accompt a thousand yeres like as one daye For thys conioyning and aliance the scripture sometime confoundeth the names of Faythe and Hope For when Peter teacheth that we are by the power of God preserued through faithe vnto the disclosinge of saluation he geueth that vnto faithe whyche dyed more fittely agree with hope and not without cause for asmuche as we haue already taught that hope is nothing els but the nourishment and strength of faithe Sometimes they are ioyned together as in the same epistle That your faithe and hope shoulde be in God But Paule to the Philippians out of faith deriueth expectation bicause in pacientli hoping we holde our desires in suspense till Gods conuenient oportunitie be opened All whiche matter wee maye better vnderstande by the tenth chapiter to the Hebrues whyche I haue already alleaged Paule in an other place although he speake vnproprely yet meaneth the same thing in these wordes We loke in the spirit through faith for hope of righteousnesse euen bicause we embracing the testimonie of the Gospell concerning his free loue do loke for the time when God shall openly shewe that whiche is nowe hidden vnder hope And nowe it is plaine how folishly Peter Lomberd laieth two foundations of hope that is the grace of God the deseruing of works Hope can haue no other mark to be directed vnto but faith we haue already declared that faith hath one only mark the mercie of God to which it ought to loke as I maie so speake with both eyes But it is good to heare what a liuely reasō he bringeth If saith he thou darst hope for any thing without deseruinges y◠shal not be worthy to be called hope but presumption Whoe gentile reader will not worthyly abhorre suche beastes that saie it is a rashe and presumptuous dede if a man haue cōfidence that God is true of his word For where the Lord willeth vs to loke for all thinges at his goodnesse thei saie it is presumption to leane and rest vpon it A master meete for suche scholers as he founde in the madde schole of filthy babblers But as for vs when we se that wee are commaunded by the oracles of God to conceiue a hope of saluation let vs gladly presume so much vpon his truthe as trusting vpon his onely mercie casting away the confydence of workes to be bolde to hope well He will not deceiue that saide Be it vnto you according to your faithe The thyrde Chapter That we ar regenerate by faithe Wherein is entreatch of Repentance ALbeit we haue already partly taught how faith possesseth Christe how by it we eioye hys benefites neuerthelesse thys weare yet darke vnlesse we dyd also make declaratiō of the effectes that we feele thereby Not without cause it is said that the summe of the Gospell standeth in repentance and in forgeuenesse of sinnes Therfore leauing out these two pointes whatsoeuer we shal saie of faith shal be but a hungry vnperfect yea in manner vnprofitable disputation of faith Now forasmuch as Christ doth geue both vnto vs we obteine both by faith that is to saie both newnesse of life fre reconciliation reasō ordre of teaching requireth that in this place I beginne to speake of bothe Oure next passage from faith shal be to Repentance bicause when this article is well perceiued it shall the better appeare howe man is iustified by onely faithe and mere pardon yet how real holinesse of life as I maie so call it is not seuered frō free imputation of righteousnesse Now it ought to be oute of question that Repentance doth not only immediatly folow faith but also spring out of it For wheras pardon forgeuenesse is therfore offred by the preaching of the Gospel the the sinner being deliuered from the tyrānie of Satan from the yoke of sinne frō miserable bondage of vices maie passe into the kingdome of God truly no man can embrace the grace of the Gospell but he muste returne from the erroures of hys former life into the right way and applie all his studie to the meditation of repentance As for them that thinke that repentance dothe rather goe before faithe than flow or spring forth of it as a frute out of a tree thei neuer knew the force therof and are moued with to weake an argument to thinke so Christ saie thei Ihon in their preachinges do first exhorte the people to repentance then thei afterwarde saye that the kyngdome of heauen is at hand Such cōmaundemēt to preach the Apostles receiued such ordre Paule folowed as Luke reporteth But while thei superstitiously stick vpon the ioining together of syllables thei mark not in what meaning the words hang together For whē the lord Christ Ihō do preach in this manner Repent ye for the kingedome of heauen is come neare at hande do they not fetche the cause of repentance frō very grace promise of saluatiō Therfore their words are as much in effecte as if thei had said because the kingdō of heauē is com nere at hand therfore repēt ye For Matthewe when he hathe shewed that Ihon so preatched saith that in him was fulfilled the prophecie of Esaie concerninge the voyce cryeng in the wyldernesse Prepare the waie of the Lorde make streight the pathes of oure God But in the Prophete that voice is cōmaunded to beginne at comfort and glade tydinges Yet when we referre the beginning of repentance to faith we do not dreame a certaine meane space of time wherein it bringeth it out but we meane to shew that a man can not earnestly applie him selfe to repentance vnlesse he know him selfe to be of God But no man is truely perswaded that he is of God but he that hathe firste receiued his grace But these things shal be more plainely dyscussed in the processe folowing Paraduenture this deceiued them that many are firste by terroures of conscience tamed or framed to obedience before that thei haue throughli disgested yea before they haue tasted the knowledge of grace And this is the feare at the beginning whiche some accompte among vertues bicause thei see that it is nere to true and iuste obedience But oure question is not here how diuersly Christ draweth vs vnto him or prepareth vs to the endeuoure of godlinesse only this I say that ther can be no vprightnesse founde where reigneth not that Spirit whiche Christe receyued to communicate the same to his membres Then according to that saieng of the Psalme Wyth thee is mercifulnesse that thou maiest bee feared Noe man shall euer reuerently feare God but he that trusteth that God is mercifull vnto him no man wil willingly prepare himselfe to the kepinge of the lawe but he that is perswaded that his seruices please him which tendernesse in pardoning and bearing with faultes is a signe of fatherly fauoure Whiche is also shewed by that exhortation of Osee Come let vs returne to
loue To thys exposition Augustine dyd fyrste open mee the waye bycause thou shouldest not thinke that it is without consent of some graue authoritie And though that Lordes purpose was to forbid vs all wrongfull coueting yet in rehersing that same he hath brought forth for example those things that most commonly doe deceyue vs wyth a false image of delyghte bycause hee woulde learne nothynge to concupiscence when he draweth yt from these thinges vpon the whyche yt moste of all rageth and triumpheth Loe here is the seconde Table of the lawe wherein we are taught sufficiently what we owe to men for Gods sake vpon consideration wherof hangeth the whole rule of charitie Wherefore you shall but vaynely call vpon those duetyes that are conteined in thys Table vnlesse your doctrine doe staye vpon the feare and reuerence of God as vpon her foundation As for them whyche seeke for twoo commaundementes in the prohibition of couetinge the wyse reader thoughe I saye nothing wyll iudge that by wronge diuision they teare in sunder that whyche was butte one And it maketh nothinge againste vs that this worde Thou shalt not couet is the seconde time repeted for after that he had fyrste sette the house then hee renteth the partes thereof beginninge at the wyfe whereby it playnely appeareth that as the Hebrues doe very well it ought to bee reade in one whole sentence and that God in effecte commaundeth that all that euery man possesseth shoulde remaine safe and vntouched not onely from wronge and lust to defraude them but also from the very leaste desyre that may moue oure myndes But now to what ende the whole lawe tendeth it shall not be hard to iudge that is to the fulfillinge of ryghteousnesse that yt myghte frame the lyfe of manne after the example of the purenesse of God For God hathe therein so painted oute hys owne nature as if a manne do perfourme in deedes that whiche is there commaunded hee shall in a manner expresse an image of God in hys lyfe Therefore when Moses meante to bring the summe thereof into the myndes of the Israelites hee saide And nowe Israel what dothe the Lorde thy God aske of thee butte that thou feare the Lorde and walke in hys wayes loue hym and serue hym in all thy hearte and in all thy soule and keepe his commaundementes And hee cessed not styll to synge the same songe againe vnto them so ofte as he purposed to shewe the ende of the lawe The doctrine of the lawe hathe suche respect herevnto that it ioyneth man or as Moses in an other place termeth it maketh manne to sticke faste to his God in holynesse of lyfe Nowe the perfection of that holynesse consisteth in the twoo principall pointes allready rehersed That we loue the Lorde God withall oure hearte all oure soule and all oure strengthe and oure neighboure as oure selues And the firste in deede is that oure soule bee in all partes fylled with the loue of God From that by and by of it selfe fourth floweth the loue of oure neighboure Whiche thinge the Apostle sheweth when he wryteth that the ende of the lawe is Loue out of a pure conscience and a farthe not fained You see howe as it were in the heade is set conscience and faith vnfained that is to saye in one worde true Godlynesse and that from thense ys charitie deceyued Therefore hee is deceyued whosoeuer thynketh that in the lawe are taughte onely certayne rudimentes and fyrste Introductions of ryghteousnesse wherewyth menne became to bee taughte theyr fyrste schoolynge butte not yet dyrected to the true marke of good woorkes whereas beyonde that sentence of Moses and thys of Paule youe canne desyre nothynge as wantynge of the hygheste perfection For howe farre I praye youe wyll hee proceede that wyll not bee contented wyth thys institution whereby manne ys instructed to the feare of God to spirituall worshypynge to obeinge of the commaundementes to folowe the vprightnesse of the waye of the Lorde finally to purenesse of conscience syncere faithe and loue Whereby is confirmed that exposition of the lawe whiche searcheth for and findeth out in the commaundementes therof all the dueties of Godlynesse and loue For thei that folow onely the drie and bare principles as if it taught but the one halfe of Gods will know not the ende thereof as the Apostle witnesseth But wheras in rehersing the summe of the law Christ the Apostle do somtime leaue out the first Table many are deceiued therin while thei wold faine draw their wordes to bothe the Tables Christ in Mathew calleth the chiefe pointes of the lawe Mercy Iudgement Faith vnder the worde Faith it is not doubtfull to mee but that he meaneth truth or faithfulnesse towarde men But some that the sentence might be extended to the whole lawe take it for religiousnesse towarde God But thei laboure in vaine For Christe speaketh of those workes wherwith man ought to proue him selfe righteous This reâ—son if we note we will also cesse to maruell why when a yonge man asked hym what be the commaundementes by kepinge wherof we enter into life he answered these thinges onely Thou shalte not kill Thou shalt not committe adulterie Thou shalte not steale Thou shalte beare no false witnesse Honoure thy Father and thy Mother Loue thy neighboure as thy selfe For the obeying of the firste Table consisted in manner all eyther in the affection of the hearte or in ceremonies the affection of the hearte appeared not and as for the ceremonies the hypocrites did continually vse But the workes of charitie are suche as by them we maye declare a perfect righteousnesse But this commeth eche where so ofte in the prophetes that it muste nedes be familiar to a reader but meanly exercised in them For in a manner alwaye when they echorte to repentaunce they leaue oute the firste Table and onely call vpon Faith Iudgment Mercie Equitie And thus thei do not ouerskippe the feare of God but thei require the earnest proofe thereof by the tokens of yt This is wel knowen that when thei speake of the keepinge of the law thei do for the moste parte rest vpon the seconde Table bicause therein the studie of righteousnesse and vprightnesse is most openly seen It ys needlesse to reherse the places bicause euery man will of himselfe easyly marke that whiche I saye But thou wilt say is it then more auailable to the perfection of righteousnesse to liue innocently among men than with true godlynesse to honore God No but bicause a man doth not easilye kepe charitie in all pointes vnlesse he earnestli feare God therfore it is therby proued that he hathe Godlinesse also Biside that for asmuch as the Lord well knoweth that no benifite can come from vs vnto him which thing he doth also testifie by the Prophet therfore he requireth not our dueties to him self but doth exercise vs in good workes toward our neighbour Therfore not wtout cause the
continuall brawling that they know not the very first rules of Logike Do thei thinke that the Apostle doted when he alleged these places to proue his sayeng The man that shal do these thynges shall liue in them and Cursed is euery one that fulfilleth not all thinges that are written in the volume of the lawe Unlesse they be mad they will not saye that life was promised to the kepers of Ceremonies or curse thretened onely to the breakers of them If these places be to bee vnderstanded of the morall lawe it is no doubte that the morall workes also are excluded from the power of iustifieng To the same purpose serue these argumentes that he vseth bycause the knowledge of sinne was by the lawe therefore righteousnesse is not by the lawe Bycause the lawe worketh wrath therefore it worketh not righteousnesse Bycause the lawe can not make conscience assured therefore also it can not geue righteousnesse Bycause fayth is imputed vnto righteousnesse therefore righteousnesse is not a rewarde of worke but is geuen beyng not due Bycause we are iustified by fayth therefore gloryeng is cut of If there had ben a lawe geuen that might geue life then righteousnesse were truely by the lawe but God hath shut vp all vnder sinne that the promise might be geuen to the beleuers Let them nowe fondly saye yf they dare that these thynges are spoken of ceremonies and not of manners but very children would hisse out so great shamelesnesse Therefore let vs hold this for certayne that the whole lawe is spoken of when the power of iustifieng is taken awaye from the lawe But if any manne maruell why the Apostle vsed such an addition not beyng content with only namyng of workes the reason is ready to be shewed for it For although workes be so hiely estemed yet they haue that value by the allowance of God rather than by their owne worthinesse For whoe can booste vnto God of any righteousnesse of workes but that which he hath allowed Whoe dare clayme any reward as due vnto theÌ„ but such as he hath promised They haue therfore this of the bountifulnesse of God that they are compted morthy both of the name and reward of righteousnesse they be of value only for this cause when the purpose of him that doth them is by them to shew his obedience to God Wherfore the Apostle in an other place to proue that Abraham could not be iustified by workes allegeth that the law was geuen almost fower hundred and thirty yeres after the couenant made Unlearned men would laugh at suche an argument bicause there might be righteous workes before the publishyng of the law But bicause he knew that there was no such value in workes but by the testimonie vouchsauing of God therfore he taketh it as a thing coÌ„fessed that before the law thei had no power to iustifie We vnderstaÌ„d why he namely expresseth the worke of the law wheÌ„ he meaneth to take awaye iustification froÌ„ any workes bycause controuersie may be moued of those and none other Albeit sometime he excepteth all workes without any additioÌ„ as when he sayth that by the testimonie of Dauid blessednesse is assigned to that man to whome the Lord imputeth righteousnesse without workes Therfore they can with no cauillatious bryng to passe but that we shall get this generall exclusiue only And they do in vayne seeke that triflyng sutteltie that we are iustified by that only faith whiche worketh by loue so that righteousnesse must stand vpon loue We graunt in deede witn Paule that no other faith iustifieth but that whiche is effectually workyng with chatitie but that faith taketh not her power of iustifiyng from that effectualnesse of charitie Yea it doth by no other meane iustifie but bicause it bryngeth vs into the communicatyng of the righteousnesse of Christ. Or els all that which the Apostle so earnestly presseth should fall to nought To him that worketh sayth he the reward is not teckened accordyng to grace but accordyng to Det. But to him that worketh not but beleueth in him that iustiâ—ieth the vnrighteous his fayth is imputed vnto righteousnesse Could he speake more euidently than in so sayeng that there is no righteousnesse of faith but where there are no workes to whiche any reward is due and that only then fayth is imputed vnto righteousnesse when righteousnesse is geuen by grace that is not due Now let vs examine howe true that is whiche is sayd in the definition that the righteousnesse of fayth is the reconciliation with God whiche consisteth vpon the only forgeuenesse of sinnes We muste alwaye returne to this principle that the wrath of God refteth vpon all men so long as they coÌ„tinue to be sinners That hath Esaye excellently well set out in these wordes The haÌ„d of the Lord is not shortened that he is not able to saue nor his eare dulled that he can not heare but your iniquities haue made disagreement betwene you and your God and your sinnes haue hidden his face from you that he heareth you not We heare that sinne is the diuision betwene man and God and the turnyng awaye of Gods face from the sinner Neyther can it otherwise be For it is disagreyng froÌ„ his righteousnesse to haue any felowship with sinne Wherefore the Apostle teacheth that manne is enemie to God till he be restored into fauour by Christ. Whome therfore the Lord receyueth into ioynyng with him him he is sayd to instifie bycause he can neyther receyue him into fauour nor ioyne him with himselfe but he muste of a sinner make him righteous And we further say that this is done by the forgeuenesse of sinnes For if they whome the Lord hath recoÌ„ciled to himself be iudged by their workes they shal be found still sinners in deede whoe yet must be free cleane from sinne It is certayne therefore that they whom God embraceth are no otherwise made righteous but bicause they are cleansed by hauing the spottes of there sinnes wiped awaye by forgeuenesse thaâ— such a righteousnesse maye in one worde be called the forgeuenesse of sinnes Both these are most clerely to be seene by these wordes of Paule whiche I haue already alleged God was in Christ reconcilyng the world to himself not imputyng their sinnes to man and he hath lette with vs the word of reconciliation And then he addeth the summe of his message that him which knew no sinne he made sinne for vs that we might be made the righteousnesse of God in him Here he nameth righteousnesse and reconciliation without difference that we maye perceyue that the one is mutually conteyned vnder the other And he teacheth the manner to atteyne this righteousnesse to be when our sinnes are not imputed vnto vs. Wherefore doubte thou not hereafter howe God doth iustifie vs when thou hearest that he doth reconcile vs to himself by not imputyng sinnes So to the Romanes he proueth by the testimonie of
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
