÌ„firmeth yâ— Christ which to the Iewes is an offense to the gentiles foolishnes is to the called the strength wisedome of God For when he hath tolde what coÌ„monly happeneth so ofte as the Gospel is preached namly yâ— some it maketh more obstinate of some it is despised he saith that it is had in price of the only which at called He had in dede a little before named theÌ„ beleuers but he meant not to take away the due degree froÌ„ the grace of God which goeth before faith but rather he added this seconde saieng by waie of Correction that thei which had embraced the Gospel shold geue the praise of their faith to the calling of God As also a litle after he teacheth that they are chosen of God When the vngodly heare these thinges thei crie oute that god with inordinate power abuseth his poore creatures for a sporte to his crueltie But we which know yâ— al men are so many waies endaÌ„gered to the iudgment seate of God that being asked of a thousand thynges thei can not satisfie in one doe confesse that the reprobate suffer nothing which agreeth not with the most iust iudgment of God Whereas we do not clerely atteine the reasoÌ„ therof let vs not be discoÌ„teÌ„t to be ignoraÌ„t of somwhat wher the wisedoÌ„ of god lifteth vp it self into so great heigth But forasmuch as ther ar a few places of scripture wont to be obiected in which God semeth to denie that it is done by his ordinance that she wicked do perish but by this that he crieng out agaiÌ„st it thei wilfulli â—â—ing death vpon themselues let vs by brefely declaring these places shewe that thei make nothing again the sentence aboue set Ther is brought forth a place of Ezechiel that God wil not the death of a sinner but rather that he may be toucâ—ed liue If thei wil extende this to all mankinde why doth he not moue many to repentance whose mindes are more pliable to obedieÌ„ce than theirs which at his dayly allurements ware harder harder With the Sodomites as Christ witnesseth the preaching of the Gospel miracles wold haue brought forth more frute than in Iurie How commeth it to passe therfore if God wil al to be saued that he openeth not the gate of repentance to those miserable meÌ„ that wold haue been more ready to receiue grace Hereby we see that the place is violently wrested if the will of God whereof the Prophet maketh mention be set against his eternall counsel whereby he hathe seuered the elect from the reprobate Now if we seke for the true natural meaning of the Propet his purpose is to bryng hope of pardon to the penitent And this is the summe that it is to be douted but that God is readie to forgeue so sone as the sinner turneth Therefore he willeth not his death in so much as he willeth his repentaÌ„ce But experience teacheth that he so wylleth them to repent whome he generally calleth to him that yet he toucheth not al their heartes Yet is it therfore to be said that he dealeth deceitfully bicause although that outward voice do but make them vnexcusable which heare do not obey it yet it is truly accoÌ„pted the testimonie of the grace of God by which testimonie he reconcileth meÌ„ to himself Therfore let vs holde this for the meaninge of the Prophet that the death of a sinner pleaseth not god that the godly may haue affiaÌ„ce that so soue as thei shal be touched with repentance there is pardoÌ„ ready for theÌ„ with God the wicked may fele that their fault is doubled because they answer not to so great mercifull kindenesse gentlenesse of God The mercie of God therfore wil alwaie mete repentance but to whome repentance is geuen both al the Prophetes Apostles Ezechiel
it is lyke vnto a corne fielde whiche beyng sowen with good graine is by the ennemies fraude scattered with tares of whiche it is not cleansed vntyll the croppe bee broughte into the barne floore Fynally let them heare that it is lyke vnto a floore wherein the wheate is so gathered together that it lyeth hydden vnder the chaffe tyll beyng clensed with fanne and syâ—e it be at length laide vp in the grainer If the Lorde pronounce that the Churche shall euen to the daye of Iudgement be troubled with this euyll to be burdened with mynglyng of euyll men they doo in vayne seeke for a Churche sprynkled with no spotte But they crie out that it is an intollerable thyng that the pestilence of vices so raungeth abroade What if the saying of the Apostle dooe here also answere them Among the Corithians not onely a few had gone out of the waie but the infection hadde in a maner possessed the whole body There was not onely one kynde of synne but many neither were they light offences but certayn horrible outragious doings it was not onely corruption of maners but also of doctrine What in this case saith the holy Apostle that is to say the instrument of the Holy ghoste by whoe 's testimonie the Churche standeth and falleth Doth he require a diuision from them Doth he banishe them out of the kingdom of Christ Doeth he strike them with the extremest thunderbolt of curse He not only doeth none of all these thyngs but he both acknowledgeth and reporteth it a Churche of Christ and felowship of sainctes If there remayne a Churche among the Corinthians where contentions sectes and enuious partakynges doo broyle where quarels and brawlynges be in vre with a gredynesse of hauyng where that wicked dooyng is openly allowed whiche were abhominable amonge the very Gentiles where Paules name is vniustly rayled at whome they ought to haue honoured as their father where some scorne at the resurrection of the dead with ruine wherof the whole Gospell falleth where the gracious giftes of God serue to ambition and not to charitie wher mâ—ny things are vncomely and vnorderly doone and if therfore there styll remayne a Churche because the ministerie of the word and of the Sacramentes is there not refused who dare take away the name of the Churche from them that can not be charged with the tenth part of these fauâ—es They that with so great precisenesse deale so cruelly against the Churches of this present tyme what I pray you wold they haue don to the Galathians which were almost vtter forsakers of the Gospel among whom yet the same Apostle founde Churches They obiect also how that Paule greuousely rebuketh the Corinthians for sufferyng in their company a man that was a hainous synner and then he setteth a generall sentence wherin he pronounceth that it is vnlawfull euen to eate breade with a manne of reprochefull lyfe Here they crie oute If it be not lawfull to eate common breade howe may it be lawfull to eate with them the bread of the Lorde I confesse in dede that it is a greate dishonour if hogges and dogges haue place among the children of God it is also a muche more dishonour if the holy body of Christe be geuen foorth to them And truely if they bee well ordred Churches they will not suffer wicked men in their bosome and will not without choise admitte bothe worthy and vnwoorthy together to that holy banket But forasmuch as the Pastors doo not alway so diligently watche yea and somtyme are more tender in bearyng with men that they ought to be or are hindered so that they can not vse that seueritie that they woulde it commeth to passe that euen they that ar openlye euyll are not alway thruste out of the company of the holy ones This I graunte to bee a faulte neyther wyll I dymynysshe it sithe Paule dooeth so sharpely rebuke it in the Corinthians But although the Churche be slacke in her duetie it shall not be therfore immediately in the power of euery priuate man to take vpon him selfe the iudgemeÌ„t to seuer him I do in dede not deny that it is the doyng of a godly man to withdraw himselfe from al priuate company of euil men to entangle himself in no willing familiaritie with them But it is one thing to flee the companie of euill men and an other thyng for hatred of theim to forsake the Communion of the Churche But where as they thynke it sacrilege to be partakers of the Lordes bread with them they are therin muche more rigorous than Paule is For where he exhorteth vs to a holy and pure partakyng he requyreth not that one should examin an other or euery man the whole Churche but that they should echone proue hym selfe If it were vnlawfull to comunicate with an vnworthy man then truely Paule would byd vs to looke circumspectly whether there were any in the multitude by whoe 's vncleannesse we might be defiled Nowe when he requireth onely of euery man the proofe of themselues he sheweth that it nothyng hurteth vs if any vnwoorthie doo thruste them selues in among vs. And nothyng els is ment by this whiche he saieth afterwarde He that eateth vnworthily eateth drinketh iudgement to him selfe He doeth not say to other but to himselfe And rightfully For it ought not to stande in the choise of euery particular man who bee to be receiued and who to be reiected The knowledge hereof belongeth to the whole Church which knowledge can not be had without lawfull order as hereafter shall be saide more at large Therfore it shoulde be vnryghtuous that any priuate man should be defiled with the vnworthynesse of an other whome he neyther can nor ought to kepe backe from commyng to it But althoughe by this vndiscrete zeale of rightuousnesse this tentation doeth sometyme also entre into good men yet this we shall finde that to muche precisenesse groweth rather of pride disdainfulnesse and false opinion of holynesse than of true holynesse and true zeale therof Therfore they that are bolder than other and as it were standerd bearers to make any departyng from the Churche for the moste parte doo it vpon no other cause but in despisyng of all men to boast them selues to be better than other Therfore Augustine saieth well wisely When godly order and maner of Ecclesiasticall discipline ought principally to haue regarde vnto the vnitie of Spirite in the bonde of peace whyche the Apostle commaunded to be kept by bearyng one with an other and whiche beeyng not kepte the medicine of reuenge is proued to bee not onely superfluous but also pernicious and therfore nowe to be no medicine at all those euill children which not for hatred of other mens iniquities but for affection of their owne contentions doo gredyly labour eyther wholly to drawe or at least to diuide the weake common peoples entangled with the bosting of their name swelling with pride madde with stubburnesse
be wheate we must vse diligeÌ„ce and endeuour as muche as we may that we may be a golden or syluer vessell But to breake the earthen vessels is the only work of the Lord to whom also is geuen an iron rodde And let no man chalenge to hym selfe that whiche is proprely belongyng to the Sonne onely to be able alone to fanne the floore and clense the chaffe and seuer all the tares by mans iudgement This is a prowde obstinacie and a presumption full of sacrilege which a peruerse furour taketh to it selfe c. Therfore let bothe these thynges remayn certainly fixed First that he hath no excuse that of his owne will forsaketh the outward coÌ„munion of the Church â–ª where the word of God is preached the sacraments ministred then that the faultes of a few or of many are no hindraÌ„ce but that we may therin rightly professe our faith by the Ceremonies institute by God bicause a godly conscience is not hurt by the vnworthines of any other ether pastor or priuate man and the misteries are to a holy vpright maÌ„ neuerthelesse pure holsome because they are together handled of vncleane meÌ„ Their precisenesse and disdainfulnesse procedeth yet further because they acknowledge no Chirche but such a one as is pure from al spottes be they neuer so smal yea they are angry with good teachers for that in exhorting the faithful to goe forwarde they teache them al their life long to grone vnder the burden of vices and to flee vnto pardon For they prate that by this meane meÌ„ be led froÌ„ perfection I graunte in dede that in earnest calling vpon perfection we ought not slowly or coldely to trauail much lesse to be idle but to fil our mindes with confidence therof while we be yet in our course I say it is a deuelish inuention Therefore in the Crede the forgeuenesse of synnes is aptly ioyned next after the Chirche For none do atteine it but only they that are citezens and of the household of the Chirch as it is red in the Prophete Therfore the bilding of the heaueÌ„ly HierusaleÌ„ ought to go before wherin afterward this mercifulnesse of God maye haue place that whosoeuer come vnto it their iniquitie may be takeÌ„ away I say that it ought first to be bilded not for that there caÌ„ be any Chirch wtout the forgeuenesse of synnes but because the lord hath not promised his mercy but in the CoÌ„munion of Sainctes Therfore the fyrst entry for vs into the Chirch kingdome of God is the forgeuenesse of synnes wtout which we haue no couenauÌ„t or coÌ„ioyning wyth God For thus he sayeth by the Prophete In the day I wil strike you a couenant with