monstruous deuise Truely in dede dooth Paule alledge out of Aratus that we are the ofspryng of God but in qualitie and not in substance in as much as he hath garnished vs with godly giftes But in the meane tyme to teare in â—under the essence of the Creatour as to say that euery man doth possesse part of it is to much madnesse Therfore we must certainly holde that the soules although the image of God be grauen in them were no lesse created than the angels were And creation is not a powryng out of one substance into an other but a beginnyng of essence made of nothyng And although the spirite of man came from God and in departyng oute of the fleshe retourneth to God yet is not foorthwith to be said that it was taken out of his substaunce And in this pointe also of Oseander while he glorieth in his illusions hath entangled himselfe with an vngodly errour not acknowledgyng the image of God to be in man without his essentiall iustice as though God by the inestimable power of his holy spirite coulde not make vs like vnto him selfe vnlesse Christe should substantially powre hym selfe into vs. With what soeuer colour many dooe go aboute to disguise these deceiptes yet shal they neuer so beguile the eies of the readers that are in theyr right wittes but that they will easilye see that these thyngs sauour of the Manichees errour And wher saint Paule entreateth of the restoryng of this image it may be readyly gathered out of his wordes that man was made of lyke forme to God not by inflowyng of his substaunce but by grace and power of his Spirite For he saieth that in beholdyng the glory of Christe we are transformed into the same Image as by the Spirite of God whyche surely so worketh in vs that it maketh vs of one substance with God It were but folly to borowe of the Philosophers a definition of the soule of whom almoste none except Plato hath perfectely affirmed it to be an immortall substance In dede some other also that is the Socratians dooe touche it but so as none doeth plainly teach that to other whiche him selfe was not persuaded But therfore is Plato of the better iudgement because he dooeth in the soule consider the image of God Some other doo so bynde the powers and vertues of the soule to this present life that beyng out of the body they leaue to it nothyng Nowe we haue already taught by the Scripture that it is a bodylesse substaunce nowe muste we adde that althoughe proprelye it is not comprehended in place yet it is sette in the bodye and dooeth there dwelle as in a house not onely to minister lyfe to all the partes of the body and to make the instrumentes therof mete and fittly seruyng for the actions that they are appoynted for but also to beate the chiefe office in gouernyng the life of man and that not onely aboute the dueties in this earthely lyfe but also to stirre vs vp to the seruice of God Although this later print in this corruption is not playnely perceiued yet euen in the vices themselues there remain emprinted some leauynges therof For whense cometh it but of shame that men haue so great care what be reported of them And whense commeth shame but of regarde of honestie Wherof the beginnyng and cause is that they vnderstand that they are naturally borne to obserue Iustice in which persuasion is enclosed the sede of religion For as without all controuersy man was made to meditation of the heauenly life so is it certaine that the knowledge therof was engrauen in his soule And surely man shuld want the principall vse of his vnderstandyng if he shuld be ignorant of his own felicitie wherof the perfection is that he be ioyned with God and therfore it is the chiefe actioÌ„ of the soule to aspire thervnto And so the more that euery man studieth to approche vnto God the more he therby proueth hymselfe to be endued with reason As for them that woulde haue diuers soules in man that is a felyng soule and a reasonable soule although they seme to say somwhat by reason proueable yet because there is no stedfast certaintie in their reasons we muste reiecte theim vnlesse we listed to accombre our selues in thynges triflyng and vnprofitable A great disagreement say they there is betwene the instrumentall motions and the part of the soule endued with reason As thoughe reason it selfe did not also dissent from it selfe and some deuises of it doo striue with other some as they were armies of enemies But forasmuche as that troublesomnesse procedeth of the corruption of Nature it were amysse to gather therby that there are two soules because the powers of the soule doe not agree together in suche well framed order as they ought But as for more suttle disputation of the Powers them selues I leaue that to the Philosophers A symple definition shall suffise vs for edification of godlynesse I graunt that the things that they teache are true and not onelye pleasaunte but also profytable to bee knowen and well gathered of theym and I forbydde not suche as are desyrous to learne to studye theim Fyrste therefore I admitte that there are fyue Senses whyche Plato better lyked to calle Instrumentes whereby all Obiectes are powred into Common sense as into a place of receypte then foloweth Phantasye whyche iudgeth those thynges one from other that Common sense hathe conceyued nexte is Reason to whyche beelongeth the vnyuersall iudgemente of thynges laste is the Understandyng mynde which with earnestly bente and quiete vewyng beholdeth all those thynges that Reason is wonte to discourse vppon and consyder And to the Understandyng mynde Reason and Phansy whiche are the thre powers of the sowle that rest in knowledge there doo aunswere three other that doo reste in Appetite that is to saye Wyll the partes whereof are to couete those thynges that the Understandyng mynde and Reason dooe laye before it the Power of Anger whyche catcheth those thynges that Reason and Phansy do minister vnto it The power of Desiryng whyche taketh holde of those thynges that Phantasy and Sense presenteth it Although these things be true or at least likely to be true yet because I feare that they shall more entangle vs with obscurenesse than further vs I thynke it beste to ouerpasse them If any man lyste otherwyse to dyuide the powers of the soule and to calle the one the power of Appetite whyche althoughe it be without reason it selfe yet doeth obey reason if it bee by other meane directed and to call the other the power of vnderstandyng whyche is by it selfe partaker of reason I am not muche agaynst it neither will I confute this opinion that there are thre beginnyngs of doyng that is to say Sense Understandyng and Appetite But let vs rather choose a diuision that is within the capacitie of all men which can not be hadde of the Philosophers For they when they meane