imputed to him for righteousnesse Sith therfore it is said that the acte done by Phinees was imputed to him for righteousnesse what Paule affirmeth of faith the same may we also conclude of works Whervpon our aduersaries as though thei had wonne the victorie determine that we are in dede not iustified without faith but that we are also not iustified by it alone and that workes accomplish our righteousnesse Therefore here I beseache the godly that if thei knowe that the true rule of righteousnesse is to be taken out of the Scripture only thei will religiously and earnestly weie with me how the Scripture may without cauillations be rightly made to agree with it selfe For asmuch as Paul knewe that the iustificatioÌ„ of faith is the refuge for them that ar destitute of their own righteousnesse he doth boldly coÌ„clude that al thei that ar iustified by faith ar excluded from the righteousnesse of works But sith it is certayne that the iustification of faith is common to all the faithfull he dothe thereof with like boldenesse conclude that no man is iustified by works but rather contrariewise that men are iustified without any helpe of workes But it is one thing to dispute of what value works are by themselues and an other thing what accompt is to be made of them after the stablishing of the righteousnesse of faith If we shal set a price vpon works according to their worthinesse we saie that thei are vnworthy to come into the sight of God and therefore that man hath no workes whereof he may glorie before God then that being spoiled of al helpe of works he is iustified by only faith Now we define righteousnesse thus that a sinner being receiued into the communion of Christ is by hys grace reconciled to God when being cleansed with his bloode he obteineth forgeuenesse of sinnes and being clothed with his righteousnesse as with his own he staÌ„deth assured before the heauenly iudgment â—eate WheÌ„ the forgeuenesse of sinnes is set before the good workes which folowe haue now an other valuation than after their own deseruing bycause whatsoeuer is in them vnperfect is couered with the perfectioÌ„ of Christ whatsoeuer spottes or fylthinesse there is it is wyped away wyth hys cleannesse that it maye not come into the examination of the iudgement of God Therfore when the giltines of al trespasses is blotted out whereby men are hindred that thei can bring forthe nothing acceptable to God and when the faulte of imperfection is buried whiche is wonte also to defile good workes the good workes which the faithful do are compted righteous or which is all one are imputed for righteousnesse Now if any man obiect this against me to assaile the righteousnesse of faithe first I will aske whether a man be compted righteous for one or two holy works being in the rest of the works of his life a trespasser of the law This is more than an absurditie Then I will aske if he be compted righteous for many good works yf he be in any parte founde gilty This also he shal not be so bolde to affirme when the penal ordinaâ—ce of the law crieth oute against it proclameth al them accursed which haue not fulfilled all coÌ„maundementes of the lawe to the vttermost Moreouer I wil go further ask whether ther be any work that deserueth to be accused of no vncleannesse or imperfection And howe could there be any such before those eies to whom eueÌ„ the very starres are not cleane enough nor the Angeles righteous enough So shal he be compelled to graunt that there is no good worke which is not so defiled with transgressions adioyned with it with the corruptnesse of it selfe that it can not haue the honoure of righteousnesse Nowe if it bee certaine that it proceedeth from the righteousnesse of faith that woorkes which are otherwise vnpure vncleane and but halfe workes not worthy of the sight of God much lesse of his loue are imputed to righteousnesse why do thei with boasting of the righteousnesse of workes destroye the iustification of faith wheras if this iustification were not thei shold in vaine boaste of that righteousnes Wyll thei make a vipers birthâ— For therto end the saiengs of the vngodly meÌ„ Thei can not denie that the iustificatioÌ„ of faith is the beginning foundatioÌ„ cause matter substance of the righteousnesse of works yet thei coÌ„clude the man is not iustified by faith bycause good workes also are accoÌ„pted for righteousnesse Therfore let vs let passe these follies confesse as the truth is that if the righteousnesse of works of what sort soever it be accoÌ„pted hangeth vpon the iustificatioÌ„ of faith it is by this not onely nothing minished but also coÌ„firmed namly wherbi the strength therof appeareth more mighty Neither yet let vs think that works ar so coÌ„meÌ„ded after fre iustificatioÌ„ that thei also afterward come into the place of iustifieng a maÌ„ or do parte that office betwene them faithe For vnlesse the iustificatioÌ„ remaine alway whole the vncleannes of workes shal be vncouered And it is no absurditie that a man is so iustified by faith that not only he himself is righteous but also his woorkes are esteemed righteous aboue their worthynesse After this maÌ„ner we wil grauÌ„t in workes not only a righteousnes in parts as our aduersaries theÌ„selues wold haue but also that it is alowed of God as if it wer a perfect ful righteousnesse But if we remeÌ„bre vpoÌ„ what fouÌ„datioÌ„ it is vpholdeÌ„ al the difficultie shal be disolued For then noâ— til their beginneth to be an acceptable worke wheÌ„ it is receiued with pardoÌ„ Now whense coÌ„meth pardoÌ„ but bicause God beholdeth both vs â—amp al our thinges in Christe Therefore as we when we are graffed into Christ do therfore appeare righteous before God bicause our wickednesses are couered with his innocence so our workes are be taken for righteous bicause whatsoeuer faultines is otherwise in theÌ„ being buried in the cleannesse of Christe it is not imputed So we may rightfully sai that bi onli faith not oÌ„ly we but also our works ar iustified Now if this righteousnes of works of what sorte soeuer it be hangeth vpoÌ„ faith tree iustification is made of it it ought to be included vnder it and to he sette vnder it as the effect vnder the cause therof as I may so cal it so farre is it of that it oughte to bee raysed vp either to destroy or darken it So Paule to dryue men to confesse that oure blessednesse coÌ„sisteth of the mercy of God not of works chefli enforceth that saying of Dauid Blessed are thei whose iniquitties are forgeuen and whose sinnes are couered Blessed is he to whom the Lord hath not imputed sinne If any maÌ„ do thrust in to the contrary innumerable sayings wherin blessednesse seemeth to be geuen to works as are these Blessed is the man whiche feareth the Lord whiche hath pitie on the poore
eies throughout the whole widenesse of the worlde thei haue on euery side nothing but desperation present before thē so that Paul saith that we are more miserable then al mē if our hope be only in this world That thei shold not faint in these so great distresses the lord is present with them whyche putteth them in minde to lift vp their heade hyer to cast their eies further that thei find with him the blessednes which theise not in the world Thys blessednes he calleth reward wages recompense not weying the merit of workes but signifieng that it is a recōpensing to their troubles sufferinges sclaunders c. Wherfore nothing wtstādeth but that we may after the example of the scripture cal eternal life a rewarding bicause in it the lord receiueth his from labors into rest from afflictiō in to prosperous happy state from sorrowe into gladnesse from pouertie into flowinge wealth from shame into glorie changeth al the euels whiche thei haue suffered for greater good things So it shal also be no incōuenience yf we think holines of life to be a way not which openeth an entrie into the glorie of the heauēly kingdome but wherby the elect ar led of their God in to the disclosing of it forasmuche as this is his good wil to glorifie them whome he hath sanctified Onely let vs not imagine a cauilatiō of merite reward wherein the Sophisters do fondly stick fast bicause thei cōsider with this end which we set forth But how vnordrely is it when the lorde calleth vs to one end for vs to loke to an other Nothing is more the weakenesse of our flesh with some cōfort nor to puffe vp our minds wyth glorie Whosoeuer therefore dothe thereby gather the merit of workes or doth in one balance weie worke with rewarde he erreth far from the right marke of God Wherfore when the Scripture sayth that God the iust iudge wyll one day rendre to his a crowne of righteousnesse I do not onli take exception with Augustine say To whome should he being a iust iudge tender a crowne if he had not beinge a mercifull father geuen grace how shoulde there be righteousnesse vnlesse grace went before whiche iustifieth the vnrighteous How shoulde these due thinges he rendred vnlesse these vndue things were first geuen But also I adde an other thing Howe shold he impute righteousnesse to our works vnlesse his tēder mercifulnesse did hide the vnrighteousnesse that is in them Howe shold he iudge them worthy of reward vnlesse he did by immeasurable bountifulnesse take away that which is worthy of punishment For he is wont to call eternal life grace bicause it is rendred to the free giftes of God when it is repaied to workes But the Scripture doth further humble vs therwithal raise vs vp For beside this that it forbiddeth vs to glorie in works bicause thei are the free giftes of God it therwithal teacheth that thei are alwaye defiled with some dregges that thei can not satisfie God if thei be examined by the rule of his iudgmente butte least our courage shold faint it teacheth that thei please by only pardō But although Augustine speaketh somwhat otherwise than we do yet that he doth not so disagree in the matter shall appeare by hys words in his thirde boke to Boniface Wher when he had compared two men together the one of a life euen miraculously holy perfect the other honest in dede and of vncorrupt māners but not so perfect but that much wanteth in him at the last he concludeth thus Euen this man which in manners semeth much inferioure by reason of the true faith in God wherof he liueth according to which he accuseth himselfe in al his offenses in al his good works praiseth God geuing to himself the shame to him the glorie taking from himself both the pardon of sinnes the loue of weldoings when he is to be deliuered out of this life he passeth into the feloship of Christe Wherefore but bicause of faithe Which although it saue no man wtout works for it is it which worketh by loue not a reprobate faith yet by it also sinnes are released bicause the righteous man liueth of faithe but without it euen the same whiche seeme good works are turned into sinnes Here verily he doth plainely cōfesse that which we so muche trauail to proue that the righteousnesse of good works hangeth herevpon that thei are by pardon allured of God A very neare sense to the places aboue recited haue these Make to your selues frends of the Mammon of wickednes that when you shal faile thei may receiue you into euerlasting tabernacles Cōmaund the riche men of this worlde not to be proudly minded nor to trust in vncertaine richesse but in the liuing God to do well to become riche in good workes to laye vp in store for themselues a good foundation against the time to come that thei maye obteine eternal life For good workes are cōpared to the richesse which we may enioy in the blessednes of eternal life I answer that we shal neuer come to the vnderstandinge of thē vnlesse we turne our eies to the mark whereunto the holy ghoste directeth his words If it be true which Christ saith that oure minde abydeth there where oure treasure is as the children of the world are wont to be earnestly bent to the getting of those things which serue for the delites of this present life so the faithfull muste loke sithe thei haue learned that this life shall by by vanishe awaie like a dreame that thei sende those thinges whiche thei woulde enioye thether where thei shall haue perfect life We must therefore do as thei do which purpose to remoue into any place where thei haue chosen to rest their whole lyfe They sende their goods before do not miscontentedly want thē for a time bicause thei thinke them selues so much more happy how much more goodes thei haue wher thei shal tarry longe If we beleue that heauen is our coūtree it behoueth vs rather to sende away our richesses thether than to kepe thē here where we must lose them with sodeine remouing But how shal we sende them thether If we cōmunicate to the necessities of the poore to whome whatsoeuer is geuen the lord accompteth it geuen to himself Wherevpon commeth that notable promise He that geueth to the poore lendeth for gaine to the Lorde Agayne He that liberallye soweth shall liberally reape For those thinges are deliuered into the hand of the lord to kepe which are bestowed vpon our brothren by the duetie of charitie He as he is a faith full keper of that whiche is deliuered to him wil one daie restore it with plentiful gaine Are thē our dutiefull doinges of so greate value with God that thei be as richesse laied vp in store for vs in his hand Whoe shal feare so to saie when the Scripture dothe so ofte and plainely
abrode where prophecie sayleth Neyther oughte the contempt of our basenesse to withdrawe you from thys purpose We verily knowe right wel howe poore and abiecte silly men we be namely in the sighte of God miserable sinners in the sight of men most despised persones yea and if you wil certaine excrementes outcastes of the world or whatsoeuer vilâ—r thing may be named so that there remaineth nothyng for vs to glorie vpon before God but hys onely mercie whereby we are without any our deseruing receiued into the hope of eternall saluation and before men nothyng but our weakenesse whiche among them it is taken for a most great shame to confesse so much as in countenance But our doctrine must be auaunced hye aboue all glorie of the worlde muste stande vnuanquishable aboue all power because it is not oures but the doctrine of the liuing God and of hys Christe whome the Father hath appoynted Kyng to beare rule euen from sea to sea and from the riuers euen to the endes of the earth and so to beare rule that strykyng the whole earth wyth the onely rod of hys mouth he may breake it with all the iron and brasen strength with all the golden and syluer glittering therof as it were potters vessels as the Prophetes prophecie of the royaltie of his kingdome Our aduersaries in dede do crye out to the contrary and say that we falsly pretende the woorde of GOD whereof we be most wicked corrupters But howe thys is not only a malicious sclaunder but also a notable shamelessnesse you your selfe by reding our confession may according to your wysedome iudge Yet here it is also good to say somwhat eyther to moue you to willingnesse and hedefulnesse or at the least to prepare you a way to the reding of it Paul wheÌ„ he willed al prophecie to be framed to the agreablenesse of Fayth hath set a most sure rule wherby the expounding of Scripture ought to be tryed Now if our doctrine be examined by thys rule of Fayth the victorie is allredy in our handes For what doth better or more fittly agree with Fayth than to acknowlege our selues naked of al vertue that of God we may be clothed emptye of all good that of him we may be filled the bonde seruantes of sinne that of him we may be made fre blinde that of hym we maye be enlightened lame that of hym we maye be made streight feble that of hym we may be vpholden to take from our selues all mater of glorieng that he alone may be glorious on hie and in him we may glorie WheÌ„ we say these and such like thinges they interrupt vs and cry out that by thys meane is overthrowen I wote not what blinde light of nature fained preparations freewill workes meritorious of eternall saluation together with their supererogations because they can not abide that the whole praise and glorie of al goodnesse vertue righteousnesse and wisdome shoulde remayne in God But we rede not that they were blamed that haue drawen to much out of that fountayne of liuing water on that contrary syde they are sharply rebuked which haue digged to themselues pittes broken pittes which are not able to holde water Againe what is more agreable with Fayth than to promyse to themselues that God wil be to them a fauourable Father where Christ is acknowleged to be a brother and procurer of fauor than assurâ—dly to loke for al thinges ioyfull and prosperous at hys hande whoe 's unspeakable loue towarde vs hath proceded so farr that he hath not spared his only begotten sonne but that he gaue hym for vs than to rest in sure loking for saluation and eternall lyfe where we thynke vpon Christe geuen of the Father in whom such treasures are hidden Here they stepp in against vs and crye out that thys certaintie of affiance is not without arrogance and presumption But as nothing of our selues so al thinges ought we to presume of God and we are for none other reson spoyled of vayne glorie but that we should learne to glorie in the Lord. What is there moreâ— Consider most mightie Prince al the partes of our cause and thynke that we are worse than any kynde of wycked men vnlesse you playnly fynde that we are in troble and railed at because we put our trust in the liuing God becaue we beleue that this is the eternall lyfe to know one true God and hym whom he hath sent Iesus Christe For thys hope some of vs are bounde in irons some are whypped some are caryed about in mockage some are condemned without iugement some are most cruelly tormented some escape away by flight but al are distressed with troble al are most terribly accursed torne with sclaunders and handled in most haynous wise Now loke vpon our aduersaries I speake of the degree of Prestes at whoe 's becke and wil the other exercise ennimities against vs and consider with me a litle while with what zele they be caryed As for the true religion which is taught in the Scriptures which ought to be holden certaine among al men they easily geue leaue bothe to themselues and other to be ignorant of it to neglect despise it they thynke that it maketh smal mater what euery man beleue or not beleue concerning God and Christ so that he do with an vnexpressed Fayth as they cal it submit hys mynde to the iugement of the Chirch neither are they much moued if it happen that the glorie of God be defiled with manifest blasphemies so that no man lift vp hys fynger agaynst the supremicie of the Apostolike sea and authoritie of our holy mother the Chirch Why therfore do they with so great crueltie and fercenesse fight for the Masse Purgatorie Pilgrimages and such trifles so farr fourth that they say that without most expressed Fayth as I may so call it of these thinges godlinesse caÌ„ not stande wheras yet they proue not that any of these thynges come out of the word of God Why so but because their belly is their God their kitchen is their religion which being taken away they thynke that they shall not onely be no Christians but also no men For though some of them do plentuously glutt themselues and other some lyue with gnawyng of poore crustes yet they liue all of one pott whiche without these warning helpes should not only waxe colde but also throughly freese Therfore how much more euery of them is careful for hys belly so much more earnest warrier he is for their Fayth Finally they all endeuor themselues to thys to kepe still eyther bothe kingdome safe and their belly full but of pure zele none of them sheweth any token be it neuer so little Neither yet so do they cesse to sclauÌ„der our doctrine and by al the colors that they can to accuse and defame it wherby they may bryng it into hatred or suspicion They cal it newe and lately forged they cauill that it is
heauens as they be displaied abrode to his roiall pauilion he saieth that he hath framed his parloures in the waters that the cloudes are his chariottes that he rideth vpon the winges of the windes that the winds and lightninges are his swift messengers And because the glorye of his power and wisedome doeth more fully shine aboue therefore commonlye the heauen is called his palace And first of al what way soeuer thou turne thy eyes there is no pece of the world be it neuer so small wherein are not seen at least som sparkles of his glory to shine But as for this most large and beautiful frame thou canst not with one view peruse the wide compasse of it but that thou muste nedes be on euery side ouerwhelmed with the infinite force of the brightnes therof Wherfore the author of the Epistle to the Hebrues doeth very well call the ages of the worlde the spectacles of inuisible thinges for that the so orderly framing of the world serueth vs for a mirror wherin we may beholde God whiche otherwise is inuisible For whiche cause the Prophete assigneth to the heauenlye creatures a language that al nations vnderstande for that in them ther is a more euident testificacion of the Godhead than that it ought to escape the consideration of any nation be they neuer so dull Which thing the Apostle declaring more plainely saieth that there is disclosed vnto men so much as was behouefull to be knowen concernyng God because all men without exception do throughly see his inuisible things euen to his very power and godhead which thei vnderstande by the creation of the worlde As for his wonderful wisedom there are innumerable proues bothe in heauen and in earth that witnesse it I meane not only that secreter sort of thinges for the nerer marking whereof Astrologie Physike and all naturall Philosophie serueth but euen those thinges that thruste them selues in sighte of euery one euen of the rudest vnlerned man so that men can not open their eies but thei muste nedes bee witnesses of them But truely they that haue digested yea or but tasted the liberall artes being holpen by the ayde therof do procede much further to looke into the secretes of Gods wisedome Yet is there no man so hindred by lack of knowledge of those artes but that he throughly seeth abundantly inough of conning workmanship in gods workes to bring him in admiration of the workmaÌ„ therof As for example to the searching out of the mouings of the starres apointing of their places measuring of their distances and noting of their properties there nedeth art and an exacter diligence by which being throughly perceaued as the prouidence of god is the more manifestly disclosed so it is coÌ„uenieÌ„t that the mynde rise somwhat the hier therby to behold his glory But for asmuch as the vnlearned people yea and the rudest sort of them such as ar furnished with the only helpe of their eyes can not be ignorauÌ„t of the excellencie of gods conning workmanship which in this innumerable and yet so seuerally well ordered and disposed varietie doth of it selfe shew forth it selfe it is euident that ther is no man to whom God doth not largely opeÌ„ his wisdom Likewise it requireth a singuler sharpnes of wit to wey with suche cunning as Galen doth the knitting together the proportional agremeÌ„t the beautie vse in the frame of mans body but by all mens confession the body of man doth vtter in very shew of it self so cunning a coÌ„pacting together that for it the maker of it may worthily be iudged wonderfull And therefore certaine of the Philosophers in olde tyme dydde not without cause calle manne a littell worlde because he is a rare representation of the power goodnes and wisedome of god and conteyneth in hym selfe miracles inough to occupie our myndes yf we will be content to marke them And for thys reson Paul after that he had said that the very blinde men may finde out god by groping for him by and by saieth further that he is not to be sought far of because al men do fele vndoutedly wtâ—â— themselues the heauenly grace wherw t they be quickened But if we nede to go no further than our selues to find and take hold of god what pardon shal his slouthfulnes deserue that wil not vouchsafe to descend in to himself to find god And the same is the reason why Dauid when he had shortly spoken in aduauncement of the wonderful name honor of God that do euery where gloriously shine by and by crieth out what is man that thou art mindful of him Again out of the mouth of infantes and suckyng babes thou hast stablished strength for so he pronounceth that not only in the whole kinde of man is a mirrour of the woorkes of God but also that the very infantes whyle they yet hange on their mothers brestes haue tonges eloquent ynough to preache his glory so that there nedeth no other oratours And therfore he douteth not to set theyr mouthes in the vauwarde as beeyng strongly armed to subdue their madnes the would accordyng to their deuilysh pride couet to extinguish the name of God And herevpon riseth that whiche Paule alledgeth out of Aratus that we are the ofsprynge of God because he garnishyng vs with suche excellencie hathe testified that he is oure father Lyke as euen by common reason and as it were by information of experience the prophane Poetes called him the father of men And truelye no man will assentingly and willingly yeld him self to serue God but he that hauing tasted his fatherly loue is mutually allured to loue worship him And here is disclosed the foule vnthankefulnesse of men which while thei haue within them selues a workhouse gloriously furnished with innumerable workes of God and also a shoppe stuffed with inestimable plentie of riches and when they ought to burst forth into praisynge of him are contrarye wise puffed vp and doe swell wyth so much the greater pride They fele how diuersly in marueylous wise God woorketh in them they are taught by experience it self how great varietie of giftes they possesse by his liberalitie whether they wyll or noe they are enforsed to knowe that these are the tokens of his godhead and yet they suppresse it close within them Truely they neede not to goe oute of themselues so that they would not in presumptuously taking vpon theÌ„selues that which is geuen from heauen bury with in the grounde that which brightly giueth light to their mindes to se God But euen at this day the earth beareth many monstreous spirites which sticke not to abuse the whole sede of godhead that is sowen in mans nature and to employ it to oppresse the name of God How detestable I pray you is this madnes that man finding God a hundred times in his body and his soule should by the very same pretense of excelleÌ„ce deny that there is a god They wil not say
