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
more louynge tendernesse Therfore where he mindeth to teache that he is not inmeasurable in takyng punishmentes he reprocheth to the hard hearted obstinate people that beyng striken yet they make not an ende of sinning In this meaning he complaineth that Ephraim was as a â—ake scorched on the one side and rawe on the other bycause the corrections did not pearce into their mindes that the people hauynge their vices boyled out might be made mete to receyue pardon Truely he that so speaketh sheweth that so sone as a man hath repented he wil by and by become appeasable and that by our stifnesse he is enforced to that rigour in chastisyng of faultes which should haue ben preuented with willyng amendement Yet forasmuch as we all are of suche hardnesse and rudenesse as vniuersally needeth chastisemeÌ„t it semed good to him beyng a most wise father to exercise al without exception with a coÌ„mon scourge al their life long But it is maruelous why thei so cast their eyes vpon the only example of Dauid and are noâ— moued with so many examples in which they might haue beholden free forgeuenesse of sinnes It is read that the Publicane weÌ„t out of the temple iustified Their folowed no peyne Peter obteyned pardon of his offence his teares we reade sayth Ambrose his satisâ—actioÌ„ we reade not And the man sicke of the Palsey heard it spoken to him Rise thy sinnes are forgeuen thee There was no peyne layed vpon him Al the absolutions that are rehearsed in the Scripture are set out as geuen freely Out of this great number oâ— examples a rule shoulde rather haue ben gathered than of that only example that conteyneth in it a certaine speciall matter Daniel in his exhortation wherin he counselleth Nebuchadnezer to redeme his sinnes with righteousnesse and his iniquities with pitieng of the poore his meanyng was not to saye that righteousnesse mercie are satisfactorie appeasementes of God redemption of peines for God forbidde that there were euer any redemption sauinge only the bloud of Christ but to referre this word Redeming rather to men than to God as if he had sayd O king thou hast vsed an vnrighteous and violent gouernement thou hast oppressed the humble thou haste spoyled the poore thou haste hardly and vniustly handled thy people for thy vniust exactions for thy violence and oppression nowe render to them mercie and righteousnesse Likewise Salomon sayth that with charitie the multitude of sinnes is couered not before God but among men theÌ„selues For thus is the whole verse Hatred raiseth vp contentions but charitie couereth all iniquities In whiche verse as his manner is he doth by waye of comparison of contraries compare the euels that growe of hatreds with the frutes of charitie in this meanyng they that haâ—e together do one byte barke at reproche and rayle at an other and turne all thinges to the worst but they that loue together doe dissemble many thynges amonge themselues doe wynke at many thinges and pardon many thinges one to the other not that the one alloweth the others faultes but beareth with them and helpeth them with admonishyng rather than galleth them with reprochyng them And it is not to bee doubted that Peter allegeth this place in the same sense vnlesse we will accuse him of deprauyng and wrongfully wrestynge the Scripture But whereas he teacheth that sinne is purged with mercifulnesse and liberalitie he doth not meane that recompense is therewith made for sinne before the face of the Lord so that God beyng appeased by suche satisfaction dothe release the peyne that otherwise he would haue layed vpon them but after the accustomed manner of the Scripture he declareth that they shall finde him merciefull vnto them that leauyng their former vices iniquities do turne to him by godlinesse and truthe as if he should say that the wrath of God doth cesse and his iudgement rest when we cesse from our euell doynges Neither doth he there describe the cause of pardon but rather the manner of true conuersion As many times the Prophetes doe declare that Hypocrites doe in vayne pester God with forged ceremonious vsages in stede of repentaÌ„ce whereas it is vprightnesse of life with the duties of charitie that deliteth him As also the author of the epistle to the Hebrewes coÌ„mending liberalitie gentlenesse teacheth that such sacrifices please God And when Christ tauÌ„ting the Pharisees that geuing hede only to cleansyng of dishes they neglected the cleannesse of the heart coÌ„maunded them to geue almes that all might be cleane he dyd not thereby exhorte them to make satisfaction but only teacheth what manner of cleannesse pleaseth God Of whiche kinde of speach we haue entreated in an other place As touching the place of Luke no maÌ„ that hath with sound iudgement read the parable that the Lord did there recite will make vs any controuersie therupon The Pharisee thought with himselfe that the lord did not know the woman which he had so easily receiued into his presence For he thought that Christ wold not haue receiued her if he had knowen her such a sinner as she was And thereby he gathered that Christ was not a Prophet that might in suche sorte be deceyued The lord to shewe that she was no sinner to whom her sinnes were alredy forgeuen dyd put out this parable There were two dettours to one creditour vpoÌ„ vsurie the one ought fifty the other ought fyue hundred bothe had theyr dettes forgeuen them Whether oweth more thanke the Pharisee answered he to whome moste is forgeuen The Lorde replyed learne hereby that this womaÌ„s sinnes are forgeuen her bycause she hath loued muche In whiche wordes as you see he maketh not her loue the cause but the profe of the forgeuenesse of her sinnes For they are deriued vpoÌ„ a similitude of that â—ettour to whome fyue hundred was forgeuen to whome he dyd not saye that therefore it was forgeuen bycause he had loued muche but therefore loued muche bycause it was forgeuen And hereunto muste that similitude bee applyed in this sorte Thou thynkest this woman to be a sinner but thou oughtest to knowe that she is none suche for asmuch as her sinnes be forgeuen her And that her sinnes be forgeuen her her loue ought to proue vnto thee whereby she rendreth thanke for his benefite It is an argument gathered of the folowyng effect whereby any thinge is proued by signes ensuyng By what meane she obteyned forgeuenesse of sinnes the Lord openly restifieth Thy fayth sayth he hath saued thee Therefore we obteyne forgeuenesse by fayth By charitie we geue thankes and testifie the bountiefulnesse of the Lord. As for those thinges that are commonly founde in the bookes of olde wryters concerning satisfactioÌ„ they litle moue me I see in deede that many of theÌ„ I wil speake plainely in a manner al whose bokes remayne haue eyther erred in this point or spoken to crabbedly and hardely but I will not graunt that
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
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
Lord sayth he for all the thynges that he hath bestowed vpon me I wil take the cup of saluations and wil cal vpon the name of the Lord. And the same law the Chirch foloweth in an other Psalme Saue vs our God that we may coÌ„fesse to thy name and glory in thy prayse Againe He hath loked vnto the prayer of the solitarie and he hath not despised their prayers Thys shal be wrytten to the generation that shal folow the people created shal prayse the Lord that they may declare hys name in hym and his prayse in Hierusalem Yea so oft as the faithful beseche God to do for hys names sake as they professe themselues vnworthy to obteine any thing in their own name so they binde themselues to geue thankes they promise that this shal be to them the right vse of the bountifulnesse of God that they shal be publishers of it So Osee speaking of the redemptioÌ„ to come of the Chirch sayth Take away iniquitie O God and lift vp good and we will paye the calues of lyppes And the benefites of God doe not onely clayme to themselues the prayse of the tong but also do naturally procure loue I haue loued sayth Dauid because the Lord hath heard the voice of my praier Againe in an other place rehearsing that helpes which he had felt he sayth I wil loue thee O God my strength Neither shall the prayses euer please God which shal not flow out of thys swetenesse of loue Yea and also we muste holde fast thys sayeng of Paule that all prayers are wrongful faulty to which is not adioyned geuing of thaÌ„kes For thus he sayth in al prayer beseching with thankesgeuing let your petetions be knowen with God For sithe testinesse tediousnesse impatieÌ„ce bitternesse of grefe and feare do moue many in prayeng to murmure he commaundeth that our affections be so tempered that the faythfull â—re they haue obteyned the which they desire should neuerthelesse cherefully blesse God If thys knot ought to haue place in things in a maner coÌ„trary with so much more holy baÌ„d doth God bind vs to sing his praises so oft as he maketh vs to enioy our requestes But as we haue taughte that our prayers are hallowed by the intercessioÌ„ of Christ which otherwise should be vncleane so the Apostle where he coÌ„maundeth vs to offer a sacrifice of praise bi Christ putteth in mind that we haue not a mouth cleane enough to praise the name of God vnlesse the presthode of Christ become the meane WherupoÌ„ we gather that meÌ„ haue ben moÌ„struously bewitched in the papacie where the greater part marueleth that Christ is called an aduocate This is the cause why Paule commaundeth bothe to praye and to geue thankes without cessing namely for that he willeth that with so great continuing as may be at euery tyme in euery place in all maters and businesses the prayers of all men shoulde be lifted vp to God whiche may bothe loke for all thinges at hys hande and yelde to him the praise of all thinges as he offreth vs continuall matter to prayse and praye But this coÌ„tinual diligeÌ„ce of prayeng although it specially coÌ„cerne to the propre priuate praiers of euery man yet somwhat also perteineth to the publike prayers of the Chirch But those can neither be continuall nor ought otherwise to be done thaÌ„ according to the politike order that shall by commoÌ„ consente be agreed vpon among all I graunt the same in dede For therefore certayne houres are set and appointed as indifferent with God so necessarie for the vses of men that the commoditie of all men may be prouided for and all thinges according to the sayeng of Paul may be comlyly and orderly done in the Chirch But this maketh nothing to the contrarie but that euery Chirch ought bothe from tyme to tyme to stirre vp it selfe to often vse of prayers and when it is admonished by any greater necessitie to be feruent with more earneste endeuor As for perseruerance which hath a great affinitie with continuall diligence there shal be a fitt place to speake of it aboute the ende Nowe these make nothing for the much babbling whiche Christe