¶The .i. Chapter. That the knowledge of God, and of oure selues, are thynges conioyned: and howe they bee lyncked the one wyth the other.

THe whole summe in a manner of all our wisedom, which only ought to be acompted true & perfecte wisedom, consisteth in two partes, that is to saye, the knowledge of God, and our selues. But where as these two knowledges be with ma­ny bādes linked together: yet whether goth before or engēdreth the other, it is hard to discerne. For fyrst no man can loke vpon him selfe, but he muste nedes by and by turne all hys senses to the behol­dyng of God, in whom he lyueth and is moued: because it is playne that those giftes wherewith we be endewed are not of our selues, yea euen y ^t y ^t we haue a beyng is nothyng els but an essence in the one god. Finally, by these good thynges that are as by droppe meale powred into vs from heauen, we are led as it were by certayne streames to the sprynge head. And so by our own nedines, better appeareth that infinite [...]lēty of good thynges that abydeth in god. Speciallye that miserable ruyne, where­into the fall of the fyrst man hath throwen vs, compelleth vs to lyft vp our eyes, not onely beyng fodelesse and hungry, to craue from thence y ^e whych we lacke, but also beynge awakened with feare, to learne humili­ty. For as there is founde in man a certayne worlde of all miseries, and synce we haue bene spoyled of the diuine apparel, oure shameful naked­nesse discloseth an infinite heape of fylthy disgracementes: it must nedes be that euery man be prycked with knowledge in conscience of his owne vnhappynes, to make him come at least vnto som knowledge of god. So by the vnderstandyng of our own igno [...]aunce, vanitie, beggery, weake­nesse, peruersenesse, and corruption, we learne to reknowledge that no where elles but in the Lorde abydeth the trew lyght of wysedome, sound vertue, perfecte aboundaunce of all good thyngs, and puritie of ryghte­ousnesse. And so by our owne euyls we are styrred to consyder the good thyngs of God: & we cannot earnestly aspyre toward hym, vntyl we be­gynne to mislyke our selues. For of all mē what one is there that would not wyllyngly rest in himself? yea who doeth not rest, so long as he kno­weth not hym selfe, that is to saye, so longe as he is contented wyth hys owne giftes, and ignoraunt or vnmyndefull of hys own misery? Ther­fore euery man is by the knowledge of hym selfe, not only prycked for­warde to seke God, but also led as it were by the hande to fynde hym.

Againe it is certaine, that man neuer commeth vnto the true know­ledge 2 of himselfe, vnlesse he haue firste beholden the face of God, and from beholdinge thereof do descende to loke into himselfe. For (suche is [Page] the pride that is naturally planted in vs) we alwaye thinke oure selues righteous, innocente, wise & holy, vntill that wyth manifest proues we be conuinced of oure vnryghteousnes, filthynes, follye and vncleannes. But we are not conuinced thereof, if we looke vpon oure selues onely, and not vppon God also, who is the onely rule whereby this iudge­mente oughte to be tried. For because we are naturally inclined to hypo­crisie, therefore a certayne vaine resemblaunce of ryghteousnes doeth aboundantly contente vs in steade of righteousnes in dede. And because there appeareth nothing among vs, nor aboute vs, that is not defyled wyth much filthines, therefore that whiche is somewhat lesse filthy plea­seth vs as thoughe it were moste pure, so longe as we holde oure selues within the boundes of mans vnclennesse. Lyke as the eye that is vsed to see nothing but blacke, thinketh that to be pure white, whiche yet is but darkesh white, or brown. Yea, we may yet more plainli discerne by our bodely sense how much we are blinded in cōsidering y ^e powers of the soule. For if at mid day we either loke down vpon the ground, or behold those things that round about lye open before our eyes, then we thinke our selues to haue a very assured and pearcing force of sighte: but when we loke vp to the sonne, and behold it w ^t fixed eyes, then y ^t same sharpnes that was of great force vpon y ^e ground is w ^t so great brightnes by & by daseled & confounded, y ^t we ar compelled to confesse that the same sharpe sight which we had in consyderyng earthly thyngs, whē it commeth to the sonne is but mere dullnes. Euen so cōmeth it to passe in weying our spyrytual good thyngs. For while we loke no further than the earth, so long wel contented w ^t our own righteousnes, wisedom and strength, we do swetely flatter our selues and thynke vs in maner halfe gods. But if we once begin to raise vp our thought vnto God, and to weie what a one he is, and how exacte is the perfeccion of hys ryghteousnesse, wisedom and power, after the rule whereof we oughte to bee framed: then that which before did please vs in our selues with false pretēce of righteous­nes, shal become lothsome to vs as greateste wyckednesse: then that which did maruellously deceiue vs vnder colour of wisedome shal stinke before vs as extreame follye: then that whiche did beare the face of strength shalbe proued to be most miserable wekenesse. So sclenderly doth that which in vs semeth euen most perfect, answere in proportion to the purenes of god.

Hereof proceded that trembling and amasednesse, wherewith the 3 Scripture in many places reciteth that the holy men wer striken and a­stonished so ofte as they perceiued the presence of God. For when we se that they whiche in his absence did stande assured and vnmo [...]ed, so sone as he discloseth hys glorye, beginne so to quake and are so dismayed, that they fall downe, yea are swallowed vp and in manner as destroyed with feare of death: it is to be gathered thereby that manne is neuer sufficiently touched and inwardly moued wyth knowledge of his owne basenesse vntil he haue compared himselfe to the maiestie of God. Iud. xiii.xxii. Esa. vi.v. E [...]e. [...].i. But of suche dismaying we haue often examples bothe in the Iudges and in the Prophetes: so that this was a common saying among the peo­ple of god: We shal die, because y ^e Lord hath appeared vnto vs. And ther­fore the history of Iob, to throw men down w ^t knowledge of their owne follye, weakenesse, and vncleannesse, bryngeth alwaye his prinycpal [Page 2] profe from describing Gods wisedome, strength and cleannes. And that not without cause. For we see how Abraham, the nerer that he came to beholde the glory of God, Gen. xviii xvii. i. K [...]. xix.xiii. Esa. xiiii.xxiii. Esay. ii.x. and .xix. the better acknowledged hymselfe to be earth and dust. We see how Elias could not abide to tary his comming to him with vncouered face: so terryble is the beholdyng of hym. And what may man do that is but corrupcion and a worme, when euē the Cheru­bins for very feare must hyde their faces? Euen thys is it that the Pro­phete Esay speaketh of: The sunne shall blushe and the moone shalbe ashamed, when the Lord of hostes shall reigne, that is to saye, when he displayeth his bryghtnes and bryngeth it nerer to sight, thē in compari­son therof the bryghtest thyng of all shalbe darkened. But howesoeuer the knowledge of God & of our selues, ar w ^t mutuall knot lynked toge­ther, yet y ^e order of right teaching requireth that first we entreate of the knowledge of God, and after come down to speake of the knowledge of our selues.

¶ The .ii. Chapter. ¶What it is to knowe God, and to what ende tendeth the knowledge of hym.

I Meane by the knowledge of God, not onely that know­ledge whereby we conceyue that there is somme God, but also that, wherby we learne so muche as behoueth vs to know of him, and is profitable for his glory, finally so much as is expedient. For, to speake properly, we cannot say that God is knowen where there is no relygion nor godly­nesse. But here I dooe not yet touche that speciall kynde of knowe­ledge whereby those menne that are in theymselues reproba [...]e and ac­cursed dooe conceyue God the redemer in Chryste the mediatoure: but I speake onely of that firste and symple manner of knowledge, wher­vnto the very order of nature woulde haue ledde vs, yf Adam hadde continued in state of innocencye. For althoughe no manne, syth [...] man­kinde is in this ruine, can perceiue God to be either a father, or authour of saluacion, or in any wise fauourable, vnlesse Christ come as a meane to pacifie him towarde vs: yet it is one thing to fele that God our maker doth by his power sustein vs, by his prouidēce gouerne vs, by his good­nes nourish vs, and endue vs with al kindes of blessinges: and an other thing to embrace the grace of reconciliaciō offered vs in Christ. Wheras therfore the Lord fyrst simply appeareth as well by the makinge of the world, as by y ^e general doctrine of the Scripture, to be the Creator, and then in the face of Christe to be the redemer: here vpon arise two sortes of knowing him, of which the former is now to be entreated of, and then the other shal orderly folow in y ^e place fit for it. For although our minde cannot conceiue the knowledge of God, but that it muste geue to hym some kinde of worship, yet shall it not be sufficient simply to knowe that it is he onely that oughte to bee honoured and worshipped of all menne, vnlesse we be also perswaded that he is the fountaine of al good things, to the ende that we shoulde seke for nothing els where but in him. I [Page] meane hereby, not onely for that as he hath once created this worlde, so by his infinite power he susteineth it, by his wisedome he gouerneth it, by his goodnes he preserueth it, and speciallye mankinde he ruleth by his righteousnes and iudgement, suffreth by his mercye, and saue gar­deth by his defense: but also because there can no where be founde any one droppe either of wisedom, or of lyght, or of rightousnes, or of power, or of vprightnesse, or of sincere trueth, whiche floweth not from him or wherof he is not the cause: to this ende verely, that we shoulde learne to looke for and craue all these thinges at his hande, and wyth thankesge­uing accompt them receiued of him. For this felinge of the powers of God is to vs a me [...]e scholemaster of godlynes, out of which springeth re­ligion. Godlines I cal a reuerēce of God ioined with loue of him which is procured by knowledge of hys benefytes. For men wyll neuer with willing obediēce submit themselues to God, vntil thei perceiue that they owe all thinges to him, that they are nourished by his fatherly care, that he is to them the author of al good thinges, so y ^t nothyng is to be sought els where than in hym. Yea they will neuer yelde themselues truly and with all their hart wholly to hym, vnlesse they assuredly beleue that in hym is perfect felicite reposed for them.

2 Therefore they doe but tryfle with vaine speculations, which in en­treating of this question, do make it their purpose to discusse, what thyng God is, where it rather behoueth vs to knowe what maner one he is, and what agreeth with his nature. For to what ende serueth it to con­fesse as Epicure doeth, that there is a God, whych doth only delyte him self wyth ydlenesse, hauing no care of the world? Finally, what profiteth it to knowe such a God wyth whom we may haue nothyng to doo? But rather the knowledge of hym ought to serue to thys ende, fyrst to frame vs to feare and reuerence, then that by it guydynge and teachyng vs, we may learne to craue all good thynges at hys hande, and to accompt them receiued of hym. For how can anie thought of God enter into thy mind, but that thou must therwithal by and by thinck, that forasmuch as thou art his creature, therfore thou art of right subiect and bonde to his authorite, that thou owest him thy life, that whatsoeuer thou enterprisest whatsoeuer thou doest, ought to be directed to him. If this be tr [...]w, then trewly it foloweth, that thy life is peruersly corrupted if it be not framed to obeyng of him, for asmuche as his will ought to be our law to liue by. Againe, thou canst not clerely se him, but that thou must nedes know y ^t he is the fountayn & original of al good thyngs, whervpon shulde grow both a desire to cleaue vnto him, and an assured trust in him, if mannes own corruptnes did not draw his mind from the right serching of hym. For first of all, the godly minde doth not as by a dreame ymagine to her selfe any god at aduenture, but stedfastly beholdeth y ^e only one and trew God: and doth not falsely forge of him whatsoeuer her selfe lyketh, but is content to beleue him to be such a one as he discloseth him self, and doth alway with great diligence beware that with presumptuous rashnes she passe not beyond his wyll, and so wander out of the way. And when she so knoweth him, bicause she vnderstandeth that he gouerneth al things. she assuredlye trusteth that he is her safekeper and defendour, and ther­fore wholly cōmitteth her selfe to his fayth? Because she vnderstandeth y ^t he is the author of al good things, therfore if any thing trouble her, or [Page 3] if she want any thing by and by she flieth to him for succoure, loking for helpe at his hande. Because she is persuaded that he is good and merci­full, therfore with assured confidence she resteth on him, and douteth not in al her euils to fynde ready remedy in his mercifull kindnes. Because she knoweth him to be her Lorde and father, therefore she determineth that he is worthy that she shoulde in all thynges haue regard to his au­thoritie, reuerence his maiestie, procure the aduauncement of his glory, and obey his commandementes. Because she seeth y ^t he is a righteous iudge and armed with his seueritie to punish sinnes, therfore she alway setteth his iudgement seate before her eies, and with feare of him with­draweth and restraineth her selfe from prouoking his wrath. Yet is she not so afrayed with the felyng of his iudgement, that she would conuey her self from it, although there were a way open to escape it: but rather she doeth no lesse loue him, while he extendeth vengeaūce vpon the wic­ked, than while he is beneficiall to the godly, for asmuche as she vnder­standeth that it doth no lesse belong to his glory that he hath in store pu­nishment for the wycked and euyl doers, thā that he hath reward of eter­nal life for the righteous. Moreouer she doeth not for only feare of pu­nishment refraine her self from synning: but because she loueth and re­uerenceth him as her father, attendeth on him and honoureth him as her lorde, therefore although there were no hel at al, yet she dreadeth his onely displeasure. Now behold what is the pure and trew religion, euē faith ioyned with an earnest feare of god: so that feare may conteine in it a willyng reuerence, and drawe with it a ryghte forme of worshipping such as is appointed in the lawe. And this is the more hedefully to be noted, because al men generally do worship God, but fewe do reuerence hym, while eche where is great pompous shewe in ceremonies, but the purenesse of heart is rare to be founde.

Truly, they that iudge rightlye, will alwaye holde this for certayne, 3 that there is grauen in the mindes of men a certaine feling of the God­head, which neuer can be blotted out. Yea that this perswasion, y ^t there is a god, is euen from their generation naturally plāted in them and depe­ly roted within their bones, the very obstinacy of the wicked is a substā ­ciall witnesse, which with their furious striuing yet can neuer winde thē ­selues out of the feare of God. Although Diagoras and suche other doe iest and laugh at al that hath in al ages ben beleued cōcerning religion: although Dionisius do scoffe at the heauenly iudgement: yet that is but a laughter from the teeth forward, because inwardly the worme of con­science gnaweth them much more sharpely thā al whose searyng yrons. I alledge not this that Cicero sayth, y ^t errors by continuance of tyme grow out of vse, and religion daily more and more euer [...]ase [...]h and wax­eth better. For the world (as a little hereafter we shall haue occasion to shew) trauaileth as much as in it lieth to shake of all knowledge of God, and by al meanes to corrupt the worshipping of him. But this onely I say, that when the dul hardnes, which the wicked do desirously labor to get to despise God withal, doth lie piningly in their hartes, yet the same feling of God, whyche they woulde moste of al desire to haue vtterly de­stroied, liueth still, and sometyme doeth vtter it self: whereby we gather that it is no suche doctrine as is first to be learned in scholes but suche a one whereof euery man is a teacher to himselfe euen from his mothers [Page] wombe, and suche a one as nature suffreth none to forgette, although many bend all their endeuoure to shake it out of their mind. Now, if al­men be borne and do liue to this end, to know God, and the knowledge of God is but fickle, and lyghtely vanisheth away, vnlesse it procede thus farre: it is euident, that they all swarue out of kinde from the law of their creation that do not direct to this marke al the whole thoughtes and dooynges of their lyfe. Of whiche the Philosophers themselues were not ignorāt. In phae­drone & chaeetero For Plato meant nothyng els, when he oftentymes taught, that the soueraign good of the soule is the likenes of God, whē the soule hauing throughly conceiued the knowledge of hym is wholly transformed into him. Therfore very aptly doth Grillus reason in Plu­tarche, where he affirmeth, that men, if religion be once takē from their lyfe, are not onely nothynge better than brute beastes, but also many waies muche more miserable, for that being subiect to so many sortes of euils they continually draw fourth a troublesome and vnquiet life: and that therfore the worshipping of God is the only thyng that maketh thē better than brute beastes, by which alone they aspire to immortalite.