the gētils it was necessary to haue god more expresly painted out vnto thē For wheras that saying that God is the minde of the world which is cōpted the most tolerable descripcion that is founde among the Philosophers is but vaine it behoueth vs more familiarly to know hym least we alway wauer in doutfulnesse Therfore it was his pleasure to haue an history of the creaciō remaining wherupō the Fayth of the church might rest seke for no other God but hym whō Moses hath declared to be the maker bilder of the world There is first set forth the tyme that by continual proceding of yeres the faithfull myghte come to the first original of mankinde and of al thinges Which knowledge is very necessary not only to confute those monstrous fables that somtyme were spred in Egipte and other partes of the worlde but also that the beginning of the worlde ones beyng knowen the eternitie of God may more clerely shine forth and rauishe vs in admiracion of it Neyther oughte we to be any thyng moued wyth that vngodly mocke that it is maruel why it came no soner in the mind of God to make the heauen the earth why he syttīg idle did suffer so immesurable a space to passe away sith he mought haue made it many thousande ages before wheras the whole continuaunce of the world that now draweth to an end is not yet come to sixe thousande yeres For why God so long differred it is nether lawful nor expediēt for vs to enquire Because if mans mynd wil trauaile to attaine thereunto it shal faile a hundred tymes by the way nether wer it profitable for vs to know that thing which God hymselfe to proue the modestie of our Fayth hath of purpose wylled to be hydden And wel did that godly olde man speake whiche when a wanton felowe did in scorne demaunde of hym what God had done before the creacion of the worlde aunswered that he builded hell for curious fooles let this graue and seuere warning represse the wantonnesse that tickleth many yea and dryueth them to euill and hurtfull speculacions Finally lette vs remember that the same inuisible God whoe 's wisedome power and iustice is incomprehensyble doth sette before vs the historye of Moses as a lokyng glasse wherein hys liuely image appeareth For as the eyes that eyther are growen dimme with age or dulled wyth any disease doe not discerne any thyng playnly vnlesse they be holpen with spectacles so suche is oure weakenesse that vnlesse the Scripture directe vs in sekyng of God we do forthwith runne out into vanitie And they that folowe their owne wantonnesse because they be nowe warned in vaine shall all to late fele with horrible destruccion howe muche it had ben better for them reuerently to receiue the secrete counsels of God than to vomite oute blasphemies to obscure the heauen with all And ryghtly doeth Augustyne complayne that wrong is done to God whē further cause of thinges is sought for than his onely will The same mā in an other place doth wisely warne vs that it is no lesse euel to moue question of immeasurable spaces of tymes than of places For howe brode soeuer the circuit of the heauen is yet is there some measure of it Nowe if one shoulde quarell wyth God for that the emptynesse wherein nothyng is conteyned is a hundred tymes more shall not all the godly abhore suche wantonnesse Into lyke madnesse runne they that busy them selues aboute Gods sitting stil because at their apointment he made not the world innumerable ages soner To satisfie their own gredinesse of minde they couer to passe wtout the cōpasse of the world as though in so large a circuite of heauen earth they could not finde things enough that with their inestimable brightnesse may ouerwhelme al our senses as though in six thousād yeres God hath not shewed examples in cōtinual cōsideracion wherof our myndes may be exercised Let vs therfore willingly abide enclosed within those boundes wherw t it pleased God to enuirō vs as it were to pen vp our mindes that they shold not stray abrod with liberty of wādrīg For like resō is it that Moses declareth y◠the work of God was not ended in a momēt but in .vi. dayes For by this circūstāce we ar wtdrawen frō forged inuencions to the one onely God that deuyded hys worke into vi dayes that it should not greue vs to be occupyed all the tyme of our lyfe in considering of it For thoughe oure eyes what waye soeuer we turne them are compelled to loke vpon the workes of God yet see we howe fyckle oure hede is and if any godly thoughtes doe touche vs. howe sone they passe away Here againe mans reason murmureth as though suche procedinges were disagreing from the power of God vntil suche time as being made subiecte to the obedience of Fayth she learne to kepe that rest wherunto the hollowing of the .vii. day calleth vs. But in the very order of thinges is diligently to bee considered the Fatherly loue of God towarde mankinde in this that he did not create Adam vntill he had stored the worlde with al plenty of good thinges For if he had placed him in the earth while it was yet barren and emptie if he had geuen him life before that there was any lighte he should haue semed not so wel to prouide for his commoditie But nowe where he first disposed the motions of the Sunne and the Planets for the vse of man and furnished the earth the waters and the aire wyth liuing creatures and brought forth aboundaunce of fruites to suffyce for fode taking vpon him the care of a diligent prouidēt householder he shewed his maruellous bountie towarde vs. If a man do more hedefully weye with himselfe those thinges that I doe but shortly touche it shall appeare that Moses was the sure witnesse and publisher of the one God the creator I omitt here that which I haue already declared that he speaketh not there onely of the bare essence of God but also setteth forth vnto vs his eternall Wisedome and Spirite to the ende we should not dreame that God is any other than such as he wil be knowē by the image that he hath there expressed But before that I begin to speake more at large of the nature of mā I must say somwhat of Angels Because though Moses applying himselfe to the rudenesse of the common people reciteth in his history of the creacion no other workes of God but such as are seen with oure eyes yet wheras afterwarde he bryngeth in Angels for ministers of God we may easily gather that he was the creator of them in whoe 's seruyce they employ their trauaile and offices Though therefore Moses speaking after the capacitie of the people doth not at the very beginning rehearse the Angels among the creatures of God yet that is no cause to the contrary but that we may plainly and expresly speake those thinges of
and therof brought forth all liuing creatures and thinges without lyfe with maruellous order disposed the innumerable varietie of things to euery thīg he gaue the propre nature assigned their offices appointed their places and abidinges and where all things are subiecte to corruption yet hath he so prouided that of all sortes some shal be preserued safe to the last day and therfore some he cherysheth by secrete meanes and poureth now and then as it were a new liuelinesse into them and to some he hath geuen the power to encrease by generation that in their dying that whole kinde should not die together So hath he maruellously garnished the heauen and the earth with so absolutely perfect plentie varietie beauty of al thinges as possibly might be as it were a large and gorgeous house furnished and stored wyth aboundaunce of most finely chosē stuffe last of all how in framing man and adorning him with so godly beautie and with so many and so great giftes he hath shewed in him the most excellent exāple of al his works But because it is not my purpose at this present to set forth at large the creation of the worlde let it suffice to haue ones agayne touched these few thinges by the way For it is better as I haue already warned the readers to fetche a fuller vnderstanding of this matter oute of Moses and other that haue faithfully and diligently conueied the history of the world by writing to perpetuall memory It is to no purpose to make much a do in disputing to what end this consideration of the workes of God ought to tend or to what marke it oughte to be applyed forasmuch as in other places already a great part of this question is declared and so muche as belongeth to our presente purpose maye in fewe wordes be ended Truely if we were minded to set out as it is worthye howe inestimable wisdome power iustice and goodnesse of God appeareth in the framing of the world no eloquence no garnishment of speche could suffice the largenesse of so great a matter And no dout it is gods pleasure that we should be continually occupied in so holy a meditation that while we beholde in his creatures as in loking glasses infinite richesse of his wisedome iustice bountie and power we should not runne ouer them as it were with a fleeing eye or with a vaine wandryng looke as I maye so call it but that we shoulde wyth consideration rest long vpon them cast them vp and downe earnestlye and faythfully in oure myndes and ofte repeate them with remembrance But because we are now busyed in that kinde that perteineth to order of teaching it is mete that we omit those thinges that require long declamations Therefore to be short let the readers knowe that then they haue conceyued by Fayth what thys meaneth that God is the creator of heauen and earth if they firste folowe thys vniuersall rule that they passe not ouer with not considerynge or forgetfulnesse of those vertues that God presenteth to be seen in his creatures then that they so learne to apply them selues that they may therwyth be throughly moued in their hartes The first of those we do when we consider howe excellente a workemans worke it was to place and aptly set in so well disposed order the multitude of the starres that is in heauen that nothyng can be deuised more beautifull to beholde to sette and fasten some of them in theyr standinges so that they can not moue and to other some to graunte a free course but so that in mouing they wander not beyonde theyr appoynted space so to temper the motion of them all that it maye deuide in measure the dayes and nyghtes monethes yeres and seasons of the yere and to bryng thys inequalitie of dayes whiche we dayly see to suche a tempered order that it hath no confusyon Likewyse whē we marke hys power in susteyning so great a body in gouernyng the so swifte whirling aboute of the engyne of heauen and suche lyke For these fewe examples doe sufficientlye declare what it is to recorde the power to God in the creatiō of the world For els if I shoulde trauayle as I sayed to expresse it all in wordes I shoulde neuer make an ende forasmuch as there are so many miracles of the power of God so many tokens of hys goodnesse so many examples of hys wysedome as there be formes of thynges in the worlde yea as there be thynges eyther great or small Now remayneth the other part which commeth nerer to Fayth that whyle we consyder that God hath ordayned all thynges for oure garde and safetie and therewithal doe fele hys power and grace in our selues ▪ and in so great good thynges that he hath bestowed vpon vs we maye thereby stire vp our selues to the trust inuocation prayse and loue of hym Nowe as I haue before sayed God hymselfe hath shewed in the very order of creation ▪ that for mans sake he created al thynges For it is not without cause that he deuided y◠making of the world into six daies wheras it had ben as easy for hym in one moment to haue in al pointes accomplished his whole worke as it was by suche proceding from pece to pece to come to the ende of it But then it pleased hym to shewe hys prouidence and fatherly carefulnesse towarde vs that before he made man he prepared all that he foresaw shoulde be profitable for hym and fyt for hys preseruation Now great vnthankfulnesse now should it bee to dout whether this good Father do care for vs whom we see to haue been careful for vs ere that we wer borne How wycked wer it to tremble for distrust least hys goodnesse woulde at any tyme leaue vs destitute in necessitie which we se was dysplaied for vs being not yet borne wyth great aboundaunce of all good thynges Besyde that we heare by Moses that by hys liberalitie al that euer is in the worlde is made subiecte to vs. Sure it is that he did it not to mocke vs wyth an emptye name of gifte Therfore we shall neuer lacke any thyng so farre as it shall be auaylable for our preseruation Finally to make an end so oft as we name God the creator of heauen and earth let this come in our mindes withall that the disposition of al thinges which he hath create is in his hande and power and that we are his children whom he hath taken into his own charge and keping to foster and bryng vp that we may loke for all good thinges at his hande and assuredly trust that he will neuer suffer vs to lacke thinges nedefull for our safetie to the ende our hope shoulde hang vpon none other that whatsoeuer we desire our praiers may be directed to him of what thing soeuer we receiue profite we may acknowledge it to be his benefite and confesse it with thankes geuing that being allured with so greate swetenesse of his goodnesse and liberalitie we maye
in humylytye as in an other place hee declareth Let no manne sayeth hee flatter hym selfe of hys owne he ys a deuell That thynge whereby hee ys blessed hee hathe of God onelye For what haste thou of thyne owne butte synne Take awaye from thee synne whyche ys thyne owne for ryghteousnesse ys Gods Agayne why ys the possybylytye of nature so presumed on yt ys wounded mayned troubled and loste yt needeth a true confession and not a false defense Agayne when euerye manne knoweth that in hymselfe hee ys nothynge and of hymselfe hee hathe no helpe hys weapons in hym selfe are broken the warres are ceassed But yt ys needefull that all the weapons of wyckednesse bee brooken in sunder shyuered in peeces and burnte that thou remaine vnarmed haue no helpe in thy selfe How muche more weake thou arte in thy selfe so muche the more the Lorde receiueth thee So vpon the thre score and tene Psalme hee forbyddeth vs to remembre oure owne ryghteousnesse that wee maye acknowledge the ryghteousnesse of God and hee sheweth that God dooeth so commende hys grace vnto vs that wee maye knowe oure selues to be nothynge that wee stande onely by the mercye of God when of oure selues wee are nothynge but euell Let vs not therefore stryue here with God for oure righte as if that were wythdrawen from oure saluation which is geuen to him For as oure humblenesse ys hys hienesse so the confession of oure humblenesse hathe hys mercye readye for remedye Neyther yet doe I requyre that manâ—e not conuinced shoulde wyllyngely yelde hymselfe nor yf he haue any power that he shoulde tourne hys mynde from yt to bee subdued vnto true humylytye But that layinge awaye the disease of selfeloue and desyre of victorye wherewyth beynge blinded hee thinketh to highely of himselfe hee shoulde well consider hymselfe in the true lookynge glasse of the Scrypture And the common sayinge whyche thei haue borrowed oute of Augustine pleaseth mee well that the naturall gyftes were corrupted in manne by synne and of the supernaturall hee was made emptye For in thys latter parte of supernaturall gyftes they vnderstande as wel the lyghte of faythe as ryghteousnesse whyche were suffycyente to the attaynyge of heauenly lyfe and eternall felycytye Therefore banyshynge hym selfe from the Kyngedome of God hee was also depriued of the spyrytuall gyftes wherewyth hee hadde been furnyshed to the hope of eternall saluation Wherevpon foloweth that hee ys so banished from the Kyngedome of God that all thynges that belonge to the blessed lyfe of the soule are extinguished in hym vntyll by grace of regeneration hee recouer them Of that sorte are fayth the Loue of God charytye towarde oure neyghboures the studye of holynesse and ryghteousnesse All these thynges bycause Christe restoreth them vnto vs are compted thinges comming from an other to vs and besid nature and therefore wee gather that they were ones taken awaye Agayne soundenesse of the vnderstandinge mynde and vpryghtenesse of hearâ—e were then taken awaye together and thys ys the corruption of naturall gyftes For thoughe there remayne somewhat lefte of vnderstandynge and iudgemente together wyth wyll yet canne wee not saye that oure vnderstandynge ys sounde and perfecte whyche is boothe feeble and drowned in many darkenesses And as for oure wyll the peruersenesse therof ys more than sufficâ—ently knowen Syth therefore reason whereby a man discerneth betwene good and euell whereby hee vnderstandeth and iudgeth is a naturall gyste yt coulde not be altogether destroied but it was partly weakened partly corrupted so that foule ruynes thereof appeare In this sense doothe Iohn saye that the lyghte shyneth yet in darkenesse but the darkenesse comprehended yt not In whyche woordes boothe thynges are playnely expressed that in the peruerted and degendred nature of manne there shyne yet some sparkes that shewe that hee ys a creature hauinge reason and that hee differeth from brute beastes bicause he is endued with vnderstanding yet that this light is choked wyth greate thyckenes of ignoraunce that yt canne not effectuallye gette abroade So Dyll bycause yt ys vnseparable from the nature of man peryshed not but was bounde to peruerse desyres that yt can couet no good thynge Thys in deede ys a full definition but yet suche as needeth to be made playne wyth more wordes Therefore that the the ordre of oure talke maye procede accordynge to that fyrste distinction wherein wee diuided the soule of manne into vnderstandyng and wyll let vs fyrste examyne the force of vnderstandynge So to condemne it of perpetuall blyndenesse that a man leaue vnto it no manner of skyll in any kynde of thynges ys not onely agaynste the worde of God but also agaynste the experience of common reason For wee see that there is planted in manne a certayne desire to searche out trueth to whyche hee woulde not aspyre at all but hauinge felte some sauoure thereof before Thys therefore ys some syghte of mans vnderstanding that he ys naturally drawen with loue of trueth the neglectyng whereof in brute beastes proueth a grosse Sense wythout reason all be yt thys lyttle desyre suche as yt is faynteth before yt entre the begynnynge of her race bycause it by and by falleth into vanitie For the wytte of manne canne not for dullnesse keepe the ryghte way to searche oute trueth but straieth in diuerse erroures and as it were groopynge in darkenesse oftentimes stombleth tyll at length yt wander and vanysheth awaye so in seekynge trueth yt doothe bewraye howe vnfytte yt ys to seeke and fynde trueth And then yt ys sore troubled wyth an other vanytye that oftentymes yt dyscerneth not those thynges to the true knoweledge whereof yt were expedyente to bende yt selfe and therefore yt tormenteth yt selfe wyth fonde curyosytye in searchynge oute thinges superfluous and nothing worth and to thynges moste necessarye to bee knowen it eyther taketh noe heede or neglygentlye or seldome tourneth but surelye scarse at any tyme applyeth her studye earnestlye vnto them Of whyche peruersnesse whereas the prophane wryters dooe commonly complayne yt ys founde that all menne haue entangled them selues with it Wherfore Salomon in all hys Ecclesiastes when hee hadde gone throughe all these studyes in whyche men thynke them selues to bee very wyse yet he pronounceth that they are all vaine and tryfelynge Yet do not all trauales of Witte â–ª so alwaye become voyde but that yt attayneth somewhat specyally when yt bendeth yt selfe to these inferioure thinges Yea and it is not so blockyshe but that yt tasteth also some lyttle of the hier thinges how soeuer it more negligently applye the searchynge of them but yet not that wyth lyke power of conceauynge For when yt ys carryed vp aboue the compasse of thys present lyfe then is it pryncipally conuinced of her owne weakenesse Wherefore that wee maye the better see howe farre according to the degrees of her abylytye yt procedeth in euerye thynge yt ys goode that I putte fourthe a dystynction Lette thys therefore bee the distinction that