willed that we shold be forbidden For he forbiddeth not to continue long nor oft nor with much affection in prayers but that we should not trust that we maye wryng any thing oute of God by dulling his eares with much babbling talke as if he were to be persuaded after the maner of men For we knowe that Hypocrites because they do not consider that they haue to do with God do no lesse make a pompous shewe in their prayers than in a triumph For the Pharisee which thanked God that he was not like to other men without dout reioysed at hymselfe in the eyes of men as if he would by prayer seke to get a fame of holynesse Hereupon came that much babbling â–ª which at this day vpon a like cause is vsed in the papacie while some do vainly spende the tyme in repeting the same prayers and other some doe set out themselues among the people with a long heape of words Sith thys babbling childishly mocketh God it is no maruell that it is forbidden out of the Chirche to the ende that nothing should there be vsed but earnest and proceding from the bottome of the hart Of a nere kinde and lyke to this corruption is there an other which Christ coÌ„deÌ„neth with thys namely the Hypocrites for bosting sake do seke to haue many witnesses do rather occupy the market place to pray in than their prayers should want the prayse of the world But wheras we haue alredy shewed that thys is the marke that prayer shooteth at that our myndes may be caryed vpwarde to God bothe to coÌ„fessioÌ„ of prayse to crauing of helpe therby we may vnderstand that the chefe duties therof do stand in the minde the hart or rather the prayer it self is properly an affectioÌ„ of the inward hart which is poured fourth and layed opeÌ„ before God the searcher of harts Wherfore as it is alredy said the heauenly scholemaister when he minded to set out the best rule of prayeng commaunded vs to goe into our chamber and there the dore beyng shutt to pray to our Father whiche is in secrete that our Father which is in secret may heare vs. For wheÌ„ he hath draweÌ„ them away froÌ„ the example of hipocrites which with ambicious bosting shewe of praiers sought the fauor of meÌ„ he therwithall addeth what is better namely to entre into our chamber and there to pray the dore being shut In which words as I expounde them he willed vs to seke solitarie being whiche may helpe vs to descende and to entre throughely wyth our whole thoughte into our hart promising to the affections of our harte that God shal be nere vs whoe 's temples our bodyes ought to be For he meant not to deny but that it is
the Sonne and of the Holy ghost or must we passe ouer in silence the creation of the worlde Yea but the truthe of God is bothe in this behalfe and euery where mightiâ—r than that it neede to feare the euell speakyng of the wicked as Augustine strongly maynteineth in his worke of the good of Perseuerance For we see that the false Apostles coulde not by defamyng and sclanderyng the true Doctrine of Paule make hym to bee ashamed of it But whereas they say that this whole disputation is perillous also for godly myndes because it maketh against exhortatioÌ„s because it shaketh faith because it troubleth the hart it self this is vaine Augustine sticketh not to confesse that for these causes he was wonte to be blamed for that he did to freely preache Predestination but as he had in readinesse wherwithall he largely confuteth them But we because many and diuers absurdities are thrust into this place had rather to reserue euery one to be wyped away in place fitt for it Onely this I desire generally to obteyne of them that those thynges which the Lorde hath layed vp in secrete we may not searche those thynges which he hath brought openly abroade me may not neglect least either on the one part we be condemned of vayne curiositie or on the other parte of vnthankfulnesse For this also is very wel sayd of Augustine that we may safely folow the Scripture whiche as with a motherly pace goeth stoupyngly least it shoulde forsake our weakenesse But who so are so ware and so fearfull that they would haue Predestination to be buried least it shoulde trouble weake soules with what color I beseche you wyll they couer theyr arrogance when they indirectlye accuse God of foolishe vnaduisednesse as though he foresaw not the danger which thei think themselues to haue wisely mett with Who soeuer therfore trauaileth to bryng the doctrine of Predestination into mislikyng he openly saith euyl of God as though somwhat had vnaduisedly slipped from him which is hurtful to the Chirche Predestination wherby God adopteth some into the hope of life iudgeth some to eternall death no man that would be accompted godly dare simply denie But they wrappe it vp with many cauillations specially they which make foreknowlege the cause of it We in dede doo say that they be bothe in God but we say that the one is wrongfullye made subiecte to the other When we geue foreknowlege to God we meane that all thynges alway haue ben and perpetually dooe remayne vnder his eies so that to his knowlege there is nothyng to come or pasâ—e but all thynges are present and so present that he dothe not imagine onely by conceyued formes as those thynges are presente to vs whereof our mynde holdeth fast the remembrance but he truely beholdeth and seeth them as sett before hym And this foreknowlege extendeth to the whole compasse of the worlde and to all creatures Predestination we call the eternall decree of God whereby he hadde it determyned with hymselfe what he willed to become of euery man For all are not created to like estate but to some eternall life and to some eternall damnation is foreappointed Therfore as euery man is created to the one or other ende so we say that he is predestinate either to lyfe or to death But this predestination God hath not onely testified in euery seuerall persone but hath shewed an example therof in the whole issue of Abraham wherby myght playnly appeare that it lyeth in his will what shall be the estate of euery nation When the Hyest diuided the nations and seuered the children of Adam his parte was the people of Israell the corde of his inheritance The separation is before the eyes of all men in the persone of Abraham as in a drye stocke one people is peculiarly chosen all other beyng refused but the cause appereth not sauyng that Moses to cutte of all occasion of gloryeng from posteritie teacheth that they excell onely by the free loue of God For he assigneth this to be the cause of their deliuerance for that God loued the Fathers and chose their seede after them More playnely in an other chapiter He was pleased in you to choose you not because you passed other nations in number but because he loued you The same admonition is often repeted with hym Beholde to the Lorde thy God belongeth the heauen the earth and whatsoeuer thyngs are in it and he hath pleased hymselfe onely in your Fathers and hath loued them and hath chosen you their sede Agayne in an other place sanctificatioÌ„ is comaunded them because they are chosen to be a peculiar people And agayne in an other place Loue is affirmed to be the cause of protection Whych also the faithfull doo declare with one voyce sayeng He hath chosen for vs our inheritaunce the glorie of Iacob whome he hath loued For they do all impute to free loue all the gyftes wherewith they were garnished of God not onely because they knewe that they themselues had obteined them by no deseruynges but also that euen the holy Patriarch was not endued with suche vertue that he coulde purchase to hymselfe and his posteritie so greate a prerogatiue of honor And the more stronglye to treade downe all pride he vpbrayded them that they haue deserued no And the more strongly to treade downe all pride he vpbrayded them that they haue deserued no such thing forasmuch as they are a stubborne hard necked people And oftentimes the Prophetes do hatefully and as by way of reproche cast the Iewes in the teethe with this election because they had fowly departed from it Whatsoeuer it be nowe lett them come fourth which wil binde the election of God either to the worthinesse of men or to the merites of works When they see one nation to be preferred before al other and when they heare that God was led with no respect to be more fauourably bent to a fewe and vnnoble yea and â—rowarde and disobedient men wil they quarel with hym because hys will was to shewe suche an example of mercie But they shall neither with their pratling voices hinder his worke nor with throwing stones of tauntes into heaueÌ„ shall hitt or hurt his righteounesse but rather they shall fall backe vpon their owne heds Moreouer the Israelites are called backe to thys principle of the free couenant when either thankes are to be geuen to God or their hope to be raised vp against the time to come He made vs and not we our selues saith the Prophet his people and the shepe of his pastures The negatiue is not superfluous which is added to exclude vs that they may knowe that of all the good thinges wherwith they excell God is not onely the author but fetched the cause therof from himselfe because there was nothing in them worthie of so greate honor Also he biddeth them to be contented with the mere good pleasure of God in
without the directyng grace praieth God to create a newe heart within hym to renewe a righte spirite within his bowelles doeth he not acknowledge that all the partes of his heart are full of vnclennesse and hys spirite writhen wyth croked peruersenesse and in callynge the cleannesse whyche he prayeth for the creature of God doeth he not attribute it wholly to God But yf anye manne take exception and saye that the verye prayer is a token of a godly and holy affection oure aunswere is ready that though Dauid were by that time somewhat come to amendement yet doeth he still compare his firste state with that sorrowefull fall that he had felte Therefore takyng vpon hym the person of a manne enstranged from God he for good cause prayeth to haue geuen hym all these thynges that God geueth to his electe in regeneration And so beyng like a dead manne he wisheth hym selfe to bee created of newe that of the bondeslaue of Satan he maye bee made the instrumente of the holyghoste Maruellous and monstrous surely is the luste of our pryde God requyreth nothyng more earnestly than that wee should moste religiously kepe his Sabbat that is in resting from our owne workes but of vs nothyng is more hardly obteyned than bidding our owne workes farewell to geue due place to the workes of God If sluggishnesse hindered not Christe hath geuen testimonie euident enough of his graces to make them not to bee enuiously suppressed I am sayeth he the Uine you bee the branches My Father is a husbandeman As the branche can not beare fruite of it selfe vnlesse it abide in the Uine no more can you vnlesse you abide in me For without me you can do nothyng If we beare fruite none otherwise than a braunche buddeth beyng plucked out of the