the beast of the feld with the fowle of the aire with the vermin of the earth I wil breake the sword war from out of the earth I wil make men to slepe wtout feare I wil espouse you vnto me for euer I wil espouse you I say in righteousnesse in iudgement in mercy and in coÌ„passions We see how by his mercy the lord recoÌ„cileth vs to himselfe And so in an other place when he foresayth that the people shal be gathered together agayne whoÌ„ he had scattered abrode in his wrath he saieth I wil cleanse theÌ„ froÌ„ al wyckednesse wherewith they haue synned agaynst me Wherfore by the signe of washing we enter into the felowshyp of the Chirch wherby we may be taught that there is no entrie open for vs into the householde of God vnlesse our fylthynesse be fyrst wiped away with hys goodnesse But by the forgeuenesse of sinnes the Lord doth not only receiue and adopt vs ones into the Chirch but by the same he also preserueth maynteineth vs stil in it For to what purpose wer it to haue suche a pardon grauÌ„ted vs as should serue for no vse But euery one of the godly is a wytnesse to himselfe that the mercy of God should be vain and mocking if it should be grauÌ„ted only but ones because there is none that is not in his own coÌ„scieÌ„ce priuie throughout his whole life of many weakenesses which nede the mercy of God And truly not in vain God promiseth thys grace peculiarly to theÌ„ of his own household not in vain he coÌ„maundeth the same message of recoÌ„ciliatioÌ„ to be daily offred vnto theÌ„ Therefore as throughout al our life we carry about vs the râ—nantes of sine vnlesse we be susteined with the coÌ„tinual grace of the lord in forgeuing oure synnes we shal scarcely abide one momeÌ„t in the Chirch But the lord hath called his vnto eternal saluatioÌ„ Therfore they ought to thike that there is pardon alway ready for their sinnes Wherfore we ought to holde assuredly that by the liberalitie of God by meane of Christes deseruing through the Sanctification of the Spirite sinnes haue been and are daily pardoned to vs which be called graffed into the body of the Chirch To deale this benefite vnto vs the keyes were geuen to the Chirch For when Christ gaue the Apostles commaundemeÌ„t deliuered them power to forgeue sinnes he meante not this onely that they shoulde loose them froÌ„ sinnes that wer froÌ„ vngodlinesse coÌ„uerted to the faith of Christ but rather that they should continually execute this office among the faythful Which thing Paule teacheth when he writeth that the embassage of reconciliation was left with the ministers of the Chirche wherby they should oftentimes in Christes name exhort the people to reconcile themselues to God Therfore in the CoÌ„munion of Sainctes by the ministery of the Chirch it self sinnes are coÌ„tinually forgeueÌ„ vs when the Priestes or Bishops to whom the office is committed doe with the promyses of the Gospel coÌ„firme godly consciences in hope of pardoÌ„ forgeuenesse and that as wel publikely as priuately according as necessitie requireth For there be very many which for their weakenesse do nede a singular atonemeÌ„t And Paul reporteth that not only in commoÌ„ preaching but also in houses he had testified the Fayth in Christ and seuerally admonyshed euery one of the doctryne of saluation Therfore we haue here three thyngs to be noted First that with how great holynesse soeuer the children of God do excel yet they be alway in this estate so long as they dwel in a mortal body that without forgeuenesse of sinnes they can not staÌ„de before God Secondly that this benefite is so proper to the Chirche that we can not otherwise enioy it but if we abide in the CoÌ„munion therof Thirdly that it is distributed vnto vs by the ministers Pastors eyther by preaching of the Gospel or by ministryng of the Sacramentes that in thys behalfe principally appeareth the power of the keyes which the Lord hath geuen to the felowship of the faythful Wherfore let euery one of vs thinke this to be his duty no where els to seke forgeuenesse of sines than where the Lord hath set it Of publyke recoÌ„ciliation
than eche one seuerally neither is it my meaning that thys is so spoken in common to the faithful as though they were al alike endued with the Spirite of vnderstanding and doctrine but because it is not to be graunted to the aduersaries of Christ that they should for the defense of an euill cause wrest the Scripture to a wrong sense But omitting this I simply cōfesse that which is true that the lord is perpetually presēt with his ruleth them with his Spirite And that this Spirite is not the Spirite of error ignorance lyeng or darkenesse but of sure reuelation wisedome trueth light of whō they not deceitfully may learne those thinges that are geuē them that is to say what is the hope of their calling what be the richesse of the glory of the inheritaunce of God in the saintes But wheras the faythful euen they that are endued with more excellent giftes aboue the rest do in thys fleshe receiue onely the firste frutes a certaine tast of that Spirite there remaineth nothing leeuer to them thā knowing their own weakenesse to hold themselues carefully within the boundes of the worde of God least if they wander farr after their own sense they by by stray out of the right waie in so much as they be yet voide of that Spirite by whoe 's only teaching truth is discerned from falshode For all men do confesse with Paule that they haue not yet atteined to the marke Therfore they more endeuor to daily profiting than glory of perfection But they wil take exception say that whatsoeuer is particularly attributed to euery one of the holy ones the same doth throughly fully belong to the Chirche it selfe Although this hath some seming of truth yet I deney it to be true God doth in dede so distribute to euery one of the members the giftes of his Spirite by measure that the whole body wanteth nothing necessarie whē the giftes are geuē in cōmon But the richesse of the Chirche are alway such that there euer wāteth much of that hiest perfection which our aduersaries do bost of Yet the Chirche is not therefore so lefte destitute in any behalf but that she alway hath so much as is enough For the Lord knoweth what her necessitie requireth But to holde her vnder humilitie and godly modestie he geueth her no more than he knoweth to be expedient I know what here also they are wont to obiecte that is that the Chirche is clensed with the washing of water in the worde of life that it might be without wrincle and spot and that therfore in an other place it is called the piller and stay of truth But in the first of these two places is rather taught what Christ daily worketh in it than what he hath allredy done For if he daily sanctifieth purgeth polysheth wypeth from spottes all them that be his truely it is certayne that they are yet besprinkled with some spottes and wrincles and that there wanteth somwhat of their sanctificatiō But how vayne and fabulous is it to iudge the Chirch alredy in euery part holy and spottlesse wherof all the members are spotty and very vncleane It is true therefore that the Chirche is sanctified of Christe But onely the beginning of that sanctifieng is here seen but the ende and full accomplishment shall be when Christe the holiest of holy ones shall truely and fully fill it with his holinesse It is true also that the spottes and wrincles of it are wiped awaye but so that they be daily in wiping awaye vntill Christe with his comming dooe vtterlye take awaye all that remaineth For vnlesse we graunt this we must of necessitie affirme with the Pelagians that the righteousnesse of the faithfull is perfect in this life and with the Cathani and Donatistes we muste suffer no infirmitie in the Chirch The other place as we haue ells where seen hath a sense vtterly differing from that which they pretende For when Paule hath instructed Timothee and framed him to the true office of a Bishop he sayeth that he did it to this purpose that he should knowe how he ought to be haue himselfe in the Chirch And that he should with the greater religiousnesse and endeuor bend himselfe thereunto he addeth that the Chirch is the very piller stay of truth For what ells do these wordes meane but that the truth of God is preserued in the Chirch namely by the ministerie of preaching As in an other place he teacheth that Christ gaue Apostles Pastors and Teachers that we should no more be caried about with euery winde of doctrine or be morked of men but that being enlightened with the true knowledge of the Sonne of God we should altogether mete in vnitie of Faith Wheras therfore the truth is not extinguished in the world but remayneth safe that same cōmeth to passe because it hath the Chirche a faithful keper of it by whoe 's helpe ministerie it is susteined But if this keping standeth in the ministerie of the Prophetes and Apostles it foloweth that it hangeth wholy herupō if the word of the Lord be faithfully preserued doe kepe hys puritie But that the reders may better vnderstande vpon what pointe thys question chefely standeth I wil in fewe wordes declare what our aduersaries require and wherin we stande against them Where they say that the Chirche can not erre it tendeth herunto thus they expounde it that forasmuch as it is gouerned by the Spirite of God it may goe safely without the worde that whether soeuer it goeth it can not thinke nor speake any thing but truth that therfore if it determine any thing wtout or beside Gods worde the same is no otherwise to be estemed than as a certaine Oracle of God If we graūt that first point that the Chirche can not erre in thinges necessarie to saluation this is our meaning that this is therfore because forsaking al her own wisdome she suffreth her selfe to be taught of the Holy ghost by the word of God This therfore is the difference They set the authoritie of the Chirch without the worde of God but we wil that it be annexed to the worde and suffer it not to be seuered from it And what maruel is it if the spouse and scholar of Christ be subiect to her husbande scholemaister that the cōtinually and ernestly hāgeth of his mouth For this is the order of a wel gouerned house that the wife should obey the authoritie of the husbande thys is the rule of a wel ordered schoole that the teaching of the scholemaster alone should there be heard Wherfore let the Chirche not be wise of her selfe not thinke any thing of her selfe but determine the ende of her wisdōe where he hath made an ende of speaking After thys maner she shal also distruste all the inuentions of her owne reason but in those thinges wherin it stādeth vpō the word of God she shall wauer
In disputations sayeth he of diuine maters there is a prescribed doctrine of the Holy ghost the bokes of the Gospels and of the Apostles with the Oracles of the Prophetes do fully shewe vs the meanyng of God Therefore layeng away discorde let vs take the discussinges of questions out of the wordes of the Spirite There was at that tyme no man that spake agaynst these holy monitions No man toke exception that the Chirche might adde somwhat of her own that the Spirite reueled not all thynges to the Apostles or at least vttered them not to those that came after or any suche thyng If it be true whiche oure aduersaries would haue fyrste Constantine did euil that toke from the Chirche her authoritie then whereas none of the Bishops at that time rose vp to defend it this was not without breach of their faith for so they were betraiers of the right of the Chirche But sith Theodorite reherseth that they willingly embraced that which the Emperor saied it is certaine that this newe doctrine was then vtterly vnknowen The .ix. Chapter Of Councels and of their authoritie NOw although I graunt them al thinges concerning the Chirch yet they shal therby not much preuaile for their intent For whatsoeuer is said of the Chirch the same they by and by geue to the Councels forasmuche as in their opiniō those represent the Chirch Yea where they so stiffly contend for the power of the Chirche they doe it of no other purpose but to geue all that they can gett to the Bishop of Rome and his gard But ere I begin to discusse this question I must nedes here make protestation of twoo thinges aforehande First that where I shall in thys point be somwhat roughe it is not because I lesse esteme the olde Councels than I ought to doe For I reuerence them from my hart and wishe them to be had in their due honor with all men But herein is some meane that is that there bee nothing withdrawen from Christ. Now this is the right of Christe to be the hed in all Councells and to haue no man felow with him in this dignitie But I say that then only he is the hed when he gouerneth the whole assemblie with his worde and Spirite Secondly whereas I geue lesse to Councells thā the aduersaries require I do it not for this cause that I am afrayed of the