Lorde ys bryghte that geueth lyghte to the eyes c. Agayne A launterne to my feete ys thy woorde and a lyghte vnto my pathes â–ª and innumerable other that hee reherseth in all that Psalme Neyther are these thynges agaynste the sayinges of Paule wherein vs shewed not what vse the lawe mynystreth to the regenerate butte what yt ys able to geue to manne of yt selfe Butte here the Prophete reporteth wyth howe greate profyte the Lorde doothe instructe them by readynge of hys lawe to whome hee inwardely inspyreth a readynesse to obeye And hee taketh holde not of the commaundementes onely butte also the promyse of grace annexed to the thynges whyche onely maketh the bytternesse to ware sweete For what were lesse ameable than the lawe yf yt shoulde onely wyth requyringe and threateninge trouble soules carefully wyth feare and vexe them wyth terroure Butte specially Dauid sheweth that hee in the lawe conceyued the Mediatoure wythoute whome there ys no delyte or sweetenesse Whyche whyle some vnskyllfull menne canne not discerne they boldely shake awaye all Moses and bydde the two tables of the lawe farrewell bycause they thynke yt ys not agreable for Christyans to cleaue to that doctrine that conteyneth the minustration of deathe Lette thys prophane opynyon departe farre oute of oure myndes For Moses taughte excellently well that the same Lawe whyche wyth synners canne engendre nothynge butte deathe oughte in the holly to haue a better and more excellente vse For thus when hee was reddy to dye hee openly sayde to the people Laye youre heartes vpon all the woordes that I doe testyfye to youe thys daye that ye maye commytte them to youre chyldren that ye maye teache them to keepe to doe and to fullfyll all the thynges that are wrytten in the volume of thys lawe bycause they are not vaynely commaunded you butte that euerye one shoulde lyue in them butte yf no manne canne denye that there appeareth in yt an absolute paterne of ryghteousnesse then eyther wee muste haue no rule at all to lyue iustely and vpryghtely or els yt ys not lawefull for vs to departe from yt For there are not manye butte one rule of lyfe whyche ys perpetuall and canne not bee bowed Therefore whereas Dauid maketh the lyfe of a ryghteous manne continually busied in the meditation of the lawe let vs not referre that to one age onely bycause it is moste meete for all ages to the cude of the woorlde and lette vs not therefore be frayed awaye or flee from beynge instructed by it bycause yt appoynteth a muche more exacte holynesse than we shall perfourme whylâ— wee shall carry about the parson of our bodie For nowe yt executeth not against vs the office of a rygorous exacter that wyll not be satysfyed but wyth hys full taske perfourmed butte in thys perfection where vnto it exhorteth vs it sheweth vs a marke towarde whyche in all oure lyfe to endeuoure is no lesse profitable for vs than agreable wyth oure dutie In whyche endeuoure if we faâ—le not it is well For all thys lyfe ys a race the space whereof beynge runne cute the Lorde wyll graunte vs to atteine to that marke towarde whyche our endeuoures do trauaile a farre of Nowe therefore whereas the lawe hathe towarde the faythfull a power to exhorte not suche a power as maye bynde theyr consciences with curse butte suche as wyth often callynge on maye shake of sluggyshnesse and pynche imperfection to awake it many when thei meane to expresse thys delyueraunce from the curse thereof do saye that the lawe is abrogate to the faythfull I speake yet of the lawe moral not that it dothe no more commaunde them that whyche is ryghte butte onely that it be no more vnto them that whych it was before that is that it do no more by makynge afrayde and confoundynge their consciences damne and destroye them And truely suche an abrogation of the lawe Paule dothe plainely teache and also that the Lorde himselfe spake of it appeareth by thys that he woulde not haue confuted that opinion that he shoulde dissolue the lawe vnlesse it hadde been commonly receyued amonge the Iewes Butte forasmuche as it could not ryse causelessly and wythoute any coloure it is lykely that it grewe vpon false vnderstandynge of hys doctryne as in a manner all erroures are wonte to take occasion of truthe but leaste we shoulde also stumble at the same stone let vs dylygently make distinction what is abrogate in the lawe and what remayneth yet in force Where the Lorde protesteth that he came not do destroye the lawe butte to fullfill yt and that till heauen and earthe passe awaie no one iote of the lawe sholde passe awaye butte that all shoulde be fullfylled he sufficiently confyuneth that by hys comminge nothinge shoulde be taken awaye from the out keepinge of the lawe And for good cause sithe he came rather for this ende to heale offences Wherefore the doctrine of the lawe remayneth for all Christians inuiolable which by teachynge admonyshynge rebukynge and correctynge maye frame and prepare vs to euerye good woorke As for those thynges that Paule speaketh of the curse it is euident that they belonge not to the verye instruction butte onely to the force of byndynge the conscience For the lawe not onely teacheth butte also wyth authoritie requyreth that whyche yt commaundeth If yt be not perfourmed yea yf duetye be stacked in any parte it bendeth her thunderboulte of curse For thys cause the Apostle sayth that all they that are of the woorkes of the lawe are subiecte to the curse bycause it is wrytten Cursed is euery one that fullfylleth not all And he sayeth that they be vnder the woorkes of the lawe that do not sette ryghteousnesse in the forgeuenesse of synnes by whyche we are loosed from the rigoure of the lawe He teacheth therefore that we muste bee loosed from the bondes of the lawe vnlesse we wyll miserablye peryshe vnder them But from what bondes the bondes of that rigerous and sharpe exactinge that releaseth nothing of the extremitie of the lawe and suffereth not any offense vnpunished From this curse I saye that Christe mighte redeeme vs he was made a curse for vs. For it is wrytten Cursed is euery one that hangeth vpon the tree In the capter folowinge in deede he sayth that Christe was made subiecte to the lawe to redeeme them that were vnder the lawe but all in one meanynge for he by and by addeth that by adoption we mighte receiue the righte of children What is that that we shoulde not be oppressed wyth perpetuall bondage that shoulde holde oure conscience fast strained with anguishe of death In the meane tyme thys alwaye remaineth vnshaken that there is nothinge withdrawen of the authoritie of the lawe but that it oughte styll to bee receyued of vs wyth the same reuerence and obedience Of ceremonies it is otherwise whiche were abrogate not in effecte but in vse onely And this that Christe by hys commynge
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
which is incomprehensible The seconde part forbiddeth vs to honor any images for religious sake Morouer he shortly reciteth al the formes wherwith he was wont to be expressed in shape by the prophane and superstitious nations By those thinges that are in heauen he meaneth the Sunne the Moone and other Starres and paraduenture also birdes as expressyng his meanyng in the fourth of Deuteronomie he meaneth as well birdes as starres Whiche note I would not haue spoken of but that I sawe some vnskilfully to applie it to Angeles Therfore I omitte the other partes bicause they are sufficiently knowen of themselues And we haue already in the first boke taught plainely enough that what so euer visible formes of God man doth inuent they are directly contrarie to his nature and that therfore so sone as images come sorth true religion is corrupted and defiled The penall ordinance that foloweth ought not a litle to auayle to shake of our slouthfulnesse For he threteneth That he is the Lord our God a yelous God that visiteth the iniquitie of the fathers vpon the children vnto the thirde and fourth generation in them that hate his name and sheweth mercie vnto thousandes to them that loue him and kepe his commaundementes This is as much in effect as yf he should haue sayde that it is he only vpon whome we ought to 〈◊〉 And to brynge vs thereunto he speaketh of his power that doth not without punishment suffer it selfe to be contemned