grounde and without moysture we neede no more to seke what is the aptnesse of our nature to goodnesse And this is a playne cōclusion Without me ye can do nothing He doeth not saye that we are to weake to be sufficiēt for our selues but in bryngyng vs to nothyng he excludeth all opinion of power be it neuer so little If we beyng graffed in Christe beare fruite lyke a Uine whiche taketh her efficacie of liuelinesse both from the moisture of the earth and from the deaw of heauen and from the cherishyng of the sonne I see nothinge remayne for vs in doyng a good worke yf we kepe whole for God that whyche is his That fonde suttle deuise is alledged in vayne that there is a iuyce already enclosed wythin the branche and a certayne power to bryng forth frute and that therefore it taketh not all from the earth or from the firste roote bycause it bringeth somewhat of her owne For Christe doeth meane nothing els but that we are a drye sticke and nothing worth when we be seuered from him bicause by our selues beyng separate we haue no power to doe well as also in an other place he sayeth Euery tree that my father hath not plāted shal be rooted vp Wherfore the Apostle ascribeth all the whole vnto him in the place alredy alleged It is God sayth he that worketh in vs bothe to will and to performe The firste parte of a good worke is will the seconde is a stronge endeuour in doyng it the authour of bothe is God Therefore we steale it from God if we take to our selues any thinge eyther in will or in effectuall workyng If it were sayde that God doth help our weake will then somewhat were lefte for vs. But when it is sayde that he maketh will nowe all the good that is in it is set out of vs. And bicause the good will is yet still oppressed with weight of our fleshe that it can not rise vp He sayde further that to ouercome the hardenesse of that battell there is ministred vnto vs stedfastnesse of endeuour euen to the effect For otherwise it coulde not stande together whyche he teacheth in an other place that it is God alone that bryngeth to effect all thynges in all wherein we haue before taught that the whole course of spirituall life is comprehended For whyche reason Dauid after he had prayed to haue the wayes of the Lorde opened vnto hym that he mighte walke in his trueth by and by addeth Unite thou my heart to feare thy name In whyche wordes he signifieth that euen they that are well minded are subiecte to so many withdrawynges of minde that they easily vanish or fal awaye if they bee not stablisshed to constantie For whiche reason in an other place after he had prayed to haue his steppes directed to kepe the worde of God he requireth also to haue strength geuen him to fight Lette not any iniquitie sayeth he beare rule ouer me After this sorte therefore doeth the Lorde bothe beginne and ende good worke in vs that it maye all be his worke that wil conceyueth a loue of that whiche is right that it is enclined to the desire thereof that it is stirred vp and moued to endeuour of followyng it And then that our choyse desire ▪ and endeuour fainte not but do procede euen to the effecte laste of all that manne goeth forward constantly in them and continueth to the ende And he moueth the will not in suche sorte as hath in many ages ben taught and beleued that it is afterwarde in our choyse eyther to obeye or withstande the motion but wyth mightyly strengthnyng it Therefore that muste bee reiected whyche Chrysostome so ofte repeteth whome he draweth he draweth beyng willyng Wherby he secretly teacheth that God doeth only reache out his hande to see yf wee will be holpen by his ayde We graunte that suche was the state of manne whyle he yet stoode that he might bowe to eyther parte But sithe he hath taught by his example howe miserable is freewill vnlesse God bothe will and can in vs what shall become of vs yf he geue vs his grace accordyng to that small proportion But rather wee dooe obscure and extenuate it with our vnthankefulnesse For the Apostle doeth not teache that the grace of a good will is offred vs yf we doe accepte it but that he will performe it in vs whiche is nothyng els but that the Lorde by his spirite dothe direct howe and gouerne our heart and reigneth in it as in his owne possession Neyther doeth he promise by Ezechiel that he will geue to the electe a newe spirite onely for this ende that they maye be able to walke in his commaundementes but to make them walke in deede Neyther can Christes sayeng euery one that hath hearde of my Father cometh to me be otherwyse taken than to teache that the grace of God is effectuall of it selfe as Augustine also affirmeth Whyche grace God vouchesaueth not to geue to all menne generally without regarde as that sayeng as I thynke of Occam is commonly spoken among the people that it denieth nothyng to hym that doeth what lieth in him
our workes vnlesse we do embrace by faith the same goodnesse geueÌ„ vs by the Gospel then want they not their effectualnesse yea with their condition annexed For then he doth so freely geue al things vnto vs that he addeth this also to the heape of his bountifulnesse that not refusing our half ful obedience and remitting so much as it wanteth of ful performance he so maketh vs to enioy the frute of the promises of the law as if we our selues had fulfilled the coÌ„dytion But we wil at this preseÌ„t procede no further in this matter bicause it shal be more largely to be entreated of when we shal speake of the IustificatioÌ„ of faith Wheras we sayd that it is impossible to kepe the law that is in few wordes to be both expounded and proued For it is wont among the people commonly to be accompted an opinion of great absurditie so far that Hierome doubted not to pronouÌ„ce it accursed what Hierome thought I doe nothing staye vpon as for vs let vs searche what is truthe I will not here make longe circumstances of diuerse sortes of possibilities I call that impossible which both neuer had ben also is hindered by the ordinance decree of God that it neuer herafter maye be If we recorde from the farthest time of memorie I saye that there hath none of the holy meÌ„ that beyng clothed with the bodie of death hath euer atteyned to that full perfection of loue to loue God with all his heart with al his minde with al his soule with all his power Againe that there hath ben none that hath not ben troubled with concupiscence Who can saye Naye I see in deede what maner holy men foolish superstition doth imagine vnto vs euen such whose purenesse the heauenly angels do scarcely counteruaile but against bothe the Scripture profe of experience I saye also that there shall none herafter be that shall come to the marke of true perfection vnlesse he be loosed from the burden of his bodye For this point there are open testimonies of Scripture Salomon said there is not a righteous maÌ„ vpon the earth that sinneth not And Dauid sayd euery liuing manne shal not be iustified in thy sight Iob in many places affirmeth the same But Paul most plainly of all that the flesh lusteth agaynste the spirit and the Spirit against the flesh And by no other reson he proueth that all that are vnder the law are subject to the curse But bycause it is written that cursed are al they that doe not abide in al the coÌ„maundementes therof meanyng or rather taking it as a thing confessed that no man can abide in them And what soeuer is forespoke by the Scriptures that must be holden for perpetual yea necessarie With such sutteltie did the Pelagians trouble Augustine sayeng that there is wrong done to God to say that he doth coÌ„maund more thaÌ„ the faithful are able by his grace to performe Augustine to auoide their cauillation coÌ„fessed that the lord might in deede if he wold aduauÌ„ce a mortal man to the purenesse of Angels but that he neither hath done so at any time nor wil do bicause he hath otherwise affirmed in the Scriptures And that do I also not denie But I adde further that it is incoÌ„uenieÌ„t to dispute of his power against his truthe and that therfore this sentence is not subiect to cauillations if a man should saye that that thing is impossible to be wherof the Scriptures do pronounce that it shal not be But if thei dispute of the word when the Disciples asked the lord who may be saued he answered with men in deede it is impossible but with God al things are possible Also Augustine with a most stroÌ„g reason stiffly defendeth that in this flesh we neuer yelde to God the due loue that we owe him Loue saith he so foloweth knowledge that no man can perfectly loue God but he that hath first fully knoweÌ„ his goodnesse We while we waÌ„der in this world see by a glasse and in a darke speach it foloweth therfore that our loue is vnperfect Let this therefore remaine out of controuersie that in this flesh it is impossible to fulfil the law if we behold the weakenesse of our owne nature as it shal yet also in an other place be proued by Paule But that the whole mater may be more plainly set forth let vs in a compendious order gather vp together the office and vse of the lawe which they cal Morall Now as far as I vnderstand it is coÌ„teined in these three partes The first is that while it sheweth to euery man the righteousnesse of God the is the righteousnesse which only is acceptable to God it admonish certifie proue gilty yea condemne euery maÌ„ of his owne vnrightousnesse For so is it nedeful that man blinded dronke with loue of himself be driuen both to the knowledge the confession of his own weakenesse vncleannesse for asmuch as if his vanitie be not euidently conuinced he swelleth with mad affiance of his owne strength can neuer be brought to think of the scleÌ„dernesse therof so long as he measureth it by the proportion of his owne wil. But so sone as he beginneth to coÌ„pare his streÌ„gth to the hardnesse of the lawe there he findeth matter to abate his courage For how so euer he before conceiued a great opinion of it yet by and by he feleth it to pante vnder so great a burden then to shake folter at laste euen to fall downe and faint So being taught by the scholing of the lawe he putteth of that arrogaÌ„cie wherwith before he was blinded Likewise he is to be healed of an other disease of pride wherof we haue said that he is sick So long as he is suffred to stand to his own iudgemeÌ„t he deuiseth Hypoâ—â—iâ—e in stede of rightousnesse wherwith beyng coÌ„teÌ„ted he riseth vp in courage by I whote not what forged rightousnesses against the grace of God But so soue as he is coÌ„pelled to trie his life by the balaunce of the law theÌ„ leauing the presumption of that counterfait righteousnesse he seeth himself to be an infinite space distaÌ„t froÌ„ holinesse againe that he floweth full of infinite vices wherof before he seemed cleane For the euels of luste are hidden in so deepe and crooked priuie corners that they easily deceiue the sighte of man And not withoute cause the Apostle saith that he knew not luste except the lawe had saide Thou shalte not luste bicause except it be by the lawe disclosed out of her lurking holes it destroyeth miserable manne so secretly that he feeleth not the deadly darte thereof So the lawe is like a certaine lookinge glasse wherein we beholde fyrste oure weakenesse by that oure wickednesse laste of all by them boothe oure accursednesse euen as a glasse representeth vnto vs the spottes of our face For when power fayleth man to folowe righteousnesse then