Councells as though they dyd make for their side and wer against ours For as we are aboundantly furnished with the worde of the Lord to the full profe of our owne doctrine fully and to the ouerthrowe of the whole Papistrie that we nede not muche to desire any other thing beside it so if the mater require the old Councells do for a great part minister vnto vs so much as may suffice for both Now let vs speake of the thing it selfe If it be soughte of the Scriptures what is the authoritie of Councells there is no playner promise thā in this saying of Christ Where twoo or three shal be gathered together in my name there I am in the middest of them But that doeth no lesse belong to euery particular assemblie than to a generall Councell But the dout of the question standeth not therin but because there is a condition added that God wil so only be in the middest of the Councel if it be gathered together in hys name Therfore although oure aduersaries doe a thousande tymes name Councells of Bishops they shal litle preuail neither shal they make vs to beleue that which they affirme that is that they be gouerned of the Holy ghost vntil they haue proued that they are gathered together in the name of Christ. For it is as possible that wicked and euil Bishops may conspire against Christ as good and honest Bishops may come together in hys name For a very clere profe herof are many decrees that haue proceded from suche Councells But this shal be sene hereafter Nowe I do but aunswer in one worde that Christe promiseth nothing but to them that are gathered to gether in his name Let vs therfore define what that is I denye that they be gathered together in the name of Christ which casting awaye the commaundement of God wherein he forbiddeth any thing to bee added to his worde or taken from it do decree euery thyng after their owne wil which beyng not contented with the Oracles of the Scripture that is to saye the onely rule of perfecte wisedome do imagine some new thing of their owned hed Surelye sithe Christ hath not promised that he wyll be present at all Councels but hath adioyned a peculiar marke wherby to make true and lawfull Councells differente from other it is mete that we should not neglect this difference This is the couenant which in old tyme God made with the Leuitical Priests that they shold teach out of his mouth This he alway required of the Prophetes this lawe also we see to haue ben laid vpon the Apostles Who so breake this couenāt God doeth not vouchsafe to let them haue the honor of Presthode nor any authoritie Lette the aduersaries vndoe me this knotte if they wyl make my fayth bonde to the decrees of men beside the worde of God For wheras they think not that truth remaineth in the Chirch vnlesse it be among the Pastors and that the Chirch it self standeth not vnlesse it appere in generall Councells that is farre from hauyng ben alwaye true if the Prophetes haue left vnto vs true testimonies of their owne tymes There was in the tyme of Esaie a Chirch at Hierusalem which God had not yet forsaken But of the pastors he saith thus The watchmen are all blynde neither knowe they any thyng They are all dumme dogges neither are they able to barke They lye along and slepe and loue sleping and the Pastors themselues knowe nothyng nor do vnderstande and they do altogether loke backe vnto their owne waies After the same maner Osee saieth The watcheman of Ephraim with God the snare of the fouler hatred in the house of God Where ioyning them with God by waye of mockage he teacheth that their pretense of the presthod is vaine The Chirche also endured vnto the tyme of Hieremie Let vs heare what he saieth of the Pastors From the Prophet euen to the preste euery one foloweth lying Agayne The Prophetes doo prophecie a lye in my name when I haue not sent theim nor commaunded them And least we should be to long in recityng his wordes let those thynges be red that he hath written in the whole .xxiii. and .xl. chapiters At that time on the other side Ezechiel did no more gently inueye against the same men The conspiracie saieth he of the Prophetes in the middes of her as a roaryng lyon and that violentlye taketh his praie Her prestes haue broken my lawe and haue defiled my holy thynges and haue made no difference betwene holy and prophane and the
with no bondes These Solons do in dede faine that their constitutions are lawes of libertie a swete yoke a light burden but who can not se that they be mere lyes They themselues in dede do fele no heauinesse of their owne lawes which casting away the feare of God doe carelesly and stoutly neglecte both their owne and Gods lawes But they that are touched wyth any care of their saluation are farr from thynking themselues free so long as they be entangled with these snares We se with howe greate warenesse Paule did deale in this behalfe that he durste not so much as in any one thing laye vpon men any snare at al â–ª and that not without cause Truely he foresaw with how great a wounde coÌ„sciences should be striken if they should be charged with a necessitie of those things wherof the Lord had left them libertie On the other side yâ— constitutions are almost innumerable which these meÌ„ haue most greuously stablished with thretening of eternal death which they most seuerely require as necessarie to saluatioÌ„ And among those there are many most hard to be kept but al of them if the whole multitude of them be layed together are impossible so great is the heape How theÌ„ shal it be possible that they vpoÌ„ whoÌ„ so great a weight of difficultie lyeth shold not be vexed in perplexitie with extreme anguish and terror Therfore my purpose is here to impugne such coÌ„stitutions as tend to thys ende inwardly to bind soules before God and charge them with a religion as though they taughte them of thinges necessary to saluation This question doth therfore encoÌ„ber the most part of meÌ„ because they do not suttelly enough put difference betwene the outward court as thei cal it the court of coÌ„science Moreouer thys encreaseth yâ— difficultie that Paul teacheth that the Magistrate ought to be obeyed not only for feare of punishemeÌ„t but for coÌ„sciences sake Wherupon foloweth the coÌ„sciences are also bounde with the politike lawes But if it were so theÌ„ al should fall that we haue spokeÌ„ in the last chap. and entende now to speake coÌ„cerning the spiritual gouernement For the loosing of thys knot first it is good to learne what is CoÌ„science The definition is to be gathered of the proper deriuatioÌ„ of the word For as wheÌ„ meÌ„ do with minde vnderstanding conceiue the knowlege of things they are therby sayd scire to know wherupon is deriued the name of science knowlege so when they haue a feling of Gods iugement as a witnesse adioined with them which doth not suffer them to hide their siÌ„nes but that they be brought accused to the iudgemeÌ„t seate of God the same feling is called CoÌ„scieÌ„ce For it is a certayne meane betwene God maÌ„ because it suffreth not maÌ„ to suppresse that which he knoweth but pursueth him so far til it bring him to giltinesse This is it that Paule meaneth wheÌ„ he teacheth that CoÌ„scieÌ„ce doth together witnesse with meÌ„ wheÌ„ theyr thoughtes do accuse or acquite them in the iugemeÌ„t of God A simple knowlege might remaine in maÌ„ as enclosed Therfore thys feling which presenteth maÌ„ to the iugemeÌ„t of God is as it were a keper ioyned to maÌ„ to marke watch al his secretes that nothing should remaine buryed in darkenesse WhereupoÌ„ also coÌ„meth the old prouerbe CoÌ„scieÌ„ce is a thousaÌ„d witnesses For the same resoÌ„ also Peter hath set the examinatioÌ„ of a good coÌ„science for quietnesse of mynde wheÌ„ we being persuaded of the grace of Christe doe without feare present our selues to God And the author of the Epistle to the Hebrues vseth these wordes to haue no more coÌ„science of synne in stede of to be deliuered or acquited that synne may no more accuse vs. Therfore as workes haue respect to meÌ„ so the coÌ„science is referred to God so the CoÌ„science is nothyng els but the inwarde purenesse of the hart In which sense Paule writeth that Charitie is the fulfilling of the lawe out of a pure coÌ„science and Fayth not fayned Afterwarde also in the same chap â–ª he sheweth how much it differeth from vnderstanding sayeng that some had suffered shipwracke from the fayth because they had forsakeÌ„ good CoÌ„science For in these wordes he signifieth that it is a liuely affectioÌ„ to worship God a sincere desire to liue Godlily and holily Somtime in dede it is referred also to men as in Luke when the same Paul testifieth that he endeuored himselfe that he mighte walke with a good coÌ„science toward God men But this was therfore saied because the frutes of good coÌ„science do flowe come euen to meÌ„ But in speakyng properly it hath respect to God only as I haue alredy said Hereupon coÌ„meth that a law is said to binde coÌ„science which simply bindeth a man without regarde of meÌ„ or not hauing any coÌ„sideration of them As for exaÌ„ple God coÌ„maundeth not only to kepe the minde chast pure from al lust but also forbiddeth al maner of filthinesse of wordes outward wantoÌ„nesse whatsoeuer it be To the keping of this lawe my coÌ„science is subiect although there liued not one man in the world So he that behaâ—â—th himselfe inteÌ„perantly doeth not only synne in thys that he geueth 〈◊〉 exaÌ„ple to his brethren but he hath his coÌ„science bounde with giltinesse before God In thinges that are of themselues meane there is an other coÌ„sideratioÌ„ For we ought to absteine froÌ„ them if they brede any offeÌ„se but the coÌ„science stil being free So Paule speaketh of fleshe consecrate to idols If any sayth he make dout touch it not for consciences sake I say for coÌ„scieÌ„ce not thine own but the others A faithful maÌ„ shold sinne which being first warned should neuerthelesse eate of such fleshe But howsoeuer in respect of his brother it be necessarie for him to absteine as it is prescribed of God yet he cesseth not to kepe still the libertie of coÌ„science We see how this law bynding the outward worke leaueth the conscience vnbounde Now let vs returne to the lawes of meÌ„ If they be made to this end to charge vs with a religioÌ„ as though the obseruing of them wer of it selfe necessarie theÌ„ we say that that is layed vpoÌ„ coÌ„science which was not lawfull to be laied vpoÌ„ it For our conscieÌ„ces haue not to doe with meÌ„ but with God only whereunto perteineth the coÌ„moÌ„ differeÌ„ce betwene yâ— earthly court the court of coÌ„science WheÌ„ yâ— who le world was wrapped in a most thick mist of ignoraÌ„ce yet this smal sparcle of light remained that they acknowleged a mans coÌ„science to be aboue al iugemeÌ„tes of meÌ„ Howbeit the same thing that they did with one worde coÌ„fesse they did afterwarde in dede ouerthrowe yet it was Gods wil the there should theÌ„ also remaine some testimonie of ChristiaÌ„ libertie which might deliuer coÌ„sciences from the tyranny of meÌ„ But the difficultie is not yet dissolued which ariseth out of the words of