¶ The .iii. Chapter. That the knowledge of God is naturally planted in the myndes of men.

WE holde it oute of controuersie, that there is in the mynde of man, euen by naturall instinction, a cer­taine feling of the godhead. For to the end that no man should flee to the pretense of ignoraunce, God himselfe hath planted in all men a certaine vnder­standing of his diuine maiestie: the remembraunce wherof, with pouring in nowe and then as it were new droppes, he continually reneweth: y ^t when al, not one excepted, do know that there is a God, and that he is their ma­ker, they may all bee condemned by their owne testimonie, for that they haue not bothe worshipped him, and dedicate their life to his will. But truely if the not knowyng of God be any where to be founde, it is like­ly that there can no where els be any example of it more than amonge the grossest sortes of peoples and furthest from ciuile order of humani­tie, Cicero de nat. Deo [...] rum. But (as the heathen man saith) there is no nation so barbarous, no kind of people so sauage, in whom resteth not this persuasion that there is a God. And euen they that in other parts of their lyfe, seme very litle to differ from brute beastes, yet do continually kepe a certain sede of re­ligion. So throughly hath thys common principle possessed all mennes mindes, and so fast it sticketh within all mens bowels. Sith then from the beginning of y ^e world there hath ben no cōtrey, no citie, yea no house that could be without religion, in this is emplied a certaine secrete con­fession that a feling of the godhead is written in the heartes of all men. Yea and ydolatrie it selfe is a substanciall profe of this persuasion. For we know how vnwillingly man abaseth himself to honour other crea­tures aboue hymselfe. Therfore when he had rather worshyp a blocke and a stone, than he would be thought to haue no god: it appeareth that [Page 4] imprynted persuasiō of God is of most great force, which is so impossible to be raced out of the minde of mā, that it is much more easie to haue the affection of nature broken: as in deede it is broken, when man from his own natural swellyng pride of his own wyl stoupeth down euen to the basest creatures, to honour God.

Wherfore it is most vaine which some doe saye, that religion was de­uised 2 by the sutteltie and craft of a few, by this policie to kepe the simple people in awe, whereas they themselues that procured other to worship God beleued nothing lesse than that there was any God at al. I graunt in dede y ^t suttle men haue inuented many thinges in religion, whereby to bring the people to a reuerence, and cast them in a feare, to make their mindes the more pliable to obedience: but this they coulde neuer haue brought to passe vnlesse the mindes of mē had been already before hand perswaded that there was a God, out of which persuasion as out of sede springeth that ready inclinacion to religion. Neither is it likely that euē they which suttelly deceiued the simple sort with color of religion, were themselues altogether without knowledge of God. For though in times past there haue been some, and at this day there arise vp many that deny that there is any God, yet whether they wil or no they oftentimes feele that which they are desierous not to know. We reade of none that euer did breake forth into more presūptuous and vnbridled despising of God, than Caius Caligula: yet none more miserably trembled when any to­ken of Gods wrath appeared. And so against his wil he quaked for fere of him whom of wilful purpose he endeuored to despise. And y ^e same may a man commōly see to happen to such as he was. For the bolder despi­ser of god, that any man is, the more is he troubled at the very noise of y ^e falling of a leafe. And whense commeth that, but from the reuengement of Gods maiestie, which doeth so much the more vehemently strike their consciences as they more labor to fly away from it. They do in dede loke about for al the starting holes that maie be, to hide themselues from the presence of the Lord, but whether they wil or no, they are stil holdē faste tied. For howsoeuer sometime it semeth to vanish away for a momente, yet it ofte returneth againe, and with newe assaulte doeth runne vpon them: so that the reste whiche they haue, if they haue any at all, from torment of conscience, is much like to the slepe of drunkardes or phrene­tike men, which euen while they slepe do not quietely reste, because they are at euery momente vexed with horrible and dredfull dreames. Ther­fore the very vngodly themselues serue for an example to proue y ^t there alway liueth in al mens mindes some knowledge of God.

The .iiii. Chapter. That thesame knowledge is either choked, or corrupted, partly by ignoraunce, and partly by malice.

BUt as experience teacheth y ^t God hath sowen y ^e sede of religion in al mē, so scarcely may be found y ^e hundreth mā y ^t hauing it cō ­ceiued in his hart doth cherish it, but no mā in whō it ripeneth, so farre is it of that any frute appereth in due tyme. Therefore whether it be that some become vaine in their owne superstitions, or that some doe of sette purpose maliciously reuolte from God, yet all do [...] [Page] runne out of kynde from the true knowledge of hym. So cometh it to passe that there remaineth no true godlynes in the worlde. But where as I saide that some by errour fall into superstition, I meane not ther­by as though their simplicitie myghte excuse them from blame, bycause the blindenes that they haue, is commonly alway myngled bothe with proude vanitie, and with stubburnes. Uanitie and the same ioyned with pride appereth in this, that they myserable men bothe in the seekyng of God doo not clymbe aboue them selues as they ought to haue done, but measure hym accordyng to the proportion of their owne fleshly dulnes▪ and also neglecting the perfect maner of searching for him, do curiously flye to vaine speculations. And so they conceiue hym not suche a one as he offreth hym selfe, but doo imagine hym suche a one as of their owne rashe presumption they haue forged hym. Whyche gulfe beeyng ones opened, what waie soeuer they stirre their fete, they muste nedes alway runne headlonge into destruction. For what soeuer afterwarde they go about towarde the worshippyng or seruice of god, they can not accompt it doone to hym, bycause they worshyp not hym, but rather the deuise of their owne heart, Ro. i.xxii. and their owne dreame in stede of hym. This peruers­nesse doo the Paule expressely touche, where he sayth: That they were made fooles when they coueted to bee wyse. He had before sayde, that they were made vayne in their imaginations: but least any man shuld thereby excuse theim from blame, he addeth further, that they are wor­thyly blynded, bycause not contented with sobrietie, but presumptuously takyng vpō thēselues more than they ought, they wylfully bryng dark­nesse vpon them, yea with vayne and froward pride do make them sel­ues fooles. Whervpon foloweth, that their foolishnesse is not excusable, wherof the cause is not onely vayne curiositie, but also a gredynesse to knowe more than is me [...]e for them, ioined with a false confidence.

As for this that Dauid sayth, that the wicked and madde men thynke 2 in their hartes, that there is no God: Fyrst that is ment onely of those that chokyng the light of nature, Ps. xiii.i. do of purpose make them selues sense­lesse, as we shall see agayne a lyttle hereafter. Euen as we see that ma­ny after that they haue bene hardened with boldenesse and custome of sinnyng, do furiously put from them al the remembrance of God, which yet is by very feelyng of nature inwardly ministred vnto their mynds. Nowe Dauid, to make their madnesse the more detestable, bryngeth them in as though they precisely denied, that there is any god: although they take not from him his beyng, but because in takyng from hym hys iudgemente and prouidence, they shutte hym vp ydle in heauen. For where as nothyng lesse agreeth with the nature of God, than to throwe awaie the gouernement of the world, and leaue it to fortune, to wynke at the synnes of men, so as they may lyue in lycentious outrage vnpu­nished: whosoeuer he bee that quenchyng the feare of the heauenly iud­gement, dothe carelessely folowe his owne affections, he denieth that there is a God. And this is the iust vengeance of god, to draw a fatnesse ouer their hartes, so that the wicked when they haue ones closed theyr eyes, Psal. xxx.vi.ii. euen in seeyng may not see. And Dauid in an other place is the best expounder of his own meanyng, where he saith: That the feare of God is not before the eies of the wycked: Psa. x.xi. Agayn: that in their euil do­inges they proudely reioyce at them selues, bycause they persuade them [Page 5] selfes, y ^e God doth not loke vpon thē. Therfore although they be cōpelled to acknowledge som God, yet they do rob him of his glory, in withdraw­yng frō him his power. For a [...] God (as Paule witnesseth) can not deny hym selfe, ii. Tim. ii.xiii. bycause he continually abydeth like hym self: so is it truly sayd, that these men in faynyng God to be a dead and vayne ymage, do deny God. Moreouer it is to be noted, y ^t although they wrastle against theyr own naturall felyng, & do desire not only to shake out God frō thense, but also to destroye hym in heauen, yet their dull hardnesse can neuer so farre preuayle, but that God sometyme draweth them backe to his iudgemente seate. But forasmuche as they are not withholden with any feare from runnyng violently agaynst God: therfore it is certayn that there reigneth in theim a brutisshe forgetfulnesse of God, so longe as that blinde pang of rage dooeth so forcibly cary them.

So is that vayn defence ouerthrowen which many are wont to pre­tende for excuse of their superstition. For they thynke, that any deuo­tion 3 to religion suffiseth, what soeuer it be, thoughe it be neuer so much contrary to order and truthe. But they consyder not, that true religion ought to be framed according to the wil of God, as by a perpetual rule: and that God hymselfe abydeth alway like hym selfe, and is no imagi­ned Ghost or fantasy, that may be diuersly fashioned after euery mans lykyng. And truely we may playnly se with how lying deceites, super­scition mocketh God, while she goeth aboute to doo hym pleasure. For catchyng holde of those thynges in a maner only, whiche God hath te­stified that he careth not for, she either contemptuously vseth, or openly refuseth those thinges that he appoynteth, and saithe to be pleasant vn­to hym. Therefore whosoeuer dooe sette vp newe inuented formes of worshippyng God, they wourship and honour their owne dotyng deui­ses: bycause they durste not so trifle with God, vnlesse they had fyrste fayned a God, agreyng with the folies of their triflynge toyes. Where­fore the Apostle pronounceth, Gala, iiii, viii, that that vnstayed and wandryng opini­on of the maiestie of God, is a very ignorance of God. When (sayth he) ye knewe not God ye serued them, that in nature were no goddes. And in an other place he sayth: Ep, ii, xii, That the Ephesians were without a God at suche tyme as they strayed from the right knowledge of the one God. And at least in this case, it differeth not muche whether thou beleue one god or many, because in bothe cases thou departest from and forsakest the true God: whom when thou hast ones forsaken, ther is nothing left with thee but a detestable ydoll. It foloweth therfore, that we must de­termyne with Lactantius, that there is no lawfully allowable religi­on, but that which is ioyned with truthe.

There is also a seconde fault, that they neyther haue at any tyme any 4 consideration of God, but againste their willes, nor do approche to­warde hym, til for all their holdynge backe they be forcibly drawen to hym: and euen then also they haue not a willynge feare that procedeth from reuerence of Goddes maiestie, but onely a seruile and constrained feare, whiche the iudgement of God wringeth out of them: which iud­gement bycause they can not escape, therfore they dread it, but yet so as therwithall they abhorre it. And so that saying of Statius, that feare fyrst made goddes in the worlde, may be fittly spoken of vngodlynes, and of this kynde of vngodlynes onely. They that haue a mynde ab­horryng [Page] from the iustice of God, do hartily wishe to haue his throne of iudgement ouerthrowen, whiche they knowe to stande for punishe­ment of offences against his iustice: by whiche affection they warre a­gaynst God, whoe can not be without his iudgement. But when they vnderstande that his power impossible to bee auoyded, hangeth ouer them: bycause they can neither by force remoue it, nor by flyghte escape it, therfore they feare it. So least they should in all thynges seme to de­spise hym, whose maiestie still preasseth vpon them, they vse a certayne outwarde forme of religion, suche as it is: but in the meane tyme they ceasse not to defile them selues wiht all kynde of vices, to ioyne outra­gious mischeues to mischeues, vntyll they haue in all poyntes violate the holy lawe of the Lorde, and destroyed his whole righteousnesse, or at least they are not so holden backe with that fained feare of God, but that they swetely rest in their sinnes, and flatter theimselues, and had rather to folowe y ^e intemperance of their flesshe then restraine it with the bridle of the holy ghoste. But for as muche as the same is but a voyde and lying shadowe of religion, yea scarcely worthy to be called a shadowe, hereby agayne is easyly gathered howe muche the true god­lynesse, whiche is powred only into the hartes of the faithful, I meane that out of whiche religion spryngeth, doothe differ from this confuse knowledge of God. And yet the hypocrites would obteyne by crooked compasses to seeme nye vnto God, whome they fle from. For where as there ought to haue bene one continued vnbroken course of obedience in their whole lyfe, they in a maner in all their doynges carelessely re­bellyng agaynst hym, labour with a fewe sacrifices to appease hym. Where as they oughte to haue serued hym with holynesse of lyfe and syncerenes of hart, they inuent triflynges and obseruances of no va­lue, to procure his fauour withall: yea they doo the more licentiousely lye dull in their own dregges, bycause they trust y ^t they may be dischar­ged against him w ^t their own mockeries of propitiatory satisfactions. Finally where as their affiaunce ought to haue been fastened in hym, they neglectyng hym doo reste in themselues, or in creatures. At length they entangle theym selues with suche a heape of erroures, y ^t the darke myste of malice doothe choke, and at laste vtterly quenche those spar­kes, that glimmeryngly shyned to make them see the glory of god. Yet that sede still remaineth, whiche can by no meane be plucked vp by the rote, to beleue that ther is a certain godhead, but the same sede is so cor­rupted that it bryngeth forth of it none other, but very euyl fruites. Yea therby is that whiche I trauaile to proue more certainly gathered, that there is a felyng of godhead naturally grauen in the hartes of men, forasmuche as the very reprobate them selues are of necessitie enforced to confesse it. In quiet prosperitie they pleasauntely mocke at god, yea they are full of talke and pratynge to diminysshe the greatnesse of his power: but yf ones any desperation touche them, it stirreth them vp to seke the same God, and mynistreth them sodeyn shorte prayers: by whi­che it may appeare, that they were not vtterly ignoraunt of god, but that the same whyche ought sooner to haue ben vttered, was by obsti­nacie suppressed.