Apostle setteth the whole perfectioÌ„ of the holy ones in charitie And not inconuenientlye in an other place he calleth the same the fullfillinge of the lawe adding that he hathe perfourmed the lawe that loueth his neighboure Againe That all the lawe is comprehended in one worde Loue thy neighboure as thy selfe For he teacheth no other thing but the same which Christe doth when he saith Whatsoeuer ye will that men do to you do ye the same to them For thys is the law and the Prophetes It is certaine that in the lawe and the Prophetes Faith all that belongeth to the true worship of God holdeth the principal place and that Loue is beneth it in a lower degree but the Lordes meaning is that in the lawe is only prescribed vnto vs an obseruation of right and equitie wherein we be exercised to testifie our Godlye feare of him if there be any in vs. Here therefore let vs sticke faste that then oure lyfe shal be best framed to Gods will and the rule of his lawe when it shall be euery waye most profitable to oure brothren Butte in the whole lawe there is not redde one syllable that apoynteth to man any râ—le of suche thynges as he shall do or leaue vndone to the commoditie of his owne fleshe And surely sith men are so borne of such disposition naturalli that thei be to much carried all hedlong to the loue of them selues how much soeuer thei fall from the truthe yet still thei keepe that selfe loue there needed no lawe any more to enflame that loue that was naturally of it selfe to much beyonde measure Whereby it plainly appeareth that not the loue of oure selues but the loue of God and of oure neighboure is the keping of the commaundements and that he liueth best and moste holyly that so nere as maie be liueth and trauileth leaste for him selfe that no man liueth worse and more wyckedly than hee that liueth and trauileth for himselfe only thinketh vpon seketh for thinges of hys owne And the Lord the more to expresse with howe greate ernestnes we ought to be led to the loue of oure neighboures apointed it to bee measured by the loue of our selues as by a rule bicause he had no other more vehement or stronger affection to measure it by And the force of the manner of speaking is diligently to be weyed For he doth not as certaine Sophisters haue foolishly dreamed geue the first degree to the loue of our selues and the seconde to charitie but rather that affection of loue which we do all naturally drawe to our selues he geueth away vnto other wherevpoÌ„ the Apostle saith that Charitie seketh not her own And their reasoÌ„ is not to be estemed worth a heare that the thing ruled is euer inferiore to his Rule For God doth not make the loue of our selues a rule whervnto charitie toward other shold be subiect but whereas by peruersnesse of nature the affectioÌ„ of loue was wont to rest in our selues he sheweth that now it ought to be els wher spred abroade that we shold with no lesse cherefulnesse feruentnesse and carefulnesse be ready to do good to oure neighboure than to oure selues Now sith Christe hath shewed in the parable of the Samaritane the vnder the name of Neighboure euery man is conteined be he neuer so strange vnto vs ther is no cause whi we shold restraine the coÌ„mauÌ„demeÌ„t of loue within the bondes of our owne frendshippes acquaintances I deny not that the nerer that any man is vnto vs the more familiarli he is to be holpen with our endeuours to do him good For so the ordie of humaâ—itie reqâ—ireth the so many moe dueties of friendship men shold coÌ„municate togither as they are bounde togither wyth streighter bondes of kyâ—red familiaritie or neighebourehoode and that wythout any offense of God by whose prouidence we are in a manner driuen thervnto But I say that al mankinde without exception is to be embraced with one affection of charitie that in thys behalfe is no dyfference of Barbarous or Grecian of woorthy or vnwoorthy of friende or foe bicause thei are to be considered in God and not in them selues from whyche consideration when we tourne away it is no maruell if we be entangled with many erroures Wherefore if we wyll keepe the true trade of louinge we muste not tourne oure eyes vnto man the sighte of whome woulde ofter enforce vs to hate than to loue but vnto God which commaundeth that the loue which we offer him be poured abroade among all menne that this be a perpetuall foundation that whatsoeuer the man be yet he ought to be loued bicause God is loued Wherefore it was a moste pestilent either ignoraunce or malice that the Schoolemen of these commaundementes touching not desyringe of reuengmente and louinge oure enemies whiche in the olde time bothe were geuen to the Iewes and at the same tyme were commonly geuen to all Christians haue made Councels whiche it is in our libertie to obey or not obey And the necessarie obeyinge of them thei haue posted ouer to Monkes which wer though but in this one poynt forsoothe more righteous than simple Christians that thei willingelye bound them selues to keepe the Councels And thei rendre a reason why thei receiue them not for lawes for that they seeme to burdenous and heauy specially for Christians that are vnder the lawe of grace So dare thei presume to repel the eternall law of God touching the louing of oure neighvoures Is there any suche dyfference in any leafe of the lawe and are not therein rather in it eche where founde commaundementes that do moste seuerely require of vs to loue oure enemies For what manner of sayinge is that where wee are commaunded to feede oure enemie when he is hungry to set into the right way his Oxen or Asses strayinge out of the waye or to ease them when thei faint vnder their burden Shall we do good to his beastes for his sake without any good will to him selfe What is not the worde of the Lorde euerlastinge Leaue vengeance to me and I will requite it Whiche also is spoken more plainely at large in an other place Seke not vengeance neither be mindefull of the iniurie of thy Citizens Either let them blot these thynges oute of the lawe or let them acknoweledge that the Lorde was a lawemaker and not lieingly faine that he was a councell geuer And what I praye you meane these thynges that thei haue presumed to mocke withall in their vnsauorie glose Loue your enemies doe good to them that hate youe praie for them that persecute youe blesse them that curse you that ye may be the chyldren of youre father which is in heauen Who can not heare reason wyth Chrysostome that by so necessarie a cause it plainely appeareth that they are no exhortations but commaundementes What remayneth more when we be blotted out of the numbre of the
freewoman is a figure of the heauenly Hierusalem from whense procedeth the gospell That as the seede of Agar is borne bonde whiche maye neuer come to the inheritance and the seede of Sara is â—orne free to whome the inheritaunce is due so by the lawe we are made subiect to bondage by the Gospell onely we are regenerate into freedome But the summe commeth to this effecte that the olde testamente dyd stricke into consciences feare and tremblinge but by the beneâ—ite of the newe testament it commeth to passe that thei are made ioyefull The olde did holde consciences bounde vnto the yoke of boudage by the lyberalitie of the newe thei are discharged of bondage and brought into freedome But if oute of the people of Israel thei obiect againste vs the holy fathers who sithe it is euident that they were endued wyth the same spirit that we are it foloweth that thei were also partakers both of the selfe same freedome and ioye We answer that neither of bothe came of the lawe But that when thei felte them selues by the lawe to be both oppressed with estate of bondage and weried with vnâ—â—â—eâ—es of conscience they sâ—ed to the succoure of the Gospell and that therefore it was a peculiar frute of the newe testament that beside the common lawe of the olde testament they wer exempted from these euels Moreouer we wyll denye that they were so endewed wyth the spirit of freedome assurednesse that they did not in some part fele both seare and bondage by the lawe For howe soeuer they enioyed that prerogatiue whyche they had obteined by grace of the Gospell yet were they subiect to the same bondes and bâ—rdens of obseruation that the common people were Sithe therefore they were compelled to the carefull keeping of those ceremonies whyche were the signes of a scholing muche like vnto bondage and the handewritinges whereby they confessed them selues gylty of synne did not discarge them from being bonde it maye rightfully be saide that in comparison of vs they were vnder the testament of bondage and feare while wee haue respecte to that common ordre of dystribution that the Lorde then vsed wyth the people of Israel The three laste comparisons that we haue recited are of the lawe and the Gospell Wherfore in them by the name of the Olde testament is meant the Lawe by the name of the Nwe testament is meant the Gospell The fyrste stretched further for it comprehendeth vnder it the promises also that were published before the lawe butte whereas Augustine denyeth that they oughte to be reckened vnder the name of the olde testament therein he thought very well and meant euen the same thynge that we do nowe teache for hee hadde regarde to those saâ—enges of Hieremie and Paule where the olde testament is seuered from the woorde of mercye and grace And thys also hee very aptelye adioyueth in the same place that the chyldren of promise regenerate of God whyche by faythe woorkynge throughe loue haue obeyed the commaundements do from the beginning of the worlde belong to the newe testament and that in hope not of fleshly earthly and temporall â–ª but spiritual heauenly and eternal good thinges principally beleuing in the mediatore by whome thei doubted noâ— that the spirite was not munstred vnto them bothe to do good to haue pardon so oft as they sinned For the same thinge it is that I minded to affirme that all the Sainctes whome the Scripture reherseth to haue been from the beginning of the worlde chosen by God were partakers of the selfe same blessing with vs vnto eternal saluation This difference therfore is betwene oure diuision and Augustines that oures according to that sayeng of Christe The lawe and the Prophetes were vnto Ihon from thenseforthe the kingdome of God is preached dothe make distinction betweene the clerenesse of the Gospell and the darker dystribution of the woorde that wente before and Augustine doothe onely â—ouer the weakenesse of the lawe from the strength of the Gospell And here also is to be noted concerning the holy fathers that they so liued vnder the olde testamente that they steyed not there but allwaye aspired to the newe yea and imbraced the assured partakinge thereof For the Apostle condemneth them of blindenesse and accursednesse whiche beinge contented with present shadowes did not streâ—ch vp their minde vnto Christe For to speake nothinge of the rest what greater blindenesse can be imagined than to hope for the purginge of sinne by the killinge of a beast than to secke for the cleansing of the soule in outward sprinkling of water than to seeke to appease God with colde ceremonies as thoughe he were muche delited therewith For to all these absurdities do thei fall that sticke fast in the obseruations of the lawe without respect of Christe The fifth dyfference that we may adde lyeth in this that vntill the comming of Christe the Lorde had chosen out one nation within why the he woulde keepe seuerall the couenant of his grace When the hyest did dystribute the nations when he deuided the sonnes of Adam saith Moses his people fell to his possession Iacob the corde of his inheritance In an other place he thus speaketh to the people Beholde the heauen and earth and all that is in it are the Lord thy Gods He cleaned onely to thy fathers he loued them to choose their sede after them euen your selues oute of all nations Therefore hee voâ—tchesaued to graunte the knoweledge of hys name to that people onely as yf they onely of all men belonged vnto hym he layed hys couenant as it were in theyr bosome to them he openli shewed the presence of his Godhed them he honored with all prerogatiues Butte to omitte the reste of his beneâ—ites and speake that whiche onely here is to oure purpose he bounde them to hym by the communycatynge of his woorde that hee might be called and coâ—mpted their God In the meane season he suffered other nations to walke in vanitie as though they had not any enter course or any thynge to do wyth hym neither dyd he to helpe their destruction euen them that which was onely the remedie namely the preachinge of hys woorde Therefore Israel was then the Lordes sonne that was hys derlynge other were straungers Israell was knowen to hym and receyued into hys charge and protection other mere leâ—te to their owne darkenesse Israell was sanctified by God other were prophane Israell was honoured wyth the presence of God other were excluded from comming nye vnto him But when the fullnesse of time was come appointed for the restoringe of all men and that same reconciler of God and men was deliuered in deede the particion was plucked downe whiche had so longe holden the mercye of God enclosed within the boundes of Israel and peace was preached to them that were farre of euen as to them that were nere adioyned that being together reconciled to God they might growe into one people Wherefore
he saithe in an other place that by the comming of faith the lawe is taken awaie meaning by this word faith yeâ—ewe vnaccustomed manner of teaching wherby Christ sins he appeared our scholemaster hath more plainlâ— set forth the mercy of his father more certainly testified of our saluation Albeit it shal be the more easye more conuenient ordre if we descend by degrees from the generaltie to the specialtie First we must be put in minde that there is a general relation of faith to the word that faith can no more be seuered from the word than the sun beames from the sume froÌ„ whome thei procede Therfore in Esaie God cryeth out Heare me and your soule shall lyue And that the same is the fountaine of faythe Ihon sheweth in these woordes These thinges are written that ye may beleue And the prophete meaninge to exhorte the people to beleefe saythe This daie yiÌ„ ye shall heare hys voyce And to heare is commmonly taken for to Beleue Moreouer God dothe not wythout cause in Esaie sette thys marke of difference betwene the children of the Churche and straungers that he will instructe them all that thei maie be taught of him For if it were a benefite vniuersall to all why shoulde he direct hys woordes to a fewe Wherewith agreeth thys that the Euangelistes do commonly vse the woordes Faithfull and Disciples as seuerall wordes expressing one thing specially Luke very oft in the Actes of the Apostles Yea and he stretcheth that name euen to a woman in the ninthe chapiter of the Actes Wherefore if faith do swerue neuer so little from this marke to which it ought to be directly leuelled it kepeth not her owne nature butte becometh an vncertaine lightnesse of belefe and wandring erroure of mynde The same Worde is the foundation wherwith faith is vpholden susteined from which if it swarue it falleth downe Therfore take awaie the Worde then there shal remaine no faith We do not here dispute whether the ministerie of man be necessarie to sowe the worde of God that faithe may be conceiued thereby which question we will els where entreate of but we saie that the worde it self howesoeuer it be conueied to vs is like a mirroure when faith may beholde God Whether God dothe therein vse the seruice of man or worke it by his owne onely power yet he doth alwaie shewe him selfe by his worde to those whome his will is to drawe vnto him wherevpon Paule defineth faithe to be an obedience that is geuen to the Gospell Rom. i. And in an other place he praiseth the obedience of faithe in the Philippians For this is not the onely purpose in the vnderstanding of faithe that we knowe that there is a God but this also yea this chefely that we vnderstande what wil he beareth toward vs. For it not so muche behoueth vs to knowe what he is in himself but what a one he will be to vs. Nowe therefore we are come to thys point that faithe is a knoweledge of the will of God perceyued by his worde And the foundation hereof is a foreconceiued persuasion of the truthe of God Of the assurednesse whereof so longe as thy minde shal dispute with it selfe the worde shall be but of doubtful and weake credit yea rather no credit at all But also it sufficeth not to beleue that God is a true speaker whiche can neither deceiue nor lie vnlesse thow further holde this for vndoubtedly determined that whatsoeuer procedeth from him is the sacred and inuiolable truthe But bicause not at euery word of God mans hearte is raised vp to faith we must yet further search what this faith in the word hath proprely respecte vnto It was the saieng of God to Adam Thou shalte die the death It was the saienge of God to Cain The bloode of thy brother crieth to me out of the earth Yet these are suche saiengs as of them selues canne doe nothynge butte shake faythe so muche lesse are they able to stablyshe faythe We denye not in the meane season that yt ys the offyce of faythe to agree to the truthe of God howe ofte soeuer what soeuer and in what sorte soeuer yt speaketh butte nowe oure question is onely what faythe fyndeth in the woorde of the Lorde to leane and rest vpon When oure conscience beholdeth onely indignation and vengeance howe canne it butte tremble and quake for feare And howe shoulde yt butte flee God of whome yt is afraide But faythe oughte to seeke God and not to flee from him It is plaine therefore that we haue not yet a full definition of faythe bycause it is not to be accompted for faithe to knowe the wyll of God of what sorte so euer it be But what yf in the place of wyll whereof many tymes the message is sorrowefull and the declaration dreadful we putte kindenesse or mercie Truely so we shal come nerer to the nature of faithe For wee are then allured to seeke God after that wee haue learned that saluation is laied vp in store with him for vs. Whyche thynge is confyrmed vnto vs when he declareth that he hath care and loue of vs. Therefore there needeth a promise of grace whereby he maie testifie that he is oure mercifull father for that otherwise wee canne not approche vnto hym and vpon that alone the hearte of man maie safely rest For thys reason commonly in the Psalmes these two thinges Mercie and Truth do cleaue together bicause neither should it any thynge profite vs to know that God is true vnlesse he did mercifully allure vs vnto him neither were it in our power to embrace his mercie vnlesse he did with his owne mouthe offer it I haue reported thy truth and thy saluation I haue not hidden thy goodnesse and thy truthe Thy goodnesse and thy trueth keepe me In an other place Thy mercie to the heauens thy trueth euen to the cloudes Againe All the wayes of the Lorde are mercie and trueth to them that keepe his couenant Againe His mercie is multiplied vpon vs and the truth of the Lorde abydeth for euer Againe I will singe to thy name vpon thy mercie and trueth I omitte that whiche is in the Prophetes to the same meaninge that God is mercifull and faythfull in hys promyses For wee shall rashly determine that God is merciefull vnto vs vnlesse himselfe do testifie of himselfe and preuent vs wyth his callinge leaste his wil shoulde be doubtful and vnknowen But we haue already seen that Christ is the onely pledge of his loue without whome on euery side appeare the tokens of hatred and wrath Nowe forasmuche as the knoweledge of Gods goodnesse shall not muche preuayle vnlesse he make vs to rest in it therefore suche an vnderstanding is to be banished as is mingled with doubting and doth not soundli agree in it selfe but as it were disputeth with it selfe But mans witte as yt is blinde and darkened is farre from
of obedyence But thys ymage or shadowe of faythe as yt is of no value so is yt not woorthy of the name of faythe Frome the sounde truthe where of howe farre it dyffereth althoughe it shall be hereafter more largely entreated yet there is no cause to the contrarie why it shoulde not nowe be touched by the waie It is said that Simon Magus beleued whyche yet wythin a lyttle after bewrayed hys owne vnbelefe And whereas it is saide that he beleued we do not vnderstande it as some do that hee fained a belefe when he hadde none in his hearte butte we rather thinke that being ouercome with the maiestie of the Gospell he had a certaine faith such as it was and so acknowledged Christ to be the author of lyfe and saluation that he willingly professed himselfe to bee one of hys After the same manner it ys sayde in the Gospell of Luke that they beleue for a tyme in whome the seede of the worde is choked vp before it bring forth frute or before it take any rote at al it by and by withereth awaie and perisheth we doubt not that suche delited with a certaine taste of the worde doe greedyly receiue it and beginne to feele the diuine force of it so farre that with deceitful counterfaiting of faith thei be guile not only other mens eyes but also their owne myndes For thei perswade them selues that that reuerence whiche thei shewe to the worde of God is moste true godlynesse bycause thei thinke that there is no vngodlynesse but manifest and confessed reproche or contempte of his worde But what manner of assent soeuer that be it pearceth not to the very heart to remaine there stablished and though sometime it seemeth to haue taken rootes yet those are liuely rootes The heart of man hathe so many secrete corners of vanitie is full of so many hidinge holes of lyeng is couered wyth so guilefull hypocrisie that it ofte deceiueth himselfe But let them that glorie in suche shadowes of faith vnderstand that therein thei are noe better than the Deuell But that firste sorte of men are farre worse then the Deuell whiche do senslessly heare and vnderstand those thinges for knoweledge whereof the Deuells do tremble And the other are in this pointe egall with the Deuell that the feeling suche as it is wherewith thei are touched tournet only to terroure and discouragement I knowe that some thinke it harde that we assigne faith to the reprobate whereas Paule affyrmeth faythe to be the frute of election whyche doubte yet is easily dysolued for thoughe none receiue the light of faith nor do truely feele the effectuall working of the Gospell but they that are foreordeyned to saluacion yet experience sheweth that the reprobate are sometime moued wyth the same feeling that the elect are so that in their owne iudgement thei nothing differ from the electe Wherefore it is no absurditie that the Apostle ascribeth to them the taste of the heauenly giftes that Christ ascribeth to them a fayth for a tyme not that they soundly perceaue the spirituall force of grace and assured light of faith but bicause the Lorde the more to cōdemne them and make them in excusable conueieth himselfe into their mindes so farre forth as his goodnesse maie be tasted without the spirit of adoption If any obiect that then ther remaineth nothing more to the faithfull whereby to proue certainely their adoption I answere that thoughe there be a great likenesse and affinitie betwene the elect of God and them that are endued with a fallinge faith for a time yet there liueth in the elect onely that affiance whiche Paule speaketh of that thei crie with full mouthe Abba Father Therefore as God doth regenerate onely the elect with incorruptible seede for euer so that the seede of lyfe planted in their heartes neuer perisheth so soundly doth he seale in them the grace of his adoption that it may be stable sure But this withstandeth not but that that other inferioure working of the Spirite maie haue his course euen in the reprobate In the meane season the faithfull are taught carefully and humbly to examine them selues least in steede of assurednesse of faith do creepe in carelesse confidence of the fleshe Byside that the reprobate do neuer conceiue but a confused feelinge of grace so that they rather take holde of the shadowe than of the sounde bodie bicause the holy Spirite doth proprely seale the remission of sinnes in the electe onlye so that they applye is by speciall fayth to their vse But yet it is truely sayde that the reprobate beleue God to be mercyfull vnto them bicause they receyue the gifte of reconciliation although confusedly and not plainely enough not that they are partakers of the selfe same fayth or regeneracion with the children of God but bycause they seme to haue as well as they the same beginnynge of fayth vnder a cloke of Hypocrisie And I denye not that God dothe so farre geue light vnto theyr myndes that they acknowledge his grace but he maketh that same felyng so different from the peculiar testimonie whiche he geueth to his elect that they neuer come to the sounde effecte and fruition thereof For he dothe not therefore shewe himselfe mercyfull vnto them for that he hauyng truely deliuered them from death dothe receyue them to his sauegarde but onely he discloseth to them a present mercie But he vouchesaueth to graunt to the only electe the liuely roote of fayth so that they continue to the ende So is that obiection answered yf God doe truely shewe his grace that the same remayneth perpetually stablished for that there is no cause to the contrarie but that God maye enlighten some with a present felyng of his grace whiche afterwarde vanisheth awaye Also though fayth bee a knowledge of Gods kindenesse toward vs and an assured persuasion of the truthe thereof yet it is no maruell that the felynge of Gods loue in temporall thynges dothe vanishe awaye whyche although it haue an affinitie wyth fayth yet doth it muche differ from fayth I graunt the will of God is vnchangeable and the truthe thereof dothe alwaye stedfastly agree wyth it selfe but I denye that the reprobate doe procede so farre as to atteyne vnto that secrete reuelation whyche the Scripture sayeth to belonge to the electe onely Therefore I denye that they doe eyther conceyue the will of God as it is vnchangeable or doe stedfastly embrace the truthe thereof bycause they abide in a felynge that vanisheth awaye Lyke as a tree that is not planted deepe enough to take liuely rootes in processe of tyme waxeth drye although for a fewe yeres it bryngeth forth not only blossomes and leaues but also frute Finally as by the fall of the firste manne the Image of God mighte haue benne blotted out of his mynde and soule so it is no maruell yf God do shyne vpon the reprobate wyth certayne beames of his grace whyche afterwarde he suffreth to