to the puttinge awaye of them The eyghte Chapter An exposition of the Morall lawe HEre I thinke it shall not bee from the purpose to enterlace the ten Commaundementes of the lawe wyth a shorte exposition of them bycause thereby both that shall better appeare which I haue touched that the same keping of them whiche God hathe ones appoynted remaineth yet in force and then also we shall haue besides that a profe of the seconde poynte that the Iewes dyd not onely learne by it what was the true force of godlines but also by the terroure of the iudgement syth thei sawe theÌ„ selues vnable to keepe it they were compelled whether they woulde or no to be drawen to the Mediatore Nowe in the setting forth the suÌ„me of thofe thinges that are requyred in the true knowledge of God wee haue already taught that we can not conceyue hym accordynge to hys greatnesse butte that by and by his maiestie presenteth it selfe vnto vs to binde vs to the worship of him In the knowledge of our selues we haue set this for the chiefe pointe that beynge voyde of the opinion of oure owne strength and cleane stripped of the truste of our owne righteousnesse and on the other side discouraged and beaten downe wyth conscience of our owne needynesse we shoulde learne perfect humilitie and abacement of oure selues The Lorde setteth fourth bothe these poyntes in his lawe where firste chalenging to himselfe due power to gouerne hee calleth vs to the reuerence of hys diuine maiestie and appoynteth oute vnto vs wherein it standeth and consisteth then publyshyng a rule of his righteousnesse againste the righteousnesse where of oure nature as yt ys peruerse croked doth alway striue beneth the perfectioÌ„ wherof our power as of it selfe it is weake feble to do good lieth a great way bylowe he reproueth vs both of weakenesse and vnrighteousnesse Moreouer that inwarde lawe whyche we haue beforesaide to bee grauen and as it were imprinted in the heartes of all men doth after a certaine manner enforme vs of the same thinges that are to be learned of the two tables For oure conscience doth not suffer vs to stepe a perpetuall slepe withoute feelynge but that it inwardly is a wytnesse and admonysher of those thynges that we owe to God and layeth before vs the difference of good and euell and so accuseth vs when we swarue from oure dutie But manne beinge wrapped in such darkenesse of erroures as he is scarse euen sclenderly tasteth by that lawe of nature what worship pleaseth God but truly he is very farre distante from the righte knoweledge thereof Byside that hee is so swollen with arrogancie and ambition so blinded with selfeloue that he can not yet loke vpon and as it wer descende into himself to learne to submitte and humble himselfe and confesse his owne myserie Therfore as it was necessarie bothe for oure dulnesse and stubbornesse the Lorde hathe set vs a lawe wrytten whyche shoulde bothe more certainely testifie that whyche in the lawe naturall was to obscure and also shoulde shake awaye oure drousenesse and more liuely touche oure mynde and remembrance Nowe it is easye to vnderstande what is to be learned of the lawe that is that as God is oure creatoure so of ryght he hathe the place of oure father and Lorde and that by thys reason we owe to him glorie reuerence loue feare Yea and also that we are not at oure owne lyberty to folowe whether soeuer the luste of oure minde doth moue vs but that we oughte to hange vpon hys backe and to reste onely vpon that whyche pleaseth hym Then we learne that he deliteth in ryghteousnesse and vpryghtnesse that he abhorreth wyckednesse and therfore that vnlesse we wyll wyth wycked vnthankfullnesse fall awaye from oure creatoure wee muste necessarily obserne ryghteousnesse all oure life longe For if then onely we yelde vnto him the reuerence that we owe when we preferre his will before oure owne it foloweth that there is no other due worship of him but the obseruation of righteousnesse holynesse and cleannesse Neither maye we pretende this excuse that wee wante power and lyke wasted detters be not able to paye For it is not conueniente that wee shoulde measure the glorye of God by oure owne power for whatsoeuer we bee he alwaye abydeth lyke to hym selfe a louer of ryghteousnesse a hater of wickedesse Whatsoeuer he requyreth of vs bycause he caâ—ne requyre nothynge butte that whyche is ryghte by bonde of nature we muste of necessitie obey but that we are not able is oure owne faulte For if we be holden bounde of oure owne luste wherein sinne reighneth so that we are not loose at libertie to obey oure father there is no cause why we shoulde allege necessitie for oure defense the euell whereof is bothe within vs and to be imputed vnto oure selues When we haue thus farre profited by the teaching of the lawe then muste we by the teachinge of the same lawe also descend vnto ourselues whereby at lengthe we may carry away two thynges The firste is by comparing the righteousnesse of the law with our life to learne that we are farr of from being able to satisfie the will of God that therfore we are not worthy to haue place among his creatoures much lesse to be reckned among his children The second is in considering oure strength to learn that it is not onli insufficieÌ„t to fulfil the law but also vtterli none at al. Hervpon foloweth bothe a distruste of oure owne strength a care and fearefullnesse of mynde For conscience canne not beare the burden of iniquitie but that by and by the iudgement of God is present before it and the iudgemente of God canne not bee felte butte that it stryketh into vs a dreadefull horroure of deathe And lykewise beynge constrained wyth proues of her owne weakenesse it canne not choose butte by and by fall into despere of her owne strength Both these affections do engendre humilitie and abatemente of courage So at lengthe it commeth to passe that man made afrayde wyth felinge of eternall death which he seeth to hange ouer him by the deseruinge of his own vnrighteousnesse turneth hym selfe to the onely mercy of God as to the onely hauen of saluation that feelynge that it is not in hys power to paye that he oweth vnto the lawe desperinge in hym selfe hee maye take breathe againe and beginne to craue and looke for helpe from els where Butte the Lorde not contented to haue procured a reuerence of hys righteousnesse hathe also added promyses and threatnynges to fyll oure heartes wyth loue of hym and wyth hatred of wyckednesse For bicause oure mynde is to blynde to be moued with the onely beautie of goodnesse it pleased the mooste mercyfull Father of hys tendre kyndnesse to allure vs wyth sweetenesse of rewardes to loue and longe for hym He pronounceth therefore that wyth hym are rewardes layed vp for vertue and that hee shall not spende
place of the first they set the promise without the commaundement As for me bicause vnlesse I be conuinced by euident reason I take the ten wordes in Moses for ten commaundementes me thinkes I see so many diuided in very fit order Therefore leauyng to them their opinion I will follow that which I best alloow that is that the same whiche these later sorte make the first cōmaundement shal be in stede of a preface to the whole law and then shal follow the cōmaundemētes fower of the first table and sixe of the seconde in suche order as they shal be rehearsed Augustine also to Boniface agreeth with vs whiche in rehersyng them kepeth this order that God only be serued with obedience of religion that no idole be worshipped that the name of the Lorde be not taken in vaine when he had before seuerally spokē of the shadowish cōmaundemēt of the Sabbot In an other place in deede that first diuision pleaseth him but for to sclender a cause that is bicause in the number of three if the first table consist of three cōmaundementes the misterie of the trinitie more plainly appereth Albeit in the same place he sticketh not to confesse that otherwise he rather liketh our diuisiō Byside these the authour of the Unperfect worke vpō Matthew is of our side Iosephus vndoutedly according to the cōmon consent of his time assigneth to either table fiue cōmaundementes Whiche is bothe against reason bicause it confoūdeth the distinction of religion charitie and also is confuted by the authoritie of the Lord himself which in Matthew reckeneth the cōmaundement of honoring our parētes in the number of the secōd table Now let vs heare God himself speakyng in his owne wordes The first Commaundement I am the Lord thy God whiche haue brought thee out of the lande of Aegypt out of the house of bondage Thou shalt haue no straunge Gods before my face Whether you make the first sentence a part of the first cōmaundement or reade it seuerally it is indifferēt to me so that you do not denie me that it standeth in stede of a preface to the whole law First in making of lawes is heede to be takē that they be not shortly after abrogate by cōtempt Therfore God first of all prouideth that the maiestie of the lawe that he shall make maye neuer at any time come in contempt For stablishing wherof he vseth three maners of argumentes First he chalengeth to him self power and right of dominion whereby he may constraine his chosen people that they must of necessitie obey him then he setteth forth a promise of grace with swetenesse therof to allure thē to studie of holinesse Thirdly he reciteth the benefite that he did for them to reproue the Iewes of vnthankefulnesse if they do not with obedience answer his kindnesse Under the name of Iehouah the Lord is meant his authoritie lawful dominiō And if al thinges be of him and do abide in him it is right that all thinges be referred to him as Paule sayeth Therfore we are with this word alone sufficiently brought vnder the yoke of Gods maiestie bicause it were mōstruous for vs to seke to withdraw our selues frō vnder his gouernement out of whome we can not be After that he hath shewed that it is he that hath power to commaund to whome obedience is due lest he should seme to drawe by only necessitie he also allureth with swetenesse in pronouncyng that he is the God of the Churche For there is hidden in this speache◠mutuall relation whyche is conteyned in the promise I will bee to them a God and they shal be to me a people Whereupon Christ proueth that Abraham Isaac and Iacob haue immortall lyfe by this that God testified that he is their God Wherefore it is as muche in effecte as yf he should saye thus I haue chosen you to be my people not only to doe you good in this present lyfe but also to geue you the blessednesse of the life to come But