The .v. Chapter. ¶That the knowledge of God doeth shiningly appeare in the ma­kyng of the world and in the continual gouernement thereof.

MOreouer because the furthest ende of blessed life stan­deth in the knowledge of God: that the way to felici­te should be stopped to none, therefore God hath not onely planted in the mindes of men that sede of reli­gion which we haue spoken of, but also hath so disclo­sed him selfe in the whole workmanship of y ^e world, and daily so manifestly presenteth himselfe, that men cannot open their eies but they must nedes beholde him. His substance in dede is incomprehensible, so that his diuine maiestie farre surmoun­teth all mens senses: but he hath in al his workes grauen certain marks of his glory, and those so plaine and notably discernable, that the excuse of ignorance is taken away from men, be they neuer so grosse and dull witted. ps, cxiiii. [...] Therfore the Prophete rightfully crieth oute, that he is clothed with light as with a garment, as if he should haue said, that then he first began to come forthe to be seen in visible apparell, since the tyme that he first displaied his ensignes in the creacion of the world, by which euē now what way soeuer we turne our eies he appereth glorious vnto vs. In the same place also the same prophete aptly compareth the heauens as they be displaied abrode to his roiall pauilion: he saieth that he hath framed his parloures in the waters, that the cloudes are his chariottes, that he rideth vpon the winges of the windes, that the winds and light­ninges are his swift messengers. And because the glorye of his power and wisedome doeth more fully shine aboue, therefore commonlye the heauen is called his palace. And first of al, what way soeuer thou turne thy eyes, there is no pece of the world be it neuer so small, wherein are not seen at least som sparkles of his glory to shine. But as for this most large and beautiful frame, thou canst not with one view peruse y ^e wide compasse of it, but that thou muste nedes be on euery side ouerwhelmed with the infinite force of y ^e brightnes therof. Wherfore the author of the Epistle to the Hebrues doeth very well call the ages of the worlde the spectacles of inuisible thinges, He. xi.iii. for that the so orderly framing of y ^e world serueth vs for a mirror wherin we may beholde God whiche otherwise is inuisible. For whiche cause the Prophete assigneth to the heauenlye creatures a language that al nations vnderstande, Psa. xix, [...], for that in them ther is a more euident testificacion of the Godhead, than that it ought to es­cape the consideration of any nation be they neuer so dull. Which thing the Apostle declaring more plainely saieth that there is disclosed vnto men so much as was behouefull to be knowen concernyng God, Rom. i.xix because all men without exception, do throughly see his inuisible things euen to his very power and godhead, which thei vnderstande by the creation of the worlde.

As for his wonderful wisedom, there are innumerable proues bothe 2 in heauen and in earth that witnesse it: I meane not only that secreter sort of thinges, for the nerer marking whereof Astrologie, Physike, and all naturall Philosophie serueth, but euen those thinges that thruste [Page] them selues in sighte of euery one, euen of the rudest vnlerned man, so that men can not open their eies but thei muste nedes bee witnesses of them. But truely they that haue digested, yea or but tasted the liberall artes, being holpen by the ayde therof, do procede much further to looke into the secretes of Gods wisedome. Yet is there no man so hindred by lack of knowledge of those artes, but that he throughly seeth abundant­ly inough of conning workmanship in gods workes, to bring him in ad­miration of the workmā therof. As for example: to the searching out of the mouings of the starres, apointing of their places, measuring of their distances, and noting of their properties, there nedeth art and an exac­ter diligence: by which being throughly perceaued, as the prouidence of god is the more manifestly disclosed, so it is cōueniēt, that the mynde rise somwhat the hier therby to behold his glory. But for asmuch as the vn­learned people yea and the rudest sort of them, such as ar furnished with the only helpe of their eyes, can not be ignoraūt of y ^e excellencie of gods conning workmanship, which in this innumerable and yet so seuerally well ordered and disposed varietie doth of it selfe shew forth it selfe: it is euident that ther is no man to whom God doth not largely opē his wis­dom. Likewise it requireth a singuler sharpnes of wit, to wey with suche cunning as Galen doth, Yn l [...]b. de vsu part. the knitting together, y ^e proportional agremēt, the beautie, & vse in the frame of mans body: but by all mens confession, the body of man doth vtter in very shew of it self so cunning a cōpacting together, that for it the maker of it may worthily be iudged wonderfull.

3 And therefore certaine of the Philosophers in olde tyme dydde not without cause calle manne a littell worlde, because he is a rare represen­tation of the power, goodnes, and wisedome of god, and conteyneth in hym selfe miracles inough to occupie our myndes, yf we will be content to marke them. Act. xvii.xxvii. And for thys reson Paul, after that he had said that the very blinde men may finde out god by groping for him, by and by saieth further, y ^t he is not to be sought far of, because al men do fele vndoutedly w ^t [...] themselues the heauenly grace wherw ^t they be quickened. But if we nede to go no further than our selues, to find and take hold of god, what pardon shal his slouthfulnes deserue that wil not vouchsafe to descend in to himself to find god? Ps. viii, v And the same is the reason why Dauid when he had shortly spoken in aduauncement of the wonderful name & honor of God that do euery where gloriously shine, by and by crieth out, what is man that thou art mindful of him? Again, out of the mouth of infantes and suckyng babes thou hast stablished strength: for so he pronounceth that not only in the whole kinde of man is a mirrour of the woorkes of God, but also that the very infantes whyle they yet hange on their mo­thers brestes haue tonges eloquent ynough to preache his glory, so that there nedeth no other oratours. And therfore he douteth not to set theyr mouthes in the vauwarde, as beeyng strongly armed to subdue their madnes y ^e would accordyng to their deuilysh pride couet to extinguish y ^e name of God. And herevpon riseth that whiche Paule alledgeth out of Aratus, Act. xvii.xxviii. that we are the ofsprynge of God, because he garnishyng vs with suche excellencie, hathe testified that he is oure father. Lyke as euen by common reason, and as it were by information of experience the prophane Poetes called him the father of men. And truelye no man will assentingly and willingly yeld him self to serue God, but he that ha­uing [Page 7] tasted his fatherly loue, is mutually allured to loue & worship him.

And here is disclosed the foule vnthankefulnesse of men, which while 4 thei haue within them selues a workhouse gloriously furnished with in­numerable workes of God, and also a shoppe stuffed with inestimable plentie of riches, and when they ought to burst forth into praisynge of him, are contrarye wise puffed vp and doe swell wyth so much the grea­ter pride. They fele how diuersly in marueylous wise God woorketh in them: they are taught by experience it self, how great varietie of giftes they possesse by his liberalitie: whether they wyll or noe, they are enfor­sed to knowe that these are the tokens of his godhead: and yet they sup­presse it close within them. Truely they neede not to goe oute of them­selues, so that they would not in presumptuously taking vpon thēselues that which is geuen from heauen, bury with in the grounde that which brightly giueth light to their mindes to se God. But euen at this day the earth beareth many monstreous spirites, which sticke not to abuse the whole sede of godhead that is sowen in mans nature, and to employ it to oppresse the name of God. How detestable, I pray you, is this madnes, that man finding God a hundred times in his body and his soule, should by the very same pretense of excellēce deny that there is a god? They wil not say, that they are by chaunse made differente from brute beastes. But they pretende a cloke of nature, whom they accompte the maker of al thinges, and so doe conuey God awaye. They see that exquysyte workemanship in al their members, from their mouth and their eyes euen to the nailes of their toaes, and yet here also they putte nature in place of god. But specially the so swift motions, the so excellent powers, the so rare giftes of the soule, do represent a diuine nature that doth not easily suffer it selfe to be hid: vnlesse the Epicureans like the Gyauntes Cyclopes, wold bearing themselues bolde vppon this hye degre outra­geously make warre againste God. Do the whole treasures of the hea­uenly wisedome so mete together, to rule a worme of fiue fete long? and shal the whole vniuersalitie of y ^e world be w ^tout this prerogatiue? Firste to agree that there is a certaine instrumentall thing that aunswereth to all the partes of man, doth so serue nothing at al to obscure the honor of God that it rather doeth more gloriously set it out. Let Epicure answer me, what meting of vndiuisible bodyes, boiling the meate and drinke in man, doth dispose part into excrementes & part into bloud, and bringeth to passe that there is in al the members of man such an endeuorynge to do their offyce, euē as if so many seueral soules did by cōmon aduise rule one body.

But I haue not nowe to doe with that [...]ye of swyne. I rather speake 5 vnto them, that being geuen to suttelties would by croked conueiaunce wrythe that colde saying of Aristotle, bothe to destroye the immortalitie of the soule, and also to take from God hys ryghte. For because there ar instrumental powers of the soule, by pretense thereof they bynde the soule to the bodye, that it cannot continue without the bodye, and with praises of nature they doo as much as in them is, suppresse the name of God. But the powers of the soule are farre from beeinge enclosed in those exercises that serue the body. For what pertayneth to the body, for a man to measure the skye, to gather the number of the starres, to lerne the greatenes of euery one, to knowe what space they be distante one [Page] from an other, with what swiftnes or slownesse they goe their courses, how many degrees they decline this way or that way? I graūt in dede that there is some vse of Astrologie: but my meanyng is onely to shewe that in this so depe serching out of heauenly thyngs, it is not an instru­mental measuring, but that the soule hath her offices by it selfe seuerall from the body. I haue shewed one example, by whiche it shalbe easy for the readers to gather the reste. Truely the manyfolde nimblenes of the soule, by which it surueieth bothe heauen and earthe, ioyneth thynges past with things to come, kepeth in memory thinges heard long before, and expresseth eche thing to it selfe by imaginacion, also the ingenious­nesse by which it inuenteth thinges incredible, and which is the mother of so many maruelons artes, are sure tokens of diuine nature in man. Beside that, euen in slepyng, it doeth not onely rolle and tourne it self, but also conceiueth many thinges profytable, reasoneth of many thyn­ges, & also prophecieth of thyngs to come. What shal we in this case say, but that the signes of immortalitie that are emprinted in man, cannot be blotted out? Now what reason may beare that man shalbe of diuine nature, and not acknowledge his Creator? Shall we forsoth by iudge­ment that is put into vs discerne betwene right and wronge, and shall there be no iudge in heauen? Shall we euen in our slepe haue abiding with vs some remnant of vnderstandyng, and shall no God be waking in gouernyng the worlde? Shall we be so compted the inuenters of so many artes and profitable thynges, that God shalbe defrauded of his praise, where as yet experience sufficiently teacheth, that from an other and not from our selues, all that we haue, is in diuerse wise distributed amonge vs? As for that, which some do babble of the secrete inspiraci­on that geueth lyuelines to the worlde, it is not onely weake, but also vngodly. They lyke well that famous saying of Uergile.

Forsothe, that the world which was created for a spectacle of the glo­ry of God, shuld be the creator of it selfe. So in an other place the same author folowyng the common opinion of the Greekes and Latynes, sayeth:

Loe, what that hungry speculacion of the vniuersall minde that ge­ueth soule and liuelines to the world, auaileth to engender and nourishe godlines in the hartes of men. Whiche doeth also better appeare by the blasphemous sayings of the filthy dogge Lucretius, which are deriued from the same principle. Euen thys is it, to make a shadowishe God, to driue farre away the true God whome we ought to feare and worshyp. I graunt in dede that this may be godlily sayed, so that it procede from a godly minde, that nature is God: but because it is a hard and an vn­proper maner of speche, forasmuch as nature is rather an order pre­bed by God: therfore in thynges of so great weight and to which is due a singular religiousnes, it is hurtfull to wrapp vp God confusely with the inferior course of his workes. Let vs therefore remember, so ofte as any man considereth his owne nature, that there is one God which so gouerneth al natures, that his wil is to haue vs to loke vnto hym, our fayth to be directed to hym, and hym to bee worshypped and called vpon of vs: because there is nothing more agaynst conuenience of reason, thā for vs to enioy those excellent gyftes that sauoure of diuine nature in vs, and to despise the authoure that freely doeth geue theym vnto vs. Nowe as concernynge his power, with howe notable examples dothe it forceably drawe vs to consider it: vnlesse perhappes we may be igno­raunt, of howe great a strengthe it is with his onely woorde to vpholde this infinite masse of heauen and earth, with his onely becke sometyme to shake the heauen w ^t noise of thonders, to burne vp ech thing w ^t ligh­tenings, to set the aire on fier w ^t lightning flames, sometime to trouble it with diuerse sortes of tempestes, and by and by the same God when he list in one moment to make faire wether: to holde in the sea as if it han­ged in the aire, which with his heighth semeth to threaten cōtinuall de­struccion to the earth, sometime in horrible wise to raise it vp with out­ragious violence of windes, and sometime to appease the waues and make it calme againe. For profe hereof do serue all the prayses of God gathered of the testimonies of nature, speciallye in the booke of Iob, and in Esaie, whiche now of purpose I ouerpasse, because they shall els where haue an other place fitter for them, where I shall entreate of the creacion of the world accordyng to the Scriptures. Only my meanyng was now to touch, that both straungers and they of the householde of God haue this way of seking God common to them both, that is, to fo­low these first draughtes which both aboue and beneth doe as in a sha­dow set fourth a liuely image of him. And now the same power leadeth vs to consider his eternitye. For it must nedes be that he from whom al thinges haue their beginning, is of eternal continuaunce, and hath his beginning of him self. But nowe if any mā enquire the cause wherby he [Page] both was once lead to create al these things, & is now moued to preserue them: we shal fynde that his only goodnesse was it that caused him. Yea and although this onely be the cause, yet ought the same aboundauntly to suffice to allure vs to the loue of him, forasmuch as ther is no creature (as the Prophete sayeth) vpon which his mercy is not poured out. Psa. Cxlv ix.

Also in the seconde sorte of his woorkes, I meane those that come to 6 passe byside the ordinary course of nature, there doeth appeare no lesse euident profe of his powers. For in gouerning the felowship of men he so ordereth his prouidence, that wheras he is by innumerable meanes good and bountifull to al men, yet by manifest and dayly tokens he de­clareth his fauourable kindnes to the godly, and his seuerite to the wic­ked and euill doers. For not doutefull are the punishmentes that he layeth vppon hainous offences: lyke as he doeth openly shewe hymself a defendoure and reuenger of innocencye, while he prospereth the lyfe of good menne wyth hys blessynge, helpeth their necessitye, asswageth and comforteth their sorowes, relieueth their calaunties, and by al mea­nes prouideth for their safety. Neyther ought it any thyng to deface the perpetuall rule of his iustice, that he oftentymes permitteth wicked men and euill dooers for a tyme to reioyse vnpunished: and on the other side suffreth good and innocent to be tossed wyth many aduersities, yea and to be oppressed with the malice and vniust dealing of the vngodly. But rather a much contrary consideracion ought to enter into our mindes: that when by manifest shewe of his wrath he punisheth one sinne, we shoulde therefore thinke that he hateth all sinnes: and when he suffereth many sinnes to passe vnpunished, we should there vpon thinke that ther shalbe an other iudgemente to which they are differed to bee then puny­shed. Likewise how great matter doth it minister vs to cōsider his mer­cy, while he oftentimes cesseth not to shew his vnweried boūtifulnes v­pon miserable sinners in calling them home to him with more than fa­therly tendernes, vntil he haue subdued their frowardnes with doinge them good?