or diminished Here is in deede let the name El whyche signifieth God Eut bicause it is deriued of strength do expresse the sense the better I did not sticke so to translate it or to put it into the texte Then he calleth himselfe â—elous that can abide no fellow Thirdly he affirmeth that he will be a reuenger of his maiestie and glorie yf any doe transferre it to creatures or to grauen images and that not with a short or sclender reuenge but suche as shall extend to the chyldren and chylderns children and childrens childrens children that is suche as shal be â—oâ—owers of their fathers vngodlinesse as also he sheweth a perpetuall mercie and bountifulnesse vnto longe continuance of posteritie to those that loue him and kepe his lawe It is a common manner with God to take vpon him the persone of a husband towarde vs. For the conuinction wherewith he bindeth himself vnto vs when he receiueth vs into the bosome of his church is like vnto a certaine holy wedlock that muste stande by mutuall faythfulnesse As he dothe all the duties of a faythfull and true husbande so agayne he requireth of vs suche loue and chastitie as ought to be in wedlocke that we yelde not our soules to Satan to lust and to filthy desires of the flesh to be defiled by them Wherupon he that rebuketh the Apostasie of the Iewes coÌ„plaineth that they did throwe away chastitie were defiled with adulteries Therfore as the husband the more holy chast that he himselfe is the more is he kindled to anger yf he see his wiues minde encline to a strang louer so the lord that hath wedded vs vnto himself in truthe testifieth that hath a most feruently burnyng ialousie so oft as neglecting the purenesse of his holly mariage we are defiled with wicked lustes but specially then when we traÌ„sferre to any other or do inâ—ectt with any superstition the worship of his name whiche ought to be most vncorrupted For asmuch as by this meane we doe not only breake the faith geuen in wedlocke but also do defile the very weddyng bed with bryngyng into it adulterers In the thretening is to be seen what he meaneth by this when he sayth that he will visit the iniquitie of the fathers vpon the children vnto the third fourth generation For biside that it staÌ„deth not with the equitie of gods iustice to punish yâ— innocent for an others offence God him self also sayth that he will not make the sonne to beare the wickednesse of the father But this sentence is more than ones repeted of prolongyng the punnishmente of the sinnes of the auncelters vpon the generations to come For so doth Moses oftentimes speake vnto him Lord lord â–ª that rendrest the iniquitie of the fathers to the children vnto the third fourth generatioÌ„ Likewise Ieremie Thou that shewest mercie in thousandes that rendrest the iniquitie of the fathers into the bosome of the children after them Many while they trauaile much in losyng this knot thinke that it is to be vnderstaÌ„ded only of temporall punishmentes whiche if the children suffer for the parentes faultes it is no absurditie for asmuch as they are ofteÌ„times layed vpon theÌ„ for their saluation which is in deede true For Elaye declared to Ezechias that his sonnes shuld be spoiled of the kingdome caried into exile for the sinne that he had coÌ„mitted The houses of Pharao Abimelech were plaged for offending AbrahaÌ„ But when that is alledged for assoiling of this question it is rather a shift than a true exposition For here in like places he threteneth a more greuous reuenge than that it may be limited within the boundes of this present life It is therfore thus to be taken that the iust curse of the Lord lieth not only vpoÌ„ the head of the wicked maÌ„ himself but also vpoÌ„ his whole familie when the curse ones lieth vpon them what is els to be loked for but that the father being destitute of the spirit of God liue most wickedly the sonne likewise forsaken of the lord for the fathers fault do follow the same way of destruction finally the childes childe the childe of the childes childe that cursed seede of detestable meÌ„ do fal hedlong after theÌ„ First let vs see whether such reuenge be vnsemely for the iustice of God If al the nature of maÌ„ be daÌ„nable we know that destruction is prepared for theÌ„ to whoÌ„ the lord vouchsaueth not to coÌ„municate his grace Neuer the lesse thei do perish by their owne vnrighteousnesse not by vnrighteous hatred of God Neither is there left any cause to quarel why they be not holpeÌ„ by the grace of God to saluation as other are Wheras therfore this punishmeÌ„t is laied vpoÌ„ wicked meÌ„ euel doers for their offenses that their houses be depriued of that grace of God during many generatioÌ„s who caÌ„ accuse God for this most iust reueÌ„ge But the Lord on the other side pronouÌ„ceth that the punishment of the fathers sinne shal not passe ouer vnto the sonne Note what is ther entreated of â—heÌ„ the Israelites had beÌ„ long coÌ„tinually vexed with many calamities thei began to vse â—or a Prouerbe that theire fathers had eateÌ„ a sower grape wherwith the childrens teeth were set on edge wherby thei meant that their fathers had coÌ„mitted sinnes wherof thei being otherwise righteous not deseruing it did suffer yâ— punishmeÌ„t rather by â— vnappeaâ—able wrathfulnesse of God thaÌ„ by a
be turned or returne vnto the lord To repente or do penaunce are amonge them vsed wythoute difference in all one signification And therefore also the holy historie saith that men repēt after the Lorde when they that liued wantonely in their owne lustes not regardinge him do begynne to folowe hys worde and are ready at their captaines commaundement to goe whether he calleth them And Ihon and Paule vsed these wordes to bringe forthe frutes worthy of repentance for to leade suche a lyfe as maye represent and testifie suche an amendement in all their doinges But before we go any further it shall be profitable that we do more playnely sette out at large the definition that we haue made Wherein there be cheefely three pointes to be considered Fyrste when wee call it a tourning of life vnto God we require a transfourming not onely in outwarde woorkes but also in the soule it selfe whiche when it hathe put of her oldnesse then beginneth to bring forth the frutes of workes agreable to her renewing Which when the prophet goeth about to expresse he commaundeth them whom he calleth to repentance to make them a newe heart Therefore Moses oftentimes meaning to shewe how the Israelites might repent so be rightly turned vnto the Lord teacheth that it be done with al their heart with al their soule which māner of speaking we see often repeted of the Prophets naming it the circumcising of the heart he shaketh away all inward affections But there is no place whereby a man maye better perceiue what is the naturall propretie of repentance than the fourthe Chapter of Iereme If thou returne to me O Israell saith the Lorde returne to me plowe vppe your arable lande and sowe not vpon thornes Be circumcised to the Lorde and take away the vncircumcised skinnes of your heartes Se how he pronounceth that they shall nothinge preuaile in taking vpon them the folowing of righteousnesse vnlesse wickednesse be first plucked out of the bottome of their heartes And to moue them throughly he warneth them that thei haue to doe wyth God with whome there is nothing gotten by dalying bicause he hateth a double heart Therfore Esaie laugheth to scorne the foolishe endeuoures of hypocrites whiche did in dede busily go about an outward repentance in