to what end this tendeth it is noted in diuerse places in the law For whē the Lord doth vouch saue to deale thus mercifully with vs to call vs into the companie of his people he choseth vs sayth Moses that we should be a peculiar people vnto him self a holy people and should kepe his commaundementes From whense also cometh this exhortion Be ye holy for I am holy Now out of these two is deriued that protestation that is in the Prophet The sonne honoreth the father the seruant honoreth his Lord. If I be a lord where is my feare If I be a father where is my loue Now foloweth the rehersal of his benefite whiche ought to be of so much more force to moue vs as the faulte of vnthankefulnesse is more detestable euen among men He then did put Israel in remembrance of a benefit lately done but such a one as for the miraculous greatnesse thereof beyng worthy to be had in remembrance for euer should remaine in force with their posteritie Morouer it is most agreable for this present matter For the Lord semeth to say that they were deliuered out of miserable bondage for this purpose that they should with obediēce and redinesse of seruice honor him the author of their deliuerance He vseth also to the ende to holde vs fast in the true worshippyng of him alone to set out himself with certaine titles whereby he maketh his sacred maiestie to be differently knowen from al idoles forged gods For ▪ as I sayd before suche is our redy inclination to vanitie ioyned with rashe boldnesse that so sone as God is named our minde cā not take hede to it self but that it by and by falleth away to some vaine inuention Therefore when the Lord meaneth to bryng a remedie for this mischief he setteth out his owne godhed with certayne titles and so dothe compasse vs in as it were within certayne grates leaste we should wander hether and thether rashly forge our selues some new God if forsakyng the liuing God we should erect and idole For this cause so oft as the Prophetes meane properly to point out him they clothe him and as it were enclose him within those markes wherby he had opened himself to the people of Israell And yet when he is called the God of Abraham or the God of Israell when he is set in the temple of Hierusalem among the Cherebins these and like formes of speache do not binde him to one place or to one people but are set only for this purpose to staye the thoughtes of the godly in y◠God whiche by his couenant that he hath made with Israell hath so represented himself that it is no waye lawefull to varie from such a paterne But let this remayne stedfastly emprinted that there is mention made of the deliuerance to this ende that the Iewes might the more cherefully geue themselues to the God that doth by right clayme them
sutteltie when they are wroonge from the owner by coloure of law An other sorte in flatterie where they are sucked awaye by pretense of gifte But leaste we sholde tarry to longe vpon rentinge of all the seuerall kyndes of thefte lette vs knowe that all crafty meanes whereby the possessions and money of oure neyghboures are conueyed vnto vs when they ones goe by croked wayes from syncerenesse of hearte to a desire to beguile or by any meane to do hurte are to be accompted for theftes Althoughe by pleadinge the lawe they maye preuayle yet God doth not otherwyse way theÌ„ For he seeth the long captious suttleties wherwith the guilefulman beginneth to entangle the simpler minde till at length he drawe him into his nettes He seethe the harde and vngentle lawes wherewyth the myghtier oppresseth and throweth downe the weaker Hee seeth that allurementes wherwith as with baiteth hookes that crastier taketh thee vnware All whyche thinges are hidden from the iudgement of man and come not in his knoweledge And thys manner of wronge is not onely in money in wares or in landes but in euery mans ryght For we defraude oure neighboure of his goodes if we denye him those dueties whiche wee are bounde to doe for hym If any idle factore oâ— baylye do deuoure his masters substance is not heedefull to the care of this thrifte if he either do wrongfully spoyle or doe ryoutously waste the substance committed vnto him if a seruant do mocke his master yf he disclose his secretes by any meanes if hee betraye his life and hys goodes agayne if the Lorde doe cruelty oppresse his householde they are before God gylty of thefte For he both withholdeth and conueieth an other mans goodes which perfourmeth not that whiche by the office of his callinge he oweth to other We shall therfore ryghtly obey thys commaundement if being contented with oure owne estate we seeke to get no gaine but honest and lawefull if we couet not to waxe riche with wroong nor goe aboute to spoyle oure neighboure of hys goodes that oure owne substance maye encrease if we laboure not to heape vp cruell riches wroonge oute of other mens bloode if wee do not immeasurably scrape together euery way by right and by wronge that either oure couetousnesse maye bee filled or oure prodigalitie satisfied But on the other side lette this bee our perpetuall marke to ayde all men faithfully by counsell and helpe to kepe their owne so farre as we may but if we haue to do with false and deceytful men let vs rather be redy to yelde vp some of our owne then to striue with them And not that onely butte lette vs communicate to their necessities with our store releue their nede whome we see to be oppressed with harde and poore estate Fynally lette euery man loke howe muche he is by duety bounde vnto other and lette him faithfully paye it For this reason lette the people haue in honoure all those that are sette ouer them let them paciently beare their gouernement obey their lawes and commaundementes refuse nothinge that they maye beare still kepinge God fauorable vnto them Againe lette them take care of their people preserue coÌ„mon peace defende the good restraine the euell and so ordre all thinges as redy to geue accompte of their office to the soueraigne iudge Lette the Ministers of Churches â—aithfully applye their ministerie and not corrupt the doctrine of saluation but deliuer it pure and syncere to the people of God and let them instructe them not onely with learning but also wyth example of lyfe fynally let them so be ouer them as good sheperdes be ouer the shepe Let the people lykewise receiue them for the messingers and Apostles of God geue them that honoure whereof the hyest maister hath voutsaued them and minister vnto them suche thinges as are necessarie for their life Lette parentes take on them to feede rule and teache their children as committed to them of God and greue not nor turne away their mindes from them with crueltie but rather cheryshe and embrace them with suche lenitie and tendernesse as becommeth there person After whiche manner we haue allredy sayde that children owe to their parentes their obedience Let yonge men reuerence olde age euen as the Lorde willed that age to be honorable Let olde men also gouerne the weakenesse of youth with their wisedome and experience wherein thei excell yonge men not ratinge them with rough and loude brawlinges but temperinge seueritie with mildenesse and gentlenesse Lette seruantes shewe them selues diligent and seruisable to obey and that not to the eye but from the hearte as seruinge God himselfe Also lette maisters shewe them selues not testie and harde to please nor oppresse them with to much sharpenesse not reprochefully vse them but rather acknowledge that thei are their brothren and their felowe seruantes vnder the heauenly Lord whom thei ought mutually to loue gently to entreat After this maÌ„ner I sai let euery maÌ„ coÌ„sider what in his degre and place he oweth to his neighboures let him paie that he oweth Moreouer oure mynde oughte alwayes to haue respecte to the lawemaker that wee maye knowe that this lawe is made as well for oure myndes as for oure handes that men shoulde studie to defende further the commodities and profite of other The nynthe Commaundement Thou shalte not be a lyeng witnesse agaynste thy neighboure The ende of thys commaundement is that bycause God whyche is trueth abhorreth lyinge we oughte to obserue trueth without deceitfull coloure The summe therefore shall be that wee neither hurte any mans name either with slaunders or false reportes nor hinder him in his goodes by lyeng fynally that wee offende no manne by luste to speake euell or to bee busie with whiche prohibition is ioyned a commaundement that so farre as we maie we employe oure faythfull endeuoure for euery man in affyrminge the trueth to defende the safetie bothe of his name and goodes It seemeth that the Lorde purposed to expounde the meaning of his commaundement in the thre and twenty Chapter of Exodus in these woordes Thou shalte not vse the voyce of lyeng nor shalte ioyne thy hande to speake false witnesse for the wicked Agayne Thou shalte flee lyeng Also in an other place he doth not onely call vs awaie from lyeng in this pointe that wee be no accusers or whysperers in the people but also that no man deceiue his brother for hee forbiddeth them bothe in seuerall commaundementes Truely it is no doute but that as in the commaundementes before hee hathe forbidden crueltie vnchastitie and couetousnes so in this he restraineth falshoode Whereof there are twoò partes as wee haue noted before For either wee offende the good name of oure neighboures by maliciousnesse and frowarde mynde to backbite or in lyeng and sometime in euell speakinge we hinder their commodities There is no dyfference whether in thys place be vnderstanded solemne iudiciall testimonie or common testimonie that