7 To this ende, where the Prophete particularly rehearseth, how God in cases paste hope, Psa. xvii. doeth sodenly and wonderfully and beside all hope, succoure men that are in misery and in a maner lost, whether he defende them wandering in wildernes from the wild beastes and at length lea­deth them into the way againe, or ministreth sode to the nedy and hun­gry, or deliuereth prisoners out of horrible dongeons and iron bandes, or bringeth men in peril of shipewracke safe into the hauen, or healeth the half dead of diseases, or scorcheth the earth with heate and drienesse, or maketh it frutefull with secrete watering of his grace, or aduaunceth the hasest of the rascall people, or throweth down the noble peres from y ^e hie degree of dignitie, by such examples shewed fourth he gathereth that those thinges which are iudged chaunces happening by fortune, are so many testimonies of the heauenly prouidēce, and specially of hys father­ly kindnes, and that therby is geuen matter of reioysing to the Godlye, and the wicked and reprobate haue their mouthes stopped. But because the greater part infected with their errors are blinde in so clere a place of beholding, therfore he cryeth out that it is a gift of rare & singular wise­dome, wisely to weye these workes of God: by syghte whereof they no­thing profit that otherwise seme most clere sighted. And truly how much [Page 9] soeuer the glory of God doothe apparantly shyne before them, yet scars­ly the hundreth manne is a trewe beholder of it. Likewise his power and wisedome are no more hidde in darkenesse, whereof the one, his power, doth notably appere, when the fierce outragiousnesse of the wic­ked beynge in all mennes opinion vnconquerable is beaten flatte in one momente, Psa. cxiii.vii. their arrogancie tamed, their strongest holdes rased, their weapons and armour broken in pieces, their strengthes subde­wed, their deuises ouerthrowen, and theimselues fall with their owne weighte, the presumptuous boldenesse that auaunced it selfe aboue the heauens is throwen downe euen to the bottome point of the earth: Agayne, the lowly are lyfted vp out of the duste, and the needy raysed from the donghil, the oppressed and afflicted are drawen out of extreme distresse, men in despayred state are restored to good hope, the vnarmed beare awaye the victorie from the armed, i. Cor. iii.xix. fewe frome many, the feeble from the strong. As for his wysedome, it selfe sheweth it selfe manifest­ly excellent, while it disposeth euery thing in fittest oportunitie, confoū ­deth the wisedom of the worlde be it neuer so pearcyng, fyndeth out the subtile in their subtiltie, finally gouerneth all thinges by moste conue­nient order. 8

We see that it needeth no long or laboursom demonstration, to fetche out testimonies, to serue for the glorious declaration and profe of gods maiestie: for by these few that we haue touched it appeareth, that which way soeuer a man chance to looke, they are so cōmon & ready that they may be easily marked with eye, & pointed out with the fynger. And here again is to be noted, that we ar called to the knowledge of god, not such as contented with vayne speculation, doth but flye about in the brayne, but suche as shall be sounde and fruitfull, yf it be rightly conceyued and take roote in our heartes. For the Lorde is declared by his powers, the force wherof because we fele within vs, and doo enioy the benefites of them, it muste nedes be that we be inwardly moued muche more liuely with suche a knowledge, then if we shoulde imagine God to bee suche a one, of whome we shulde haue no feelyng. Whereby we vnderstande, that this is the rightest waye and fittest order to seeke God, not to at­tempt to entre depely with presumptuous curiositie, throughely to dis­cusse his substance, whiche is rather to be reuerently woorshipped than scrupulousely searched, but rather to behold hym in his workes, by whi­che he maketh hym selfe nere and familiar, and doothe in a maner com­municate hym selfe vnto vs. And this the apostle mente when he sayd, Acte. xvii.xxvii. Psa. cxlv. that God is not to be sought afarre of, forasmuche as he with his moste present power dwelleth within euery one of vs. Wherfore Da­uid hauyng before confessed his vnspeakeable greatnesse, when he de­scendeth to the particular rehersall of his woorkes, protesteth that the same wyll shewe foorth it selfe. Therfore we also ought to geue our sel­ues vnto suche a searchyng out of God, as maye so holde our witte su­spended with admiration, that it may therwithall throughely moue vs with effectuall feelynge. In Psal. cxliiii. And, as Augustine teacheth in an other place, because we are not able to conceiue hym, it behoueth vs as it were fain­tyng vnder the burdeyne of his greatnesse, to looke vnto his workes, that we may be refreshed with his goodnesse. 9

Then suche a knowledge ought not only to stirre vs vp to the wor­shyppyng [Page] of God, but also to awake vs, and rayse vs to hope of the life to come. For when we consyder that suche exaumples as God she­weth bothe of hys mercyfulnesse, and of hys seueritie, are but be­gunne, and not halfe full, without doubt we muste thynke, that here­in he doothe but make a shewe aforehande of those thynges, whereof the open disclosynge and full delyueraunce, is differred vnto an other lyfe. On the other syde, when we see that the godly are by the vngodly greued with afflictions, troubled with iniuries, oppressed with sclaun­ders, and vexed with despitefull dealynges and reproches: contraryewyse that wicked dooers doo flourishe, prosper, and obteyne quiet with honour, yea and that vnpunished, we must by and by gather, that there shall bee an other lyfe, wherin is layde vp in store bothe dewe reuenge for wyckednesse, and rewarde for rightuousnesse. Moreouer when we note that the faythfull are often chastised with the roddes of the Lorde, we may moste certaynly determyne that muche lesse the vngodly shall escape his scourges. De clui. dei. cap. viii. For very wel is that spoken of Augustin. If euery synne shoulde nowe be punished with open peyne, it woulde be thought that nothynge were reserued to the laste iudgement. Agayne, yf God shoulde nowe openly punyshe no synne, it would be beleued, that there were no prouidence of God. Therfore we muste confesse, that in euery particular woorke of God, but principally in the vniuersall generalitie of them, the powers of God are sette foorthe as it were in paynted ta­bles, by whyche all mankynde is prouoked and allured to the know­ledge of hym, and from knowledge to full and perfecte felicitie. But where as these his powers doo in his workes moste bryghtly appeare, yet what they principally tende vnto, of what valoure they bee, and to what ende we ought to waie them: this we then onely atteyne to vn­derstande when we descende into our selues, and doo consider by what meanes God dooth shewe foorthe in vs his lyfe, wysedom, and power, and dothe vse towarde vs his ryghteousnesse, goodnesse, and mercyfull kyndenesse. For though Dauid iustly complayneth, that the vnbele­uynge doo dote in folly, Psa. xcii.vii. because they weye not the deepe counsailes of God in his gouernance of mankynde: yet that is also moste true, whi­che he sayth in an other place, that the wonderfull wysedom of God in that behalfe excedeth the heares of our heade. But because this poincte shall hereafter in place conuenient be more largely entreated, Ps. xl.xiii therfore I doo at this tyme passe it ouer.

But with howe great bryghtnesse soeuer God doothe in the myrrour 10 of his woorkes shewe by representation bothe hymselfe and his im­mortall kyngedome: yet suche is oure grosse blockysshenesse, that we stande dully amased at so playne testimonies, so that they passe awaye from vs without profyte. For, as touchynge the frame and most beau­tyfull placynge of the worlde, howe many a one is there of vs, that when he eyther lyfteth vp his eyes to heauen, or casteth them about on the diuers countreys of the earth, doothe directe his mynde to remem­braunce of the creatour, and doothe not rather rest in beholdynge the woorkes withoute hauynge regarde of the woorkemanne? But as touchynge those thynges that dayely happen besyde the order of na­turall course, howe manye a one is there that dooth not more thynke that menne are rather whyrled aboute, and rowlled by blynde [Page 10] vnaduisednesse of fortune, than gouerned by prouydence of God. But yf at any tyme we be by the guidyng and direction of these thyn­ges dryuen to the consideration of God (as all menne muste nedes be) yer so soone as we haue without aduisemente conceiued a feling of som godheade, we by and by slyde awaye to the dotages or erronious in­uencions of our fleshe, and with our vanitie we corrupt the pure veri­tie of God. So herein in dede we differ one from an other, that euery man priuately by hym selfe procureth to hym selfe some peculiar errour: but in this poynte we all are moste lyke together, that we all, not one excepted, doo departe from the one trewe God to monstruous trifles. To which disease not onely common and grosse wittes are subiect, but also the moste excellent and those that otherwyse are endewed with sin­gular sharpnes of vnderstandyng, are entangled with it. Howe large­ly hath the whole sect of philosophers bewrayed their own dulnesse and beastlye ignoraunce in this behalfe? For, to passe ouer all the rest, whyche are muche more vnreasonably foolyshe. Plato himselfe the most religious and moste sober of all the reste, vaynely erreth in his round globe. Nowe what myghte not chaunce to the other, when the chiefe of them, whoes parte was to geue lyghte to the reste, doo themselues so erre and stumble? Lykewise where Goddes gouernaunce of mennes matters, doth so playnely proue his prouidence that it can not be deny­ed, yet this doothe no more preuayle with menne, than yf they bele­ued that all thynges are tossed vp and downe with the rashe will of Fortune: so great is our inclination to vanitie and erroure. I speake nowe altogither of the moste excellente, and not of the common sorte, whoes madnesse hath infinitely wandered in prophanynge the truthe of God.

Hereof procedeth that vnmeasurable synke of errours, wherewith 11 the whole worlde hath bene fylled and ouerflowen. For eche mannes witte is to hymselfe as a maze, so that it is no meruaile that euery se­uerall nation was diuersely drawen into seuerall deuises, and not that onely, but also that eche seuerall man hadde his seuerall gods by hym selfe. For sins that rashe presumption and wantonnesse was ioyned to ignoraunce and darknesse, there hath ben scarcely at any tyme any one manne founde, that dydde not forge to hym selfe an ydole or fansye in stede of God. Truly euen as out of a wide and large spring do issue wa­ters, so the infinite numbre of gods hath flowed out of the wit of man, while euery man ouer licentiousely strayeng, erroniousely deuiseth this or that concernyng God hym selfe. And yet I nede not here to make a register of the superstitions, wherwith the worlde hath ben entangled: bycause bothe in soo dooynge I shoulde neuer haue ende, and also thoughe I speake not one woorde of theym, yet by so many corrupti­ons it sufficiently appeareth howe horrible is the blyndenesse of mans mynde. I passe ouer the rude and vnlearned people. But amonge the Philosophers, whiche enterprysed with reason and learnyng to pearce unto heauen, howe shamefulle is the disagreement? With the hygher wytte that any of theym was endewed, and fylled with arte and scy­ence, with so muche the more glorious coloures he seemed to painte out his opinion. All whiche notwithstandynge, yf one dooe narowely [Page] looke vppon, he shall fynde theim to be but vanishyng false colours. The Stoikes seemed in theyr owne conceipte to speake very wysely, that out of all the partes of nature may be gathered diuers names of God, and yet that God beyng but one is not therby torne in sonder. As though we were not already more than enough enclined to vanitie, vn­lesse a manifolde plentie of gods set before vs should further and more violently drawe vs into errour. Also the Egyptians mysticall science of diuinitie sheweth, that they all diligently endeuored to this ende, not to seeme to erre without a reason. And it is possible, that at the fyrst syght some thyng semyng probable, might deceyue the symple and ignorant: but no mortall man euer inuented any thing, wherby religion hath not ben fowly corrupted. And this so confuse diuersitie emboldned the Epi­cures and other grosse despisers of godlynesse, by little and little to cast of al felyng of god. For when they saw the wisest of all to striue in con­trary opinions, they sticked not out of their disagreementes, and out of the foolishe or apparantly erronious doctrine of eche of theym, to ga­ther, that men doo in vayne & fondly procure tormentes to them selues whyle they serche for God, whiche is none at all. And this they thought that they myghte freely doo without punishement, because it was bet­ter brefely to denye vtterly, that there is any God, than to fayne vncer­tayn Gods, and so to rayse vp contentions that neuer shuld haue ende. And to muche fondly doo they reason, or rather cast a myst, to hide their vngodlynesse by ignoraunce of men, whereby it is no reason that any thyng shoulde be taken away from God. But forasmuche as all do con­fesse, that there is nothyng, about whiche bothe the learned and vnler­ned doo so muche disagree, thervpon is gathered that the wittes of men are more than dull and blynde in heauenly misteries, that do so erre in seekyng out of God. Some other doo praise that answere of Symoni­des, which beyng demaunded of kyng Hieron what God was, desired to haue a daies respite graunted to studye vpon it. And when the next day folowyng, the kyng demaunded the same question, he requy­red two daies respite, and so oftentymes doublyng the numbre of days at length he answered: Howe muche the more I consyder it, so muche the harder y ^e matter semeth vnto me. But grauntyng that he dyd wise­ly to suspende his sentence of so darke a matter, yet hereby appearethe, that yf men be only taught by nature, they can know nothyng certain­ly, soundly, and plainly concernyng God, but onely are tyed to confused principles to worshyp an vnknowen God.