Paule For if we must obeye Princes not onely for penalties sake but also for cōsciēce it semeth thereupō to folowe that Princes lawes haue also dominiō ouer cōscīce If this be true thē thesame also ought to be said of the lawes of the Chirch I answere that first here we must put a differēce betwene the generaltie the specialtie For though al special lawes do not touch the cōsciēce yet we are boūde by the general cōmaundemēt of god which cōmēdeth vnto vs the authoritie of magistrates And vpō this point stādeth the disputatiō of Paul that magistrates are to be honored because they ar ordeined of god In the meane time he teacheth not that those lawes that are prescribed by thē do belōg to the inward gouernemēt of the soule wheras he eche where extolleth both the worshipping of God the spiritual rule of liuīg righteously aboue al the ordināces of mē whatsoeuer they be In other thīg also is worthy to be noted which yet hāgeth vpon the former that the lawes of men whether they be made by the magistrate or by the Chirch although they be necessarie to be kepte I speake of the good and righteous lawes yet therefore do not by themselues binde conscience because the whole necessitie of keping them is referred to the general ende but cōsisteth not in the things commaūded Frō this sort do far differ both those that prescribe a new forme of the worshipping of God those that appoint necessitie in things that be at libertie But such are those that at this day be called Ecclesiastical cōstitutiōs in the Papacie which are thrust in in stede of the true and necessarie worshipping of God And as they be innumerable so are there infinite bondes to catch and snare soules But although in the declaration of the law we haue somwhat touched them yet because this place was fitter to entreate fully of them I will nowe trauaile to gather together the whole summe in the best order that I can And because we haue already discoursed so much as semed to be sufficient concerning the tyranny which the false Bishops do take vpon themselues in libertie to teache whatsoeuer they list I wil now omitt al that parte I wil here tarry only vpō declaring the power which they say they haue to make lawes Our false Bishops therfore do burden consciences with newe lawes vnder this pretense that they are ordeined of the Lord spiritual lawmakers sins the gouernement of the Chirch is committed vnto them Therefore they affirme that whatsoeuer they commaunde prescribe oughte necessarily to be obserued of the Christian people and that he that breaketh it is giltie of double disobediēce for that he is rebellious both to God to the Chirch Certainly if they were true Bishops I would in this behalfe graunt to them some authoritie not so much as they require but so much as is requisite to the wel ordering of the police of the Chirche Now sith they are nothing lesse than that which they woulde be accompted they can not take any thing to them be it neuer so little but that they shall take to much But because this hath ben ells where considered let vs graunt them at this present that whatsoeuer power true Bishops haue the same rightly belongeth to them also yet I deny that they be therfore appointed lawmakers ouer the faythfull that may of themselues prescribe a rule to liue by or compell to their ordināces that people committed vnto them When I say this I meane that it is not lawfull for them to deliuer to the Chirch to be obserued of necessitie that which they haue deuised of themselues without the word of God Forasmuch as that authoritie both was vnknowen to the Apostles and so oft taken away from the ministers of the Chirch by the Lordes owne mouth I maruel who haue ben so bolde to take it vpon them at this daye are so bolde to defende it beside the example of the Apostles and against the manifest prohibition of God As touchīg that that perteined to the perfect rule of wel liuing the lord hath so conteined al that in his law that he hath left nothing for men that they might adde to that summe And this he did first for this purpose that because the whole vprightnesse of liuing stādeth in this point if all workes be gouerned by his wil as by a rule he should be holden of vs the only maister and directer of lyfe thē to declare that he requireth of vs nothing more than obedience For this reason Iames sayth he that iudgeth his brother iudgeth the law he that iudgeth the law is not an obseruer of the law but a iudge But there is one onely lawmaker that can both saue and destroy We heare that God doth claime this one thing as proper to himselfe to rule vs with the gouernement and lawes of his word And the same thing was spoken before of Esay although somwhat more darkly the Lord is our king the lord is our lawmaker the Lord is our iudge he shal saue vs. Truly in both these places is shewed that he that hath power ouer the soule hath the iugement of life and death Yea Iames pronounceth this plainly Now no man can take that vpō him Therfore God must be acknowleged to be the only king of soules to whom alone belongeth the power to saue and destroy as those words of Esaye expresse and to be the king and iudge and lawmaker Sauior Therfore Peter when he admonisheth the Pastors of their dutie exhorteth them so to fede the flocke not as vsing a Lordship ouer the Clergie by whiche worde Clergie he signifieth the inheritance of God that is to saye the faithfull people This if we rightly weye that it is not lawfull that that should be transferred to man which God maketh his owne onely we shal vnderstande that so al the power is cut of whatsoeuer it be that they chalenge which aduaunce themselues to commaunde any thing in the Chirche without the worde of God Now forasmuch as the whole cause hangeth therupon that if God be the only lawmaker it is not lawful for men to take that honor to themselues it is mete also therewithall to kepe in minde those twoo reasons which we haue spoken why the Lord claimeth that to himselfe alone The first is that his wil may be to vs a perfect rule of al righteousnesse and holinesse and that so in the knowing of him may be the perfecte knowlege to liue wel The other is that when the manner is soughte how to worship him rightly and wel he only may haue authoritie ouer our soules whom we ought to obeye and vpon whoe 's beck we oughte to hang. These twoo reasōs being wel marked it shal be easye to iudge what ordinances of men are contrary to the word of God Of that sort be al those which are fained to belong to the true worshipping of God and to the obseruing
abolished But those Bishops that haue abused suche goodnesse of princes to their owne cōmoditie haue by shewyng of this one exāple enough and to much testified that they are not Bishops For if they had had any sparcle of an Apostolike spirite they wold without doute haue answered out of the mouthe of Paule The weapons of our warfare are not carnall but spirituall But they beyng rauished with blynd gredinesse haue destroyed bothe them selues their successoures and the Chirche At length the Bishop of Rome not contented with meane lordships fyrst layde hande vpon kingdomes and afterwarde vpon the very empire And that he may with some color whatsoeuer it be reteine the possession gotten by mere robberie he sometime bosteth that he hath it by the lawe of God he sometime pretendeth the gift of Constantine sometyme some other title Fyrst I answer with Bernarde Admitte that he do by any other reason whatsoeuer claime this vnto hym yet he hath it not by Apostolike right For Peter coulde not geue that whiche he had not but he gaue to his successors that which he had the care of Chirches But when the Lorde and maister saieth that he is not appointed iudge betwene two a seruant and scholar ought not to thinke scorne if he be not iudge of all men But Bernarde speaketh of ciuile iugementes For he addeth Therfore your power is in crimes not in possessions because for those and not for these ye haue receiued the keyes of the kyngdome of heauen For whiche seemeth to thee the greater dignitie to forgeue sinnes or to diuide landes There is no comparison These base and earthly thynges haue kynges and princes of the earthe their iudges Why do ye inuade the boundes of other c. Againe Thou arte made a superior he speaketh to Pope Eugenius but wherunto Not to beare lordship I thinke Therfore howe muche soeuer we thinke of our selues let vs remembre that there is a ministerie laid vpon vs not a lordshyp geuen vs. Learne that thou hast nede of a wedehoke not of a scepter that thou mayste doo the worke of a Prophete Agayne it is playne Lordship is forbidden to the Apostles Goe thou therfore and presume to vsurpe to thy selfe either beeyng a lorde an Apostleshippe or beyng an Apostle a lordship And by and by after the forme of an Apostleship is this Lordshippe is forbidden them ministerie is bidden them Wheras these thynges are so spoken of a man that it is euidente to all men that the very truthe speaketh them yea where as the very thyng it selfe is manifest without all woordes yet the bishop of Rome was not ashamed in the Councell at Orleaunce to decree that the supreme power of bothe the swerdes belong to hym by the lawe of God As for the gift of Constantine they that be but meanly practised in the histories of those tymes nede not to be taught howe muche this is not only fabulous but also to be laughed at But to passe ouer histories Gregorie himself is bothe a sufficient and most full witnesse hereof For so oft as he speaketh of the emperor he calleth him most noble Lord and himselfe his vnworthy seruant Againe in an other place But lette not our Lord by the earthly power be the soner angry with the prestes but with excellent consideration for his sake whoe 's seruantes they be let him so rule ouer them that he also geue them due reuerence We see howe in common subiection he wold be accompted as one of the people For he there pleadeth not any other mans cause but his owne In an other place I trust in the almighty God that he wyll geue a long lyfe to our godly lordes and will dispose vs vnder your hande accordyng to his mercie Neither haue I therfore alleged these thynges for that it is my purpose throughly to discusse his question concernyng the gift of Constantine but only that the Reders should see by the way how chyldishly the Romanistes do lye when they go about to chalenge an erthly empire to their Bishop And so muche the more fowle is the shamelesnesse of Augustine Steuchus which in suche a despeired cause hath ben so bolde to selle his trauayle and tong to the Bishop of Rome Ualla as it was not hard for a man learned and of a sharp witt had strongly confuted that fable And yet as a man litle exercised in ecclesiasticall maters he had not sayde all that mighte haue made for that purpose Steuchus burst in and scattred stinkyng trifles to oppresse the clere light And truely he doeth no lesse coldly handle the cause of his master that if some mery conceited felow faynyng himself to do the same wold in dede take Uallaes part But verily it is a woorthy cause for whiche the Pope should hyre such patrones for money and no lesse worthy are those hyred losells to be deceyued of theyr hope of gayne as it hapened to Eugubinus But if any man require to knowe the tyme sins this fained empire began to ryse vp there are not yet passed fiue hundred yeares sins the Bishoppes yet remained in subiection of the princes neither was the Pope created without the authoritie of the Emperor The Emperor Henry the fowerth of that name a light and rashe man and of no forcast of great boldnesse and dissolute life gaue first occasion to Gregorie the .vii. to alter this order For when he had in his court the Bishoprikes of all Germanie partly to be sold and partly laid open for spoile Hildebrand whiche had receyued displeasure at his hande caught hold of a goodly color to reuenge himselfe But because he seemed to pursue an honeste and a godly cause he was furthered with the fauor of many And Henry was otherwise by reason of his insolent maner of gouernyng hated of the most part of princes At the length Hildebrand whiche called hymself Gregorie the .vii. as he was a filthy and naughty man bewrayed the malice of his harte which was the cause that he was forsaken of many that had conspired with hym But he thus much preuailed that his successors might freely without punishment not only shake of the yoke but also bryng Emperors in subiection to them Hereunto was added that from thense fourth there were many Emperors liker to Henrie than to Iulius Cesar whō it was no hard thing to subdue while they sate at home carelesse of all thinges and slouthful when they had most nede with vertue and lawfull meanes to represse the gredinesse of the Bishops Thus we see with what color that same goodly gift of Constantine is shadowed wherby the Pope fayneth that the Empire of the West was deliuered vnto him In the meane time the Popes cessed not somtime with fraude somtime with treason and somtime with force to inuade other mens dominions and the very citie it selfe which before was free within a hundred and thirty yeres or there about they broughte into their subiection till they grewe to the same