is vsed in priuate talkes For wee muste alway haue recourse to thys prynciple that of all the generall kyndes of vices one speciall sorte is sette for an exaumple wherevnto the reste maie bee referred and that that is cheefely chosen wherein the fylthynesse of the faulte is moste apparant All be it it were conuenient to extende it more generally to slaunders and sinister backebytinges where with oure neighboures are wrongefully greeued for that falshoode of witnessing whiche is vsed in iudiciall courtes is neuer withoute periurie But periuries in so muche as thei do prophaine and defile the name of God are already sufficiently mette withall in the thirde commaundement Wherefore the righte vse of this commaundement is that our tonge in affirminge the trueth to serue bothe the good name and profite of our neighboures The equitie therof is more than manifest For if a good name be more precious than any treasures what so euer they bee then is it no lesse hurte to a man to bee spoiled of the goodnesse of his name than of hys goodes And in learninge hys substaunce sometime false wytnesse dothe as muche as vyolence of handes And yet yt is marueylous wyth howe neglygent carelessnesse menne do commonly offende in thys poynte so that there are founde verye fewe that are not notably sycke of thys desease we are so muche delyted wyth a certaine poysoned sweetnesse bothe in searchynge oute and in dyscolynge the euells of other And lette vs not thinke that it is a sufficient excuse yf oftentymes wee lye not For hee that forbyddeth thy brothers name to bee defyled wyth lyenge wylleth also that it bee preâ—erued vntouched so farre as the truthe will suffer For howesoeuer hee taketh hede to hym selfe onely so that hee tell no lye yet in the same he secretly confesseth that hee hathe some charge of hym Butte thys ought to suffice vs to kepe safe our neighboures good name that God hathe care of yt Wherefore wythoute doubte all euell speakinge is vtterly condemned Butte wee meane not by euell speakynge that rebukynge whyche ys vsed for chastismente nor accusation or iudiciall processe whereby remedye is soughte for an euell nor publyke reprehension whyche tendeth to putte other synners in feare nor bewrayinge of faultes to them for whose safetie it behoued that they shoulde bee forewarened leaste they shoulde been in daunger by ignoraunce butte we meane only hatefull accusynge whyche aryseth of malyciousnesse and of a wanton wyll to backebyte Also thys commaundement is extended to this poynte that we couet not to vse a scoffinge kinde of plesauntnesse but myngeled wyth bytter tauntes thereby bytyngely to touche other mennes faultes vnder pretense of pastime as manye doe that seeke prayse of merry conceytes wyth other menes shame yea and greefe also when by suche wanton raylynge many tymes oure neyghboures are not a lyttle reproched Nowe yf wee bende oure eyes to the lawemaker whyche muste accordynge to hys ryghtefull authoritie beare rule no lesse ouer the eares and mynde than ouer the tongue truelye we shal finde that greedynesse to heare backebytynges and a hasty readynesse to euell iudgementes are no lesse forbydden For it were very fond if a manne shoulde thynke that God hateth the faulte of euell speaking in the tongue and doth not disalowe the faulte of euell maliciousnesse in the hearte Wherefore yf there be in vs a true feare and loue of God let vs endeuoure so farre as we may and as is expedient and as charitie beareth that we geue neyther oure tongue nor oure eares to euell speakinges and bitter iestynges leaste we rashely without cause yelde oure mindes to indirecte suspicions But beinge indifferent expositors of all mens sayinges and doinges let vs bothe in iudgemente eares tongue gently preserue their honoure safe The tenthe Commaundement Thou shalte not couet thy neighboures house c. The end of this coÌ„mauÌ„demeÌ„t is that bicause the lords wil is the our soule be wholi possessed with the affectioÌ„ of loue al lust is to be shakeÌ„ out of our mind that is contrarie to charitie The summe therefore shall bee that noe thoughte creepe into vs whyche maye moue oure myndes wyth a concupiscens hurtefull and tourninge towarde an others losse wherewyth on the other side agreeth the commaundement that whatsoeuer we conceiue purpose will or study vpon bee ioyned wyth the benifite and commoditie of oure neighboures But here as it seemeth ariseth a harde and combersome dyfficultie For if it bee truely sayde of vs before that vnder the names of fornication and thefte are conteyned the luste of fornication and the purpose to hurte and deceyue it maye seeme superfluously spoken that the couetynge of other mennes goods shoulde afterwarde bee seuerally forbydden vs. Butte the distinction betweene purpose and couetynge wyll easylye loose vs thys knotte For purpose as wee haue meante in speakinge of yt in the other commaundementes before ys delyberate consent of wyll when luste hathe subdued the mynde butte couetynge maye bee wythoute any suche eyther aduisment or assent when the mynde is onely prycked and tyckled with vaine and peruerse obiectes As therefore the Lorde hathe heretofore commaunded that the rule of charitie sholde gouerne oure wylles studyes and woorkes so hee nowe commaundeth the coÌ„ceptions of oure maynde to bee directed to the same rule that there bee none of them crooked and wrythen that maye prouoke oure mynde an other waye As hee hathe forbydden oure mynde to bee bowed and ledde into wrathe hatred fornication robberie and lyinge so hee dothe nowe forbidde vs to be moued therevnto And not withoute cause doothe he requyre so greate vprightenesse For whoe canne denye that it is ryghteous that all the powers of the soule bee possessed with charitie Butte if any of them do swarue from the marke of charitie whoe canne denye that it is dyseased Nowe whense commeth yt that so manye desires hurtefull to thy neighboure do enter into thy hearte butte of thys that neglectynge hym thou carest onely for thy selfe For yf thy mynde were altogether throughlye soked wyth charitie no percell thereof shoulde bee open to suche imaginacions Therefore it muste needes bee voyde of charitie so farre as it receyueth concupiscens Butte some manne will obiecte that yet yt is not meete that phantasies that are wythoute ordre tossed in mannes wytte and at lengthe doe vanyshe awaye shoulde bee condemned for concupiscence whose place is in the hearte I aunswere that here oure question is of that kynde of phantasies whyche whyle they are present before oure myndes do together byte and strike oure heart with desire for asmuche as it neuer commeth in oure mynde to wyshe for any thyng butte that oure hearte is styrred vp and leapeth wythâ— all Therefore God commaundeth a marueylous feruentnesse of loue whyche he wylleth not to bee entangled wyth neuer so small snares of concupiscence Hee requyreth a marueylouslye framed mynde whyche che hee suffereth not so muche as wyth slyghte prouociatons to bee any thynge styrred agaynste the lawe of
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
forraine nations whiche had ben transplanted into Samaria and the places borderynge there about feared the fayned Gods and the God of Israell whiche is as much as to mingle heauen and earth together But now our question is What is that fayth whiche maketh the chyldren of God different from the vnbeleuers by which we call vpon God by the name of our Father by whyche we passe from death to life and by which Christ the eternall saluacion and â—he dwelleth in vs. The force and nature thereof I thinke I haue shortly and plainely declared Now let vs againe goe through all the partes of it euen from the beginning which beyng diligently examined as I thinke there shal remaine nothing doubtefull When in defining faith we cal it a knowledge we meane not thereby a coÌ„prehendyng such as men vse to haue of those thinges that are subiect to mans vnderstandyng For it is so far aboue it that maÌ„s wit must goe beyond surmount it self to come vnto it yea and when it is come vnto it yet doth it not atteyne that whiche it feleth but while it is persuaded of that whiche it conceiueth not it vnderstandeth more by the very assurednesse of persuasion than yf it did with maÌ„s owne capacitie throughly perceyue any thing familiar to man Therefore Paule sayth very well where he calleth it to comprehende what is the length bredth depth and heighth and to knowe the loue of Christ that farre surmounteth knowledge For his meanynge was to signifie that the thynge whiche our mynde conceyueth by faythe is euery waye infinite and that this kinde of knowledge is farre hyer than all vnderstandynge But yet bycause the Lorde hath disclosed to his Saintes the secret of his will whiche was hidden from ages and generations therefore by good reason fayth is in Scripture sometime called an acknowledging and Iohn calleth it a certayne knowledge where he testifieth that the faithfull doe certainely knowe that they are the children of God And vndoutedly they knowe it assuredly but rather by beyng confirmed by persuasion of Gods truthe than by beyng informed by naturall demonstration And his also the wordes of Paule doe declare sayeng that while we â—well in the body we are wanderyng abrode from the lord bycause we walke by fayth and not by sighte whereby he sheweth that those thynges whiche we vnderstande by fayth are yet absente from vs and are hidden from our sight And hereupon we determine that the knowledge of fayth staÌ„deth rather in certaintie than in comprehendyng We further call it a sure and stedfaste knowledge to expresse thereby a more sound constantie of persuasion For as faith is not contented with a doubtefull and rowling opinion so is it also not coÌ„tented with a darke and entangled vnderstaÌ„ding but requireth a ful and fixed assurednesse â–ª such as men are wont to haue of thinges fouÌ„d by experience and proued For vnbelefe sticketh so faste and is so depe rooted in our heartes and we are so bent vnto it that this which all men confesse with their mouth to be true that God is faithfull no maÌ„ is without great contention persuaded in his heart Specially when it coÌ„meth to the profe then the waueryng of all menne discloseth the fault â—hat â—â—ore was hidden And not without cause the Scripture with so nâ—â—â—ble citâ—es of coÌ„mendacion maineteyneth the authoritie of the worde of God but endeuoreth to geue remedie for the aforesayde disease that God maye obteyne to be fully beleued of vs in his promises The wordes of the Lorde sayth Dauid are pure wordes as the Sâ—â—â—eâ—â—ryed in a fornace of earth fined seuen times Agayne The worde oâ— the Lorde fined is a shielde to all that truste in him And Salomon confirmynge the same and in a manner in the same wordes sayth Euery worde of God is pure But sithe the whole .cxix. Psalme entreateth only in a manner vpon the same it weare superfluous to allege any moe places Truely so oft as God doth so coÌ„mend his word vnto vs he doth therein by the waye reproche vs with our vnbeleuingnesse bycause that commendacioÌ„ tendeth to no other end but to roote vp all peruerse doubtinges out of our heartes There be also many which so coÌ„ceiue the mercie of God that they take litle coÌ„fort thereof For they be euen therewithall pinched with a miserable carefulnesse while they doubte whether he will be mercifull to them or noe bicause they enclose within to narrow boundes the very same mercifulnesse of whiche they thinke themselues moste assuredly perswaded For thus they thinke with themselues that his mercie is in deede greate and plentiefull poured out vpon many offrynge it selfe and ready for all menne but that it is not certayne whether it will extende vnto them or no or rather whether they shal atteyne vnto it or no. This thought when it so stayeth in the midde race is but a halfe Therefore it doth not so confirme the spirite with assured quietnesse as it dothe trouble it with vnquiet doubtefulnesse But there is a far other felyng of full assurednesse whiche in the Scriptures is alwaye assigned to fayth euen suche a one as playnely settynge before vs the goodnesse of God dothe clearely put it out of doubte And that can not be but that we muste needes truely feele and proue in our selues the swetenesse thereof And therefore the Apostle out of fayth deriueth assured confidence and out of it agayne boldenesse For thus he sayeth that by Christe we haue boldenesse and an entrance with confidence whiche is through fayth in him By whiche wordes truely he sheweth that it is no right fayth but when we are bolde with quiet mindes to shewe our selues in the presence of God Which boldnesse procedeth not but of assured confidence of Gods good will and our saluation Whiche is so true that many times this word Faith is vsed for Confidence But herupon hangeth the chiefe staye of our faith that we do not think the promises of mercie which the Lord offreth to be true only in other biside vs not at all in our selues but rather that in inwardly embracing theÌ„ we make them our owne FroÌ„ hense procedeth that coÌ„fidence which the same Paule in an other place calleth peace vnlesse some had rather say that peace is deriued of it It is an assurednesse that maketh the conscieÌ„ce quiet cherefull before God without which the coÌ„science must of necessitie be vexed in a manner torne in peces with troublesome trembling vnlesse parhappes it do forget God it selfe so sloÌ„ber a litle while I may truely say For a litle while for it doth not loÌ„g enioy that miserable forgetfulnesse but is with often recourse of the remembrance of Gods iudgement sharply tormented Briefly there is none truely faithful but he that beyng persuaded with a souÌ„d assurednesse that God is his mercyfull louyng father doth promise himselfe all thinges vpon trust of Gods goodnesse and none but he that trustyng