12 Nowe we must also holde, that all they that corrupt the pure religi­on (as all they must nedes doo that are geuen to their own opinion) do depart from the one God. They wil boast that their meanyng is other­wise: but what they meane, or what they persuade them selues maketh not muche to the matter, sith the holy ghoste pronounceth, that all they are Apostates, that accordyng to the darknes of their owne mynde do thrust deuyls in the place of God. Ep. ii.xii. For this reason, Paule pronounceth that the Ephesians were without a God, tyll they hadde learned by the Gospell, what it was to worshyp the true God. And we must not thinke this to bee spoken of one nation onely, Ro. i.xxi. for as muche as he generally affyrmeth in an other place, that all menne were become vayn in their imaginations, syns that in the creation of the worlde, the Maiestie of [Page 11] of the Creatour was disclosed vnto them. And therefore the scripture, to make place for the true and one onely God, condemneth of falsehod and lying, whatsoeuer godhead in olde tyme was celebrate among the Gentiles, and leaueth no God at all, but in the mounte Syon, Abacuk: ii.xviii.xx. Ioh. iiii.xxii. where flourished the peculiar knowledge of God. Truely among the Genti­les the Samaritans in Christes time semed to approche nighest to true godlynesse: and yet we heare it spoken by Christes owne mouthe, that they knewe not what they worshipped. Whervpon foloweth, that they were deceyued with vayne error. Fynally althoughe they were not all infected with grosse fautes, or fell into open idolatries, yet was there no true and approued religion that was grounded onely vppon cōmon reason. For all be it, that there were a fewe that were not so madde as the common people were, yet this doctrine of Paule remayneth cer­tainely true, i. Cor. ii.viii. that the princes of this worlde conceiue not the wisedome of God. Nowe yf the moste excellent haue wandred in darknesse, what is to be sayde of the very dregges? Wherefore it is no meruayle, if the holy ghoste doo refuse as bastarde worshippynges all formes fo woor­shipping deuised by the will of men. Bycause in heauenly misteries opi­nion conceiued by witt of men, although it do not alway breede a heape of erroures, yet is alwaye the mother of erroure. And thoughe there come no worse of it, yet is this no small fault, at aduenture to worshyp an vnknowen God: Iohn. iiii.xxii. of whiche fault all they by Christes owne mouthe are pronounced guilty, that are not taughte by the lawe what God they ought to worshyp. And truely the best lawmakers that euer were, pro­ceded no further, than to saie that religion was grounded vpon cōmon consent. Yea and in Xenophon Socrates praised the answere of Apol­lo, wherin he willed that euery mā shuld worship gods after the maner of the countrey, and the custome of his owne citie. But how came mor­tall men by this power, of their owne authoritie to determine that whi­che farre surmounteth the worlde? or who can so reste in the decrees of the elders, or common ordinaunces of peoples, as to receaue withoute doutynge a God deliuered by mannes deuise? Euery man rather will stand to his owne iudgement, than yeld hym self to the wil of an other. Sith therfore it is to weake & feble a bonde of godlynesse, in worship­pyng of God to folow either a custom of a citie, or the cōsent of antiqui­tie, it remayneth that God him self must testify of him self from heauen.

In vayne therfore so many lampes lightned doo shyne in the edifice 13 of the worlde, to shew forth the glory of the creatour, which do so euery way display their beames vpon vs, that yet of them selues they can not bryng vs into the right way. In deede they raise vp certaine sparkles, but suche as be choked vp before that they can spreade abrode anye full brightnesse. Therfore the apostle in the same place where he calleth the ages of the worlde images of thynges inuisible, sayth further, that by faithe is perceyued, that they were framed by the worde of God: mea­ning therby y ^t the inuisible godhed is in dede represēted by such shewes, Heb. xi.iii. but y ^t we haue no eies to see the same throughly, vnles they be enlight­ued by the reuelation of God through faith. And Paule, where he tea­cheth that by the creation of the world was disclosed that which was to be knowen concerning god, doth not meane such a disclosyng as may be comprehended by the witte of men: but rather sheweth, that the same [Page] procedeth no further but to make them vnexcusable. The same Paule also, Act. xvii. & xxvii. Act. xiii. & xvi. although in one place he sayth, that God is not to be sought afarre of, as one y ^t dwelleth within vs: yet in an other place reacheth to what end that nerenesse auayleth. In the ages past (sayth he) God suffred the nations to walke in their own waies: yet he lefte not hym selfe with­out testimonie, doyng good from heauen, geuyng showres and fruite­full seasons, fillyng the hartes of men with foode and gladnesse. How­soeuer therfore the Lorde bee not withoute testimonie, whyle with his greate and manyfolde bountyfulnesse he sweetely allureth men to the knowledge of hym: yet for all that, they cesse not to folowe their owne waies, that is to say, their damnable errours.

14 But although we want naturall power, wherby we can not clymbe vp vnto the pure and cleare knowledge of God, yet bycause the faulte of our dulnesse is in our selues, therfore all colour of excuse is cutte a­way from vs. For we can not so pretende ignorance, but that euen our conscience dothe stil condemne vs of slouthfulnesse & vnthankfulnesse. It is a defence forsoothe right woorthy to be receyued, if man will al­ledge that he wanted eares to heare the truth, for the publishyng wher­of the very dombe creatures haue lowde voyces: yf man shall say that he can not see those thynges with his eyes, whyche the creatures with­out eyes doo shewe hym: yf man shall laye for his excuse the feblenesse of his witte, where all creatures without reason doo instructe hym? Wherfore sithe all thynges doo shewe vs the right way, we are worthi­ly put from all excuse of our wanderyng and strayeng out of the way. But howe soeuer it is to be imputed to the fault of men, that they dooe by and by corrupt the sede of the knowledge of God, sowē in theyr min­des by meruailous workemanshyp of nature, so that it groweth not to good and cleane fruite: yet it is moste true, that we are not sufficiently instructed by that bare and simple testimonie, that the creatures do ho­nourably declare of goodes glory. For so soone as we haue taken by the beholdyng of the worlde a smalle taste of the godhead, we leauyng the true God doo in steade of hym rayse vp dreames and fansies of oure owne brayne, and doo conuey hyther, and thyther from the true foun­tayne the prayse of ryghtousnes, wysedom, goodnes and power. More­ouer we doo so either obscure, or by yll estemyng them, depraue his dai­ly doynges, that we take away bothe from them their glorye, and from the authour his due praise.

¶The .vi. Chapter. That, to atteyne to God the Creatour, it is nedefull to haue the scripture to be our guyde and maistresse.

THerefore althoughe that same brightnesse, which both in heauen and earth shineth in the eies of al men, doth suf­ficiently take away al defense frō the wickednesse of mē, euen so as God, to wrappe al mankind in one giltinesse, doeth shewe his diuine maiestie to al withoute excepcion as it wer portraied out in his creatures: yet is it necessa­ry that we haue also an other and a better helpe that may rightly direct [Page 12] vs to the very creator of the world. Therfore not in vayne he hath ad­ded the light of his worde, that therby he mought be knowen to salua­cion. And this prerogatiue he hath vouchesaued to geue to vs, whom it pleased him more nerely and more familiarly to draw together to him­selfe. For because he saw the mindes of al men to be carried aboute with wandering and vnstedfast motion, after he had chosē the Iewes to his peculiar flocke, he compassed them in as it were with barres, that they should not wander out in vanitie as other did. And not withoute cause he holdeth vs with the same meane in the true knowledge of himselfe. For otherwise euen they should quickly swarue away that seme to stand stedfast in comparison of other. For as olde men, or poore blind, or they whose eies ar dimme sighted, if you lay a faire boke before them, though they perceiue that there is somewhat written therin, yet can they not reade two words together: but being holpen with spectacles set betwen them and it, they begin to reade distinctlye: so the Scripture gathering vp together in our mindes the knowledge of God, whiche otherwise is but confused, doeth remoue the mist, and plainly shewe vs the true god. This therefore is a singular gifte, that to the instruccion of his church God vseth not onely dumme teachers, but also openeth his owne holye mouth: not onely publisheth that there is some God to bee worshipped, but also there withal pronounceth that he himself is the same God whō we oughte to worship: and doeth not onely teache the electe to loke vpō God, but also presenteth himselfe vnto them to be loked vppon. Thys order hath he kept frō the beginning towarde his churche, beside these common instruccions to geue them also hys worde. Whiche is the righ­ter and certainer marke to knowe him by. And it is not to be douted, y ^t Adam, Noe, Abraham and the rest of the fathers by this help attained to that familiar knowledge, which made them as it wer seuerally diffe­rente from the vnbeleuers. I speake not yet of the proper doctrine of faith, wherwith they wer enlightened into the hope of eternall life. For, that they myght passe from death to life, it was nedefull for them to knowe God not only to be the creatoure, but also the redemer: as dout­lesse they obteined both by the worde. For that kinde of knowledge wherby was geuen to vnderstande who is the God by whō the worlde was made and is gouerned, in order came before the other: and thē was that other inwarde knowledge adioined, which onely quickeneth dead soules, wherby God is knowen not onely to be the maker of the worlde and the onely authour and iudge of all thinges that are done, but also to be the redemer in the person of that mediatour. But because I am not yet come to the fal of the world and corrupcion of nature, I will o­mit also to entreate of the remedy therof. Therefore let the readers re­member that I do not yet speake of the couenaunt whereby God hath adopted to hymselfe the children of Abraham, and of that specyal parte of doctrine wherby the faithful haue alway been peculiarly seuered frō the prophane nations: because that doctrine was founded vpon Christ: but I speake how we ought to learne by the Scripture, that god which is the creator of the world, is by certaine markes seuerallye discerned from the counterfait multitude of false gods. And thē the order it selfe shal conueniently bring vs to the redemer. But although we shal allege may testimonies out of the new testamēt, & some also out of y ^e law and [Page] the Prophetes, wherin is expresse menciō made of Christ: yet they shall al tende to this ende, to proue that in the Scripture is disclosed vnto vs God the creator of the world, and in the scripture is set foorth what we ought to thinke of him to the end that we should not seke about y ^e busy for an vncertaine godhead.

But whether God were knowen to the fathers by oracles and visi­ons, 2 or whether by the mean and ministraciō of men he informed them of that which they should from hande to hand deliuer to their posterity: yet it is vndoutedly true that in their hartes was engrauen a stedfaste certaintie of doctrin, so as they might be perswaded and vnderstand, y ^t it which they had learned came from God. For God alwaies made vn­douted assuraunce for credit of his worde, which farre exceaded all vn­certaine opinion. At length that by continual proceding of doctrine, the trueth suruiuing in al ages might stil remaine in the world, the same oracles which he had left with the fathers, his pleasure was to haue as it were enrolled in publike tables. For this entent was the law publy­shed, wherunto after were added the Prophetes for expositors. For though there were diuerse vses of the law, as hereafter shal better ap­peare in place conuenient: and specially the principall purpose of Moi­ses and al the Prophetes was to teach the maner of reconciliacion bee­twene God and men, Ro. x.iiii. for which cause also Paule calleth Christ the end of the law: yet, as I say once againe, beside the proper doctrine of faith and repētance which sheweth forth Christe the mediatour, the Scrip­ture doth by certaine markes and tokens paint out the onelye and true God, in that that he hath created and doeth gouerne the worlde, to the ende he should be seuerally knowen and not reckened in the false nom­ber of fained gods. Therefore although it behoueth man earnestlye to bend his eies to consider the workes of God, forasmuch as he is set as it were in this gorgeous stage to be a beholder of them: yet pryncipally ought he to bende his eares to the word, that he may better profit ther­by. And therfore it is no maruel that they which ar borne in darkenesse do more and more waxe hard in their amased dulnesse, because verye fewe of them do geue themselues pliable to learne of the word of God, whereby to kepe them within their boundes, but they rather reioyse in their own vanity. Thus then ought we to holde, that to the ende true religion may shyne among vs, we must take our beginning at the hea­uenly doctrine. And that no man can haue any tast be it neuer so little of true and sounde doctrine, vnlesse he haue ben scholer to the Scryp­ture. And from hense groweth the original of true vnderstanding, that we reuerently embrace whatsoeuer it pleaseth God therin to testifye of himselfe. For not onely the perfect and in al pointes absolute faith, but also al right knowledge of God springeth from obedience. And truelye in thys behalfe God of his singular prouidence hath prouided for men in and for al ages.

For if we consider how slipperye an inclinacion mans minde hath to 3 slide into forgetfulnes of God, how great a redinesse to fal into al kind of errors, how great a lust to forge oftentimes new & counterfayt reli­gions, we may therby perceiue how necessarie it was to haue the hea­uenly doctrine so put in writing, that it should not either perish by for­getfulnes, or grow vaine by errour, or be corrupted by boldnes of men. [Page 13] Sith therfore it is manifest that God hath alway vsed the helpe of hys word, toward al those whom it pleased him at any time frutefully to in­struct, because he foresaw that his image emprinted in the most beauti­full forme of the world was not sufficiently effectual: Therfore it beho­ueth vs to trauaile this straight way, if we earnestly couet to attayne to the true beholding of God. We must I say, come to his word, wherin God is well and liuely set out by his workes, when his workes be wey­ed not after the peruersuesse of our own iudgemēt, but according to the rule of the eternall trueth. If we swarue from that worde, as I saied e­uen now, although we runne neuer so fast, yet we shall neuer attaine to the marke, because the course of our running is out of the way. For thus we must thinke, that the brightnesse of the face of God, which the Apostle calleth such as cannot be atteined vnto, i. Tim. vi.xvi. is vnto vs like a maze, out of which we cannot vnwrappe our selues, vnlesse we be by the line of the word guided into it: so that it is much better for vs to halt in this way, ps ix. and xcvi.xcvii.xcix. &c. than to runne neuer so fast in an other. And therfore Dauid oftē times when he teacheth that supersticions are to be taken away out of the world, that pure religion maye floryshe, bringeth in God reigning: meaninge by this worde reigning, not the power that he hath, but the doctryne wherby he chalengeth to himselfe a lawfull gouernement: be­cause errors can neuer be rooted out of the hartes of men, till the true knowledge of God be planted.

Therfore the same Prophete, ps. xix.xxi. after that he hath recited that the hea­uens 4 declare the glory of God, that the firmament sheweth fourth the woorkes of his handes, that the orderly succeding course of daies and nightes preacheth his maiestie, then descendeth to make mentiō of his worde. The law of the Lord (saieth he) is vndefiled, conuerting soules: the witnesse of the Lord is faithful, geuing wisedome to little ones: the righteousnesses of the Lord are vpryght, makyng hartes cherefull: the commaundemēt of the Lord is bryght geuing light to the eies. For al­though he comprehendeth also the other vses of the law, yet in genera­litie he meaneth, that forasmuch as God doeth in vaine call vnto hym al nations by the beholdyng of the heauen and earth, therfore this is the peculiar schole of the children of God. The same meanyng hath the xxix. Psalme, where the Prophet hauing preached of the terrible voice of God, whiche in thunder, windes, showres, whirlewindes & stormes, shaketh the earth, maketh the mountains to tremble, and breaketh the cedre trees: in the ende at last he goeth further and sayth, that his prai­ses are song in the sanctuary, because the vnbeleuers are deafe & heare not al the voyces of God that resounde in the aire. And in lyke manner in an other Psalme, Ps. xciii. [...]. after that he had descrybed the terrible waues of y ^e Sea, he thus concludeth: thy testimonies ar verified, the beautie of thy tēple is holinesse for euer. And out of this meaning also proceded that which Chryst said to the woman of Samaria, that her nation and the rest did honor that which they knew not, Iohn. iiii.xxii. and that onely the Iewes did worship the true God. For wheras the wit of man by reason of the fe­blenesse therof cā by no meane attaine vnto God, but being holpen and lifted vp by his holy worde, it folowed of necessitie, that al men, excepte the Iewes, dyd wander in vanite and errour, because they sought god without hys worde.