they should haste to sacke cloth and ashes to wepyng and fasting that is that they should also with outwarde testifiengs throwe themselues downe before the Lorde Sacke cloth and ashes paraduenture did more agree with those tymes but there is no dout that the calling together and weping and fastyng and suche lyke do likewise perteyne also to our age so oft as the state of our thynges doeth so require For sithe it is a holy exercise bothe to humble men and to confesse humilitie why should we lesse vse it than the olde people dyd in like necessitie We reade that not only the people of Israell which were informed and instructed by the word of God but also the Niniuites which had no doctrine but the preaching of Ionas fasted in token of sorowe What cause is there therfore why we should not do the same But it is an outward ceremonie which was with the rest ended in Christ. Yea rather euen at this daye it is as it alway hath ben a very good helpe to the faithfull and a profitable admonition to stirre vp them selues that they should not with to great carelesnesse and sluggyshnesse more and more prouoke God when they are chastised with his scourges Therfore Christ when he excuseth his apostles for that they fast not doth not say that fastyng is abrogate but he appointeth it to times of calamitie and ioyneth it with mournyng The tyme shall come sayth he when the bridegrome shall be taken awaye from them But that there should be no error in the name let vs define what fastyng is For we do not here vnderstand by it only abstinēce and sparyng in meate drinke but a certaine other thing The life of the godly ought in dede to be tempered with honest sparyng and sobrietie that so nere as is possible it may in the whole course therof beare a certaine resemblance of fasting But beside this there is an other fasting for a time when we withdrawe any thing of our wonted diet either for one daye or for a certaine time and do charge our selues with a streighter seuerer abstinence in diet than ordinarie This consisteth in thre thyngs in tyme in qualitie of meates and in smallnesse of quantitie I meane by tyme that we should vse those doyngs fastyng for which fasting is ordeined As for example if a man fast for common praier that he come emptie vnto it Qualitie standeth in this that all deyntinesse should be absent and beyng content with common and baser meates we shoulde not stirre vp appetite with delicates The rule of quantitie is in this that we eate more sparingly and lesse than we be wont onely for necessitie and not also for pleasure But we must alway principally beware that no superstition crepe vpon vs as it hath heretofore happened to the great hurt of the Chirch For it were muche better that there were no vse at all of fastyng than that it shold be diligently kepte and in the meane tyme bee corrupted with false and hurtfull opinions wherunto the worlde sometyme falleth vnlesse the Pastors do with great faithefulnesse and wisdome preuent it The fyrst point therfore is that they should alway enforce that which Ioel teacheth that they should cutt their hartes and not theyr garmentes that is that they shold admonish the people that God doth not greatly esteme fastyng of it selfe vnlesse there be an inwarde affection of the harte a true myslykyng of sinne and of hymselfe true humblyng and true sorowe through the feare of God yea that fastyng is profitable for no other cause but for that it is ioyned to these as an inferior helpe For God abhorreth nothing more than when men in settyng signes and an outward shew in stede of innocence of hart do labor with false color to deceiue themselues Therfore Esaie most sharply inueyeth against this hypocrisie that the Iewes thought that they had satisfied God when they had only fasted howsoeuer they did norish vngodlynesse and vncleane thoughts in their hart Is it saith he such a fastyng which the Lord requireth and so foorth as foloweth Therefore the hypocriticall fastyng is not only an vnprofitable and superfluous werying but also a great abhomination An other euell nere vnto this is chiefly to be taken hede of that it be not taken for a meritorious worke or a forme of worshippyng God For sithe it is a thyng of it selfe indifferent and hath no value but by reson of those ends which it ought to haue respect vnto it is a moste hurtfull superstition to confounde it with the works cōmaunded of God and necessarie of themselues without other respect Such was in old tyme the dotage of the Manichees whom when Augustine confuteth he dothe plainly enough teache that fastyng is to be iudged by no other endes than those which I haue spoken of and is no otherwyse allowed of God vnlesse it be referred to the same The thirde error is in dede not so vngodly yet it is perillous to require the kepyng of it more precisely and rigorously as it were one of the chiefe dueties and so to aduaunce it with immeasurable praises that men shold thinke they haue done some excellent thyng when they haue fasted In which behalfe I dare not altogether excuse the olde fathers but that they haue sowed some sedes of superstition and geuen occasion to the tyranny whiche hathe risen sins There are founde in dede sometymes in them sounde and wise sentences of fastyng but afterwarde we now and then mete with immeasurable praises of fastyng which aduaunce it among the chief vertues And at that tyme the superstitious obseruyng of lent was eche where growen in vse because both the common people thought that they did therin some notable seruice to God and the pastors dyd commend it for a holy folowyng of Christ wheras it is plaine that Christ dyd not fast to prescribe an example to other but that in so beginnyng the preaching of the Gospel he myght in very dede proue that it was not a doctrine of men but descended from heauē And it is meruailous that so grosse an error which is cōfuted with so many so euidēt resons could crepe into men of so sharpe iudgement For Christ did not fast oft which he must nedes haue done if he wold haue set foorth a law of yerely fastyng but only ones when he prepared himselfe to the publishyng of the Gospell And he fasted not after the manner of menne as it was mete that he should haue done if he would haue prouoked men to folow him but rather he sheweth an example whereby he may rather draw men to wōder at him than stirre them vp to folow him Finally there is none other cause of this fasting than of that which Moses fasted when he receiued the law at the hand of the Lord. For sith the miracle was shewed in Moses to stablishe the authoritie of the law it ought not to haue ben omitted in Christ least the
also they fele the effect of his resurrection in the quicknyng of the Spirite Herupon he gathereth mater of exhortation that if we be Christians we ought to be dead to sinne and to lyue to righteousnesse This selfe same argument he vseth in an other place that we be circumcised and haue put of the olde man sins that we bee buried in Christ by Baptisme And in this sense in the same place which we haue before alleged he called it the washyng of regeneration of renewing Therfore first free forgeuenesse of sinnes and imputation of righteousnesse is promised vs and then the grace of the Holy ghoste whiche may reforme vs into newnesse of life Last of all our Faith receiueth also this profite of Baptisme that it certainly testifieth vnto vs that we are not only graffed into the death and life of Christ but that we are so vnited to Christ hymselfe that we are partakers of all his good thynges For therfore he hath dedicated and halowed Baptisme in his owne body that he might haue it cōmon with vs as a most strong bonde of the vnitie and felowshyp which he vouchsaued to entre into with vs so that Paul proueth therby that we be the children of God because we haue put on Christ in Baptisme So we see that the fulfillyng of Baptisme is in Christ whome also for this reason we call the propre obiect of Baptisme Therfore it is no meruaile if it be reported that the Apostles baptised into his name which yet wer commaunded to baptise into the name of the Father also and of the Holy ghost For whatsoeuer giftes of God are set foorth in Baptisme are founde in Christ alone And yet it can not be but that he whiche baptiseth into Christ do therwithall call vppon the name of the Father and of the Holy ghost For we are therfore cleansed with his blood because the merciful Father accordyng to his incomparable kyndnesse willing to receiue vs into fauor hath set him a mediator in the middest to procure to vs fauor with him But regeneration we so only obteyne by his death and resurrection if beyng sanctified by the Spirite we be endued with a new and spirituall nature Wherfore both of our cleansyng regeneration we obteine after a certaine maner distinctly perceiue the cause in the Father the mater in the Sonne and the effect in the Holy ghost So Iohn first baptised so afterwarde the Apostles with the baptisme of repentance into the forgeuenesse of sinnes meanyng by this worde repentance suche regeneration and by forgeuenesse of sinnes washyng Whereby also it is made moste certaine that the ministerie of Iohn was altogether the same which was afterwarde committed to the Apostles For the diuers handes wherewith it is ministred make not the Baptisme diuers but the same doctrine sheweth it to be the same Baptisme Iohn and the Apostles agreed into one doctrine bothe baptised into repentance bothe into the forgeuenesse of sinnes bothe into the name of Christe from whome was bothe repentance and forgeuenesse of sinnes Iohn saied that he was the lambe of God by whome the sinnes of the worlde shoulde be taken away where he made him the Sacrifice acceptable to the Father the propitiator of righteousnesse the author of saluation What coulde the Apostles adde to this confession Wherfore let it trouble no man that the olde writers labor to seuer the one from the other whoe 's voice we oughte not so muche to esteme that it may shake the certaintie of the Scripture For who will rather harkē to Chrysostome denyeng that forgeuenesse of sinnes was comprehended in the Baptisme of Iohn than to Luke contrarywyse affirming that Iohn preached the Baptisme of repentance into the forgeuenesse of sinnes Neither is that suttletie of Augustine to be receyued that in the Baptisme of Iohn sinnes were forgeuen in hope but in the Baptisme of Christ they are forgeuen in dede For where as the Euangelist plainly testifieth that Iohn in his Baptisme promised the forgeuenesse of sinnes what nede we to abate this title of commendation when no necessitie compelleth vs vnto it But if any man seke for a difference out of the worde of God he shall fynd none other but this that Iohn baptised into hym that was to come the Apostles into hym that had already presented himselfe As for this that more abundant graces of the Spirite were poured out sins the resurrection of Christ it maketh nothyng to stablishe a diuersitie of Baptismes For the Baptisme which the Apostles ministred while he was yet conuersant in earth was called his yet it had no larger plentifulnesse of the Spirite than the Baptisme of Iohn Yea euē after his ascēsion the Spirit was not geuen to the Samaritans aboue the common measure of the Faithfull before the ascension althoughe they were baptised into the name of Iesus till Peter Iohn wer sent vnto them to lay theyr hands vpon them This only thyng as I think deceiued the old writers that they said that the Baptisme of Iohn was but a preparation to the baptisme of Christ because they red that they were baptised againe of Paul which had ones receiued the baptisme of Iohn But howe muche they were herein deceiued shall ells where be plainely declared in place fitte for it What is it therfore that Iohn said that he baptised in dede with water but that Christ should come whiche should baptise with the Holy ghoste and with fyre This maye in fewe wordes be assoiled For he meant not to put difference betwene the one Baptisme and the other but he compared his own person with the person of Christ saiyng that himselfe was a minister of water but that Christ was the geuer of the Holy ghost and should declare this power by visible miracle the same day that he should sende the Holy ghost to the Apostles vnder fyry tonges What coulde the Apostles boast of more than this What more could they also that baptise at this day For they be onely ministers of the outwarde signe and Christ is the author of the inward grace as the same olde writers thēselues do euery where teach and specially Augustine whose principal stay agaynst the Donatistes is this that what a one soeuer he be that baptizeth yet only Christ is ruler of it These thynges which we haue spoken bothe of mortification and of washyng are shadowed out in the people of Israell whom for the same cause the Apostle sayth to haue ben baptised in the cloude and in the sea Mortifiyng was figured when the Lorde deliueryng them oute of the hande of Pharao and from cruell bondage made for them a waye thorough the redde sea and drowned Pharao hymselfe and the Egyptiās their enemies that folowed them hard at their backes and were euen in their neckes to ouertake them For after the same maner also he promiseth to vs in Baptisme and by a signe geuen sheweth vs that we