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
shal be proued but the worke of all Neither is this my argument but Augustines which so confuteth that expositioÌ„ And whiche is more absurditie he dothe not saye that they shal passe through the fire for all workes but if they haue faithfully buylded the churche they shall receiue reward whan their worke is examined with fier First we see that the Apostle vsed a Metaphore when he called the doctrines inuented by mans braines woed hey and stubble And the Metaphore hath an apparant rescue that as wood so sone as it is put in the fier consumeth and wasteth so can not those doctrines continue when they come to be examined Now no man is ignoraunt that suche tryall cometh of the holy Ghost Therfore to folowe the true cause of his metaphore and match the partes together with iust relatioÌ„ he called the triall of the holy Ghost fier For euen as the nerer that gold and siluer are put to the fier so muche the surer profe they haue of their goodnesse and finenesse so the Lordes truthe the more exactlye it is weyed with spirituall examination so muche the greater confirmation of credit it receiueth As hey wood stubble put to the fier are brought to sudein consuming so the inuentions of men not stablyshed by the worde of God can not beare the triall of the holy Ghost but they by by fall away and perishe Finally if forged doctrines be compared to wood hey stubble because like wood hey and stubble they are burned with fire and destroied but they are not destroied or driuen awaye but by the spirite of the Lorde it foloweth that the holy Ghoste is the fier wherwith they shal be proued whose profe Paul according to the common vse of the Scripture calleth The day of the Lord. For it is called the day of the Lorde whensoeuer he doth any way shew his presence to men But then his face principally shineth when his truthe shineth vpon vs. Now haue we proued that Paul meaneth no other fier but the triall of the holy Ghost But how are they saued by that fier that suffer losse of their worke That shall not be hard to vnderstande if we consider of what kinde of men he speaketh For he toucheth those buylders of the churche that keping the true fundation doe builde disagreing matter vpon it that is to say they that not swaruing from the cheâ—e and necessarie articles of faithe do erre in pointes that be smaler lesse perilous mingling their owne deuises with the worde of God Suche I say must suffer losse of their worke hauing their deuises destroyed But them selues are saued but as by the fier that is to saye not that their ignorance and errour is alowable before the Lorde but because they are cleansed from it by the grace and power of the holy Ghoste Therfore whosoeuer haue defiled the golden finenesse of Gods worde with this dong of purgatorie they must nedes suffer losse of their work But they wyll say it hath ben an auncient vsage of the churche Paul answered this obiection when hee comprehendeth his owne tyme in that sentence where he saith that all they must suffer losse of theyr worke that in the building of the churche do lay any thing vpon the fundation that ageeth not with it Therfore when the aduersaries obiect against me that it hath bene vsed aboue a thousand and thre hundreth yeres to haue priayes made for the dead I aske them againe by what word of God by what ReuelatioÌ„ by what example it was done For here they do not only want testimonies of Scripture but also all the examples of holy men the ther are red do shew no such thing Of the mourning and order of funeralles there are somtimes founde manye long tales but of prayers you can not see one tittle But of the greater weight that the matter is the more it ought to haue ben expressely spoken But the very old fathers them selues that prayed for the dead did see that herein they wanted both coÌ„maundement of God and lawfull example Why then durst thei so do In this I say thei did suffer somewhat as men and therfore I affirme that that whiche they did ought not to be drawen into example For where as the faithfull ought to enterprise the doing of nothing but vpon assured conscience as Paul reacheth this assurednesse is principally required in prayer But it is likely that they were led by some reason vnto it they sought some comfort to releue their sorrowe it semed vnnatural not to shew before God some testimonie of their loue toward the dead How mans wit is enclined to this affection all meÌ„ know by experience Also the receiued custome was like a burning brand to set many mens mindes on fier We know that with all nations in all ages there were funeralles done for the dead their soules yearely purged For though Satan beguiled foolish men with these deceites yet he toke occasion so to beguile by a true principle that death is not a destruction but a passage out of this life into an other And it is no dout but that euen very superstition condemneth the GeÌ„tiles before the iudgement seate of God for neglecting the care of the life to come whiche they professed them selues to beleue Nowe Christians because they would not be worse than Heathen men were ashamed to do nothing for the dead as though thei were vtterly destroyed Hereupon came that ill aduised diligence because if they were slowe in looking to the funeralles in bankettinges offeringes they thoughte that they had put them selues in dauÌ„ger of a great reproche And that whiche first proceded from a wrongful folowyng of the Heathens exaÌ„ple was so multiplied by often newe encreasces that now it is the principall holinesse of Papistrie to helpe the dead in distresse But the Scriture ministreth an other muche better and perfecter comfort when it testifieth that the dead are blessed that die in the Lorde And it addeth a reason because from thenceforth they reste from their labours And we ought not so muche tenderly to folow our own affection of loue to set vp a wrongful manner of praying in the churche Truely he that hathe but meane wysdome dothe sone perceiue that all that is red hereof in the olde wryters was done to beare with the common vsage and the ignorance of the people They them selues also I graunte were caried away into errour euen as vnaduised lightnesse of belefe is wont to rob mens wittes of iudgement But in the meane tyme the very redynge of them doth shew howe doubtyngly they coÌ„mende prayers for the dead Augustine in his boke of coÌ„fessions reporteth that Monica his mother did earnestly desire that she might be remembred in celebrating the misteries at the Altar An old wyues request whiche the sonne neuer examined by the rule of the Scripture but according to his affectioÌ„ of nature wold haue it allowed of other As for the booke that he
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
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
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
be his shall bynde in earthe he limitteth the power of byndyng to the Censure of the Chirch by whiche they that are excommunicate are not throwen into euerlastyng ruine and damnation but hearyng their lyues and maners to be condemned they are also certified of their owne euerlastyng condemnation vnlesse they repente For excommunication hearyng differeth from accursyng that accursyng takyng away all pardon doeth condemne a man and adiudge him to eternall destruction excommunication rather reuengeth and punisheth maners And though the same do also punishe the man yet it doeth so punyshe hym that in forewarnyng hym of his damnation to come it doth call hym backe to saluation If that be obteined reconciliation and restoryng to the coÌ„munion is ready But accursyng is either very seldome or neuer in vse Therfore although ecclesiasticall discipline permitteth not to liue familiarly or to haue frendly conuersation with them that be excommunicate yet we ought to endeuor by such meanes as we may that returnyng to amendment they may returne to the felowshyp and vnitie of the Chirch as the Apostle also teacheth Do not saith he think them as enemies but correct them as brethren Unlesse this geÌ„tlenesse be kept as well priuately as in common there is danger least from discipline we forthwith fall to butcherie This also is principally required to the moderation of discipline whithe Augustine entreateth of in disputyng against the Donatistes that neither priuate men if they see faultes not diligently enough corrected by the Councell of Elders should therefore by and by depart from the Chirch nor the Pastors themselues if they can not accordyng to theyr hartes desyre purge all thynges that nede amendment should therfore throwe awaye the ministerie or with vnwonted rigorousnesse trouble the whole Chirch For it is most true which he writeth that he is free and discharged from curse whosoeuer he be that eyther by rebukyng amendeth what he can or what he can not amende excludeth sauing the bonde of peace or what he can not exclude sauyng the bond of peace he doeth disalowe with equitie and beare with stedfastnesse He rendreth a reason therof in an other place because all godly order and maner of ecclesiasticall discipline ought alway to haue respecte vnto the vnitie of the Spirite in the bond of peace which the Apostle commaundeth to be kept by our bearing one with an other and when it is not kept the medicine of punishement begynneth to be not onely superfluous but also hurtfull therfore cesseth to be a medicine He that saith he doth