ceremonies but in the meane tyme they hadde no care to loose the bundles of wickednesse wherewith they helde poore men fast tyed Where also he very well sheweth in what dueties vnfained repentance proprely standeth The second point was that we taught that repentance proceedeth of an earnest feare of God For before that the minde of a sinner be inclined to repentance it must be stirred vp with thinking vpō the iudgment of God But when this thought is ones throughly settled that God wyll one daye goe vp into hys iudgement seate to require an accompt of all saienges doinges it will not suffer the silly man to rest nor to take breathe one minute of time but continually stirreth him vp to thinke vpon a newe trade of life whereby he may safely appeare at that iudgement Therefore oftentimes the Scripture when it exhorteth to repentance maketh mention of the iudgement as in Iereme least peraduenture my wrath go out as fyre there be none to quench it bycause of the naughtinesse of your workes In Paules sermon to the Athenians And wheras hetherto God hath borne with the times of thys ignorance nowe he geueth warning to men that al men euery where may repent them bycause he hathe apointed the daie wherein he will iudge the worlde in equitie And in many other places Sometime it declareth by the punishmentes already extended that God is a iudge that sinners shoulde thynke wyth them selues that worse thinges hang ouer them if they do not repent in time You haue an example thereof in the xxix of Exodus But bycause the turning beginneth at the abhorring and hatred of synne therefore the Apostle maketh sorrowfulnesse suche as is accordinge to God the cause of repentance And he calleth sorrowfulnesse accordinge to God when wee are not onely afraide of punishment but do hate and abhorre sinne it self for asmuche as we vnderstand that it displeaseth God And no maruel For vnlesse we be sharply pricked the slouthfulnesse of oure flesh could not be corrected yea prickinges woulde not suffice for the dulnesse and slouthfulnesse therof vnlesse God in stretching out his roddes should pearce more depely This is also an obstinatie whiche muste be beaten downe as it were with beetles Therefore the peruersenesse of our nature enforceth God to the seueritie that he vseth in threatning bicause he shoulde in vaine call vs alluringly with faire speache while wee lye a slepe I recite not the testimonies that commonly offer them selues to be founde The feare of God is in an other manner also the beginnyng of repentance For though mans life were absolutely furnished with all pointes of vertues if it be not applied to the worshipping of God it may in deede be praysed of the world but in heauen it shal be mere abhomination for asmuche as the chiefe parte of our righteousnesse is to geue God his due right and honour wherof he is wickedly robbed when we bende not our selues to yeld vs subiect to his gouernement Thirdly it remaineth that we declare what is meant by this that we say that Repētance consisteth in two partes that is to say mortifiyng of the flesh quickenyng of the spirit The Prophetes do plainly expresse it although somwhat simply grosly accordyng to the capacitie of the carnal people when they say Cesse from euel do goodnesse Againe Be washed be cleane take away the euel of your workes from mine eyes Cesse to doe peruersly learne to do well seke iudgement help the oppressed c. For when they call men away frō wickednesse they require the death of the whole flesh which is stuffed full of wickednesse peruersnesse It is in deede an vneasy and hard thing to put of our selues to depart frō our natural dispositiō Neyther cā it be thought that the flesh is throughly dead vnlesse al that we haue of our selues be abolished But for asmuch as al the affectiō of the flesh is enemie against God the first entree to the obeying of his lawe is the forsaking of our owne nature Afterward thei expresse the renewyng by the frutes that folow therof as righteousnesse iudgemēt mercie For it were not enough to do those dueties rightly vnlesse the minde it self and the heart haue first put on the affection of righteousnesse iudgement mercie That is done whē the spirit of God hath so soked in new thoughtes affections our soules first washed with his holynesse that they may rightly be compted newe And truely as we are naturally turned away frō God so vnlesse the forsaking of our selues do goe before we can neuer go toward that which is right Therfore we are so oft cōmaunded to put of
loue them that hate vs to recompense euel with doyng good to render blessynges for reporches if we remeÌ„ber that we muste not consider the malice of men but loke vpon the image of God in theÌ„ whiche defacing blotting out their faults doeth with the beautie and dignitie of it self allure vs to embrace it Therfore this Mortification shal then only take place in vs when we performe the dueties of charitie But it is not he that performeth them that only doeth all the dutifull workes of charitie although he leaue none of them vndone but he that doth them of a syncere affection of loue For it maye happen that a man maye fully performe to all menne all that he oweth so muche as concerneth outward duties and yet he maye be far from the true performyng of it For you maye see some that would seeme very liberall whiche yet doe geue nothyng but eyther with pryde of loke or with chorlishnesse of wordes they vpbrayde it And we become to suche wretchednesse in this vnhappy worlde that almoste no almes are geuen of any menne or at least of the moste parte of men without reprochyng Whiche peruersnesse should not haue ben tolerable among the very heathen For of Christians is somwhat more required than to shew a cherefulnesse in couÌ„tenance and make their doynges louely with gentlenesse of wordes First they must take vpon them the personage of him whome they see to neede their helpe and then so pitie their case as yf themselues dyd fele and suffer it so that they maye bee caried with felynge of mercie and gentlenesse euen as they would be to helpe themselues He that shall come so minded to helpe his brethren will not only not defile his doynges with any arrogante or vpbraydyng but also neyther will despise his brother to whome he doeth good as one needyng his helpe nor treade hym vnder foote as one bounde vnto him no more than we vse to reproche a sicke member for easyng whereof the whole body laboreth or to thynke it specially bounde to the other members bycause it hath drawen more helpe vnto it than it hath recompensed For it is thought that the common enterpartenyng of duties betwene members of one body hath no free kynde of gifte but rather that it is a payement of that whiche beyng due by the lawe of nature it were monstruous to denie And by this reason it shall follow that he may not thinke himself discharged that hath performed one kinde of dutie as it is commonly vsed that when a riche manne hath geuen any thing of his owne he leaueth other charges to other men as not belongyng to him But rather euery manne shall thinke thus with himselfe that he is altogether detter to his neyghbours and that he must determine none other ende of vsyng his liberalitie but when abilitie fayleth which how large so euer it be must be measured by the rule of charitie Nowe let vs more fully declare the principall parte of forsakyng our selues whiche we sayd to haue respecte to God We haue sayd muche of it already whiche it were superfluous to rehearse agayne it shal be sufficient to entreate