that abideth in the remnaÌ„tes of the fleshe riseth vp to assaile the faith that is inwardly conceiued But if in a faythfull minde assurednesse be mixed with doubtfulnesse come we not then alwaye to this pointe that faith staÌ„deth not in a certaine and clere knowledge but in a darke doubtefully entangled knowledge of Gods will toward vs No not so For though we be diuersly drawen with sondry thoughtes yet are we not therefore by and by seuered from fayth though we be vexed with tossyng vp and downe of distrustfulnesse yet are we not therefore drowned in the bottoÌ„lesse depth thereof and though we be shaken yet be we not thrust â–ª downe out of our place For this is alwaye the ende of this battell that faith doth at length with wrastling ouercome those hard troubles wherwith when she is so besieged she semeth to be in danger Let this be the sunnne of all So sone as any droppe of fayth be it neuer so small is poured into our heartes we by and by beginne to beholde the face of God milde and pleasant and louyng towarde vs yet the same we see from a farre of and far distant from vs but with so sure sight that we know we are not deceiued FroÌ„ thense forward howe muche we profit as we ought continually to profit as it were by procedyng further we come vnto so much the nerer and therfore certainer beholdyng of him and by very continuance he is made more familiar vnto vs. So we see that the minde enlightened with the knowledge of God is first holden wrapped in much ignorance which by litle and litle is wyped awaye Yet the same minde is not so hindered by beyng ignoraÌ„t of some thinges or by darkly seyng that which she seeth but that she enioyeth a clere knowledge of gods wil toward her which is the first and principal point in fayth For as if a man beyng shut vp in pryson haue beames of the sunne shinyng in sidelong at a narrowe windowe or as it were but half glummeryng he wanteth in deede the free beholdynge of the sunne yet he seeth with his eyes an vndoubted brightnesse thereof and receyueth the vse of it so we beyng â—ounde with the fetters of an earthly body howe so euer we be on eche side shadowed with muche darkenesse yet we are sufficiently enlighâ—ened vnto perfect assurednesse by the light of God extendyng his beames of light vpon vs though it be but a litle to shew forth his mercie Both these pointes the Apostle very wel teacheth in diuerse places For when he sayth that we know vnperfectly and prophecie vnperfectly and see by a darke speakynge as by a glasse he sheweth howe sclender a litle portion of the true godly wisedome is geuen vs in this present life For though those wordes do not expresly shewe that our faith is vnperfect so long as we grone vnder this burden of the flesh but that it happeneth vnto vs by our owne imperfectioÌ„ that we haue neede to be continually exercised in learning yet he secretly declareth that that thinge whiche is infinite can not be comprehended by our small capacitie and narrowe compasse And this Paule reporteth of the whole church but vnto euery owne of vs his owne dulnesse is a hinderance staye that he can not come so nere as were to be wished But how sure and vndeceuiable a taste of it self euen a small droppe of faith doth make vs fele the same Apostle sheweth in an other place where he affirmeth that by the Gospell we beholde the glory of God with vncouered face hauing no veile betwene vs and it so effectually that we be transformed into the same image In such entanglemeÌ„tes of ignorance there muste needes be wrapped together bothe muche doubtyng and feareful tremblyng specially for asmuch as our heart by a certaine natural instinct of it self is enclined to vnbeleuingnesse Byside that there be tentations which bothe infinite in number and diuerse in kinde do ofteÌ„times with great sodeine violence assayle vs. But specially our owne conscience oppressed with heauy burden of sinnes lyeng vpon it dothe sometime lament and grone with it selfe and sometime accuseth it selfe sometime secretely murmureth and sometime is openly troubled Whether therfore aduersities do shew an apparance of the wrath of God or the conscience doth finde in it selfe any profe or matter of his wrath from thense vnbelefe doth take weapons and engines to vanquish fayth withall whiche are alway directed to this ende that we thinkyng God to be our aduersarie and hatefully bent agaynst vs should bothe not hope for any helpe at his hande and also be afrayde of him as of our deadly enemie To beare these assaultes faith doth armie and fortifie her self with the worde of God And when such a tentation assayleth that God is our enemie bicause he is sharpe against vs faith in the other side answereth that euen when he punisheth he is also mercifull bicause his chastisement cometh rather of loue than of wrath When faith is striken with this thought that God is a reuenger of iniquities â–ª agaynst that stroke he setteth his pardon redy for al offenses so oft as the sinner resorteth to the mercifulnesse of the Lord. So a godly minde how so euer it be in maruelous wise tossed and vexed yet at length riseth vp aboue all daÌ„gers and neuer suffreth the confideÌ„ce of Gods mercie to be plucked awaye from it But rather what so euer contentions do trouble and wery it in the ende they turne to the assurednesse of this coÌ„fidence And herof this is a profe that the holy ones wheÌ„ they thinke themselues moste of al pressed with the vengeance of God yet euen then do make their complayntes to the same God and when it semeth that they shal not be heard at all euen then neuerthelesse they call vpon him For to what purpose were it to make their moane to him from whome thei hoped for no comfort truely they would neuer finde in their heartes to cal vpon him vnlesse they beleued that there were some helpe at his hande prepared for them So the Disciples in whome Christ blameth their smalnesse of fayth coÌ„playned in deede that they perished but yet they called to him for helpe And when he rebuketh them for their small fayth yet he doth not reiect them from the nuÌ„ber of his nor maketh them of the number of the vnbeleuers but stirreth them to shake of that fault Therefore we affirme againe that whiche we haue aboue spoken that the roote of fayth is neuer plucked out of a godly heart but sticketh so faste in the bottome that howe so euer it be shaken and seme to bende this waye or that waye the light thereof is so neuer quenched or choked vp but that it lyeth at leaste hidden vnder some embers and by this token is playnely shewed that the word which is an vncorruptible sede bringeth forth frute like to it selfe the spryng whereof doth neuer whither and vtterly perish â–ª
how we be nothing and in the other how much we be magnified I thinke our glorieng semeth to be tempered but paradueÌ„ture it is more encreased Truely it is perfectly stablished that we glorie not in our selues but in the Lord. If we thinke thus if he hath determined to saue vs we shal by and by be deliuered now in this we may take courage But let vs climbe vp into a hier watche toure seke for the citie of God seke for the teÌ„ple seke for the house seke for the spouse I haue not forgotteÌ„ but I say it with feare reuereÌ„ce we I saye be but in the heart of God We be but by his allowyng as worthy not by our owne worthinesse Now â—he feare of the lord whereof coÌ„monly in euery place witnesse is borne to al the holy ones whiche is in some places called the beginning of wisedom in some places wisedome it selfe although it be but one yet it procedeth froÌ„ a double vnderstanding For God hath in himself the reuerence both of a father of a lord Therefore he that will truely worship him will endeuor to shewe himself bothe an obedient sonne a seruisable seruant vnto him The obedience that is geuen to him as to a father the Lord by his Prophet calleth honor the seruice that is done to him as to a lord he calleth feare The sonne sayth he honoreth the father the seruant the lord If I be a father where is my honor If I be a lord where is my feare But how soeuer he putteth differeÌ„ce betwene theÌ„ thou seest how he confoundeth them both together Therfore let the feare of the lord be vnto vs a reuereÌ„ce mingled with that same honor feare Neither is it any maruel if one minde receiue both those affectioÌ„s For he that coÌ„sidereth with himself what a father God is vnto vs hath cause enough although there were no helles at al why he should drede his displeasure more greuously thaÌ„ any death But also such is the wantonnesse of our flesh to ruÌ„ne to licentiousnesse of sinning to restraine the same by al meanes we ought therewithal to take hold of this thought that the Lord vnder whose power we liue abhorreth al iniquitie whose veÌ„geance they shall not escape that in liuing wickedly doe prouoke his wrath against theÌ„selues But that which Iohn sayth that feare is not in charitie but perfect charitie casteth out feare bicause feare conteyneth punishment disagreeth not with this that we say For the wicked feare not God in this respect that they drede to incurre his displeasure if they might doe it without punishmeÌ„t but bicause thei know him to be armed with power to reueÌ„ge therfore thei shake for feare at the hearing of his wrath And also they so feare his wrath bicause they thinke that it hangeth ouer theÌ„ for that they loke euery moment when it shal fal vpon their heds As for the faithfull they as is aboue sayd both feare his displeasure more than punishment and are not troubled with feare of punishmeÌ„t as if it did hang ouer their neckes but they are made the more ware not to procure it So sayth the Apostle wheÌ„ he speaketh to the faithful Be ye not deceiued for this commeth the wrath of God vpon the children of vnbelefe He threateneth not that Gods wrath will come vpon them but putteth them in minde to thinke vpon this that the wrath of God is prepared for suche wicked doinges as he had recited that thei themselues should not be willing also to proue it Albeit it seldome happeneth that the reprobate be awakened wyth onely and bare threateninges but rather beyng already grosse and vnsensibly dull with their owne hardnesse so oft as God thundreth from heaueÌ„ they harden themselues to obstinacie but when they are ones striken with his hand then whether they will or no thei be enforced to feare This feare they commonly call a seruile feare and in comparison seâ— it for contrarie to free natured willyng feare which becoÌ„meth children Some other do suttelly thrust in a middle kynde bicause that same seruile and constrayned affection sometime to subdueth mens mindes that they come willyngly to the feare of God Now we vnderstand that in the good wil of God wherunto faith is sayd to haue respect the possession of saluation and eternall life is obteined For if we can waÌ„t no good thing while God is fauorable vnto vs it abundantly sufficeth vs to the assurednesse of saluation wheÌ„ he himselfe doth assure vs of his loue Let him shewe his face sayth the Prophet we shal be safe Wherupon the Scriptures determine this to be the summe of our saluatioÌ„ that God putting away al enmities hath receyued vs into fauour Whereby they shew that when God is reconciled vnto vs there remayneth no perill but that al things shal prosper well with vs. Therfore faith hauing taken hold of the loue of God hath promises of the present life and of the life to come perfect assurednesse of al good thinges but that same such as may be gathered out of the word of God For faith doth not certainely promise to it self eyther the leÌ„gth or honor or wealth of this life for asmuch as God willed none of these thinges to be apointed vnto vs but is contented with this assurednesse that God will neuer faile howe so euer many things faile vs that perteine to the maintenance of this present life But the chiefe assurednesse of faith resteth in expertation of the life to come which is set out of doubt by the worde of God But what so euer miseries and calamities betide vnto them whome God loueth they can not worke the contrarie but that his good will is perfect felicitie Therefore when we did meane to expresse the summe of blessednesse we named the fauor of God out of whiche spring do flowe vnto vs al kindes of good thinges And this we may coÌ„monly note throughout the Scriptures that when so euer mentioÌ„ is made not only of eternal saluation but also of any good thing in vs we be alwaye called backe to the loue of God For which cause Dauid sayeth that the goodnesse of God when it is felt in a godly heart is sweter and more to be desired than life it selfe Finally yf all thinges els do flowe vnto vs accordynge to our owne wishing and we be vncertaine of Gods loue or hatred our felicitie shal be accursed and therefore miserable But yf the fauorable face of God do shine vnto vs euen our very miseries shal be blessed bicause they are turned to helpes of our saluation As Paule when he heaped vp a rehersall of all aduersities yet he glorieth that he was not by them seuered from the loue of God and in his prayers he alwaye beginneth at the fauour of God from whense floweth all prosperitie Likewise Dauid setteth the only fauour of God agaynste all the terrors that trouble
of pardon and reconciliation hee by and by tourneth to an other thing and wandereth about in longe superfluous circumstances rehersinge howe maruelously the Lorde gouerneth the frame of heauen and earth and the whole ordre of nature yet is there nothinge that serueth not fittly for the circumstance of the matter that he speaketh of For vnlesse the power of God wherby he is able to do all thinges be presently set before our eies our eares wil hardly heare the worde or wil not esteme it so much as it is worth Beside that her is declared his effectual power bicause godlinesse as we haue already shewed in an other place doth alwaie applie the power of God to vse and worke specially it setteth before it selfe those workes of God wherby he hath testified himselfe to be a father Herevpon commeth that in the Scriptures is so often mention made of the redemption wherby the Israelites might haue learned that God whiche was ones the author of saluation will be an euerlastinge preseruer thereof And Dauid putteth vs in mynde by hys owne exaumple that those benefites whiche God hathe particularly bestowed vpon euery man doe afterwarde auaile to the confyrmation of his faithe Yea when God seemeth to haue forsaken vs it behoueth vs to stretche oure wittes further that hys aunciente benefites maie recomforte vs as it is saide in an other Psalme I haue ben mindefull of olde daies I haue studied vpon all thy workes c. Againe I will remembre the workes of the Lorde and his meruelles from the beginning But bicause without the word all quickly vanisheth awaie that we conceiue of the power of God and of his woorkes therefore we do not without cause affyrme that there is no faithe vnlesse God geue lighte vnto it with testimonie of hys grace But here a question myghte bee moued what ys to bee thought of Sara and Rebecca bothe which being moued as it semeth with zele of saith passed beyonde the bondes of the word Sara when she feruently desyred the promysed issue gaue her bondmaide to her housbande It can not be denied but that shee many waies sinned but nowe I touche onely thys faulte that beinge carryed awaye wyth her zele she did not restraine herselfe within the bondes of Gods worde yet it is certaine that that desire proceeded of faith Rebecca being certified by the oracle of God of the electiō of her sonne Iacob ▪ procured his blessing by euell crafty meanes she deceued hir husbande the witnesse and minister of the grace of God shee compelled her sonne to lye she by dyuerse guiles and deceites corrupted the trueth of God Fynally in makinge a scorne of hys promise shee dyd as muche as in her laye destroie it And yet thys acte howe muche soeuer it was euell and woorthy of blame was not without faith for it was necessarie that she sholde ouercome many offenses that shee might so earnestly endeuoure to atteine that whiche without hope of earthly profite was ful of greate troubles daungers As wee may not say that the holy Patriarche Isaac was altogether without faithe bicause he beinge by the same oracle of God admonished of the honoure transferred to the yonger sonne yet cessed not to bee more fauourably bente to hys fyrste begotten sonne Esau. Truely these examples do teache that oftetimes erroures are mingled with faithe but yet so that faith if it be a true faith hath alwaie the vpper hande For as the particular erroure of Rebecca did not make void the effect of the blessing so neither did it make voide her faith whyche generally reigned in her mynde and was the beginning and cause of that doynge Neuerthelesse therein Rebecca vttered howe readye mans mynde is to fall so sone as he geueth hym selfe neuer so lyttle lybertie But thoughe mans defaut and weakenesse dothe darken faith yet it doth not quenche it in the meane time it putteth vs in minde how carefully wee oughte to hange vpon the mouthe of God and also confyrmeth that whyche wee haue taughte that faythe vanysheth awaye vnlesse yt bee vpholden by the woorde as the myndes boothe of Sara and Isaac and Rebecca hadde become vaine in theyr croked wanderinges out of the waie vnlesse thei had ben by Gods secret brydle holden in obedience of the worde Againe not without cause we include all the promises in Christ forasmuche as in the knowledge of him the Apostle includeth al the Gospell and in an other place he teacheth that all the promises of God are in him yea and Amen The reason whereof is ready to be shewed For if God promise any thinge he therein sheweth hys good will so that there is no promise of hys that is not a testimonie of his loue Neither maketh it any mater that the wycked when they haue great and continuall benefites of Gods liberalitie heaped vpon them doe thereby wrappe themselues in so much the more greuous iudgement For syth thei do neither thinke nor acknowlege that those things com vnto them frō the hande of God for if thei acknowlege it thei do not with themselues consider his goodnesse therefore thei can not thereby be better taught of his mercie than brute beastes which according to the measure of their estate do receiue the same frute of Gods liberalitie yet they perceiue it not Neither doth it any more make againste vs that many times in refusing the promises apointed for them they do by that occasion procure to them selues the greater vengeance For although the effectuall workinge of the promyses do then onely appeare when they haue founde faith with vs yet the force and natural propretie of them is neuer extinguyshed by oure vnbeleefe or vnthankfulnesse Therefore when the Lorde by hys promyses doth prouoke man not onely to receiue but also to thynke vpon the frutes of hys bountifulnesse hee doth therwith all declare vnto him hys loue Wherevpon we muste returne to thys poynte that euery promyse is a testifieng of Gods loue towarde vs. But it is out of question that no man is loued of God but in Christe he is the beloued Sonne in whome the loue of the Father abydeth and resteth and then from hym poureth it selfe abroade vnto vs as Paule teacheth that wee haue obteyned fauoure in the beloued one Therefore it muste needes bee deryued and come vnto vs by meane of hym For thys cause the Apostle in an other place calleth him oure peace in an other place hee setteth hym oute as a bonde whereby God is with fatherli natural kindenes bound vnto vs. It foloweth then that we must caste our eyes vpon hym so oft as any promyse ys offered vs. And that Paule teacheth no absurditie that all Gods promyses whatsoeuer they bee are confyrmed and fulfilled in hym There be certayne exaumples that make for the contrarie For yf ys not lykely that Naaman the Syrian when hee requyred of the Prophete the manner how to worship God arighte was instructed concerning the