receiue teaching Afterwarde he addeth that such when they are instructed ought to be Baptised adioyning a promise that they which beleue and are baptised shal be saued Is there in al that sayeng so much as one syllable of infantes What forme therefore of reasoning shal thys be wherewith they assaile vs they which are of growen age must first be instructed that they may beleue ere they be baptised therfore it is vnlawful to make Baptisme common to infantes Althoughe they would burst themselues they shall proue nothing ells by this place but that the Gospell must be preached to them that are of capacitie able to heare it before that they be Baptised forasmuch as he there speaketh of such only Let them herof if they can make a stopp to debarre infantes from Baptisme But that euen blynde men also may with gropyng fynde out their deceites I wil poynt them out with a very cleare similitude If any mā cauil that infantes ought to haue meate taken from them vppon thys pretense that the Apostle suffreth none to eate but them that labor shal he not be worthy that al men should spit at hym Why so Because he without differēce draweth that to al men which was spoken of one kinde and one certayne age of men No whit handsomer is their handeling in thys present cause For that which euery man seeth to belong to one age alone they draw to infantes that thys age also may be subiect to the rule which was made for none but them that were more growen in yeres As for the example of Christ it nothing vpholdeth their side He was not baptised before that he was thirty yeres olde That is in dede true but there is a reason therof redy to be shewed because he thē purposed by hys preaching to lay a sounde fundatiō of Baptisme or rather to stablish the fundation which had ben before laied of Iohn Therfore when he mynded with hys doctrine to institute Baptisme to procure the greater authoritie to his institution he Sanctified it with his owne body and that in such fitnesse of tyme as was most conuenient namely when he began his preaching Finally they shall gather nothing ells herof but that Baptisme toke hys original and beginning at the preaching of the Gospell If they list to appoint the thirtith yere why doe they not kepe it but doe receiue euery one to Baptisme as he hath in their iugemente sufficiently profited yea and Seruettus one of their maisters when he stiffly required thys tyme yet began at the .xxi. yere of his age to boste himselfe to be a Prophet As though he were to bee suffred that taketh vpon himselfe the place of a teacher in the Chirch before that he be a member of the Chirch At the last they obiect that there is no greater cause why Baptisme should be geuen to infantes than the Lordes Supper which yet is not graunted them As though the Scripture did not euery way expresse a large differēce The same was in dede vsually done in the olde Chirch as it appeareth by Cypriane and Augustine but that maner is worthily growen out of vse For if we consider the nature and propertie of Baptisme it is truely an entrie into the Chirch and as it were a forme of admission wherby we are adnūbred into the people of God a signe of our spirituall regeneration by which we are borne agayne into the children of God wheras on the other syde the Supper is geuē to them that be more growen in age which hauing passed tender infantie are now able to beare strong meate Which difference is very euidently shewed in the Scripture For there the Lorde so muche as perteineth to Baptisme maketh no choise of ages But he doth not likewise geue the Supper to al to take part of it but only to them which are fit to discerne the body and blood of the Lord to examine their own conscience to declare the Lordes death to weye the power therof Would we haue any thing plainer than that which the Apostle teacheth when he exhorteth that euery man should proue and examine hymselfe and then eate of thys bred and drynke of thys cup Therfore examination must goe before which should in vaine be loked for of infantes Agayne he that eateth vnworthily eateth and drynketh damnation to hymselfe not discerning the Lordes body If none can partake worthily but they that can well discerne the holinesse of the Lordes body why should we geue to our tender children poison in stede of liuely foode What is that commaundement of the Lord ye shal do it in remembrance of me what is that other which the Apostle deriueth from the same So oft as ye shall eate of this bread ye shal declare the Lordes death til he come What remembrance I beseche you shal we require at our infantes of the thyng which they neuer atteined with vnderstanding what preaching of the crosse of Christ ▪ the force and benefite whereof they do not yet comprehende in mind None of these things is prescribed in Baptisme Therfore betwene these twoo signes is great difference whiche we note also in like signes in the olde testament Circumcision which is knowen to answere to our Baptisme was appointed for infantes But the passeouer into whoe 's place the Supper hath now succeded did not receiue al maner of gestes without difference but was rightly eaten of them only that myght by age enquire of the signification of it If these men had remayning one crumme of sounde brayne woulde they be blynde at a thing so clere and offring it selfe to sight Although it greueth me to lode the reders with a heape of trifles yet it shal be worth the trauail brefely to wype away suche gay reasons as Seruettus not the least of the Anabaptistes yea the great glory of that company thought himselfe to bring when he prepared himselfe to conflict He allegeth that Christes signes as they be perfect so doe require them that be perfect or able to conceiue perfection But the solution is easy that the perfection of Baptisme which extendeth euen to death is wrongfully restrayned to one point of time I say yet further that perfection is foolyshly required in man at the first day wherunto Baptisme allureth vs al our life long by continuall degrees He obiecteth that Christes signes wer ordeined for remembrance that euery man should remember that he was buried together with Christ. I answer that that which he hath fained of his owne head nedeth no confutation yea tha◠which he draweth to Baptisme Paules wordes shew to be propre to the holy Supper that euery man should examine himself but of Baptisme there is no where any such thing Wherupon we gather that they be rightly baptised which for their smalnesse of age ar not yet able to receiue examination Wheras he thirdly allegeth that all they abide in death whiche beleue not the Sonne of God that the wrath of God abideth vppon them therfore
to haue made distinction of the maner of presence And verily some had rather with great shame to vtter their ignorance than to yelde neuer so litle of their error I speake not of the Papistes whoe 's doctrine is more tolerable or at the least more shamefast But contentiousnesse so carrieth some away that they say that by reson of the natures vnited in Christ wheresoeuer the Godhed of Christ is there is also his fleshe which can not be seuered from hys Godhed As though that same vniting haue compounded of those twoo natures I wote not what meane thing which was neither God nor man So in dede did Eutyches and after hym Seruettus But it is plainly gathered out of the Scripture that the only one person of Christ doth so consist of twoo natures that either of them hath still her owne propertie remayning safe And that Eutyches was rightfully condemned they wil be ashamed to deny it is maruel that they marke not the cause of hys condemning that takyng away the difference betwene the natures enforcing the vnitie of persō he made of God man and of man God What madnesse therefore is it rather to mingle heauen and earth together than not to draw the body of Christ out of the heauenly Sancturarie For wheras they bring for themselues these testimonies None is gone vp to heauen but he that is come down the Sonne of man which is in heauen Againe The sonne which is in the bosome of the Father he shall declare them it is a poynt of like senslesse dullnesse to despise the communicating of properties which was in olde tyme not without cause inuēted of the holy Fathers Truely when the Lord of glory is said to be crucified Paule doth not meane that he suffred any thīg in his godhed but because the same Christ which being an abiect and despised in the flesh did suffer was both God and Lord of glory After thys manner also the Sonne of man was in heauen because the selfe same Christ which according to the fleshe did dwel the Sonne of man in earth was God in heauen In which sorte he is sayd to haue descended from the sayd place according to hys Godhed not that the Godhed did forsake heauen to hide it selfe in the prison of the body but because although it fylled all thynges yet in the verye māhode of Christ it dwelled corporally that is to say naturally and after a certaine vnspeakable maner It is a cōmon distinction in scholes which I am not ashamed to reherse that although whole Christ be euery where yet not the whole that is in hym is euery where And I wold to God the Scholemen themselues had wel weyed the pith of thys sayeng for so should the vnsauorie inuention of the fleshly presēce of Christ haue ben met withall Therefore our mediator sithe he is whole euery where is alway at hande with his and in the Supper after a speciall maner geueth himselfe present but yet so that whole he is present not the whole that he is because as it is said in his fleshe he is conteined in heauen till he appeare to iudgement But they are farre deceiued which conceiue no presence of the fleshe of Christ in the Supper vnlesse it be made present in bread For so they leaue nothyng to the secrete workyng of the Spirite whiche vniteth Christ hymself vnto vs. They thinke not Christ present vnlesse he come downe to vs. As though if he did lift vs vp to hym we should not aswel enioy his presence Therfore the question is only of the maner because they place Christ in the bread but we think it not lawful for vs to pluck hym out of heauen Let the readers iudge whether is the righter Only let this cauillation be driuen away that Christe is taken awaye from his Supper vnlesse he be hidden vnder the couer of bread For sith this mysterie is heauenly it is no nede to drawe Christ into the earth that he may be ioyned to vs. Nowe if any man do aske me of the maner I will not be ashamed to confesse that it is a hyer secrete than that it can be eyther cōprehended with my witt or vttered with my woordes and to speake it more plainly I rather fele it than I can vnderstand it Therfore I do herein without controuersie embrace the truthe of God in whiche I maye safely rest He pronounceth that his fleshe is the meate of my soule and his blood is the drinke With suche foode I offre my soule to hym to bee fedde In his holy Supper he commaundeth me vnder the signes of bread and wyne to take eate and drinke his body and blood I nothing dout that bothe he dothe truely deliuer them and I doo receiue them Onely I refuse the absurdities whiche appeare to be either vnworthy of the heauenly maiestie of Christ or disagreyng from the truth of his nature of manhode forasmuche as they must also fight with the word of God which also teacheth that Christ was so taken vp into the glorie of the heauenly kyngdome that it lyfteth hym vp aboue all estate of the worlde and no lesse diligently setteth forth in his nature of man those thynges that are proprely belongyng to his true manhode Neither ought this to seme incredible or not consonant to reason because as the whole kyngdome of Christ is spirituall so whatsoeuer he doth with his Chirch ought not to be reduced to the reason of this worlde Or that I may vse the wordes of Augustine this mysterie as other are is done by men but from God in earth but from heauen Such I say is the presence of the body as the nature of the Sacrament requireth which we say here to excell with so great force and so great effectualnesse that it not only bryngeth to our myndes vndouted trust of eternall lyfe but also assureth vs of the immortalitie of our fleshe For it is nowe quickned of his immortall fleshe and after a certaine manner communicateth of his immortalitie They whyche are caried aboue this with their excessiue speches do nothyng but with suche entanglementes darken the simple and playne truthe If any be not yet satisfied I wold haue hym here a whyle to consider with me that we now speake of a Sacrament all the partes wherof ought to be referred to Faith But we do no lesse deintyly and plentifully feede Faith with this partakyng of the bodye which we haue declared than they that plucke Christe hymselfe oute of heauen In the meane tyme I plainly confesse that I refuse that mixture of the fleshe of Christ with our soule or the pouryng out of it suche as they teache because it suffiseth vs that Christ dothe out of the substance of his fleshe breathe life into our soules yea doth poure into vs his owne lyfe although the very flesh of Christ doth not entre into vs. Moreouer it is no doute that the proportion of Faith whereby Paule willeth vs to examine all