of it so far as it frameth vs to quietnesse of minde and sufferance First therefore in sekyng the commoditie or quietnesse of this present life the Scripture calleth vs herunto that resignyng vs and our thinges to the Lordes wil we should yeld vnto him the affections of our heart to be tamed and subdued To couâ—t wealth and honors so compasse authoritie to heape vp riches to gather together al such follies as serue for royaltie poÌ„pe our lust is outragious and our gredinesse infinite On the other side of pouertie ignobilitie base estate we haue a maruellous feare and maruellous hatred that moue vs to trauaile by al meanes to eschue theÌ„ Hereby a man may see how vnquiet a minde they haue how many shiftes they attempt with what studies they wery their life that frame their life after their owne deuise to atteyne those thinges that their affection of ambitioÌ„ or couetousnesse requireth and on the other side to escape pouertie basenesse Therfore the godly must kepe this waye that they be not entangled with such snares First let them not either desire or hope for or thinke vpon any other meane of prosperyng than by the blessing of the Lord therfore let them safely boldely rest theÌ„selues vpon it For how so euer the flesh thinke it self sufficient of her self whoÌ„ she eyther trauaileth by her owne diligence or endeuoreth with her owne studie or is holpen by the sauour of men to the atteyning of honour and wealth yet it is certayne that all these thinges are nothing that we shall nothyng preuayle with wit or trauaile but in so much as the Lord shall prosper bothe But on the other side his only blessyng findeth a waye through al stoppes to make all thinges procede with vs to a ioyfull and lucky end Then how soeuer we maye moste of all obteyne any glorie or wealth without it as we dayly see the wycked to get heapes of greate honours and richesse yet for as much as they vpon whome resteth the curse do fele no parcell of felicitie we can obteine nothing without his blessing that shal not turne vs to euell And it is not at all to be coueted that maketh men more miserable Therefore yf we beleue that all the meane of prosperous successe and such as is to be wished coÌ„sisteth in the only blessing of God which beyng absent all kindes of miserie and calamitie muste happen vnto vs this remayneth also that we do not gredyly endeuour to wealth and honours standing vpon our owne finesse of wit or diligence nor leauing to the fauour of men nor trustyng vpon a vayne imagination of fortune but that we alwaye looke vnto the Lord to be led by his guidyng to what so euer lot he hath prouided So first it shall come to passe that we shall not violently rush to the catchyng of richesse and inuadynge of honours by wronge by guile and euell crasty meanes or extortion with doyng iniurie to our neighbours but shal onely followe those fortunes that maye not leade vs from innocence For whoe maye hope for the helpe of Gods blessyng among fraudes extortioÌ„s and other suttle meanes of wickednesse For as Gods blessing followeth no man but him that thinketh purely doeth rightly so it calleth back all them of whom it is desired froÌ„ croked thoughtes and corrupt doynges TheÌ„ we shal be bridled that we burne not with inmeasurable desire of growyng riche nor ambitiously gape for honors For with what face may a man trust to be holpen of God to obteine those thynges that he desireth agaynst his worde For God forbidde that God should geue the helpe of his blessyng to that whiche he curseth with his own mouth Last of all if it succede not according to our wish and hope yet we shal be restrayned from impatience and
though it were of no more force that whatsoeuer is done without faith is sinne as though there may be good frutes of an euell tree But what haue these moste pestilent Sophisters left to Christ wherein he may shewe forth his power They saye that he hath deserued for vs the first grace namely the occasion of deseruyng that it is nowe our part not to faile the occasion offred O desperate shamelesnesse of vngodlinesse Whoe would haue thought that men professing the name of Christ durst so strippe him naked of his power in a manner treade him vnder foote This testimonie is eche where spoken of him that all they are iustified that beleue in him these felowes teache that there coÌ„meth from him no other benefit but this that the way is opened to euery man to iustifie himselfe But I would to God they tasted what these sayenges meane that all they haue life that haue the Sonne of God that whosoeuer beleueth is already passed from death into life that we are iustified by his grace that we might be made heires of eternal life that the faithful haue Christ abidyng in them by whome they cleaue fast to God that they whiche are partakers of his life do sit with him in heaueÌ„ly places that they are transplanted into the kingdome of God haue obteined saluatioÌ„ innumerable other such For they do not declare that there coÌ„meth by the fayth of Christ nothing but the power to obteine righteousnesse or saluatioÌ„ but that they are bothe geuen to vs. Therfore so sone as thou art by fayth engraffed into Christ thou art already made the sonne of God the heire of heauÌ„e partaker of righteousnesse possessor of life and that their lies may be better coÌ„futed thou hast not obteyned the fit abilitie to deserue but euen all the deseruinges of Christ for they are coÌ„municated to thee So the Sorbonical schooles the mothers of al errors haue takeÌ„ froÌ„ vs the iustificatioÌ„ of faith which is the suÌ„me of al godlinesse They grauÌ„t verily in word that maÌ„ is iustified by formed faith but this they afterward expound bicause good workes haue of faith this that they auayle to righteousnesse that thei seme in a manner to name faith in mockage sithe wtout great enuiousnesse it could not be passed ouer in silence seyng it is so oft repeted of the Scripture And not yet coÌ„teÌ„ted they do in the prayse of good workes priuilie steale froÌ„ God somwhat to geue away to maÌ„ Bicause thei see that good workes litle auaile to aduauÌ„ce maÌ„ that they can not be properly called Merites if they be accompted the frutes of the grace of God they picke them out of the strength of free will oyle forsothe out of a stone And they denye not in deede that the principal cause of theÌ„ is in grace but they affirme that thereby is not excluded free will by whiche is all merit And this not only the later Sopisters do teach but also their Pythagoras LoÌ„bard whom if you coÌ„pare with these men you may say to be sound witted and sobre It was truely a point of maruelous blindenesse that wheÌ„ they had Augustine so oft in their mouth thei saw not with how great carefulnesse that maÌ„ prouided that no pece of the glorie of good workes were it neuer so litle shold be coÌ„ueyed to men Here before whe we entreated of free will we recited certaine testimonies of his to his purspose of whiche sort there are often times found many like in his writinges as wheÌ„ he forbiddeth vs that we should no where boste of our merites bicause eueÌ„ thei also are the giftes of God And when he writeth that all our merit is only of grace that it is not gotten by our sufficience but is al made by grace c. It is no maruell that Lombard was blinde at the light of the Scripture in which it appereth that he was not so wel practised Yet nothing could be desired more plaine against him his disciples than this word of the Apostle For wheÌ„ he forbiddeth ChristiaÌ„s al glorieng he adioyneth a