more largely shewed how vnfit men are to beleue Therefore I wil not wery the readers with repeting the same againe Let this be sufficient that the spirit of faith is called of Paule faith it selfe which the spirit geueth vs but not which we haue naturally Therfore he praieth that god fulfil in the Thessalonians al his good pleasure the worke of faith in power Wherin calling faithe the worke of God geuing it that title for a name of additiō calling it by figure of appositiō Gods good pleasure he denieth that it is of mans own motion not contented therwith he addeth further that it is a declaratiō of Gods power writing to the Corynthians where he saith that faithe hangeth not vpon the wisedome of men but is grounded vpon the power of the holy ghoste He speaketh in dede of outewarde miracles but bicause the reprobate are blynde at the beholding of them hee comprehendeth also that inwarde seale wherof he maketh mention in an other place And God the more gloriously to set forthe his liberalitie in so noble a gifte vouchesaueth not to graunt it to al vniuersally without difference but by singular priuilege geueth it to whome he will For proofe whereof we haue alleged testimonies before Of which Augustine being a faithfull expositor crieth out that it woulde please the sauioure to teache him and that the very beleuing it selfe is of gifte and not of deseruing Noman saith he commeth to me vnlesse my father drawe him and to whome it is geuen of my father It is maruellous that twoo do heare the one despyseth the other ascendeth vp Let him that despiseth impute it to himselfe let him that ascende not yt arrogantly assigne to himselfe In an other place Why is it geuen to one and not to an other It greueth me not to say it this is the depth of the crosse Out of I wote not what depth of the iudgmentes of God which we mate not searche procedeth all that we can What I can I see whereby I can I see not sauinge that I see thus farre that it is of God But why hym and not hym That is muche to me It is a bottomelesse depth it is the depth of the crosse I maie crie out with woundering but not shewe it in disputing ▪ Finally the summe commeth to this that Christ when he enlightneth vs vnto faith by the power of hys spirite doth there withall graffe vs into his bodie that wee maie be made partakers of all good thynges Nowe remaineth that that whiche the minde hathe receiued may be further conueied into the heart For the word of God is not throughly receiued by faith if it swimme in the toppe of the braine but when it hath taken roote in the bottome of the heart that it may be an inuincible defense to beare and repulse all the engines of tentations Now if it be true that the true vnderstanding of the mynde is the enlightning thereof then in such confyrmation of the hearte his power much more euidently appeareth euen by so muche as the distrustfulnesse of the hearte is greater than the blindnesse of the witte and as it is harder to haue the mynde furnyshed wyth assurednesse than the witte to bee instructed with thinking Therefore the Spirit perfourmeth the office of a seale to seale vp in our heartes those same promyses the assurance whereof it fyrste emprinted in oure wittes and serueth for an earnest to confyrme and stablyshe them Sithe ye beleued saith the Apostle ye are sealed vp with the holy Spirite of promyse whiche is the earnest of oure inheritance See you not how he teacheth that by the spirit the heartes of the fathfull are grauen as with a seale and how for the same reason he calleth him the Spirite of promise bycause he ratifieth the Gospell vnto vs Lykewyse to the Corynthians he saithe God whiche annoynted vs whiche hath also sealed vs and geuen the earnest of hys Spirite in oure heartes And in an other place when he speaketh of confidence and boldnesse of hopigne well hee maketh the pledge of the Spirite the foundation thereof Neither yet haue I forgotten that whyche I sayde before the remembrance whereof experience continually reneweth that is that faithe is tossed wyth dyuerse doubtynges so that the myndes of the godly are seldome quyet or at least doe not alwaie enioye a peafable state but wyth what soeuer engine they be shaken either thei rise vp out of the very gulfe of temptations or do abide faste in their standing Truely thys assurednesse onely nourisheth and defendeth faithe when we holde fast that whiche is saide in the Psalme The Lorde ys oure protection oure helpe in trouble therefore we will not feare whē the earthe shall tremble and the mountaines shal leape into the heart of the sea Also this moste swete quietnesse is spoken of in an other place I laye downe and slepte and rose againe bycause the Lorde hathe susteined me It is not meante thereby that Dauid was alwaie wyth one vndisturbed course framed to a merry cherefulnesse but in respect that hee tasted the grace of God according to his proportion of faith therefore hee gloryeth that hee wythoute feare despiseth all that euer might disquiet the peace of his minde Therfore the Scripture meaning to exhort vs to faith biddeth vs to be quiet In Esaie it is saide In hope and silence shall be your strength In the Psalme Holde thee stil in the Lorde and waite for him Wherwith agreeth that saieng of the Apostle to the Hebrues Patience is needefull c. Hereby we may iudge how pestilent is that doctrine of the Scholemen that we can no otherwise determine of the grace of God towarde vs than by morall coniecture as euery man thinketh himselfe worthy of it Truely if we shall weie by oure workes howe God is minded towarde vs I graunt that we can atteine yt wyth any coniecture be yt neuer so sclender but sith faithe oughte to haue relation to a simple free promise there is lefte no cause of doubtiong For with what confidence I beseache you shall we be armed if we saie that God is fauourable vnto vs vpon this condition so that the purenesse of oure life do deserue it But bycause I haue appoynted one place proprely for the discussing herof therfore I wil speake no more of them at this present specially for asmuche as it is plaine enoughe that there is nothinge more contrarie to faith than either coniecture or any thinge nere vnto doubting And thei do very ill writhe to this purpose that testimonie of the Preacher whiche thei haue ofte in their mouthes Noman knoweth whether he be worthy of hatred or loue For to speake nothinge how this place is in the common translation corruply turned yet very children can not be ignorant what Salomon meaneth by such words that is that if any man will iudge by the present state of things whom God hateth or whom God
but to strengthen thy minde with constant certaintie perfect assurednes to haue whervpoÌ„ to rest fasteÌ„ thy fooâ—e He adioyneth also an other thing that is that the promise shal therby be made of no effect voide For if the fulfilling therof do hang vpon oure deseruing when shal we come thus farre as to deserue the bountifulnes of God Also this second point hangeth vpon the former For the promise shal not be fulfilled but to them that beleue it Therfore if faithe be fallen ther shall remaine no force of the promisse Therfore the inheritance is of faith that it may be according to grace to stablishe the promise For it is abundantly wel stablished when it resteth vpon the only mercy of God bicause his mercy truth are with a perpetual knot ioyned together that is to sai whatsoeuer God mercifulli promiseth he also faithfulli performeth So Dauid before that he required saluation by the word of God first determineth the cause therof to be in his mercye Let thy mercies saith he come vnto me thy saluation according to thy word And rightfully bycause God is by no other meane perswaded to make the promise but of his own mere mercie Therfore we must herin stay deepely fasten all our hope not to loke to our own works to seke any helpe of theÌ„ And that you shold not think that I herin speake any new thing Augustine doth also teache that we ought so to do Christ saith he shal reigne for euer in his seruantes God hath promised it God hath said it and if that be not enough God hath sworne it Therefore for asmuch as the promise is stablished not according to our deseruinges but according to his mercie no man ought to speake fearefully of that of whych he can not doubte Bernarde also saythe The disciples of Christe saye Whoe canne bee saued Butte hee aunswered thys ys impossible with menne butte yt is not impossible wyth God This is all our confidence this is our only comforte this is the whole grounde of oure hope but beyng assured of the possibilitie what saye we of hys wyll Whoe knoweth whether he be worthy of loue or hatred Who hath knowen the Lords meaning â–ª Or who hath ben his counseller Here now faith must of necessitie help vs here must his truthe succoure vs that that which is hidden from vs in yâ— heart of the father may be reueled by the Spirit his Spirit testifieng it may perswade our heartes that we are the sonnes of God And it may perswade vs by calling iustifyeng vs freely by fayth in which things ther is as it were a certaine meane passage from the eternall predestination to the glorie that is to come Brefely let vs thus conclude The Scripture declareth that the promises of God are not stablished vnlesse they be taken hold of with assured affiance of conscience whersoeuer there is any doubting or vncertaintie it pronounceth that thei be voide Againe yt pronounceth that they do nothing but stagger wauer if thei rest vpoÌ„ our own workes Therfore we must nedes either lose righteousnesse or we must not coÌ„sider our own workes but only faith must take place whose nature is this to lift vp her eares shut her eies that is to say to be hedefully bent to the promise only and to turne away her thought from all mans worthinesse or deseruing So is yâ— notable prophecie of Zacharie fulfilled that when the wickednes of the land shal be done away a man shal call his frend vnder his vine vnder his figge tree where the Prophet declareth that the faithful do no otherwise enioy true peace but after obteining of the forgeuenesse of sinnes For this cauelatioÌ„ is to be remeÌ„bred in the Prophetes that wheÌ„ thei speake of the kingdome of Christ they set out the outward blessinges of God as figures of the spirituall thinges Wherupon Christ is called both the king of peace our peace because he appeaseth al the troublesom motioÌ„s of coÌ„science If we seke by what meane he doth it we must nedes come to the sacrifice by which God is appeased For he shal neuer cesse to tremble for feare that shall not determine that God is appeased by the only satisfactorie cleansing wherin Christ hath susteined his wrath Finally peace is no where els to be sought for but in the terrors of Christ our redemer But why do I vse so darke a testimonie Paul euery where denieth that there is peace or quiet ioy left to consciences vnlesse it be determined that we be iustified by faith And he therwithall declareth whense that assurednes cometh namely when the loue of God is poured into our heartes by the holy Ghost as if he had said that our coÌ„sciences can not otherwise be quieted vnlesse we be certeinly persuaded that we please god WherupoÌ„ also in an other place he crieth out in the persone of al the godly Who shall seuer vs froÌ„ the loue of God whiche is in Christ because we shall â—reÌ„ble euen at euery litle breath till we be arriued into that haueÌ„ but we shal be without care euen in the darkenes of death so long as the lord shal shew him selfe a pastor to vs. Therfore whosoeuer prate that we are iustified by faith because being regenerate we ar iust by liuing spiritually they neuer tasted the swetenesse of grace to coÌ„sider that God will be merciful vnto theÌ„ WherupoÌ„ also foloweth that they do no more know the manner of praiyng rightly than Turkes whatsoeuer other profane Nations For as Paul witnesseth it is no true faith vnlesse it teache put vs in minde of the most swete name of Father yea vnlesse it opeÌ„ our mouth freely to crie out Abba father Whiche in an other place he more plainely expresseth where he saith that in Christ we haue boldnesse entrie in coÌ„fidence by the faith of him Truly this cometh not to passe by the gift of regeneration which as it is alway vnperfect in this flesh so it conteineth in it self manifold mater of douting Wherfore we must of necessitie come to this remedy that the faithful shold determine that they may by no other right hope for the inheritaÌ„ce of the heaueÌ„ly kingdome but because being graffed into the body of Chist they are frely accoÌ„pted righteous For as touching iustificatioÌ„ faith is a thing merely passiue bringing nothing of our own to the recouering of the fauour of God but receiuing of Christ that whiche we want The .xiiii. Chapter ¶ What is the beginning of iustification and the continuall procedinges therof THat the mater may bee made more plaine let vs searche what may be the righteousnesse of maÌ„ in the whole course of his life let vs make fower degrees therof For meÌ„ either being endued with no knowledge of God are drowned in idolatrie or being entred into profession by sacrameÌ„tes denyeng God with vncleannes of life whom thei
death to make vs a new creature For we se that oftentimes specially of the Apostle the goodnes of god is set foorth vnto vs by this title God saith he which is riche in mercy for the great loue wherw t he loued vs euen whē we were dead by sinnes hath made vs aliue together in Christ. c. In an other place wher vnder the figure of Abrahā he entreateth of the general calling of the faithful he saith it is God that geueth life to the dead calleth those thinges that are not as though they were If we be nothyng what I beseche you can we do Wherfore the lord strongly beateth downe this arrogancie in the historie of Iob in these wordes who preuenteth me I shal rendre it him for al thinges ar mine Which sentēce Paul expoūding applieth it to this that we shold not think that we bring ani thīg to the lord but mere shame of needines emptines Wherfore in the place aboue cited to proue that we ar come into the hope of saluatiō by his grace alone not by works he allegeth that we ar his creatures bicause we ar new begottē in Christ Iesus to the good works which he hath prepared that we shuld walk in thē As if he had said which of vs may boaste that he hathe with his righteousnes prouoked God sith our first power to do good procedeth out of regeneratiō For as we ar made by nature oyle shal soner be wrong out of a stone thā a good work out of vs. Truly it is wonderful if mā being condēned of so great a shame dare yet say that ther remaineth ani thing with him Therefore let vs confesse with this noble instrumēt of God that we ar called of God with a holy callīg no◠accordīg to our works but accordīg to his purpose grace that the kindnes loue of God our sauior toward vs hath appeared bicause he hath saued vs not by the works of righteousnes which we haue don but according to his own mercie that being iustified by his grace we might be made the heires of eternal life Bi this confessiō we dispoil mā of al righteousnes euē to the least litle pece therof til he be bi only merci regenerate into hope of eternal life forasmuch as if the righteousnes of works do brīg any thīg toward the iustifyīg of vs it is falsly said that we ar iustified by grace Truly thapostle had not forgottē hīself whē he affirmed iustificatiō to be of fre gift which in an other place resoneth that grace is now not grace if works do any thing auail And what other thīg doth the lord mean whē he saith that he came not to cal righteous mē but sinners If only sinners ar receaued why seeke we an entry by fained righteousnesses Stil this same thought hath now thē recourse to my mind that it is peril least I shold do wrong to the mercies of God which do so carefully trauail in prouīg of this thīg as though it wer doutful or darke But bycause our enuiousnes is such as vnlesse it be most straightli thrust out of place it neuer yeldeth to God that which is his I ā cōpelled to tary sōwhat the lōger vpō it Yet for asmuche as the scripture is clere inough in this matter I wil in fighting rather vse the words therof thē mine own Esai whē he hath described the vniuersal destructiō of mākind doth īmediatly after veri fitly adioyn the ordre of restoring The lord hath seen it semed 〈◊〉 in his eyes And he saw that ther is no mā he maruailed that there is none that offereth himself he hath set saluatiō in his own arm hath strēgthned hīself with his own righteousnes Where are our righteousnesses if it be true which the prophet saith that ther is no mā that helpeth the lord in recouerīg his saluatiō So an other prophet wher he bringeth in the lord discoursīg of the recōciling of sīners to hīself saith I wil espouse the to me for euer in righteousnes iudgmēt grace mercie I wil sai to hir that hath not obteined merci thou hast obtained merci If such couenāt which it is certain to be the first cōioyning that we haue with God stādeth vpō the mercy of god ther is left no foūdatiō of our own righteousnes And I wold fain learn of those mē which fame that mā meteth God with sō righteousnes of works whether thei think that ther is ani righteousnes at al but that which is acceptable to God If it be madnes to thīk so what acceptable thīg to god cā procede frō his enemies whō he wholli abhorreth with al their doings That al we I sai ar the dedli professed enemies of our god the truth it self testifieth til being iustified we ar receiued into frēdship If iustified 〈◊〉 the beginnīg of loue what righteousnes of works shal go before 〈…〉 Ihon to turne away that pestilent arrogance dothe diligently put vs in mind how we did not first loue him And the self same thing the lord had long before taught bi his prophet I wil loue thē saih he with a fre loue bicause mine anger is turned Certainly his loue is not prouoked by workes if it hath of his owne accorde inclined it self vnto vs. But the rude cōmon sorte of men think it to be nothing els but that no mā hathe deserued that Christ shoulde performe oure redēption yet that to the entring into the possession of redemptiō we be holpen by our owne works Yea but hosoeuer we be redemed of Christ yet till we be by the calling of the Father graffed into the communion of him we are bothe heires of darkenesse and death and the enemies of God For Paul teacheth that we are not cleansed wasshed from our vncleannesses by the blood of Christ vntill the holy ghoste worketh y◠cleansing in vs. Whiche same thing Peter minding to teache declareth that the sancrifinge of the Spirite auaileth vnto obedience the sprinkling of the bloode of Christ. If we be by the Spirite sprinkled with the bloode of Christ vnto cleansing lette vs not thinke that before such watering we be any other than a sinner is without Christ. Let this therfore remaine certaine that the beginning of oure saluatiō is as yt were a certain resurrectiō frō death to life bicause when for Christes sake it is geuē to vs to beleue in him thē we first begin to passe frō death into life Under this sort are comprehended they whyche haue in the diuision aboue set ben noted for the second third sort of men For the vncleannesse of conscience proueth that both of them ar not yet regenerate by the Spirit of God And againe wheras there is no regeneration in them this proueth the want of faith Wherby appeareth that thei are not yet reconciled to God nor yet iustified in his sight forasmuch as these good
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
we suffer with him we shal also reigne together with him that we be so fashioned like to his suffringes till we atteyne to the likenesse of his resurrection For asmuch as the Father hath predestinate these to be fashioned like the image of his sonne whome in him he hath chosen that he maye be the first begotten among all his brethreÌ„ and therfore that neyther death nor present thinges nor thinges to come shall seuer vs from the loue of God which is in Christ but rather all thinges shall turne to vs to good and to saluation Loe me do not iustifie a maÌ„ by workes before God but we say that all they that are of God are regenerate made a newe creature that they may passe out of the kingdome of sinne into the kingdome of righteousnesse that by this testimonie thei make their callyng certayne and are iudged as trees by the frutes The .xvi. Chapter ¶ A confutation of the sclaunders whereby the Papistes goe about to bryng this doctrine in hatred WIth this one word may the shamelesnesse of certayne vngodly men be confuted whiche sclaunder vs with sayeng that we destroy good workes and doe draw men awaye from the followyng of theÌ„ when we say that they are not iustified by workes nor do deserue saluatioÌ„ and againe that we make to easy away to right cousnesse when we teache that it lieth in the free forgeuenesse of sinnes and that we do by this enticement allure men to sinne whiche are of their owne will to much enclined thereto already These sclaunders I say are with that one word sufficiently confuted yet I will brefely answer to them bothe They allege that by the iustification of fayth good workes are destroyed I leaue vnspoken what manner of men be these zelous louers of good workes whiche doe so backbite vs. Let them haue licence as freely to rayle as they do liceÌ„tiously infect the whole world with the filthinesse of their life They faine that they be greued that when fayth is so gloriously aduaunced workes are dryuen downe out of their place What if they be more raysed vp and stablished For neyther doe me dreame of a fayth voyde of good workes nor a iustification that is without them This onely is the difference that when we confesse that fayth and good workes do necessarily hange together yet we set iustification in fayth not in workes For what reason we doe so we haue in redinesse easily to declare if we do but turne to Christ vnto whome our faythe is directed and from whome it receyueth her whole strength Why therefore are we iustified by faith bycause by fayth we take holde of the righteousnesse of Christ by which alone we are reconciled to God But this thou canst not take holde of but that thou must also therewithall take holde of sanctification For he was geuen to vs for righteousnesse wisdome sanctification redemptioÌ„ Therfore Christ iustifieth none whome he doth not also sanctifie For these benefites are coupled together with a perpetuall and vnseperable knot that whome he enlighteneth with his wisdome them he redemeth whome he redemeth he iustifieth whom he iustifieth he sanctifieth But for asmuch as our question is only of righteousnesse and sanctifieng let vs staye vpon these We maye put difference betwene them yet Christ conteineth them bothe vnseperably in himself Wilt thou therfore obteine righteousnesse in Christ Thou must first possesse Christ thou canst not possesse him but that thou must â—e made partaker of his sanctification bicause he can not be torne in peces Sithe therefore the Lord doth graunt vs these benefites to be enioyed none otherwise than in geuing himself he geueth them bothe together the one neuer without the other So appereth how true it is that we are iustified not without workes and yet not by workes bycause in the partaking of Christ wherby we are iustified is no lesse coÌ„teined sanctification than righteousnesse That also is moste false that the mindes of men are withdrawen from the affection of weldoyng when we take from them the opinion of merityng Here by the way the readers must be warned that they foolishly reason froÌ„ reward to merit as I shall afterward more plainly declare namely bicause they know not this principle that God is no lesse liberal when he assigneth reward to workes than wheÌ„ he geueth power to do well But this I had rather differre to the place fit for it Now it shal be enough to touche howe weake their obiection is whiche shal be done two wayes For first whereas they say that there shal be no care of well framyng of life but when hope of reward is set before them they erre quite from the truth For if this only be enteÌ„ded when men serue God that thei loke to reward or let out to hire or sell their labors to him they litle preuayle for God will be freely worshipped freely loued he I say alloweth that worshipper which when all hope of receyuing reward is cut of yet cesseth not to worshippe him Moreouer if men be to be pricked forward no man can put sharper spurres vnto them than those that are taken of the ende of our redeÌ„ption and calling such as the word of God spurreth men withal when it teacheth that it is to wicked vnthaÌ„kefulnesse not mutually to loue him agayne whiche first loued vs that by the blood of Christ our consciences are cleansed from dead workes to serue the liuyng God that it is a haynous sacrilege if beyng ones cleased we defile our selues with newe filthinesse and prophane that holy blood that we are deliuered from the handes of our enemies that we maye without feare serue him in holinesse and righteousnesse before him all the dayes of our life that we are made free from sinne that we maye with a free Spirit folow righteousnesse that our olde man is crucified that we may rise agayne into newnesse of life agayne that if we be dead with Christ as becommeth his members we must seeke those thinges that are aboue and must in the world be wayfaring men from home that we may long toward heauen where is our treasure that the grace of God hath appered to this end that forsakyng al vngodlinesse worldly desires we maye liue soberly holyly and godlyly in this world lokyng for the blessed hope and the appering of the glorie of the great God sauior therefore that we are not apointed that we should stirre vp wrath to our selues but that we may obteyne saluation by Christ that we are the teÌ„ples of the Holy ghost which it is not lawfull to be defiled that we are not darknesse but light in the Lord whiche muste walke as children of light that we are not called to vncleannesse but to holinesse bicause this is the will of God our sanctificatioÌ„ that we absteyne from vnlawfull desires that our callyng is holy that the same is not fulfilled but with purenesse of life that we are