diligeÌ„tly thinke vpon these thinges doth neither in preseruyng of vnitie neglecte the seueritie of discipline nor doeth with immeasurablenesse of correction breake the bonde of felowship He graunteth in dede that not only the Pastors ought to trauail to this point that there may remaine no fault in the Chirch but also that euery man ought to his power to endeuor therunto and he plainly declareth that he which neglecteth to monish rebuke correct the euell although he do not fauor them nor syn with them yet is giltie before the Lorde But if he be in suche degree that he may also seuer them from the partaking of sacraments and doth it not now he sinneth not by an others euell but by his owne Only he willeth it to be done with vsing of discretion which the Lord also requireth least while the taâ—es be in rootyng out the corne be hurte Hereupon he gathereth out of Cyprian Let a man therfore mercyfully correct what he can and what he can not lette hym patiently suffer and with loue grone and lament it This he saith because of the precisenesse of the Donatistes who when they saw faultes in the Chirches which the Bishops did in dede rebuke with words but not punishe with excoÌ„municatioÌ„ because thei thought that they could this way nothing preuaile did sharply inuey against the Bishops as betrayers of discipline and did with an vngodly schisme deuide themselues froÌ„ the flock of Christ. As the Anabaptists do at this day which when they acknowlege no congregation to be of Christ vnlesse it do in euery point shine with angelike perfectioÌ„ do vnder preteÌ„ce of their zele ouerthrow al edificatioÌ„ Such saith Augustine not for hatred of other mens wickednesse but for desire to mainteyne their owne contentions do couet either wholly to draw away or at least to diuide the weake people snared with the bostyng of their name they swelling with pride mad with stubbornesse traiterous with sclauÌ„ders troublesome with seditions least it shold openly appere that they want the light of truth do pretend a shadow of rigorous seueritie and those thinges which in scripture are coÌ„mauÌ„ded to be done with moderate healing for correcting of the faultes of brethren preseruing the sincerenesse of loue and keping the vnitie of peace they abuse to sacrilege of schisme and occasion of cutting of So doeth Satan transforme hymselfe into an angel of light when by occasion as it were of iuste seueritie he persuadeth vnmercifull crueltie coueting nothyng els but to corrupt breake the bond of peace and vnitie which bond remainyng tast among ChristiaÌ„s all his foes are made weake to hurt his trappes of treasons are broken and his councels of ouerthrowing do vanishe away This one thing he chefely commendeth that if the infection of sinne haue entred into the whole multitude then the seuere mercie of liuely discipline is necessarie For saith he the diuises of separation are vaine hurtful ful of sacrilege because they are vngodly proude do more trouble the weake good ones than they amende the stoute euell ones And that which he there teacheth other he himself also faithfully folowed For writing to Aurelius bishop of Carthage he coÌ„plaineth that dronkennesse which is so sore coÌ„deÌ„ned in scripturs doth range vnpunished in Affrica he aduiseth him that asseÌ„bling a CouÌ„cel of Bishops he shold prouide remedy for it He addeth by and by after These thinges as I thinke are taken away not roughely not hardly not after an imperious maner but more by teaching than by commauÌ„dyng more by admonishing than by thretenyng For so must we deale with a multitude of synners â–ª but seueritie is to be exercised vpon the sinnes of fewe Yet he doth not meane that Bishops should therefore winke or holde their peace at publike faultes because they can not seuerely punishe them as he himself afterwarde expoundeth it But he willeth that the measure of correction be so tempered that so farre as may be it may rather bryng healthe than destruction to the body And therfore at length he concludeth thus Wherefore bothe this commaundement of the Apostle is in no wyse to be neglected to seuer the euell when it may be doone without peryll of breakyng of peace and this is also to be kept that bearyng one with an other we shoulde endeuor to preserue vnitie of the Spirite in the bonde of peace The parte that
infected with rustinesse but this verilye is the waywardnesse of mans boldnesse whiche can not withholde it selfe but that it muste alwaye playe and be wanton in the mysteries of God But let vs remember that God doth so hyely esteme the obedience of his woorde that he wylleth vs in it to iudge both his Angels and the whole worlde Nowe byddyng farewel to so great a heape of ceremonies it might thus haue ben most comlyly ministred if it were oft and at least euery weke sette before the Chirch but that first they should beginne wyth publike prayers then a sermon should be made then the minister hauing bread and wyne set vpon the borde shoulde rehearse the institution of the Supper and then shoulde declare the promises that are in it lefte vnto vs and therewithall shoulde excommunicate al them that by the lords forbidding ar debarred frō it afterward they shoulde pray that with what liberalitie the lord hath geuē vs this holy foode he woulde instructe and frame vs also with the same Fayth and thankfulnesse of mynde to receiue it and that forasmuch as we are not of our selues he would of his mercy make vs worthy of such a banket that then either Psalmes shold be soong or somwhat red and the saythful should in semely order communicate of the holy banket the ministers breaking the bred and geuing it to the people that when the Supper is ended exhortation shold be made to pure Fayth and confession of Fayth to charitie and to maners mete for Christians laste of al that geuing of thankes shold be rehersed and praises be soong to God which being ended the congregation shoulde be let goe in peace These thinges that we haue hetherto spoken of thys Sacramente do large◠shewe that it was not therfore ordeined that it should be receiued yerely ones and that slightly for maners sake as now commonly the custome is but that it should be in often vse to al Christians that with often remembrance they should repete the passion of Christe by which remembrance they might susteyne and strengthen their Fayth and exhort themselues to sing cōfession of prayse to God and to publish his goodnesse finally by which they might nourishe mutuall charitie and testifie it among themselues wherof they saw the knot in the vnity of the body of Christ. For so oft as we communicate of the signe of the body of the Lord we do as by a token geuen and receiued enterchangeably bynde our selues one to an other vnto all duties of loue that none of vs doe any thing wherby he may offende his brother nor leaue any thing vndone wherby he may helpe hym when nede requireth and abilitie sufficeth That suche was the vse of the Apostolike Chirch Luke rehearseth in the Actes when he sayth that the faithfull were continuing in the doctrine of the Apostles in communicating in breaking of bred and in prayers So was it altogether mete to be done that there should be no assemblie of the Chirch without the word prayers partaking of the Supper almes That thys order was also institute amōg the Corynthians we may sufficiently gather of Paul and it is certayne that in many ages afterwarde it was in vse For thereupon came those olde Canons which they Father vpon Anacletus and Calixtus that when the consecration is done al should communicate that will not bee without the dores of the Chirch And it is red in those olde Canons which they call the Canons of the Apostles that they which continue not vnto the ende and do not receiue the holy communion muste be corrected as men that moue vnquietnesse of the Chirche Also in the Councell at Antioche it was decreed that they which entre into the Chirch and heare the Scriptures and do absteine from the communion should be remoued from the Chirch til they haue amended this faulte Which although in the first Councell at Toletum it was either somwhat qualified or at least set fourth in mylder wordes yet it is there also decreed that they which when they haue heard the sermon are founde neuer to communicate should be warned if after warning they absteyne they should be debarred from it Uerily by these ordinances the holy men meant to reteine and mainteine the often vse of the Communion which often vse they had receiued from the Apostles themselues whiche they saw to be most holsome for the faythful and by litle and litle by the negligence of the common people to growe out of vse Augustine testifieth of hys owne tyme The Sacrament sayth he of this thing of the vnitie of the Lordes body is somewhere dayly somewhere by certayne distances of dayes prepared vpon the Lordes table and is there receaued at the table to some vnto lyfe to other some vnto destruction And in the first Epistle to Ianuarius some doe daily communicate of the body and blood of the Lorde some receiue it at certaine dayes in some places there is no day let passe wherein it is not offred in some other place only vpon the saturday and the Sonday and in some other places neuer but on the Sonday But forasmuch as the common people was as we haue said somwhat slack the holy men did cal earnestly vpon them with sharpe rebukinges least they should seme to winke at such slouthfulness Suche an exāple is in Chrysostome vpon the Epistle to the Ephesians It is not sayed vnto him that dishonored the banket wherfore didst thou sit down but wherfore didst thou come in Whosoeuer is not partaker of the mysteries he is wycked and shamelesse for that he standeth here presente I beseche you if any be called to a banket washeth hys handes sitteth downe semeth to prepare hymselfe to eate and then doth tast of nothing shall he not shame bothe the banket and the maker of the banket So thou stāding among them that with prayer do prepare themselues to receiue the holy meate haste euen in thys that thou haste not gone away confessed that thou art one of the number of them at the last thou doest not partake had it not ben better that thou hadst not ben present Thou wylte say I am vnworthy Therefore neither wast thou worthy of the Communion of prayer whiche is a preparing to the receiuing of the holy mysterie And truely thys custome which commaundeth to communicate yerely ones is a most certaine inuention of the deuill by whoe 's mynisterie soeuer it was brought in They say that zepherinus was author of that decree which it is not likely to haue ben such as we now haue it For he by his ordinance did paraduenture not after the worst manner prouide for the Chirch as the times then were For it is no dout but that then the holy Supper was set before the faythful so oft as they came together in assemblie neither is it any dout but that a good part of them did cōmunicate But when it scarcely at any tyme happened that al did communicate together