beloued Sōne which only can manifestly shew the Father and in dede he hath manifestly shewed hym to the full so much as behoueth vs whyle we nowe beholde hym by a glasse As therefore thys is now taken awaye from men that they can not make newe Sacramentes in the Chirch of God so it were to be wished that as litle as were possible of mans inuētion might be myngled with those Sacramentes that are of God For lyke as when water is poured in the wyne departeth and is delayed as with leauen scattered among it the whole lumpe of done waxeth sower so the purenesse of the mysteries of God is nothyng ells but defyled when man addeth any thyng of hys owne And yet we see how farr the Sacramentes are swarued out of kynde from their naturall purenesse as they be handled at thys day There is echewhere to muche of pompes ceremonies and gesturinges but of the woorde of God in the meane tyme there is neither any consideration nor mention withoute which euen the Sacramentes themselues are not Sacramentes Yea and the very ceremonies that are ordeined of God in so greate a route can not ones lift vp their hed but lye as it were oppressed How litle is that seen in Baptisme which only ought there to haue shyned and been loked vpon as we haue in an other place rightfully complained euen Baptisme it selfe As for the Supper it is vtterly buried sins that it hath ben turned into the Masse sauing that it is seen ones euery yere but in a mangled and halfe torne fashion The .xix. Chapter Of the fiue falsly named Sacramentes where is declared that the other fyue which haue ben hetherto commonly taken for Sacramentes are not Sacramentes and then is shewed what manner of thinges they be OUr former discourse concerning Sacramentes myghte haue obteined thys with the sobre and willing to learne that they should not ouer curiously procede any further nor shold without the word of God embrace any other Sacraments beside those twoo which they knewe to be ordeined of the Lord. But forasmuch as that opinion of the seuen Sacramentes being commonly vsed in al mens take hauing wādered through all scholes and preachinges hath by very auncientie gathered rootes and is yet styll settled in the myndes of men I thought that I should do a thing worth the trauail if I should seuerally and more nerely searche those other fyue that are commonly adnumbred among the true and naturall Sacramentes of the Lorde and wyping away al deceitfull color shoulde set them fourth to be seen of the simple suche as they be and how falsly they haue ben hetherto taken for Sacramentes First I here protest to al the godly that I doe not take in hande this contention aboute the name for any desire of striuing but that I am by weighty causes led to fight againste the abuse of it I am not ignorante that Christians are Lordes as of wordes so of al thinges also therfore may at their wil apply wordes to thinges so that a godly sense be kept although there be some vnproprenesse in the speaking Al thys I graunt although it were better that the woordes shoulde be made subiect to thinges than thinges to the wordes But in the name of Sacrament there is an other consideratiō For they which make seuen Sacramentes do therewithal geue to them al this definition that they be visible formes of inuisible grace they make them altogether vessells of the Holy ghost instrumentes of geuing of righteousnesse causes of the obteining of grace Yea and the Maister of the sentences himselfe denyeth that the Sacramentes of the lawe of Moses are properly called by this name because they did not deliuer in dede the thing that they figured Is it I beseche you to be suffred that those signes which the Lord hath hallowed with his own mouth which he hath garnished with excellent promises should not be accompted for Sacramentes and in the meane time this honor shoulde be conueyed away to those vsages which men either haue deuised of themselues or at least do obserue without expresse commaundement of God Therefore either let them change the definition or let them absteine from the wrongfull vsing of this worde which doth afterwarde engender false opinions and ful os absurditie Extreme anointing say they is a figure and cause of inuisible grace because it is a Sacrament If we ought in no wise to graunt that which they gather vpon it then truely we must resist them in the name it selfe least therby we admitt that it maye geue occasion to such an error Againe when they would proue it to be a Sacrament they adde thys cause for that it consisteth of the outwarde signe and the worde If we finde neither commaundement nor promise of it what can we do ells but crye out against them Now appeareth that we brawle not about the worde but do moue a cōtrouersie not superfluous cōcerning the thing it selfe Therfore this we must strongly hold fast which we haue with inuincible reson before cōfirmed that the power to institute a Sacrament is in the hande of none but of God only For a Sacrament ought with a certaine promise to raise vp cōfort the cōsciēces of the faythful which could neuer receiue this certaintie from man A Sacrament ought to be to vs a witnessing of the good wil of God towarde vs wherof none of all men or Angels can be witnesse forasmuch as none hath ben of Gods counsell Therefore it is he alone which doth with right authoritie testifie of himself to vs by his worde A Sacramēt is a seale wherw t the testament or promise of God is sealed But it could not be sealed with bodily thinges and elementes of thys worlde vnlesse they be by the power of God framed and appoynted therunto Therfore mā can not ordeine a Sacrament because this is not in the power of man to make that so great mysteries of God should lye hidden vnder so base thynges The worde of God muste goe before which maye make a Sacrament to be a Sacrament as Augustine very well teacheth Moreouer it is profitable that there be kepte some difference betwene the Sacramentes and other ceremonies vnlesse we will fall into many absurdities The Apostles prayed kneling therfore men shall not kneele without a Sacrament It is sayd that the disciples prayed toward the East therfore the loking into the East shal be a Sacrament Paule willeth men in euery place to lift vp pure handes and it is rehearsed that holy mē oftentimes prayed with their handes lifted vp then let the lifting vp of hands also be made a Sacramēt Finally let all the gestures of the holy ones turne into Sacramentes Howbeit I would not also muche passe vppon these thinges if so that they were not ioyned with those other greater discommodities If they will presse vs with the authoritie of the olde Chirche I saye that they pretende a false color For this number of
commaundement he setteth in authoritie for the doyng of thynges Nowe forasmuche as we haue hetherto described a magistrate suche as is in dede the same that he is called namely the father of the contree and as the Poete calleth hym the pastor of the people the keeper of peace the protector of righteousnesse the reuenger of innocence he is worthily to be iudged a madde man that alloweth not suche a gouernement But wheras this is in a maner the experience of all ages that of princes some beyng carelesse of al thyngs to the foreseyng wherof they ought to haue ben hedefully bent doo without all care slouthfully wallowe in delites other some addicted to their gaine doo set out to sale all lawes priuileges iudgementes and grauntes other somme spoile the poore communaltie of money whiche they may after waste vpon mad prodigall expendynges other some exercise mere robberies in pillyng of houses defilyng of virgins and matrones murtheryng of innocentes many can not be persuaded that suche shoulde be acknowleged for princes whoe 's authoritie they ought to obey so farre as they may For in so great haynous vnworthinesse among doynges so much contrarie to the duetie not onely of a magistrate but also of a man they beholde no forme of the image of God whiche ought to shyne in a Magistrate when they see no token of that minister of God whiche was geuen for praise to the good and for vengeance to the euell so neither do they also acknowlege such a Gouernor whoe 's dignitie and authoritie the Scripture commendeth vnto vs. And truely this felyng of affection hath alway ben naturally planted in the myndes of men no lesse to hate and abhorre tyrantes than to loue and honor lawfull kynges But if we loke to the worde of God it will leade vs further that we be subiect not only to the gouernement of those princes which execute their office to warde vs well and with suche faithfulnesse as they ought but also of all them which by what meane soeuer it be haue the dominion in possession although they performe nothyng lesse thā that which perteineth to the duetie of princes For though the Lord testifieth that the magistrate is a speciall great gift of his liberalitie for preseruyng of the safetie of men and appoynteth to magistrates themselues theyr boundes yet he dothe therwithall declare that of what fort soeuer they be they haue not their authoritie but from him that those in dede which rule for benefite of the cōmon weale are true examplars and paternes of his bountifulnesse that they that rule vniustly and wilfully ar raysed vp by hym to punishe the wickednesse ▪ of the people that all egally haue that maiestie wherwith he hath furnished a lawful power I will procede no further till I haue added some certayne testimonies or that point Yet we nede not muche to labor to proue that a wicked King is the wrath of God vpon the earth for asmuche as I thinke that no man will say the contrary and otherwise there should be no more sayed of a Kyng than of a common robber that violently taketh away thy goods and of an adoulterer that defileth thy bed of a murtherer that seketh to kill thee wheras the Scripture reckeneth all such calamities among the curses of God But let vs rather tary vpō prouing that which doth not so easily settle in the mindes of men that in a most noughty man most vnworthy of al honor if so that he haue the publike power in possession remayneth that noble and diuine power which the Lorde hath by his worde geuen to the ministers of hys righteousnesse iugement and therfore that he ought of hys subiectes to be had in as great reuerence estimation so much as perteineth to publike obedience as they would haue the best King if he were geuen them First I would haue the Reders to perceiue and diligently marke that prouidēce and singular doinges of God which is in the Scripture not without cause so oft rehearsed vnto vs in distributing of kingdomes making Kinges whom it pleaseth him In Daniel it is sayd The lorde chāgeth tymes courses of tymes he casteth away maketh Kinges Agayne That the liuing may know that the Hiest is mighty in the kingdome of men he shal geue it to whō he wil. With which maner of sentences wheras the whole Scripture aboundeth yet that same prophecy of Daniel specially swarmeth ful Now what maner of Kyng was Nabuchadonezar he that conquered Hierusalem it is sufficiently knowen namely a strōg inuader and destroyer of other Yet in Ezechiel the lord affirmeth that he gaue hym the lande of Egipt for the seruice that he had done to hym in wastyng it And Daniell sayd to hym Thou Kyng arte the Kyng of Kynges to whome the Kyng of heauens hath geuen a mightie and strong and glorious kyngdome to thee I saye he hath geuen it and all the landes where dwell the children of men the beastes of the wood and fowles of the ayre he hath deliuered them into thy hande and hath made thee to beare rule ouer them Agayne he sayed to hys sonne Belsasar The hyeste God hath geuen to Nabuchadonezar thy father kyngdome and royaltie honor and glory and by reason of the royaltie that he gaue hym all peoples tribes and languages were trembling and fearfull at his sighte When we heare that a Kyng is ordeined of GOD let vs therof call to remembrance those heauenly warnynges concernyng the honoring fearing of a Kyng then we shal not dout to accompt a most wicked tyrant in the same place wherin the Lorde hath vouchesaued to set him Samuell when he gaue warnyng to the people of Israel what maner of thyngs they shold suffer at the handes of their Kynges sayd This shal be the right of the king that shall reigne ouer you he shal take your sonnes and put them to his chariot to make them his horsmen to plow his land reape his croppe to make instrumentes of warre He shal take your daughters that they may be his dressers of ointmentes his cookes bakers Your lāds your vineyardes your best Oliue plattes he shal take away and geue to his bonde seruantes He shall take tithes of your sedes and vineyardes and shall geue them to his eunuches and bonde seruantes He shall take away your bonde men your bonde women your asses and set them to his worke Yea and he shall take tithes of your flockes and ye shal be his bonde seruantes Uerily Kinges should not haue done this of right whome the Law did very wel instruct to al continence but it was called a right ouer the people whiche it behoued them of necessitie to obey and they might not resist was if Samuell had sayd The wilfulnesse of Kinges shall runne to such licenciousnesse which it shall not be your part to resist to whome this onely thing shal be left to obey their commaundementes and