witnesse it Butte if any man will leape from the mere goodnesse of God to the worthinesse of workes he shal be nothing holpen by these testimonies to the stablishing of his errour For you caÌ„ gather nothing rightly therof but the mere inclinatioÌ„ of Gods tendernes towarde vs forasmuche as to encourage vs to wel doinge although the seruices whiche we do to him are not worthy of so muche as his onely loking vpon them yet he suffreth none of them to be loste But thei more enforce the woordes of the Apostle whiche when hee comforteth the Thessalomans in troubles reacheth that the same are sent to them that thei maye be accoÌ„pted worthy of the kingedome of God for whiche thei suffer For saith he it is righteous with God to render trouble to theÌ„ that trouble you but to you rest with vs when the lorde Iesus shal be shewed from heauen But the authore of the epistle to the Hebrues saith God is not vnrighteous that he sholde forget your work the loue which you haue shewed in hys name for that you haue ministred to the saintes To the firste place I answer that there is no worthinesse of merit spoken of but bycause God the father willeth that we whome he hathe chosen to be hys chyldren shoulde be made like to Christie his firste begotten sonne as it behoued that hee shoulde firste suffer and then entre into the glorie apointed for him so muste we also by manye tribulations entre into the kingdome of heaueÌ„ Therfore when we suffer tribulations for the name of Christe there are as it were certayne markes printed vpoÌ„ vs wherew t God vseth to marke the shepe of hys stock After this maÌ„ner therfore we are accoÌ„pted worthy of the kingdome of God bicause we beare in oure body the markes of oure lord master which ar the signes of the childreÌ„ of God To this purpose make these saiengs That we beare about in our body the mortificatioÌ„ of Ieâ— Christ that his life maye bee shewed in vs. That we bee fashioned like to his suffringes that we may come to the likenesse of his resurrection from the dead The reason whiche is adioined serueth not to proue any worthinesse but to confirme the hope of the kingdom of God as if he had said As it agreeth with the iust iudgmente of God to take vengeance of your enemies for the vexations that thei haue done to you so agreeth it also to geue to you release and reste from vexations The other place whiche teacheth that it so becommeth the righteousnesse of God not to forgett the obediences of them that be his that it declareth it to be in a maÌ„ner vnrighteous if he shold forget them hath this meaning God to quickeÌ„ our â—outhfulnesse hath geuen vs assurance that the laboure shall not bee vaine which we shal take for his glorie Let vs alwaye remembre that this promise as all other shold bring vs no profit vnlesse the free couenaunt of mercie went before wherevpon the whole assurednesse of our saluacion shold rest But standing vpon that couenant we ought assuredly to trust there shal also not want rewarde of the liberalitie of God to oure workes howsoeuer thei be vnworthy The Apostle to confirme vs in that expectation affirmeth that God is not vnrighteous but wil stand to his promise ones made Therefore thys righteousnesse is rather referred to the truth of Gods promise than to his iustice of rendring due Accordyng to which meaning there is a notable saienge of Augustine which as the holy maÌ„ sticketh not to reherse often as notable so I think it not vnworthy that we should continually remeÌ„bre it The lord saith he is faithful which hath made himself decter to vs not by receyuing any thinge of vs but by promising all thinges to vs. There are also alleged these saienges of Paul If I haue al faithe so that I remoue mouÌ„taines out of their place but haue not charitie I am nothing Again Nowe there remaine hope faith charitie but the greatest amoÌ„g these is charitie Again Aboue all things haue charitie which is the boÌ„d of perfectioÌ„ By the first two places our Pharises affirme that we are rather iustified by charitie than by faith namely by the chefer vertue as thei saie But this fond argument is easily wyped away For we haue in an other place already declared that those things whyche ar spokeÌ„ in the first place perteine nothing to true sayth The other place we also expound of true faith thaÌ„ which he saith that Charitie is greater not that it is more meritorious but bicause it is more fruteful bicause it exteÌ„deth further bicause it serueth mo bicause it remaineth alway iÌ„ force wheras the vse of faith coÌ„tinueth but for a time If we haue regard so excellence the loue of God shold worthily haue the chefe place of whiche Paul here speaketh not For he enforceth this thing onely that we shold with mutuall charitie edifie one an other in the Lord but let vs imagine that charitie dothe euery waie excell faithe yet what man of sounde iudgement yea or of sound braine wil gather thereof that it doth more iustifieâ—punc The power of iustifieng which faith hath consisteth not in the worthinesse of the worke Our iustification standeth vpon the onely mercie of God the deseruing of Christ which iustificatioÌ„ when faith taketh holde of it is said to iustifie Now if you aske our aduersaries in what cause they assign iustification to charitie thei wil answer that bicause it is a dutiefull doing acceptable to God therfore by the deseruing therof righteousnesse is imputed to vs bi the acceptatioÌ„ of the goodnes of God Here you see how wel the argument procedeth We say that faith iustifieth not bicause by the worthinesse of it selfe it deserueth righteousnes to vs but bicause it is an instrument by whyche we freely obteine the ryghteousnesse of Christ. These men omitting the mercy of God and passing ouer Christ where the summe of righteousnesse standeth do affirme that we are iustified by the benifite of charitie bicause it excelleth aboue faith euen as if a man wolde reason that a king is fitter to make a shooe than is a shooemaker bicause he is an infinite way more excellent This only argument is a plaine example that all the Sorbonicall schooles doo not so much as taste with the vttermoste part of their lippes what the iustification of faith is But if any wrangler do yet carpe and aske why in so small distance of place we take the name of faith in Paul so diuersly I haue a weightie cause of this exposition For sithe those giftes whyche Paul rehearseth are after a certaine maÌ„ner vnder faith hope bicause thei perteine to the knowledge of God he contemneth them al by way of recapitulation vnder the name of faith hope as if he shold say by the prophecie tonges the grace knowledg of interpretation tend to this
other sense thought our heart must be cleāsed of al desires al our strēgths must be gathered vp drawē together to this only purpose Thei which haue gone most far before other in the way of the Lord are yet very far from this marke For though they loue God with their minde and with sincere affection of heart yet they haue still a great part of their heart and soule possessed with the desires of the fleshe by which they are drawen back and stayed from goyng forward with hasty course to God They do in deede trauayle forward with great endeuor but the fleshe partly febleth their strengthes and partly draweth them to it self What shall they here do when they fele that thei do nothing lesse thā performe the law They wil thei couet they endeuor but nothing with such perfection as ought to be If they loke vpon the law they see that whatsoeuer worke they attēpt or purpose is accursed Neyther is there any cause why any man should deceiue himself with gathering that the worke is therefore not altogether euell bycause it is vnperfect and therfore that God doth neuerthelesse accept that good which is in it For the law requiring perfect loue condēneth al imperfectiō vnlesse y rigor of it be mitigated Therefore his workes should fal to nought which he wold haue to seme partly good he shal finde that it is a transgression of the law euen in this bicause it is vnperfect Loe how al our workes are subiect to the curse of the law if thei be measured by the rule of the law But how shold thē vnhappy soules cherefully applie thēselues to work for which thei might not trust that they colde get any thing but curse On the otherside if beyng deliuered frō this seuere exacting of the lawe or rather from the whole rigor of the lawe thei heare that they be called of God with fatherly gentlenesse thei wil merily with great cherefulnesse answer his calling folow his guiding In a summe they which are boūd to the yoke of the law ar like to vn̄dseruāts to whō are apointed by their lordes certain taskes of work for euery day These seruāts thinke that thei haue done nothing nor dare come into the sight of their lordes vnlesse they haue performed the ful taske of their workes But childrē which are more liberally more freemālike handled of their fathers stick not to present to them their begonne half vnperfect workes yea those hauing some fault trusting that they wil accept their obedience willingnesse of minde Although thei haue not exactly done so much as their good wil was to do So must we be as may haue sure affiāce that our obediēces shal be allowed of our most kinde father how little soeuer how rude vnperfect soeuer thei be As also he assureth to vs by the prophet I wil spare thē saith he as the father is wont to spare his sonne that serueth him Where this word Spare is set for to beare with al or gētly to winke at faultes forasmuch as he also maketh mention of seruice And this affiance is not a litle necessarie for vs without which we shall go about all thinges in vaine For God accompteth himselfe to be worshipped with no worke of ours but which is truely done of vs for the worshipping of him But how can that be done among these terrors where it is douted whether God be offended or worshipped with oure worke And that is the cause why the author of the Epistle to the Hebrues referreth all the good workes that are red of in the holy fathers to faith and weyeth thē only by fayth Touching this libertie there is a place in the Epistle to the Romaines where Paule resoneth that some oughte not to haue dominion ouer vs bicause we are not vnder the lawe but vnder grace For when he had exhorted the faithfull that sinne should not reygne in their mortal bodie and that they should not geue theyr members to be weapons of wickednesse to sinne but shoulde dedicate them selues to God as they that are alyue from the deade and theyr members weapons of righteousnes to God and whereas they might on the other side obiect that they do yet carry with them the fleshe full of lustes and that sinne dwelleth in them he adioyneth that comforte by the libertie of the law as if he shold say Though they doo not yet throughly fele sin destroyed the righteousnes yet liueth not in thē yet ther is no cause why they shold feare be discouraged as though they had ben alwaidispleased with thē for the remnantes of sin forasmuch as they ar by grace made free from the law that theyr workes shuld not be examined by the rule of the law As for them that gather that we may sinne because we ar not vnder the law let thē know that this libertie perteineth nothing to them the ende wherof is to encourage to God The third part is that we be bound with no conscience before God of outward thinges which are by them selues indifferent but that we may indifferently sometime vse thē and sometime leaue them vnused And the knowledge of this libertie also is very necessary for vs for if it shal be absent there shal be no quiet to our consciences no ende of superstitions Many at this daye do thinke vs fonde to moue disputation about the free eating of fleshe about the free vse of dayes and garmentes and suche other smale trifles as they in dede thinke them but there is more weight in them than is commonlye thoughte For when consciences haue ones cast thē selues into the snare they entre into a long and combersome waye from whence they can afterwarde finde no easy way to get oute If a man beginne to doubt whether he maye occupye linnen in shetes shertes hankercheifes and napkines neither wil he be out of doubt whether he may vse hempe and at the last he wil also fal in doubt of maters for he will waye with himselfe whether he can not suppe without napkins whether he maye not be without handkerchifes If any man thinke deyntye meate to be vnlawful at length he shal not with quietnesse before the Lorde eate either brounebreade or common meates when he remembreth that he may yet susteine his body with bacer fode If he doute of pleasaunte wyne afterwarde he will not drinke deade wine with good peace of conscience last of al he wyl not be so bolde to touche sweter and cleaner water than other Finally at the length he wil come to this point to thinke it vnlawfull as the common sayinge is to treade vppon a strawe lying a crosse For here is begonne no lyghte stryfe but this is in question whether God will haue vs to vse these or those thinges whose will ought to guide al our counsels and doynges Hereby some must needes be carried with desperatiō into a confuse deuouryng pit some must despising God and casting away
the treasures which our fayth hath loked vpon beyng shewed to it by the gospell of the Lord. Now how necessarie and how many wayes profitable this exercise of prayer is it can by no wordes be sufficiently declared Undoutedly it is not without cause that the heauenly father testifieth that the only fortresse of saluation is in the callyng vpon his name namely whereby we call to vs the presence bothe of his prouidence by whiche he watcheth to take care of our matters and of his power by which he susteineth vs beyng weake in a manner fayntyng and of his goodnesse by which he receiueth vs into fauor beyng miserably loden with sinnes finally whereby we cal him al whole to geue himself present to vs. Hereby groweth singular rest and quietnesse to our consciences For when we haue disclosed to the Lord the necessitie whiche distressed vs we largely rest though it were but in this onely that none of our euels is hidden from him whoÌ„ we are persuaded bothe to be most well willyng toward vs and most able to prouide well for vs. But will some man saye did not he know without any to put in minde of it bothe in what part we be distressed and what is expedient for vs so that it maye seme after a certayne manner superfluous that he should be troubled with our prayers as though he winked or slept vntill he were awaked with our voice But they which so reason marke not to what ende the lord hath instructed them that be his to pray for he ordeined it not so much for his owne cause as rather for oures He willeth in deede as right it is that his due be rendred to him when they acknowledge to come from him whatsoeuer men require or doe perceiue to make for their profit and doe testifie the same with wishynges But the profit also of this sacrifice wherewith he is worshipped commeth to vs. Therefore how much more boldly the holy fathers gloriously talked bothe to theÌ„selues and other of the benefites of God so much the more sharply they were pricked forward to pray The only example of Elias shal be enough for vs whiche beyng sure of the counsell of God after that he not rashely had promised raine to Achab yet busily prayeth betwene his knees and sendeth his seruant seuen times to espie it not for that he dyd discredit the oracle of God but bycause he knew that it was his dutie least his faith should waxe drowsy and sluggish to laye vp his desires with God Wherefore although while we lye senslesse so dull that we perceiue not our owne miseries he waketh and watcheth for vs and somtime also helpeth vs vndesired yet it much behoueth vs that he be continually called vpon of vs that our heart maye be enflamed with earnest and feruent desire to seke loue and worship him while we accustome our selues in euery necessitie to sâ—ee to him as to our shoote anchare Againe that no desire and no wishe at all maye entre into our minde whereof we should be ashamed to make him witnesse while we learne to present our wishes yea to poure out our whole heart before his eyes Then yâ— we may be framed to receiue al his benefites with true thaÌ„kfulnesse of minde yea with outward thankesgeuyng of which we are put in minde by our prayer that thei come to vs froÌ„ his haÌ„d Moreouer that when we haue obteined that whiche we desired beyng persuaded that he hath answered to our prayers we may be therby the more ferueÌ„tly caried to thinke vpoÌ„ his kindenesse therewithal embrace with greater pleasure those thinges which we acknowledge to haue ben obteined by prayer Laste of all that very vse and experience maye accordyng to the measure of our weakenesse assure our mindes of his prouidence when we vnderstand that he not only promiseth that he will neuer faile vs and that he doth of his owne accord open vs the entrie to cal to him in the very point of necessitie but also hath his hand alway stretched out to help them that be his and that he doth not feade them with wordes but defendeth them with present help For these causes the most kinde Father although he neuer slepeth or is sluggishe yet oftentimes maketh a shew as though he slept were sluggish that so he maye exercise vs which are otherwise sloughtfull sluggish to come to him to aske of him to require him to our owne great benefit Therfore they do to foolishly which to cal away the mindes of men froÌ„ prayer babble that the prouidence of God which maketh for the safekeping of al thinges is in vaine weried with our callinges vpon him Whereas the lord coÌ„trariwise not in vaine testifieth that he is â—â—e to al theÌ„ that call vpoÌ„ his name in truth And of none other sort is that which other do triffingly say that it is superfluous to aske those thinges whiche the Lord is of his owne will ready to geue whereas euen the very same thinges which flowe to vs from his owne free liberalitie he wil haue vs acknowlege to be graunted to our prayers Whiche thing that notable senteÌ„ce of the Psalm doth testifie wherwith many like sayenges do accord The eyes of the Lord are vpon the righteous his eares vnto their prayers Which sayeng so setteth out the prouidence of God bent of his own accord to prouide sor the safetie of the godly that yet he omitteth not the exercise of faith wherby sloughtfulnesse is wiped froÌ„ the mindes of men The eyes of God therfore do wake that he may succour the necessitie of the blinde but he will againe on our behalues heare our groninges that he maye the better proue his loue toward vs. And so bothe are true that the watcheman of Israell slepeth not nor slombreth and yet that he sitteth still as hauynge forgotten vs when he seeth vs dull and dumme Now to frame prayer rightly well let this be the first rule that we be no otherwise framed in minde and heart than becoÌ„meth them that entre into talke with God Whiche verily we shall atteyne as touchyng the minde of the same beyng free from fleshely cares and thoughtes wherwith it may be called away or withdrawe froÌ„ the right pure beholding of God do not only bend it self wholly to prayer but also so much as is possible be lifted vp caried aboue it self Neither do I here require a minde so at libertie that it be pricked nipped with no â—are wheras coÌ„trariwise the ferueÌ„tnesse of praier must by much carefulnesse be kindled in vs as we see that the holy seruaÌ„ts of God do somâ—â—â—e declare great tormentes much more carefulnesses when they 〈◊〉 â—hat thei vtter to the lord a bewayling voice out of the depe depth 〈◊〉 out of the middest of the iawes of death But I say that al straÌ„ge â—â—d foreyne cares must be driuen away wherwith the minde it selfe wandring hether and thether is caried
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