reason why it is not lawfull to glorie bicause we are the handyworke of God created to al good workes that we should walk in theÌ„ Sithe therfore there coÌ„meth out of vs no good thing but in so much as we be regenerate our regeneratioÌ„ is whole of God without exceptioÌ„ there is no right why we shold claime to our selues one ounce in good workes Finally whereas they coÌ„tinually call vpoÌ„ good workes in the meane time they so instruct coÌ„sciences that they neuer dare haue affiaÌ„ce that they haue God wel pleased fauorable to their workes But coÌ„trarywise we without makyng any meÌ„tion of Merit do yet by our doctrine raise vp the courages of the faithful with singular coÌ„fort wheÌ„ we teach them that in their workes they please God are vndoutedly accepted vnto him Yea also here we require that no maÌ„ atteÌ„pt or goe about any worke without faith that is to say vnlesse he do first with assured confidence of minde determine that he shall please God Wherfore let vs not suffer our selues to be led so much as one heare bredth away froÌ„ this only fundatioÌ„ which beyng layed wise bulders do afterward wel orderly bulde vpon it For if there be neede of doctrine exhortatioÌ„ thei put men in minde that the Sonne of God hath appered to this end that he may destroy the workes of the deuel that they should not sinne which are of God that the time past is enough for the fulfilling of the desires of the Gentiles that the elect of God are velleis of mercie chosen out vnto honour whiche ought to be made cleane from al filthinesse But al is spoken at ones when it is shewed that Christ wil haue such disciples which forsaking themselues taking vp their crosse do follow him He that hath forsakeÌ„ himself hath cut of the roote of al euels that he maye no more seke those thinges yâ— are his owne He that hath taken vp his crosse hath framed himself to all patience mildenesse But the example of Christ conieâ—neth both these and al other duties of godlinesse holinesse He shewed himself obedieÌ„t to his father euen to the death he was wholly occupied in doyng the workes of God he with his whole heart breathed out the glorie of his father he gaue his soule for his brethren he bothe did good wished good to his enemies If there be neede of coÌ„fort these wil bryng maruelous comfort that we be in affliction but we are not made careful that we labour but we are not forsaken we are brought lowe but we are not coÌ„founded we are throweÌ„ downe but we do not perish alway bearing about with vs in our body the mortifieng of Iesus Christ that the life of Iesus may be manifestly shewed in vs that if we be dead with him we shall also liue together with him if
for this purpose deliuered from sinne that we should obey to righteousnesse Can we be pricked forward to charitie with any more liuely argument thā that of Iohn that we shold mutually loue one an other as God hath loued vs that herein his children do differ from the childrē of the Deuell the children of light from the children of darknesse bycause they abide in loue Againe with that argument of Paule that we if we cleaue to Christ are the members of one body which it is mete to be holpen one of an other with mutuall duties Can we be more strongly prouoked to holinesse than when we heare agayne of Iohn that all they that haue this hope do sanctifie thēselues bycause their God is holy Agayne of the mouth of Paule that hauyng the promise of adoptiō we should cleanse our selues from all the defilyng of the flesh spirit than when we heare Christ settyng forth himself for an example vnto vs that we should follow his steppes And these fewe thinges I haue set forth for a taste For yf I should entēd to goe through all I should be dryuen to make a long volume The Apostles are all full of encouragementes exhortatiōs and rebukynges whereby they maye instruct the man of God to euery good worke and that without any mention of merit But rather they fetch their chefe exhortations from this that our saluation standeth vpon the only mercie of God and vpon no merite of oures As Paule after that he hath in a whole Epistle discoursed that there is no hope of life for vs but in the righteousnesse of Christ when he cōmeth downe to morall exhortations he besecheth them by that mercie of God whiche he hath vouchesaued to extēd to vs. And truely this one cause ought to haue ben sufficient that God may be glorified in vs. But if any be not so vehemently moued with the glorie of God yet the remembrāce of his benefites ought to haue ben most sufficient to stirre vp such mē to do well But these men whiche do paraduenture with thrustyng in of merites beate out some seruile and constrayned obediences of the lawe do falsly saye that we haue nothing whereby we maye exhorte men to good workes bicause we goe not the same waye to worke As though God were much desired with such obediences whiche protesteth that he loueth a cherefull geuer and forbiddeth any thyng to be geuen as it were of heauinesse or of necessitie Neyther doe I speake this for that I doe eyther refuse or despise that kinde of exhortation whiche the Scripture oftentimes vseth that it maye leaue no meane vnattempted euery way to stirre vp our mindes For it rehearseth the reward which God will render to euery mā according to his workes But I denie that that is the only thing yea or the chefe amōg many And then I graunt not that we ought to take beginning therat Moreouer I affirme that it maketh nothing to the settyng vp of such merites as these men boste of as we shal hereafter see Last of all I saye that is to no profitable vse vnlesse this doctrine haue first taken place that we are iustified by the only merit of Christ which is cōceyued by faith but by no merites of our workes bicause none can be fit to the endeuour of holinesse vnlesse they haue first digested this doctrine Which thing also the Prophet very wel signifieth when he thus speaketh to God with thee is mercie that thou mayest be feared For he sheweth that there is no worshippyng of God but whē his mercie is acknowleged vpon which alone it is bothe founded and stablished Which is very worthy to be noted that we maye know not only that the beginning of worshippyng God aright is the affiance of his mercie but also that the feare of God whiche the Papistes will haue to be meritorious can not haue the name of merite bicause it is grounded vpon the pardon and forgeuenesse of sinnes But it is a moste vayne sclaunder that men are allured to sinne when we affirme the free forgeuenesse of sinnes in whiche we saye that righteousnesse consisteth For we saye that it is of so great value that it can with no good of oures be recompensed and that therefore it should neuer be obteyned vnlesse it were freely geuen Moreouer that it is to vs in deede freely geuen but not so to Christ which bought it so derely namely with his owne moste holy bloud byside whiche there was no price of value enough that might be payed to the iudgement of God When menne are taught these thinges they are put in minde that it is no thanke to them that the same moste holy bloud is not shed so oft as they sinne Furthermore we learne that our filthinesse is suche as is neuer washed awaye but with the fountaine of this moste pure bloud Ought not they that heare these thynges to conceyue a greater horrour of sinne than yf it were sayd that it is wyped awaye with the sprynklyng of good workes◠And yf they haue any thynge of God howe can they but dred beyng ones cleansed to wallowe themselues agayne in the myre as muche