¶ The .vii. Chapter. By what testimony the Scripture oughte to be established, that is by the witnesse of the holy gost, that the authoritie therof may remaine certaine. And that it is a wycked inuention to say that the er [...]yt therof doeth hangs vpon the iudgemente of the churche.

BUt before I go any further, it is nedeful to say som­what of the authoritie of the Scripture, not onely to prepare mens mindes to reuerence it, but also to take away al dout therof. Now, when it is a matter con­fessed that it is the worde of God that is there sette forth, there is no mā of so desperate boldnesse, vnlesse he be voide of all common sense and naturall wit of man, that dare derogate the credit of him that speaketh it. But because there are not daily oracles geuen from heauen, and the onelye Scryp­tures remaine wherin it hath pleased the Lord to preserue his truth to perpetual memory, the same Scripture by none other meanes is of ful credit among the faythful, but in that they doe beleue that it is as ve­rely come from heauen as if they heard the liuely voyce of God to speake therin. This matter in dede is ryght worthy both to bee largely entreated of & diligently weyed. But the readers shall pardō me if here­in I rather regarde what the proporcion of the woorke which I haue begon may beare, thā what y ^e largenesse of the matter requireth. Ther is growen vp among the most part of men a moste hurteful erroure, y ^t the Scripture hath onely so much authoritie as by common consent of the churche is geuen vnto it: as if the eternall and inuiolable trueth of God did rest vpon the pleasure of men. For so, to the great scorne of the holy gost, they aske of vs who cā assure vs that these Scriptures came from God: or who can assertaine vs that they haue continued vnto o [...]r age safe and vncorrupted: who can perswade vs, that thys one booke ought to be reuerently receiued, and that other to be stryken out of the number of Scripture, vnlesse the churche did appoint a certaine rule of al these thinges? It hangeth therfore (say they) vpon the determinaciō of the churche, both what reuerence is due to the Scripture, and what bokes ar to be reckened in the canon therof. So these robbers of gods honor, whyle they seke vnder color of the church to bring in an vnbrid­led tyranny, care nothing with what absurdities they snare both them­selues and other, so that they may enforce thys one thyng to be beleued among the symple, that the churche can do al thynges. But if it be so: what shal become of the poore consciences that seke stedfast assuraunce of eternal lyfe, if al the promyses that remayne therof stande and bee stayed onely vpon the iudgement of men▪ When they receyue such an­swere, shal they cesse to wauer and tremble? Agayne to what scornes of the vngodly is our faith made subiect? into how great suspicion with al men is it brought, if this be beleued that it hath but as it were a borro­wed credit by the fauoure of men?

2 But such babblers are wel confu [...]ed euen with one worde of the A­postle. He testifieth that the churche is builded vpon the foundacion of the Prophetes and Apostles. [...] If the doctrine of the Prophetes, and [Page 14] Apostles be the fundacion of the church: then muste it nedes be, that the same doctrine stode in stedfast certaintie, before that the churche began to be. Nether can they wel cauil, that although the church take her first beginning therof, yet it remaineth doutful what is to be sayed the wri­tinges of the Prophetes and Apostles, vnlesse the iudgemente of the church did declare it. For if the Chrystian church were at the beginning builded vpon the writinges of the Prophetes and preachyng of the A­postles: wheresoeuer that doctrine shalbe founde, the allowed credyte therof was surely before the churche, without which the churche it selfe had neuer ben. Therefore it is a vaine forged deuise, that the churche hath power to iudge the Scripture, so as the certaintie of the scripture should be thought to hange vpon the wil of the churche. Wherfore whē the churche doth receiue the Scripture and sealeth it with her consen­ting testimonie, she doeth not of a thyng doutefull, and that otherwyse should be in controuersy, make it autentike and of credit: but because she acknowledgeth it to be the trueth of her God, accordyng to her dutye of godlinesse without delay she doth honor it. Wheras they demaund, how shal we be perswaded that it came from god, vnlesse we resort to the de­cree of the churche? Thys is al one as if a man should aske, howe shall we learne to knowe light from darkenesse, white from blacke, or swete from sower. For the Scripture sheweth in it selfe no lesse apparaunte sense of her trueth, than white and blacke thynges do of their color, or swete and sower thinges of their tast.

I knowe that they commonly allege the saying of Augustine, wher 3 he sayeth that he would not beleue the gospel, Contra epist. fū ­damēta­le [...]. ca. [...] saue that the authoritye of the churche moued hym therto. But how vntruely and cauillouslye it is alleged for such a meaning, by the whole tenor of his writing it is easy to perceiue. He had to do with the Manichees, whiche required to be beleued without gainesaying, when they vaunted that they had the trueth on their side, but proued it not. And to make their Manicheus to be beleued, they pretēded the gospel. Now Augustine asketh them what they would do, if they did light vpon a man that would not beeleue the gospel it selfe, with what maner of perswasion they would drawe hym to their opinion. Afterwarde he sayeth. I my self would not beleue the gospel. &c. saue that y ^e authoritie of the church moued me therto. Mea­ning that he himselfe, when he was a straunger from the fayth, coulde not otherwise be brought to embrace the gospel for the assured trueth of God, but by this that he was ouercome with the authoritie of y ^e church. And what maruel is it, if a mā not yet knowing Chryste, haue regarde to men? Augustine therfore doeth not there teache that the fayth of the godly is grounded vpon the authoritie of the church, nor meaneth that the certaintie of the gospel doth hang therupon: but simplye and onely, that there should be no assurednesse of the gospel to the infidels, wher­by they might be wonne to Chryst, vnlesse the consent of the church did driue them vnto it. And the same meanyng a litle before he doth plainly confirme in this saying. Contra epist. fu [...]damē [...]a­lē. ca. iii. When I shall praise that which I beleue, and scorne that which thou beleuest, what thīkest thou mete for vs to iudge or do? but that we forsake such men as first call vs to come and knowe certaine truethes and after commaunde vs to beeleue thinges vncer­taine: and that we folowe thē that require vs first to beleue that which [Page] we are not yet able to see, that being made strong by beleuing we may atteine to vnderstande the thing that we beleue: not menne nowe, but God himselfe inwardly strengthning and geuing lighte to oure minde. These are the very words of Augustine: wherby euery man may ease­ly gather, that the holy man had not this meaning, to hang the credite that we haue to the Scriptures vpon the wil and awardemente of the churche, but onely to shewe this, (which we our selues also do confesse to be true) that they which are not yet lightened with the spirite of god, are brought by the reuerence of the churche vnto a willyngnesse to bee taught, so as they can finde in their hartes to learne the faith of Christ by the gospel: and that thus by this meane the authoritie of y ^e church is an introduction, wherby we are prepared to beleue y ^e gospel. For, as we see, his minde is that the assuraunce of the godly be staied vpon a farre other foundacion. Otherwise I do not deny but that he often presseth y ^e Manichees with the consent of the whole churche, when he seketh to proue the same Scripture which they refused. Contra Faustum lib. xxxii And from hence it came, that he so reproched Faustus for that he did not yelde hymselfe to the trueth of the gospel so grounded▪ so stablished, so gloriously renomed, & from the very time of the Apostles by certaine successions perpetuallye commended. But he neuer trauaileth to this ende, to teach that the au­thoritie which we acknowledge to be in the Scripture, hangeth vppon the determinacion or decree of men. But onely this, which made much for him in the mater that he disputed of, he bringeth forth the vniuersal iudgemēt of the church, wherein he had the auaūtage of his aduersaries. If any desire a fuller proufe herof, let him reade his boke concernynge the profit of beleuing. Aug. de vtilitate cred. Where he shall finde that there is no other redi­nesse of beliefe commended vnto vs by him, but that which only geueth vs an entrie, and is vnto vs a conuenient beginning to enquire, as he termeth it: and yet not that we ought to rest vpon bare opinion, but to leane to the certaine and sounde trueth.

4 We ought to holde, as I before sayd, that the credit of this doctrine, is not established in vs, vntil such time as we be vndoutedly perswaded that God is the author therof. Therfore the principal profe of y ^e Scrip­ture is cōmonly taken of the person of God the speaker of it. The Pro­phetes and Apostles bost not of their own sharpe wit or any such thigs as procure credit to m [...]n that speake: neither stande they vpon proues by reason, but they bring forth the holy name of God, therby to compell the whole world to obedience. Now we haue to see howe not onely by probable opinion, but by apparant truth it is euidēt, that in this behalfe the name of God is not without cause nor deceitfully pretēded. If then we wil prouide wel for consciences, that they be not continually caryed about with vnstedfast douting, nor many wauer, nor stay at euery small stop, this maner of perswasion must be fetched deper then from either the reasons, iudgementes or the coniectures of men, euen from the se­crete testimony of the holy ghoste. True in dede it is, that if we lysted to worke by way of argumētes, many thinges might be alleged that may easily proue, if there be any God in heauen, that the law, the prophecies and the gospell came from hym. Yea although men learned and of depe iudgemente would stande vp to to the contrary, and would employ and shew forth the whole force of their wittes in this disputacion: yet if they [Page 15] be not so hardened as to become desperatly shamelesse, they woulde be compelled to confesse, that there are seen in the Scripture manifest to­kens that it is God that speaketh therin: wherby it maye appeare that the doctrine therof is frō heauē. And shortly hereafter we shal se, that al the bokes of the holy Scripture do farre excel al other writinges what soeuer they be. Yea if we bring thether pure eies and vncorrupted sen­ses, we shal forthwith finde there the maiestie of God, which shall sub­due al hardnesse of gainesaying and enforce vs to obey him. But yet they do disorderly, that by disputacion trauaile to establishe the perfecte credit of the Scripture. And truely although I am not furnished with great dexteritie, nor eloquence: yet if I were to contende with y ^e moste luttle despisers of God, that haue a desier to shew themselues wytty and plesaunt in febling the authoritie of Scripture, I trust it should not be harde for me to put to silence their bablinges. And if it [...] profitable to spende labor in confuting their cauillations, I would with no great businesse shake in sunder the bragges that they mutter in corners. But though a man do deliuer the sounde word of God from the reproches of men, yet that sufficeth not fourthwith to fasten in theyr hartes that assurednesse that godlynesse requireth. Prophane men because they thynke religion standeth onely in opinion, to the ende they woulde be­leue nothing fondly or lightly, do couet and require to haue it proued to them by reason, that Moises and the Prophetes spake from God. But I answere that the testimonie of the holy ghost is better thā all reason. For as onely God is a conueniente witnesse of hymselfe in hys owne worde, so shal the same worde neuer finde credit in the hartes of men, vntil it be sealed vp with the inwarde witnesse of y ^e holy ghost. It beho­ueth therfore of necessitie that the same holy ghost whiche spake by the mouth of the Prophetes, do entre into our hartes to perswade vs that they faythfully vttered that which was by God commaunded them. And this order is very aptly set fourth by Esay in these words. Esa. li.xvi My spi­rite which is in thee and the wordes that I haue to put in thy mouth and in the mouth of thy sede shal not faile for euer. It greueth some good men, that they haue not ready at hande some cleare proufe to allege, when the wicked do without punishment murmure against the worde of God: As though the holy ghost were not for this cause called both a seale and a pledge, because vntill he do lighten mens minds they do al­way wauer among many doutinges.

Let this therfore stande for a certainly perswaded trueth, that they 5 whom the holy ghost hath inwardly taught, doe wholy reste vppon the Scripture, and that y ^e same Scripture is to be credited for it selfsake, & ought not to be made subiect to demonstraciō and reasons: but yet y ^t the certaintie which it getteth among vs, it atteineth by the witnesse of the holy ghost. For though by the only maiestie of it selfe it procureth reue­rence to be geuen to it: yet then only it throughly perceth our affectiōs, when it is sealed in our hartes by the holy gost. So being lightened by his vertue, we do then beleue, not by our own iudgemēt, or other mēs, y ^t the Scripture is frō God: but aboue al mans iudgement we holde it most certainly determined, euen as if we behelde the maiestie of God himselfe there present, that by the ministery of men it came to vs from the very mouth of God. We seke not for argumentes and likelhodes to [Page] rest our iudgement vpon: but as to a thing without al compasse of con­sideracion, we submit our iudgement and wit vnto it. And that not in such sort as some are wont sometime hastily to take holde of a thing vn­knowen, which after being throughly perceiued displeaseth them: but because we are in our consciences wel assured that we hold an inuinci­ble truth. Neither in such sort, as silly men ar wont to yelde their mynde in thraldom to superstitions: but because we vndoutedly perceiue ther­in the strength and breathing of the diuine maiestie, wherewith we are drawen and stirred to obey, both wittingly and willingly, and yet more liuely and effectually than mans wil or wit can attaine. And therefore for good cause doth God cry out by Esay, that the Prophetes wyth the whole people do beare him witnesse, Esa. xliii.x because being taughte by the prophe­cies they did vndoutedly beleue without guile or vncertaintie that God himselfe had spoken. Such therfore is our perswasion, as requireth no reasons: such is our knowledge, as hath a righte good reason to main­taine it, euen such a one, wherin the minde more assuredly and stedfastly resteth than vpon any reasons: suche is oure feling, as cannot procede but by reuelacion from heauen. I speake nowe of none other thing but that which euery one of the faithful doth by experiēce find in himselfe, sauing that my wordes do much want of a full declaratiō of it. I leaue here many thinges vnspoken, because there wil be els where againe a conuenient place to entreate of this matter. Onely now let vs know, that onely that is the true faith which the spirite of God doth seale in our hartes. Yea with this onely reason wil the sobre reder and willing to learne, be contented. Esay promeseth, that al the childrē of the rene­wed churche shalbe y ^e scholars of God. Esa. liiii.xiii. A singular priuilege therin doth God vouchsaue to graunt to his elect onely, whom he seuereth from all the rest of mankinde. For what is the beginning of true doctrine, but a redy cherefulnesse to heare the voice of God? But God requireth to be heard by the mouth of Moises, as it is written: say not in thy harte, who shal ascende into heauen, or who shal descende into the depe? the worde is euen in thine own mouth. If it be the pleasure of God that this treasure of vnderstanding be layed vp in store for hys chyldren, it is no marueil nor vnlikely, that in the common multitude of mē is seen such ignoraunce and dullnesse. Deu. xxx.xii. Rom. x.vi Esai. iiii.i The common multitude I call euen the most excellent of them, vntil such time as they be graffed into the bodye of the church. Moreouer Esay geuing warning that the Prophetes doctrine should seme incredible not onely to straungers but also to the Iewes that woulde be accompted of the householde of God, addeth this reason: because the arme of God shall not be re­ueled to al men. So oft therfore as the smallnesse of nū ­ber of the beleuers doth trouble vs, on the other side let vs call to minde, that none can compre­hende the misteries of God but they to whom it is geuen.