our owne vnderstandinges do of themselues imagine but such a one as he is painted out in the Scripture with whose brightnesse the starres shal be darkened by whose strength the hilles do melt away by whose wrath the earth is shakeÌ„ by whose wisedome the wise are takeÌ„ in their sutteltie by whose purenesse all thinges are proued vnpure whose righteousnesse the Angels are not able to beare whiche maketh the innocent not innocent whole vengeance when it is ones kindled pearceth to the bottome of hel If he I saye sit to examine mens doynges whoe shall appere assured before his throne whoe shall dwell with a deuouryng fâ—er sayth the Prophet Whoe shall abide with continuall burninges he that walketh in righteousnesses speaketh truth c. But let suche a one come forth what so euer he be But that answer maketh that none coÌ„meth forth For this terrible sayeng soundeth to the coÌ„trarie Lord if thou marke iniquities Lord who shal abide it truely all must needes immediatly perish as it is writteÌ„ in an other place Shall man be iustified if he be compared with God or shall he be purer than his maker Beholde they that serue him are not faythfull and he hath found peruersnesse in his Angels How much more shall they that dwell in houses of â—â—aye that haue an earthly fundation be consumed with mothes thâ—y shal be cut downe from the mornyng to the euenyng Beholde among his Saintes there is none faythfull and the heauens are not â—â—ane in his sight how much more is man abhominable and vnproâ—â—table whiche drinketh iniquitie as water I graunt in deede that in the booke of Iob is mention made of a righteousnesse that is hyer than the kepyng of the lawe And it is good to vnderstande this distinction bicause although a manne did satisfie the lawe yet he could not so stand to the triall of that righteousnesse that passeth all senses Therefore although Iob be cleare in his owne conscience yet he is amased and not able to speake bicause he seeth that very angelike holinesse can not appease God if he exactly weye their workes But I therfore wil at this time ouerpasse that righteousnesse which I haue spoken of bicause it is incomprehensible but only this I saye that yf our life be examined by the rule of the written lawe we are more than senslesse if so many curses wherewith the Lorde hath willed vs to be awaked do not torment vs with horrible feare and among other this general curse Cursed is euery one that doth not abide in al the thinges that are written in this boke Finally al this discourse shal be but vnsauorie and colde vnlesse euery maÌ„ yelde himself gilty before the heauenly iudge and willingly throwe downe and abace himselfe beyng carefull how he may be acquited To this to this I say we should haue lifted vp our eyes to learne rather to tremble for feare thaÌ„ vainely to reioyse It is in deede easy so long as the coÌ„parison extendeth no further than men for euery maÌ„ to thinke himself to haue somwhat which other ought not to despise But when we rise vp to haue respect vnto God then sodenly that coÌ„fidence falleth to the ground and commeth to nought And in the same case altogether is our soule in respect of God as mans body is in respect of the heauen For the sight of the eye so long as it coÌ„tinueth in vewyng things that lie nere vnto it doth shew of what pearcing force it is but if it be ones directed vp to the sunne then bryng daseled and dulled with the to great brightnesse therof it feleth no lesse feblenesse of it self in beholding of the sunne than it perceiued strength in beholdyng inferiour thinges Therfore let vs not deceyue our selues with vayne confidence although we compt our selues eyther egal or superiour to other menne but that is nothyng to God by whose will this knowlege is to be tried But if our wildenesse can not be tamed with these admonitions he will answer to vs as he sayd to the Pharisees you be they that iustifie your selues before men but that which is hie to men is abhominable to God Now goe thy way and proudely boste of thy righteousnesse among men while God from heauen abhorreth it But what say the seruantes of God that are truely instructed with his Spirit Entre not into iudgement with thy seruant because euery liuing maÌ„ shal not be iustified in thy sight An other sayth although in somwhat diuerse meanyng Man can not be righteous with God if he will comende with him he shall not be able to answer one for a thousand Here we nowe playnely heare what is the righteousnesse of God euen such as can be satisfied with no workes of men to whom when it examineth vs of a thousand offenses we can not purge our selues of one Such a righteousnesse had that same chosen instrumeÌ„t of God Paule conceyued when he professed that he knewe himselfe gilty in nothyng but that he was not thereby iustified And not only such examples are in the holy Scriptures but also all godly writers do shewe that they were alwaye of this minde So Augustine sayth All the godly that grone vnder this burden of corruptible flesh and in this weakenesse of life haue this only hope that we haue one mediatour Iesus Christ the righteous and he is the appeasement for our sinnes What sayth he If this be their only hope where is the confidence of workes For wheÌ„ he calleth it only he leaueth none other And Bernard sayth And in deede where is safe and stedfast rest and assurednesse for the weake but in the woundes of the Sauiour and so much the surer I dwell therein as he is mightier to saue The world rageth the body burdeneth the deuel lieth in waite I fall not bicause I am bulded vpon the sure rocke I haue sinned a greuous sinne my conscience is troubled but it shall not be ouertrobled bicause I shall remember the woundes of the Lord. And hereupon afterward he concludeth Therefore my merite is the Lordes takyng of mercie I am not vtterly without merite so longe as he is not without mercies But if the mercies of the Lord be many then I also haue as many merites Shal I sing mine owne righteousnesses Lord I will remember only thy righteousnesse For that is also my righteousnesse for he is made vnto me righteousnesse of God Againe in an other place This is the whole merite of man if he put his whole hope in him that saueth whole man Likewise where reteyning peace to him self he leaueth the glorie to God To thee sayth he let glorie remaine vnminished it shal be well with me if I haue peace I forswere glorie altogether least if I wrongfully take vpon me that whiche is not mine owne I lose also that whiche is offred me And more plainely in an other place he sayth Why should the church be careful of merites
remaineth of discipline whiche proprely is not conteined in the power of keyes standeth in this that accordyng to the necessitie of tymes the Pastors should exhort the people either to falling or to cōmon supplications or to other exercises of humilitie repentance and faith of which things there is neither tyme nor measure nor forme prescribed by the word of God but is left in the iugement of the Chirch The obseruyng of this part also as it is profitable so hath alwaye ben vsed of the olde Chirch euen from the very Apostles Howbeit the Apostles themselues were not the fyrst authors of them but they toke example out of the lawe and the Prophetes For we see that there so ofte as any weightie busynesse happened the people was called together common praiers enioyned and fastyng cōmaunded Therfore the Apostles folowed that which bothe was not new to the people of God and they foresawe that it should be profitable Lykewise is to be thought of other exercises wherewith the people may either be stirred vp to their duetie or be kept in awe and obedience There are examples eche where in holy histories which we nede not to gather together In summe this is to be holden that so oft as there happeneth any controuersie of religion which must be determined either by a Synode or by ecclesiasticall iudgement so oft as they be about choosyng of a minister finally so oft as any harde matter or of great importance is in doyng agayne when there appere tokens of the wrath of God as pestilence and warre and famine this is a holy ordinance and profitable for al ages that the Pastors should exhort the people to common fasting and to extraordinarie praiers If any man do not allow the testimonies which may be alleged out of the old testament as though they were not mete for the Christian Chirch it is certaine that the Apostles also did the same Howbeit of praiers I thynke there will scarcely any be founde that will moue any question Therfore let vs say somwhat of fastyng because many when they vnderstande not what profite it hath do iudge it not so necessarie some also do vtterly refuse it as superfluous and when the vse of it is not well knowen it is easie to slide into superstition Holy and true fastyng hath three endes For we vse it either to make leane and subdue the fleshe that it should not waxe wanton or that we may be better disposed to praiers and holy meditations or that it shold be a testimonie of our humblyng before God when we be wyllyng to confesse our giltinesse before hym The fyrst end hath not so often place in common fastyng because all men haue not like state of body nor like health therfore it rather agreeth with priuate fastyng The second end is common to bothe for as well the whole Chirch as euery one of the faithfull hath nede of suche preparation to prayer The thirde also is likewise common For it shal somtyme befall that God shall strike some nation with warre or pestilence or with some calamitie In suche a common scourge the whole people must accuse themselues and openly confesse their own giltinesse But if the hand of the Lord do strike any priuate man he ought to do the same either alone or with his owne familie That standeth chiefly in the affection of the mynde But when the mynde is affected as it ought to bee it is scarcely possible but that it will breake out into outward testifyeng and then chefely if it turne to cōmon edifying that alltogether in openly confessyng their sinne shold yelde praise of righteousnesse to God and euery one mutually exhorte other with theyr example Wherfore fastyng as it is a signe of humblyng hath more often vse publikely than among priuate men howsoeuer it be cōmon as is alredy said Therfore as touching the discipline wherof we nowe entreate so oft as we must make supplication to God for any greate mater it were expedient to commaunde fastyng together with praier So when the Antiochians laide handes vpon Paule and Barnabas that thei might the better cōmende to God their ministerie which was of so greate importance they ioyned fastyng with prayer So bothe they afterward when they made ministers ouer Chirches were wont to pray with fastyng In this kynd of fastyng they had regarde to none other thyng but that they myght be made fresher and more vncombred to pray Uerily this we fynde by experience that when the belly is full the mynde is not so lifted vp to God that it can bothe with hartye and feruent affetion be caried to prayer and continue in it So is that to be vnderstood which Luke reherseth of Anne that she serued the Lorde in fastynges and prayers For the dothe not set the worshyppyng of God in fastyng but signifieth that the holy womā dyd after that maner exercise her selfe to continuance of prayer Such was the fasting of Nehemias whē he did with earnestly bent zele praie to God for the deliuerance of his people For this cause Paule sayth that the faithfull doo well if they absteyne for a tyme from their wedding bed that they may the more freely apply prayer and fastyng Where ioynyng fastyng to prayer in stede of a help he putteth vs in mynde that it is of no value but so farre as it is referred to this ende Agayn when in the same place he geueth a rule to maryed folkes that they shold mutually render good will one to an other it is playne that he doth not speake of dayly prayers but of suche praiers as require a more earnest intentiuenesse Agayne if either pestilence or famine or warre begynne to range abrode or if any calamitie otherwise seme to hang ouer any contree and people then also it is the dutie of Pastors to exhort the Chirche to fasting that they may humbly beseche the Lord to turne away his wrath For he geueth warnyng that he is prepared and in a maner armed to reuenge when he maketh any danger to appere Therefore as accused men in time past with long hanging beard with vncombed heare with black aray were wont humbly to abace them selues to procure the mercie of the iudge so when we are accused before the iudgement seate of God it behoueth both for his glorie for cōmon edificatiō also is profitable and healthfull for vs that we shold in piteous array craue to escape his seueritie And that this was vsed among the people of Israell it is easy to gather by the wordes of Ioel. For when he commaundeth a trompet to be sounded the congregation to be gathered together fastyng to be appointed and the rest that folow he speaketh of thynges receiued in common custome He had a little before said that examination is appointed of the wicked dedes of the people and had declared that the day of iudgement was now at hand and had summoned them beyng accused to pleade their cause then he crieth out that