as in them lieth to trouble and infect the purenesse of this fountayne I haue washed my feete sayth the faythfull soule in Salomō how shal I againe defile them Now it is euident whether sort doe bothe more abace the forgeuenesse of sinnes and do more make vile the dignitie of righteousnesse They babble that God is appeased with their owne trysting satisfactions that is their donge We affirme that the giltinesse of sinne is more greuous than can bee purged with so light trifles that the displeasure of God is more heauie than can be released with these satisfactions of no value and that therefore this is the prerogatiue of the only bloud of Christ. They say that righteousnesse if it fayle at any time is restored repaired by satisfactorie workes we thynke it more precious than that it can be matched with anye recompense of workes and that therfore for the restoryng thereof we must flee to the only mercie of God As for the rest of those things that perteyne to the forgeuenesse of sinnes let them be sought out of the next chapter The .xvii. Chapter ¶ The agreement of the promises of the lawe and the Gospell NOw let vs also goe through the other argumētes wherwith Satan by the soldiars of his garde goeth about eyther to ouerthrowe or batter the iustification of fayth This I thinke we haue already wrong frō the sclaunderers that they can no more charge vs as enemies of good workes For iustification is taken awaye from good workes not that no good workes should be done or that those which be done shold be denied to be good but that we should not put affiāce in them not glorie in them not ascribe saluatiō to them For this is our affiance this is our glorie and the only authour of our saluation that
owne exāple that we shoulde mutually dedicate deliuer our selues one to an other but in so much as he maketh himselfe common to al he maketh al vs also one in himselfe But hereby is that very well confirmed whiche I haue sayd in an other place that the true ministration of the Sacramente standeth not without the worde For whatsoeuer profit commeth to vs of the Supper requireth the worde whether we be to be cōfirmed in Faith or to be exercised in confessiō or to be stirred vp to dutie praier is nedeful Therfore nothing can be more disorderly done in the Supper than if it be turned to a dumme actiō as hath ben done vnder the tyranny of the Pope For they would haue the whole force of consecration to hang vpon the intent of the Prest as though this nothing perteined to the people to whom it most of all behoued that the mysterie shoulde be declared But therupon hath growen this error that they marked not that those promises wherw t the consecration is made are directed not to the elemētes thēselues but to them that receiue them But Christe speaketh not to the bred that it may be made his body but cōmaūdeth his disciples to eate and promiseth to them the communicating of hys body and blood And none other order doth Paul teach than that together with the bred and the cup the promises should be offred to the faythful Thus it is truely We ought not here to imagine any magical enchauntment that it be sufficient to haue mūbled vp the wordes as though the elemētes did heare them but let vs vnderstande that those wordes are a liuely preaching whiche maye edifie the hearers which may inwardly pearce into their myndes whiche may be emprinted and settled in their hartes which maye shewe fourth effectualnesse in the fulfilling of that which it promiseth By these reasons it clerely appeareth that the layeng vp of the Sacramēt which many do earnestly require that it may be extraordinarily distributed to the sicke is vnprofitable For either they shal receiue it wtout rehersing of the institutiō of Christe or the minister shall together with the signe ioyne the true declaration of the mysterie In silence is abuse and fault If the promises be rehersed and the mysterie declared that they which shal receiue it maye receiue it with frute there is no cause why we shoulde doute that thys is the true consecration To what ende then wil that other consecration come the force wherof commeth not so farr as to the sicke men But they that doe so haue the example of the olde Chirch I graunt but in so great a mater and in which we erre not without greate danger nothing is safer than to folow the truth it selfe Now as we see that thys holy bred of the Supper of the Lord is spiritual meate no lesse swete and delicate than healthful to the godly worshippers of God by the taste wherof they fele the Christ is their lyfe whom it rayseth vp to thankesgeuing to whome it is an exhortation to mutuall charitie among themselues so on the other side it is turned into a moste noysome poyson to all them whoe 's Fayth it doth not nourishe and confirme and whom it doth not stirre vp to confession of praise and to charitie For as bodily meate when it fyndeth a stomach possessed with euill humors being it selfe also therby made euil and corrupted doth rather hurt than nourish so thys spiritual meate if it lighte vpon a soule defiled with malice and noughtinesse throweth it down hedlong wyth greater fal verily not by the fault the meate it selfe but because to defyled and vnbeleuing mē nothing is cleane though otherwise it be neuer so muche sanctified by the blessing of the Lorde For as Paule sayth they that eate and drynke vnworthily are gylty of the body and blood of the Lorde and do eate and drinke iugement to themselues not discerning the body of the Lorde For suche kynde of men as without any sparcle of Fayth without any zele of charitie do thrust thēselues fourth lyke swyne to take the Supper of the Lorde doe not discerne the bodye of the Lorde For insomuche as they doe not beleue that that body is their life they doe as muche as in them lyeth dishonor it spoiling it of al the dignitie therof and finally in so receiuing it they prophane and defyle it But in so much as being estranged and disagreyng from their brethren they dare myngle the holye sygne of the bodye of Christe with their disagreementes it is no thanke to them that the body of Christ is not rent in sonder and limmemeale torne in peces And so not vnworthily they are gyltie of the body and blood of the Lorde whiche they do with vngodlinesse ful of sacrilege so fowly defile Therfore by thys vnworthy eating they take to themselues damnation For wheras they haue no Fayth reposed in Christ yet receiuing the Sacramente they professe that there is saluation for them no where ells thā in him and do forswere al other affiance Wherefore they themselues are accusers to themselues they themselues pronounce witnesse againste themselues and they themselues seale their own damnation Againe when they being with hatred and euil wil diuided and drawen in sōder from their brethren that is from the members of Christe haue no parte in Christ yet they do testifie that this is the only saluation to cōmunicate with Christe and to be made one with him For this cause Paule commaundeth that a man proue himselfe before that he eate of this bred or drinke of this cup. Wherby as I expounde it he meant that euery man should descende into himselfe and weye with himselfe whether he doe with inwarde affiance of hart rest vpon the saluatiō which Christ hath purchaced whether he acknowlege it with confession of mouth then whether he do with desirous endeuor of innocence and holinesse aspire to the folowing of Christ whether after his example he be redy to geue himselfe to his brethren and to cōmunicate himselfe to them with whō he hath Christ common to hym whether as he himselfe is accompted of Christ he do likewise on his behalfe take al his brethren for members of his own body whether he couet to cherishe defende and helpe them as his own members Not for that these duties both of Fayth and charitie can now be perfect in vs but because we ought to endeuor this and with all our desires to long towarde it that we may daily more and more encrease our Fayth begonne Commonly when they goe about to prepare men to such worthinesse of eating they haue in cruell wise tormented and vexed poore consciences and yet they brought neuer a whit of all those thinges that myghte serue to the purpose They sayd that those did eate worthily which were in state of grace To be in state of grace they expounded to be pure and cleansed from al sinne By which doctrine all the men that