¶ The .viii. Chapter. That so farre as mans reason may beare, there are sufficient proues to stablyshe the credite of Scripture.

VNlesse we haue this assuraunce, whiche is bothe more ex­cellent and of more force than any iudgement of man. in vayne shall the authorytie of Scripture eyther bee strengthened with argumentes, or stablished with con­sente of the churche, or confyrmed with any other mea­nes of defence. For vnlesse this fundation bee layde, it still remayneth hangynge in doubte. As on the other syde when ex­emptynge it from the common state of thynges, we haue embraced it deuoutely and accordyng to the worthynesse of it: then these thynges become very fitte helpes, which before were but of small force to graffe and fasten the assurance therof in our myndes. For it is meruaylous, howe greate establishemente groweth herof, when with earnest studye we consider howe orderly and well framed a disposition of the diuine wisedom appereth therin, howe heauenly a doctrine in euery place of it, and nothyng sauoryng of earthlynesse, howe beautyful an agreement of all the partes amonge theym selues, and suche other thynges as a­uayle to procure a maiestie to writynges. But more perfectly are oure hartes confirmed when we consyder, howe we are euen violently cari­ed to an admiration of it rather with dignitie of matter, than with grace of woords. For this also was not done without the singular pro­uidence of God, that the hye misteries of the heauenly kingdome should for the moste part be vttered vnder a contemptible basenesse of words, least if it hadde ben beautified with more glorious speache the wicked shoulde cauill that the onely force of eloquence doeth reigne therein. But when that roughe and in a maner rude simplicitie dooeth rayse vp a greater reuerence of it selfe than any rhetoricians eloquence, what may we iudge, but that there is a more myghty strength of truthe in the holye Scripture, than that it nedeth any art of wordes? Not with­oute cause therefore the Apostle maketh his argument, to proue that the faythe of the Corinthians was grounded vpon the power of God, i. Cor. ii.iiii. and not vpon mans wysedom, bycau [...]e his preachyng among them was set foorth not with enticyng speche of mans wisedom, but in playne eui­dence of the spirite and of power. For the truthe is then sette free from all doubtyng, when not vpholden by forayne aides it selfe alone suffi­seth to susteyne it self. But how this power is proprely alone belongyng to the scripture, hereby appereth, that of all the writynges of menne, be they neuer so connyngly garnyshed, no one is so farre able to pearce our affections. Reade Demosthenes or Cicero, reade Plato, Aristotle, or any other of all that sorte: I graunt they shall meruailously allure, delite, moue, and rauishe thee. But if from them thou come to this ho­ly readyng of Scriptures, wylte thou or not, it shall so lyuely moue thy affections, it shall so pearce thy hearte, it shall so settle within thy bones, that in comparison of the efficacie of this feelyng, all that force of Rhetoricians and Philosophers shall in maner vanysshe awaie: so that it is easy to perceyue that the scriptures, whiche doo farre excell all [Page] gyftes and graces of mans industrie, doo in deede breathe oute a cer­tayne diuinitie.

2 I graunt in deede, that som of the Prophetes haue an elegant cleare yea and a beautifull phrase of speeche, so as their eloquence geueth not place to the prophane writers: and by suche examples it pleased the ho­ly ghost to shewe that he wanted not eloquence, though in the reste he vsed a rude and grosse stile. But whether a man reade Dauid, Esaie, and such lyke, who haue a swete and pleasant flowyng speche, or Amos the heardman, Hieremie and zacharye, whose rougher talke sauoureth of countrey rudenesse: in euery one of theim shall appeare that maie­stie of the holy ghoste that I spake of. Yet am I not ignorant, that as Sathan is in many thynges a counterfaiter of God, that with deceit­full resemblance he myght the better crepe into simple mens myndes: so hath he craftily spreade abroade with rude and in maner barbarous speche, those wicked errours wherwith he deceyued sely men, and hath ofte tymes vsed discontinued phrases, Schole­men and Cano­ni [...]es. that vnder suche visour he might hyde his deceites. But howe vayn and vncleanly is that curious coun­terfaityng, all men that haue but meane vnderstandynge doo playnely see. As for the holy scripture, although frowarde men labour to byte at many thynges, yet is it full of suche sentences as coulde not be concey­ued by man. Let all the prophetes be loked vpon, there shall not one be founde among them, but he hath farre excelled all mans capacitie, in suche sorte that those are to be thought to haue no iudgement of tast to whome their doctrine is vnsauorie.

3 Other menne haue largely entreated of this argument, wherfore at this tyme it suffiseth to touche but a fewe thyngs, that chiefly make for the principall summe of the whole matter. Besyde these poyntes that I haue already towched, the very antiquitie of the scripture is of great weight. For howe soeuer the Greke writers tell many fables of the E­gyptian diuinitie: yet there remaineth no monument of any religion, but that is farre inferiour to the age of Moses. And Moses deuiseth not a newe God, but setteth foorth the same thyng whiche the Israe­lites had receyued in longe processe of tyme, conueyed to them by theyr fathers as it wer from hand to hand concernyng the euerlastyng God. For what doth he els but labour to cal thē backe to the couenaunt made with Abraham. If he had brought a thyng neuer hearde of before, he had had no entrie to begynne. But it muste nedes be that the deliue­raunce from bondage, wherin they were deteyned, was a thynge well and commonly knowen among them, so that the hearynge of the men­tion thereof dyd foorthwith raise vp all their myndes. It is also likely that they were informed of the numbre of the .CCCC. yeares. Nowe is it to be consydered, if Moses, whiche hym selfe by so long distance of tyme was before al other writers, do from a begynnyng so long before hym selfe fetche the originall deliuerance of his doctrine: howe muche the holy scripture then is beyonde all other writynges in antiquitie.

4 Unlesse perhappe some liste to beleue the Egyptians, that stretche their auncientie to sixe thousand yeres before the creation of the world. But sithe their vayne babblyng hath ben alway scorned euen of all the prophane writers themselues, there is no cause why I shoulde spende labour in confutyng of it. But Iosephus agaynst Appion, alledge the [Page 17] testimonies worthy to be remembred out of auncient writers, wherby may be gathered, that by consent of all nations the doctrine that is in the lawe hath ben famous euen from the fyrst ages, although it were neither redde nor truely knowen. Nowe, that neyther there shoulde remaine to the malicious any cause of suspicion, nor to the wicked any occasion to cauill, God hath for bothe these daungers prouided good remedies. When Moses reherseth what Iacob almoste thre hun­dred yeares before had by heauenly inspiration pronounced vppon his owne posteritie, Gen. xl [...]x v. howe dooth he sette foorth his owne tribe? yea in the persone of Leui he spotteth it with eternall infamie. Symeon (fayth he) and Leui the vessels of wickednesse. My soule come not into their counsell, nor my tong into their secrete. Truely he myghte haue passed ouer that blot with silence, in so doyng not only to please his father, but also not to staine him selfe and his whole family with parte of the same shame. Howe can that writer be suspected, whiche vnconstrainedly pu­blishing by the oracle of the holy ghost, that the principall auncester of the familie wherof hymselfe descended was an abhominable doer, nei­ther priuately prouided for his owne honor, nor refused to enter in dis­pleasure of all his owne kynsemen, whom vndoutedly this matter gre­ned? When also he reherseth the wicked murmuryng of Aaron his owne brother, Num. xii i. and Mary his sister: shall we say that he spake after the mea­nyng of the fleshe, or rather that he wrote it obeyng the commaunde­ment of the holy ghoste? Moreouer sithe hymselfe was hyest in autho­ritie, why did he not leaue at least the office of the hye priesthode to his owne sonnes, but appointeth theim to the basest place? I touche here onely a fewe thynges of many. But in the lawe it selfe a man shal eche where mete with many argumentes that are able to bryng full profe to make men beleue that Moses without all question commeth from hea­uen as an Angel of God.

Nowe these so many and so notable myracles that he recompteth, ar 5 euen as many establishementes of the lawe that he deliuered, and the doctrine that he published. Ex. xxiiii xviii. For, this that he was caried in a clowde vp into the mountayne: that there euen to the fortyeth daye he continued without company of menne: that in the very publishing of the lawe his face dydde shyne as it were besette with sonnebeames: Ex. xxxiiii xxix. Exo. xix.xvi. Exo. xl.xxxiiii. that lighte­nynges flashed rounde aboute: that thunders and noyses were hearde eche where in the ayre: that a trompette sounded beeyng not blowen with any mouth of man: that the entrie of the tabernacle by a clowde set betwene was kept frō the sight of y ^e people: that his authoritie was so miraculously reuenged with the horrible destruction of Chore, Da­than and Abiron, Nu. xvi.xxiiii. Nu. xx.x. Nu. xi.ix. and all that wycked faction: that the rocke stryken with a rodde dyd by and by powre foorth a ryuer: that at his prayer it rayned Manna from heauen: did not God herein commende him from heauen as an vndoubted prophet? If any man obiect agaynst me, that I take these thynges as confessed, whiche are not out of controuersy, it is easy to answer this cauillacion. For seyng that Moses in opē assem­bly published all these thynges, what place was there to fayne before those witnesses that had themselues sene the thynges done? It is likely forsoth that he wold com amōg them, & rebuking the people of infideli­tie, stubbornesse, vnthankfulnesse, & other sinnes, wold haue bosted y ^t his [Page] doctrine was established in their owne syght with such myracles, which in deede they neuer sawe.

6 For this is also worthy to be noted, so ofte as he telleth of any myra­cles, he therwithall odiously ioyneth suche thynges as myght stirre the whole people to crye out agaynst hym, if there had been neuer so lytle occasion. Wherby appeareth, that they were by no other meane brought to agree vnto him, but because thei were euer more than sufficiently cō ­uinced by their owne experience. But because the matter was plainlier knowen, than that the prophane coulde deny that myracles were done by Moses: Exod. vii xi the father of lyeng hath mynistred them an other cauillati­on, sayeng that they were doone by Magicall artes and sorcerie. But what likely profe haue they to accuse him for a sorcerer, whiche so farre abhorred from suche superstition, that he commaundeth to stone him to deathe, Leuit. xx. Exod. xvi that dooth but aske councell of sorcerers and soothsaiers? Truly no suche deceiuer vseth his iugglynge castes, but that he studieth to a­mase the myndes of the people to get himselfe a fame. But what dothe Moses? by this that he crieth out, that himselfe and his brother Aaron are nothyng, but dooth onely execute those thynges that God hath ap­poynted, he dothe sufficiently wipe away all blottes of thinkyng euyll of hym. Nowe if the thynges themselues be considered, what enchant­ment coulde bryng to passe that Manna dayly raynynge from heauen, should suffise to feede the people? and if any man kept in store more thā his iuste measure, by the very rottyng therof he shuld be taugh: y ^t God dyd punishe his want of beleefe? Beside that, with many great proues God suffred his seruant so to be tried, that now the wicked can nothing preuayle with pratyng agaynst hym. For how oft did somtyme the peo­ple prowdely and impudently make insurrections, somtyme dyuers of them conspiryng among them selues wente aboute to ouerthrowe the holy seruaunt of God: howe coulde he haue begyled their furour with illusions? And the end that folowed plainly sheweth, that by this meane his doctrine was stablished to continue to the ende of all ages.

Moreouer where he assigneth the chiefe gouernement to the tribe 7 of Iuda in the persone of the Patriarch Iacob, who can denye that this was doone by spirite of prophecie, Gen. xlix specially if we wey in conside­ration the thyng it selfe, howe in comyng to passe it proued true? Ima­gine Moses to haue ben the fyrst author of this prophecie: yet from the tyme that he dydde fyrste put it in writynge, there passed fower hun­dred yeares wherein there was no mencion of the sceptre in the tribe of Iuda. After Saule was consecrate kynge, it semed that the kyng­dom shuld rest in the tribe of Beniamyn. Sam. xi.xv. Sam. xvi When Dauid was annoynted by Samuel, what reason appeared there why the course of inheritance of the kyngdome should be changed? who wold haue looked that there shuld haue come a kyng out of the base house of a herdman? And whē there were in the same house seuen brethren, who wolde haue sayd that that honour shuld lyght vpon the yongest? By what meane came he to hope to be a king? who can say that this annointment was gouerned by any art, trauaile or policie of man, & not rather that it was a fulfillyng of the heauenly prophecie? Lykewise those thinges that Moses afore speaketh, albeit darkely, concernynge the Gentiles to be adopted into the couenāt of God, seing thei came to passe almost two thousand yeres [Page 18] after, do thei not make it plain that he spake by the inspiration of God. I ouerskippe his other tellynges aforehande of thynges, whiche doo so euidently sauoure of the reuelation of God, that all men that haue their sounde witt may playnely perceiue that it is God that speaketh. Deuter xxxii. To be shorte, that same one song of his, is a clere lookyng glasse, wher­in God euidently appeareth. 8

But in the other prophetes the same is yet also muche more plainely seene. I will choose out onely a fewe examples, because to gather them all together were to greate a laboure. When in the tyme of Esaie the kyngdom of Iuda was in peace, yea when they thought that the Chal­dees were to them some staie and defence, then did Esaie prophecie of the destruction of the citie and exile of the people. But admitte that, yet this was no token playne enough of the instinct of God, to tell longe before of suche thinges as at that tyme semed false, and afterward pro­ued true: Esa. xlv.i. yet those prophecies that he vttereth concernyng their dely­ueraunce, whense shall we saye that they proceded but from God? He nameth Cyrus by whom the Chaldees shoulde be subdued, and the people restored to libertie. There passed more than a hundred yeares from the tyme that Esaie so prophecied before that Cyrus was borne: for Cyrus was borne in the hundreth yeare or theraboutes after the deathe of Esaie. No man coulde then gesse that there shoulde bee any suche Cyrus, that shoulde haue warre with the Babylonians, that shoulde bringe subiecte so myghtie a monarchie vnder his dominion, and make an ende of the exile of the people of Israell. Dooth not this bare tellynge without any garnishement of woordes euidently shewe, that the thynges that Esaie speaketh, Ier [...]. xxv xi. are the vndoubted oracles of God, and not the coniectures of men? Againe, when Ieremie a litle before that the people was caried awaie, didde determine the ende of the captiuitie within threscore and tenne yeares, and promised returne and libertie, muste it not needes bee that his to [...]gue was gouerned by the spirite of God? What shamelesnesse shall it bee to denye, that the credite of the prophetes was stablished by such proues, Esa. xlii. and that the same thyng was fulfilled in dede, whiche thei theim selues doo reporte to make their sayenges to bee beleued? Beholde, the former thynges are come to passe, and newe thinges doo I declare: before thei comme foorthe, I tell you of them. I leaue to speake howe Hieremie and Eze­chiell beeynge so farre asonder, yet prophecyenge bothe at one tyme, they so agreed in all theyr sayenges as if eyther one of theym hadde endyted the wordes for the other to write. What did Daniell? Doothe he not write continuynge prophecies of thynges to come for the space of sixe hundred yeares after, in suche sorte as if he hadde compyled an hystory of thynges already doon and commonly knowen? These thyn­ges if godly men haue well consydered, they shall bee sufficiently well furnished, to appease the barkynges of the wycked. For the playne proofe hereof is to cleare to be subiect to any cauillations at all.