himsefe do plainely teach Secondly ther is alleged a place of Paul wher he saith that God willeth al meÌ„ to be saued which although it haue a diuerse meaning from the other yet in somthing thei agre together I answer first that by the rest of the texte it is made plaine howe he willeth For Paul coupleth together that he willeth theÌ„ to be saued to come to the acknowledginge of the trueth If they will haue this to bee determined by the eternal counsel of God that thei receaue the doctrine of saluacioÌ„ what meaneth that sayenge of Moses What nation is so noble that God commeth neare to it as hee dothe to thee Howe came it to passe that God restrained from many people 's the lyghte of the Gospell whiche order enioyed How came it to passe that the pure knowledg of godlynesse neuer came to some and some scarscely tasted so muche as any darke prynciples of it Hereof yt shall nowe be easye to gather whereto Paule tendeth He hadde commaunded Timothee to make solemne prayers in the Churche for kinges and prynces But when it seemed somewhat an absurditie that prayers shoulde bee made to God for a kynde of menne in a manner despeired bycause they were not onely strangers froÌ„ the body of Christe but also endeuored with al theyr forces to expresse his kingdom he added that the same is acceptable to God which willeth al meÌ„ to be saued Wherbi verily he signifieth nothig els but that he hath stopped vp that way vnto saluation to no degree of meÌ„ but rather that he hath so powred out his mercie that he willeth no man to be voide of it The other senteÌ„ces do not declare what God hath by his secret iudgement determined of al men but do shewe that there is pardon redy for al sinners which do only turne themselues to require it For if they more stifly stande vpon this that it is sayd that he will haue mercie vpon all I will on the contrarie side answer them with that whiche is written in an other place That our God is in heauen where he doeth whatsoeuer he wil. This word therfore must so be expounded that it may agree with the other I wil haue mercie vpoÌ„ whom I wil haue mercie and I wil shew mercie to whom I wil shew mercie He that chooseth out them whoÌ„ he will haue mercie on doth not geue it to all But sithe it clearely appereth that in that place is spoken not of all particular men but of degrees of men we will make no longer disputing about it Howbeit it is also to be noted that Paule doth not affirme what God doth alway and euery where in all men but leaueth it to him at his libertie at length to make Kinges magistrates partakers of the heaueÌ„ly doctrine although by reason of their blindenesse they do now rage against it They seme to presse vs more stroÌ„gly with obiecting the place of Peter that God willeth none to perish but receyueth al to repentance But the vndoyng of this knot doth by by offer selfe in the second worde bycause the will to receyue can not be vnderstaÌ„ded to be any other than that which is euery where taught Truely the turning is in the hand of God whether he wil turne all or no let himselfe be asked when he promiseth that he will geue to a certayne fewe men a fleshly heart leauyng to other some a stony heart It is true in deede that vnlesse he were ready to receyue them whiche call vpon his mercie this sayeng should be false Turne to me and I wil turne to you But I saye that none of all mortal men doth come to God but he that is preuented of God And if repentance were in the will of man Paule would not say If paraduenture he geue them repentance Yea vnlesse the same God which with word exhorteth al meÌ„ to repentance did with secret mouyng of his spirit bryng the chosen to it Ieremie would not say Turne me Lorde and I shal be turned for when thou hast turned me I haue repented But thou wilt say yf it be so there shal be smal truthe in the promises of the gospel which when they testifie of the wil of God affirme that he willeth that which is against his inuiolable decree Not so For howesoeuer the promises of saluation be vniuersall yet they nothyng disagree with the predestination of the reprobate so that we direct our myndes to the effect of them We knowe that then and not till then the promises are effectuall to vs when we receyue them by fayth on the other side when fayth is made voyde the promyse is therewithall abolished If this be the nature of them let vs then see whether these thynges disagree together that it is sayde that God hath from eternitie ordeyned whome he will embrace with loue and vpon whome he will exercise wrath and that he promiseth saluation to al without difference Truely I say that they agree very well For in so promisyng he meaneth nothing els than that his mercie is set open for al which do couet craue it which thing none do but they whoÌ„ he hath enlightned And them he enlightueth whom he hath predestinat to saluacioÌ„ Thei I saie haue the truth of the promises sure vnshaken so as it can not be said that there is any disagreement betwene the eternal election of God the testimonie of his grace which he offereth to the 〈◊〉 But why nameth he Al verily that the coÌ„sciences of the godly may the more saâ—ely rest when thei vnderstand that ther is no dyfference of synuers so 〈◊〉 be preseÌ„t that the wicked may not cauil for their excuse that thei 〈◊〉 saÌ„ctuary whervnto thei may wtdrawe themselues from the bondage of sinne when with their owne vnthankfulnesse thei refuse yt being offred theÌ„ Therfore when the mercie of God is by the Gospel offred to both sortes it is faith that is to say the enlightniÌ„g of god which maketh difference betwene the godly vngodly so as the one sort feleth the effectualnesse of the gospel the other sort obteine no frut therof The enlightning it self also hath the eternal electioÌ„ of God for the rule thereof The coÌ„plaint of Christ which thei allege IerusaleÌ„ Ierusalem howe oft haue I willed to gather together thy chickens but the woldest not maketh nothing for theÌ„ I grant the Christ ther speaketh not only in the person of maÌ„ but also reprocheth them that in al ages thei haue refused his grace But we must define the wil of God which is entreated of For neither is it vnknowen how diligently God endeuored to kepe stil that people with how great stifenesse thei euen from the first to the last being geuen to theyr waÌ„dering desires refused to be gathered together but it foloweth not therof that the counsel of God was made voide by the malice of meÌ„ They answer say that
hys flocke so that the departyng from the Churche is alwaye damnable But lette vs procede to prosecute that whiche properly belongeth to this place Paule writeth that Christ that he might fulfill all thynges gaue some Apostles some Prophetes some Euangelistes and some Pastors and teachers to the restoryng of the holy ones into the worke of ministerie vnto the edification of the body of Christe vntill we all come into the vnitie of Fayeth and of the acknowledgyng of the sonne of God vnto a perfecte manne and to the measure of the ful growen age of Chryst. We see how God whiche was able to make theÌ„ that be hys perfecte in a momente yet wyll not haue them growe into manly age but by the brynging vp of the Church We see the meane expressed for that vnto the Pastors is enioyned the preachyng of the heauenly doctrine We see how all not one excepted are broughte into one rule that they shoulde wyth milde Spirite and willing to learne yelde themselues to the teachers appoynted for that vse And by this marke Esaye had longe before sette out the kingdome of Christe where he sayeth My Spirite whiche is in thee and the woordes that I haue putte in thy mouth shall neuer departe neyther oute of thy mouth nor out of the mouth of thy sede and thy childrens children Wherevpon foloweth that they are worthy to perishe wyth famyne and pining hunger whosoeuer they be that refuse the Spirituall meate of the soule reached vnto them of God by the handes of the Churche God doeth breath Fayth into vs but by the instrumente of his Gospel as Paule sayeth that Fayth is by hearyng As also wyth God remayneth hys power to saue but as the same Paule witnesseth he vttereth and displayeth the same in the preaching of the Gospel For thys reason in olde time he wylled that there shoulde be made holye assemblyes to the sanctuarye that doctryne vttered by the mouth of the Priest shoulde nourishe the consente of Fayth And to no other ende those glorious titles haue respect where the temple is called the rest of God and the sanctuary his house where he is sayed to syt betwene the Cherubins but to bryng estimation loue reuerence and dignitie to the ministerie of the heauenly doctrine whiche otherwyse the syghte of a mortall and despised man would not a little diminishe Therefore that we shoulde knowe that out of earthen vessels is broughte fourth vnto vs inestimable treasure God himselfe commeth fourth and in as much as he is author of this degree so he wil haue himselfe to be acknowledged presente in his institution Therefore after that he hath forbydden his to geue themselues to iudgement by flying of birdes to south sayinges magicall artes necromancie and other superstitions he immediatly addeth that he will geue them that whiche oughte to suffice in steade of al that is to saye that they shal neuer be destitute of Prophetes But like as he seÌ„t not the olde people â—o Angels but raised vp teachers out of the earth whiche mighte truely performe the office of Angels so at thys daie also his will is to teache vs by men And as in the olde time he was not contente with the onely lawe but added Priestes for expositors at whose lippes the people should enquire for the true meaning therof so at thys day he not only willeth vs to be hedefully benâ— to reding but also appointeth maisters ouer vs by whose trauail we may be holpen wherof commeth double profite For on the one parte by a very good tryal it proueth our obedience where we heare his ministers speaking euen as it were himselfe On the other side it also prouydeth for our weakenesse while after the manner of men he had rather speake vnto vs by interpreters to allure vs vnto him than with thondryng driue vs away froÌ„ hym And truely how expedient this familiar maner of teaching is for vs al the godly do fele by the feare wherwith the maiestie of God doth worthily astonish them But they that thynke that the authoritie of the doctrine is abaced by the contempt of the men that are called to teache do be wray their vnthankefulnesse because among so many excellent giftes wherewith God hath garnished mankinde this is a singular prerogatiue that he vouchesaueth to consecrate the mouthes and tonges of men to himselfe that hys owne voyce shoulde sound in them Wherefore on oure behalues lette vs not be greued obedientlie to embrace the doctrine of saluation sette fourth by hys commaundemente and by hys owne mouthe because althoughe the power of God is not bounde to outwarde meanes yet he hath bounde vs to an ordinarye manner of teaching whiche whyle phrentyke menne refuse to kepe they wrappe themselues in many deadly snares Eyther pryde or disdainefulnesse or enuie moueth many to perswade themselues that they can sufficiently profyt by their owne priuate readyng and study and so to despyse publike assemblies and to accompte preaching superfluous But sith they do as muche as in theÌ„ is lose or breake in sonder the holy bonde of vnitie no man escapeth the due punishment of thys diuorce but he bewitcheth hymselfe wyth pestylente errors and moste wicked dotages Wherfore that the pure simplicitie of Faith maye flourishe among vs lette vs not be greued to vse thys exercyse of godlynesse whiche God by his institution hath shewed to be necessarie for vs and so earnestly commendeth But there was neuer yet fouÌ„d any euen of the most wanton dogges whiche woulde say that we ought to stoppe oure eares agaynst God but in all ages the Prophetes and godly teachers haue had a hard strife againste the wicked whoe 's stubbornnesse can neuer come vnder this yoke to be taughte by the mouth and ministerie of menne Whiche is as muche as to blotte oute the face of God whiche shineth vnto vs in doctrine For in olde tyme the faythfull were commaunded to seke the face of God in the Sanctuarye and the same is so ofte repeted in the lawe for no other cause but for that the doctrine of the lawe and the exhortations of the Prophetes were to them a liuely image of God as Paule affirmeth that in hys preaching shineth the glorye of God in the face of Chryste Howe muche the more detestable are the Apostates whiche gredely seeke to deuide Churches as thoughe they did driue shepe from their foldes and caste them into the mouthes of wolues But we must holde that whiche we haue alleged oute of Paule that the Churche is no otherwyse bylded but by outwarde preaching and that the holy ones are holden together wyth no other bonde but when wyth learning and profyting with one consente they kepe the order appointed by God to the Churche To thys ende principally as I haue sayed the faythfull in olde time vnder the lawe were commaunded to resorte to the sanctuarie Because when Moses speaketh of the dwelling place of God he doeth there withall call it the place
rule of lyuyng rightly Therfore the Morall lawe that I may first beginne the rat sith it is conteined in two chefe pointes of which the one commaundeth simply to worship God with pure faith and godlynesse the other to embrace men with vnfained loue is the true and eternall rule of righteousnesse prescribed to the men of al ages and tymes that wil be willyng to frame their lyfe to the will of God For this is his eternall and vnchangeable will that he hymselfe should be worshipped of vs all and that we shold mutually loue one an other The Ceremoniall lawe was the schooling of the Iewes wherwith it pleased the Lord to exercise the certain childhode of that people tyll that tyme of fullnesse come wherin he would to the full manifestly shewe his wisdome to the earth and delyuer the truthe of those thynges which then were shadowed with figures The iudiciall lawe geuen to them for an order of ciuile state gaue certayne rules of equitie and righteousnesse by whiche they myght behaue them selues harmlessely and quietly together And as that exercise of ceremonies proprely perteyned in dede to the doctrine of godlynesse namely which kept the Chirch of the Iewes in the worship religion of God yet it might be distinguished from godlynesse it self so this forme of iudiciall orders although it tended to no other ende but howe the selfe same charitie might best be kept whiche is commaunded by the eternall lawe of God yet had a certayne thyng differyng from the very cōmaūdement of louyng As therefore the Ceremonies myghte be abrogate godlinesse remaynyng safe and vndestroyed so these iudiciall ordinances also beyng taken away the perpetuall dueties and commaundemētes of charitie may continue If this be true verily there is libertie left to euery nation to make suche lawes as they shall forsee to be profitable for them whiche yet must be framed after that perpetuall rule of charitie that they may in dede vary in forme but haue the same reason For I thinke that those barbarous sauage lawes as were those that gaue honor to theues that alowed common copulations and other both muche more filthy and more against reason are not to be taken for lawes forasmuche as they are not onely against all rightuousnesse but also against naturall gentylnesse and kyndnesse of men This which I haue sayde shal be playne if in all lawes we beholde these two thynges as we ought the makyng and the equitie of the law vpon the reason wherof the makyng it selfe is founded stayeth Equitie because it is naturall can be but one of all lawes and therfore one lawe accordyng to the kynde of mater oughte to be the propounded ende to all lawes As for makyngs of Lawes because they haue certaine circumstances vpon which they partly hang if so that they tende all together to one marke of equitie though they be diuerse it maketh no mater Nowe sithe it is certayne that the lawe of God whiche we call morall is nothyng ells but a testimonie of the naturall law and of that conscience which is engrauen of God in the myndes of men the whole rule of this equitie wherof we nowe speake is set foorth therin Therfore it alone also must be bothe the marke and rule and ende of all lawes Whatsoeuer lawes shal be framed after that rule directed to that marke and limited in that ende there is no cause why we should disalowe them howsoeuer they otherwise differ from the Iewishe lawe or one from an other The lawe of God forbiddeth to steale What peyne was appoynted for theftes in the ciuile state of the Iewes is to be sene in Exodus The most auncient lawes of other nations punished thefte with recompence of double the lawes that folowed afterwarde made difference betwene manifest theft and no manifest Some proceded to banishemente some to whippyng some at last to the punishmente of death False witnesse was among the Iewes punished with recompēce of egall paine in some places onely with greate shame in some places with hangyng in other some with the Crosse. Manslaughter all lawes vniuersally doo reuenge with blood yet with dyuers kyndes of deathe Agaynst adulterers in some places were ordeined seuerer peynes in some places lighter Yet we see howe with suche diuersitie all tend to the same ende For with one mouthe they all together pronounce punishement against all the offences which haue ben condemned by the eternal law of God as manslaughters theftes adulterie false witnessings but in the maner of punishement they agree not Neither is the same nedefull nor yet expedient There is some contree which vnlesse it shewe rigor with horrible examples against mansleyers should immediately be destroied with murders and robberies There is some tyme that requireth the sharpnesse of peynes to be encreased If there aryse any trouble in a common weale the euils that are wont to growe therof muste be amended with newe ordinances In tyme of warre all humanitie would in the noyse of armure fall away vnlesse there were caste into men an vnwonted feare of punishementes In barennesse in pestilēce vnlesse greater seueritie be vsed all thyngs will come to ruine Some nation is more bent to some certaine vice vnlesse it be most sharply suppressed Howe malicious and enuious shall he be againste the publike profite that shal be offended with suche diuersitie whiche is most fitte to holde fast the obseruyng of the lawe of God For that whyche some saye that the Lawe of God geuen by Moses is dishonored when it beyng abrogate newe are preferred aboue it is moste vaine For neither are other preferred aboue it when they are more allowed not in simple comparison but in respect of the estate of the tymes place and nation neither is that abrogate which was neuer made for vs. For the LORDE gaue not that lawe by the hande of Moses which should be published into all nations and florishe euery where but when he had receiued the nation of the Iewes into his faith defence and protection he willed to be a lawemaker peculiarly to them and lyke a wise lawmaker he hadde in making of hys lawes a certaine singular consideration of them Now remayneth that we consider that which we haue set in the last place what profit of lawes iudicial orders and magistrates cometh to the common felowship of Christians Wherwith also is coupled an other question how much priuate men ought to yeld to magistrates and how farre their obedience ought to procede Many thought the office of magistrat to be superfluous among Christiās because forsoth thei can not godlily craue their ayde namely sithe they are forbidden to reuenge to sue in the law and to haue any controuersie But whereas Paule contrarywise plainly testifieth that he is the minister of God to vs for good we thereby vnderstand that he is so ordeined of God that we being defended by his hande and succours agaynst the maliciousnesse and iniuries of mischeuous men may lyue a
the right gouernement thereof ouerthrowen 8 Of the power of the Chirche as touchyng the articles of faith and with howe vnbridled licentiousnesse it hath in the Papacie been wrested to corrupte all purenesse of doctrine 9 Of Counsells and of their authoritie 10 Of the power in makyng of lawes wherin the Pope and his haue vsed a most cruell tirannie and butcherie vpon soules 11 Of the iurisdiction of the Chirche and the abuse therof suche as is sene in the Papacie 12 Of the discipline of the Chirche wherof the chefe vse is in the Censures and excommunication 13 Of vowes by rashe promisyng wherof echeman hath miserably entangled hym selfe 14 Of Sacramentes 15 Of Baptisme 16 That the Baptisme of infantes doothe very well agree with the institution of Christ and the nature of the signe 17 Of the holy Supper of Christe and what it auayleth vs. 18 Of the Popishe Masse by whiche sacrilege the Supper of Christe hath not onely ben prophaned but also brought to nought 19 Of the fiue falsely named Sacramentes where is declared that the other fiue whiche haue ben hetherto commonly taken for Sacramentes are not sacramentes and then is shewed what maner of thynges they be 20 Of Ciuile gouernement A Table of the chefe maters conteined in this Booke A. ADams fall the. 2. Boke first chap. Angells the first Boke 14. chap. Anoynting See vnction Ascending of Christ into heauen the .2 Boke .16 chap. B. Baptisme 4. Boke 15. chap. Baptisme of Infantes 4. Boke 16. chap. C. Chirch 4. Boke first chap. Comparison of the true false Chirche 4. Boke 1. chap. Iurisdiction discipline of the Chirch 4. B. chap. 11. 12. Power of the Chirch as touchyng makyng lawes 4. boke 10. chap. Power of the Chirch as touching articles of faith 4. B. â— cha The state of the old Chirch 4. B. 4. chap. Order and ministeries of the Chirch 4. B. chap. 3. Christ. The godhead of Christ. 2. Boke â—4 cha How the person of Christ is one in two natures 2. B. 14. ch Wherto Christ was sent 2. B. 15. chap. How Christ hath deserued for vs Eternall life 2. B. 17. ch How Christ is the Mediator 2. B. 2. ch Christ the Redemer 2. B. ch â—â— Christ a Prophet king prest 2. B. 15. ch Death of Christ. 2. b. 16. ch DesceÌ„ding of Christ to hell 3. Boke 16. chap. Resurrection of Christ. 2. Boke 16. chap. Christian libertie 3. Boke 19. chap. Christian life 3. B. 6. chap. Ciuile gouernement 4. B. 20. chap. Ciuile iudgementes 4. B. 20. chap. Confession SatisfactioÌ„ popish 3. B. 4. ch Confirmation popish 4. B. 19. chap Conscience 3. B. 19. chap. Councels their authoritie 4. B. 9. chap. Creation of Man 1. Boke 15. chap. Crosse. Bearing of the Crosse. 3. B. 8. chap. D. Death of Christ. 2. Boke 16. chap. Descending of Christ to Hell 3. B. 16. cha Deuells 1. boke 14. chap. Discipline See Iurisdiction E. Election The eternall ElectioÌ„ 3. B. 21. ch The eternall election of God is stablished by vocation 3. Boke 24. chap â–ª Essence of God one and Persones three 1. Boke â—â— chap. F. Faith 3. B. 2. chap. See Iustification and power of Chirche Fastyng 4. B. 12. chap. The Forsakyng of our selues 3. B. 7. ch Freewill 1. Boke 15. ch 2. Boke cha 2. â— G. God See Image Knowlege of God Godhead of Christ. 2. Boke 14. chap. Gouernement ciuile 4. B. 20. chap. H. Handes See laying on of handes Heretikes and Schismatikes 4. B. 1. chap. Holy ghost and his offices 3. B. 1. chap. The secrete workyng of the Holy gost 3. boke 1. chap. Sinne against the Holy ghost 3. Boke 3. chap. I. Idoles first Boke 11. 12. chap. Iesus Name of Iesus 2. B. 15. chap. Image of God 1. B. 15. chap. To saine an image of God is vnlawfull 1. B. 1. chap. Indulgences or pardons 3. B. 5. chap. Intercession of Saintes 3. B. 20. chap. Iudgement Ciuile 4. B. 20. chap. Iurisdiction and discipline of the Chirch 4. Boke 11. 12. chap. Iustification of Faith 3. B. 11. chap. Beginning proceding of Iustification 3. B. 14. chap. In Iustification what thinges are to be noted â— boke 23. chap. K. Knowlege of God first Boke that God is Knowen naturally of all men 1. B. 3. chap. wherto the Knowlege of God tendeth 1. B. 2. chap. That the knowlege of God is choked eyther by the ignorance or malice of men 1. Boke 4. chap. L. Lawe 2. B. 7. chap. Lawes 4. B. 20. chap. The law the end office and vse therof 2. B. 7. chap. Exposition of the morall Law 2. B. 8. ch See power of Chirche Libertie Christian. 3. B. 19. chap. Life Life of a Christian man 3. B. 6. chap. Meditation of the Life to come 3. B. 9. chap. Howe present Life is to be vsed 3. Boke 10. chap. Loue of our neighbor 2. B. 8. chap. M. Masse popishe 4. Boke 8. Chap. Matrimonie 4. Boke 10. chap. Mediator Christ. 2. B. 12. chap. Merites of workes 3. B. 15. chap. Ministeries of the Chirch 4. B. 3. chap. Monkerie 4. B. 13. chap. Morall lawe expounded 2. B. 8. chap. N. Neighbor Loue of neighbor 2. B. chap. 8. O. Offense 3. Boke 19. chap. Order and ministeries of the Chirch 4. B. 3. chap. Orders ecclesiasticall of the Pope 4. Boke 1â— chapiter Originall sinne 3. Boke chap. 1. Othe 2. Boke chap. 3. P. Pastors their election and office 4. B. ch 3. Penance True Penance 3. B. 3. chap. Popishe penance 4. B. 19. chap. Power of the Chirch as touchyng articles of Faith 4. Boke 8. chap. Touchyng makyng of Lawes 4. Boke x. chap. Prayer 3. B. 20. chap. Predestination of God 3. Boke 1. chap. Prestes Unmaried life of prestes 4. Boke 12. chapter Promises of the lawe and the Gospell agreed 3. B. 17. chap. Prouidence of God 1. B. 16. chap. Purgatorie 3. B. 5. chap. R. Redemer Christ. 2. Boke 16. chap. Regeneration 3. Boke 3. chap. Repentance See Penance Reprobate doo by their owne faulte bryng vpon themselues the destructioÌ„ to which they are predestinate 3. B. 24. chap. Resurrection of Christ. 2. B. 16. chap. Last resurrection 3. B. 25. chap. Rewarde Of Rewarde the righteousnesse of workes is yll gathered 3. B. 18. chap. Romishe see The supremicie of it and the beginnyng of the Romishe papacie 4. Booke 6. 7. chap. S. Sacramentes 4. B. 14. chap. Sacramentes falsly so named 4. B. 19. cha Satisfaction popishe 3. B. â— chap. Schismatikes 4. B. 1. chap. Scripture The authoritâ—e therof 1. Boke 6. chap. That the doctrine of the Scripture is necessarie for vs. 1. B. 9. chap. Sinne against the Holy ghost 3. B. 3. chap. Sinne originall 3. B. 1. chap. Spirite See Holy ghost Supper of Christe 4. B. 17. chap. T. Testament The likenesse of the olde and newe testament 2. B. chap. 10. Traditions of men 4. B. 10. chap Trinitie 1. B. 15. chap. U. Unction 4. Boke