infected with rustinesse but this verilye is the waywardnesse of mans boldnesse whiche can not withholde it selfe but that it muste alwaye playe and be wanton in the mysteries of God But let vs remember that God doth so hyely esteme the obedience of his woorde that he wylleth vs in it to iudge both his Angels and the whole worlde Nowe byddyng farewel to so great a heape of ceremonies it might thus haue ben most comlyly ministred if it were oft and at least euery weke sette before the Chirch but that first they should beginne wyth publike prayers then a sermon should be made then the minister hauing bread and wyne set vpon the borde shoulde rehearse the institution of the Supper and then shoulde declare the promises that are in it lefte vnto vs and therewithall shoulde excommunicate al them that by the lords forbidding ar debarred frō it afterward they shoulde pray that with what liberalitie the lord hath geuē vs this holy foode he woulde instructe and frame vs also with the same Fayth and thankfulnesse of mynde to receiue it and that forasmuch as we are not of our selues he would of his mercy make vs worthy of such a banket that then either Psalmes shold be soong or somwhat red and the saythful should in semely order communicate of the holy banket the ministers breaking the bred and geuing it to the people that when the Supper is ended exhortation shold be made to pure Fayth and confession of Fayth to charitie and to maners mete for Christians laste of al that geuing of thankes shold be rehersed and praises be soong to God which being ended the congregation shoulde be let goe in peace These thinges that we haue hetherto spoken of thys Sacramente do large◠shewe that it was not therfore ordeined that it should be receiued yerely ones and that slightly for maners sake as now commonly the custome is but that it should be in often vse to al Christians that with often remembrance they should repete the passion of Christe by which remembrance they might susteyne and strengthen their Fayth and exhort themselues to sing cōfession of prayse to God and to publish his goodnesse finally by which they might nourishe mutuall charitie and testifie it among themselues wherof they saw the knot in the vnity of the body of Christ. For so oft as we communicate of the signe of the body of the Lord we do as by a token geuen and receiued enterchangeably bynde our selues one to an other vnto all duties of loue that none of vs doe any thing wherby he may offende his brother nor leaue any thing vndone wherby he may helpe hym when nede requireth and abilitie sufficeth That suche was the vse of the Apostolike Chirch Luke rehearseth in the Actes when he sayth that the faithfull were continuing in the doctrine of the Apostles in communicating in breaking of bred and in prayers So was it altogether mete to be done that there should be no assemblie of the Chirch without the word prayers partaking of the Supper almes That thys order was also institute amōg the Corynthians we may sufficiently gather of Paul and it is certayne that in many ages afterwarde it was in vse For thereupon came those olde Canons which they Father vpon Anacletus and Calixtus that when the consecration is done al should communicate that will not bee without the dores of the Chirch And it is red in those olde Canons which they call the Canons of the Apostles that they which continue not vnto the ende and do not receiue the holy communion muste be corrected as men that moue vnquietnesse of the Chirche Also in the Councell at Antioche it was decreed that they which entre into the Chirch and heare the Scriptures and do absteine from the communion should be remoued from the Chirch til they haue amended this faulte Which although in the first Councell at Toletum it was either somwhat qualified or at least set fourth in mylder wordes yet it is there also decreed that they which when they haue heard the sermon are founde neuer to communicate should be warned if after warning they absteyne they should be debarred from it Uerily by these ordinances the holy men meant to reteine and mainteine the often vse of the Communion which often vse they had receiued from the Apostles themselues whiche they saw to be most holsome for the faythful and by litle and litle by the negligence of the common people to growe out of vse Augustine testifieth of hys owne tyme The Sacrament sayth he of this thing of the vnitie of the Lordes body is somewhere dayly somewhere by certayne distances of dayes prepared vpon the Lordes table and is there receaued at the table to some vnto lyfe to other some vnto destruction And in the first Epistle to Ianuarius some doe daily communicate of the body and blood of the Lorde some receiue it at certaine dayes in some places there is no day let passe wherein it is not offred in some other place only vpon the saturday and the Sonday and in some other places neuer but on the Sonday But forasmuch as the common people was as we haue said somwhat slack the holy men did cal earnestly vpon them with sharpe rebukinges least they should seme to winke at such slouthfulness Suche an exāple is in Chrysostome vpon the Epistle to the Ephesians It is not sayed vnto him that dishonored the banket wherfore didst thou sit down but wherfore didst thou come in Whosoeuer is not partaker of the mysteries he is wycked and shamelesse for that he standeth here presente I beseche you if any be called to a banket washeth hys handes sitteth downe semeth to prepare hymselfe to eate and then doth tast of nothing shall he not shame bothe the banket and the maker of the banket So thou stāding among them that with prayer do prepare themselues to receiue the holy meate haste euen in thys that thou haste not gone away confessed that thou art one of the number of them at the last thou doest not partake had it not ben better that thou hadst not ben present Thou wylte say I am vnworthy Therefore neither wast thou worthy of the Communion of prayer whiche is a preparing to the receiuing of the holy mysterie And truely thys custome which commaundeth to communicate yerely ones is a most certaine inuention of the deuill by whoe 's mynisterie soeuer it was brought in They say that zepherinus was author of that decree which it is not likely to haue ben such as we now haue it For he by his ordinance did paraduenture not after the worst manner prouide for the Chirch as the times then were For it is no dout but that then the holy Supper was set before the faythful so oft as they came together in assemblie neither is it any dout but that a good part of them did cōmunicate But when it scarcely at any tyme happened that al did communicate together