I knowe what some learned men doo prate in corners, to shewe the 9 quicknesse of their witte in assaltyng the truthe of God. For they de­mande, who hath assured vs that these thynges whiche are redde vn­der title of their names, were euer written by Moses & the prophetes. Yea, they are so hardy to moue this question, whether euer there were [Page] any suche Moses or [...]. But if a manne shoulde calle in doubte whe­ther euer there were any Plato, or Aristotle, or Cicero, who would not saye, that suche madnesse were woorthye to bee corrected with strokes and strypes? The lawe of Moses hathe been meruaylousely preser­ued rather by heauenlye prouidence then by diligence of menne. And thowgh by the negligence of the Priestes it laye buried a lyttell while: yet syns the tyme that: the godly kynge Iosias founde it, it hath still by continuall succession from age to age ben vsed in the handes of men. Neyther did Iosias brynge it foorthe as an vnknowen or newe thyng, but suche a thynge as hadde ben euer commonly published, and wher­of the remembrance was at that tyme famous. The originall booke it selfe was appoynted to be sarredly kepte in the temple, and a copy writ­ten out thereof, to remayne with the kepers of the kynges Recordes. Onely this had happened, that the priestes had ceassed to publyshe the lawe accordyng to the olde accustomed maner, and the people them sel­ues had neglected theyr wonted readyng of it. Yea there in maner pas­sed no age wherin the establishement therof was not confirmed and re­nued? They that had Dauid in their handes, knew they not of Moses? But to speake of thē al at ones, it is most certayn y ^t their writings came to posteritie none otherwise but from hand to hand (as I may terme it) by continual orderly course of yeres deliuered from their fathers, which had partly heard them speake, and partly while the remembrance was freshe of it, dyd lerne of them which herd them that they had so spoken.

10 As for that whithe they obiect out of the hystorie of the Machabees, to mynishe the credite of scripture, i. Mac. i. it is suche a thyng as nothynge can be deuised more fitte to stablishe the same. But first lette vs wipe away the colour that they lay vpon it, and then let vs turne vpon them selues the engine that they raise vp agaynst vs. [...]i▪ Ma i▪ iix. Then Antiochus (saye they) commaunded all the bookes to be bourned, whense are come these co­pies that we nowe haue? On the other side I aske them, in what shop they could so sone be made? It is euidēt, that after the crueltie appeased they were immediatly abrode agayn., & were without controuersy kno­wen to be the same of all godly men, that hauyng ben brought vp in the doctrine of them dyd familiarly knowe them. Yea when all the wicked men beyng as it wer conspired togyther, dyd insolently triumphe with reproches vpō the Iewes, yet neuer was there any y ^t durst lay to their charge false changyng of their bokes. For what soeuer they thynke the Iewes religion to be, yet still they thinke Moses to be the authour of it. What then do these praters els, but bewraie their owne more then doggysshe frowardenesse, while they falsely saie that these bookes are chaunged, and newe put in their places, whose sacred antiquitie is ap­proued by consente of all histories? But to spende no more laboure vainely in confutynge suche foolishe cauillations: let vs rather hereby consyder howe great a care God had for preseruation of his worde, [...] beyonde the hope of all men, he saued it from the outrage of the moste cruell tyrant, as out of a present fyre: that he endewed the god­ly priestes and other with so greate constancie, that they sticke not to redeeme this booke euen with losse of theyr lyfe if nede were, and so to conuey it ouer to posteritie: that he disappoynted the narowe searche of so many gouernours and souldiours. Who can but acknowledge the [Page 19] the notable and myraculous woorke of God, that these scared mo­numentes whyche the wycked veryly thought to haue bene vtterly de­stroyed, by and by came abroade agayne as fully restored, and that with a greate deale more honour. For by and by folowed the transla­tynge of theim into Greke, to publyshe theim throughout the worlde. And not in thys onely appeared the myraculous woorkynge, that God preserued the tables of his couenaunt from the bloudy proclamations of Antiochus: but also that among so manyfold miserable afflictions of the Iewes, wherewith the whole nation was sometyme worne to a fewe and wasted, and laste of all, brought in maner to vtter destruc­tion, yet they remayned styll safe and ex [...]ant. The Hebrue tongue lay not onelye vnestemed, but almoste vnknowen. And surely hadde not been Goddes pleasure to haue his religion prouyded for, it hadde pery­shed altogether. For howe muche the Iewes that were since theyr re­tourne from exile, were swarued from the naturall vse of theyr mo­ther tongue, appeareth by the Prophetes, that lyued in that age, why­che is therefore woorthy to bee noted, because by this comparyson the antiquitie of the lawe and the prophetes is the more playnely percey­ued. And by whome hathe God preserued for vs the doctrine of salua­tion conteyned in the lawe and the prophetes, to the ende that Christe myghte in his appoynted tyme bee openly shewed? euen by the moste cruelly bente enemyes of Christe, the Iewes, whome Saincte Au­gustine doothe therefore woorthylye calle the keepers of the Libra­rie of Christian Churche, because they haue mynystred vnto vs that thyng, to reade wherof, theimselues haue no vse.

Nowe if we comme to the newe Testamente, with howe sounde pyllers is the trueth thereof vpholden? The three Euangelistes write 11 the hystorie in base and symple speeche. Manye prowde menne dooe lothe that symplicitie, because they take no heede to the chiefe poyn­tes of doctrine therein, whereby it were easie to gather, that they en­treate of heauenly mysteries aboue mannes capacitie. Surely who so euer haue but one droppe of honest shame will be ashamed yf they rede the fyrste chapiter of Luke. Nowe, the sermons of Christe, the summe whereof is shortly comprised by these three Euangelistes, dooe easyly delyuer theyr writynges from all contempte. But Ihon thunderynge from on hye, those whome he compelleth not to obedience of faythe, he throweth downe their stubbournesse more myghtily than any thunder­bolt. Nowe let come foorth all these sharpnosed faultfinders, that haue a great pleasure to shake the reuerence of scripture oute of theyr owne and other mens heartes, let them reade Iohns gospell: Will they or no, they shall there fynde a thousande sentences that may at leaste awaken their sluggishenes, yea that may printe a horrible brande in theyr con­sciences to restrayne their lawhyng. The same is to bee thought of Peter and Paul, in whose writynges although the more part be blynd, yet the very heauenly maiestie in them holdeth all men bounde, and as it were faste tyed vnto it. But this one thyng doth sufficiently aduance their doctrine aboue the worlde, that Mathew being before al geuen to the gaine of his money boorde. Peter & Iohn brought vp in their fisher boates, all grosse vnlearned men, had learned nothyng in mens schoole that they myghte deliuer to other. Paule, not onely from a professed, [Page] but also from a cruell and blouddy ennemy conuerted to a newe man, with sodayne and vnhoped chaunge dothe shewe, that beyng compel­led by heauenly authoritie he nowe maynteyneth that doctrine, whiche before he had fought agaynst. Nowe lette these dogges denye, that the holy ghoste came downe vpon the Apostles, or lette theym discredite the hystorie: yet styll the truthe it selfe openly crieth out, that they were taughte by the holye ghoste, whyche beynge before tyme despised men amonge the raskall people, sodeynly began so gloriousely to entreate of heauenly mysteries.

There bee yet also furthermore many very good reasons, why the 12 consente of the churche shoulde not be esteemed without weyght. For it is to be accompted no smalle matter, that syns the scripture was first publyshed, the wylles of so many ages haue constantly agreed to o­bey it. And that howe soeuer Sathan with all the worlde hath trauay­led by meruaylous meanes, eyther to oppresse it, or ouerthrowe it, or vtterly to blotte and deface it oute of mennes remembraunce, yet euer styl like a palme tree, it hath rysen vp aboue, and remayned inuincible. For there hath not lyghtly ben in olde tyme any sophister or Rhetorici­an that had any more excellent witte than other, but he hath bente his force agaynst this scripture: yet they all haue nothyng preuayled. The whole power of the earthe hath armed it selfe to destroye it, and yet all their enterprises are vanished away, as in smoke. Nowe coulde it haue resysted beyng so myghtyly on eche syde assayled, yf it hadde had none other defence but mannes? Yea rather it is hereby proued, that it came from God hymselfe, that all the trauayles of men stryuynge againste it, yet it hath of her owne power styll rysen vp. Besyde that, not one ci­tie alone, nor one onely nation hathe agreed to receiue and embrace it: but so farre as the worlde extendethe in lengthe and breadth, the scripture hath atteyned her credite, by one holye conspiracie of diuers nations, whiche otherwyse were in nothynge agreable one with an o­ther. And forasmuche as suche agreement of myndes so dyuers and disagreyng in maner in all thynges elles, ought muche to moue vs, be­cause it appeareth, that the same is brought about none other way, but by woorkyng of the heauenly maiestie: no smalle estimation groweth vnto it, when we beholde theyr godlynesse, that doo so agree. I meane not of them all, but onely of those, with whom as with lyghtes it plea­sed God to haue his churche to shyne.

13 Nowe with what assurednesse of myde ought we to submitte vs to that doctrine whiche we see stablished and witnessed with the bloude of so mayne holye menne? They when they hadde but ones receaued it, sticked not boldely without feare, yea and with greate cherefulnesse to dye for it: howe shoulde it then come to passe, that wee, hauynge it con­ueyed to vs with suche an assured pledge, shoulde not with certayn and vnmouable persuasion take holde of it? It is therfore no small confir­mation of the scripture▪ that it hath ben sealed with the bloud so ma­ny witnesses, specially when we consider that they suffred deth to beare witnesse of their faith: and not of a frentike distemperance of brayne, as somtyme the erronious spirites are wont to do, but with a firme and constant and yet sobre zeale of God. There be other reasons and those not fewe nor weake, whereby the Scripture hath her dignitie and ma­iestie [Page 20] not onely ascertayned vnto godly hartes, but also honourably de­fended agaynst the subtilties of cauillers, yet be they suche as be not of them selues sufficiently auaylable to bryng stedfast credite vnto it, vn­tyll the heauenly father disclosyng therin his maiestie, doothe bryng the reuerence therof out of all controuersie. Wherfore then only the scrip­ture shall suffise to that knowledge of God that bryngeth saluation, when the certayntie therof shall be grounded vpon the inwarde persua­sion of the holy ghoste. So those testimonies of men that serue to con­firme it shall not be vaine, if as seconde healpes of our weaknesse they folowe that chiefe and hyest testimonie. But they doo fondly that will haue it perswaded by proofe to the unfaithfull, that the scripture is the woorde of God, whiche can not be knowen but by faith. For good rea­son therfore dooth Augustine geue warnyng, De vtill [...] rate cre [...] dendi. that godlynesse and peace of mynde ought to go before, to make a man vnderstande somwhat of so greate matters.

¶The .ix. Chapter. ¶That those fanaticall men, which forsakyng scripture, resort vnto reuelation, doo ouerthrowe all the principles of godlynesse.

NOwe they that forsaking the Scripture doo imagine I wote not what waie to attayne vnto God, are to bee thought not so muche to be holden with errour, as to be caried with rage. For there haue arisen of late certain giddy brained men, whiche moste presumptuously pre­tendyng a schoole of the spirite, bothe them selues doo forsake all readyng, and also doo scorne their simplici­tie whiche still folowe the dead and slaying letter, as they call it. But I would fayne knowe of these men, what spirite that is, by whose inspira­tion they are caried vp so hye, that they dare despise the doctrine of the scripture as chyldishe and base. For yf they answere that it is the spirite of Christ, then suche carelesnesse is woorthye to bee laughed at. For I thynke they will graunte, that the Apostles of Christe and other faith­full in the primitiue churche were lightned with none other spirite. But none of them dyd learne of that spirite to despise the worde of God: but rather euery one was moued more to reuerence it, as their writynges doo most playnly witnesse. Esa. iix.xxi. And surely so was it foretold by the mouthe of Esaie. For where he saythe, My spirite that is vppon thee, and my woordes whyche I haue putte in thy mouthe, shall not departe oute of thy mouthe, nor oute of the mouthe of thy seede for euer: he dooth not bynde the olde people to the outwarde doctrine as thoughe they were sette to learne to spelle, but rather he teacheth, that this shal be the true and perfecte felicitie of the newe churche vnder the reigne of Christe, that it shall no lesse be ledde by the voyce of God, than by the spirite of god. Wherby we gather, that these lewde menne with wycked sacrilege dooe seuer asunder those thynges that the Prophete hathe ioyned with an inuiolable knotte. Moreouer, Paule beeynge rauysshed vp [Page] into the thyrde heauen, yet ceassed not to goe forwarde in the doctrine of the law and the Prophetes, euen so as he exhorteth Timothe, a do­ctour of singular excellence to apply readyng. i. tim. iiii.xiii. And worthie is that com­mendation to be remembred, wherwith he setteth foorthe the scripture, sayeng, ii. tim. iii.xvi. that it is profytable to teache, to admonysshe and to reproue, that the seruantes of God maye bee made perfecte. Howe dyuelyshe a madnesse is it to fayne, that the vse of scripture is but transitorye, and lasteth but for a whyle, whiche in dede guydeth the chyldren of God e­uen to the laste ende? Agayne, I woulde haue them answere me this: whether they haue tasted of an other spirite than that, whiche the Lord promysed to his disciples▪ Althoughe they be vexed with extreme mad­nesse, yet I thynke they are not caryed with suche gyddinesse, that they dare so boast. But what maner of spirite dyd he speake of in his pro­mise? euen that spirite whiche shoulde not speake of it selfe, but shulde mynister and inspire into their myndes those thynges whyche he the Lorde hymselfe hadde taught by his woorde. Iohn. xvi.xiii. It is not therfore the of­fice of the spirite whyche is promised vs, to fayne newe and vnhearde of reuelations, or to coyne a newe kynde of doctrine, wherby we shuld be led from the receiued doctrine of the gospell, but to seale in our min­des the selfe same doctrine that is commended vnto vs by the gospell.

2 Wherby we playnly vnderstand, that we ought right studiously to ap­ply the redyng & hearyng of the scripture, if we list to take any vse and fruite of the spirite of God. [...]i. pete. i.x. As also Peter praiseth their diligence that are hedefull to the doctrine of the Prophetes, which yet myght seme to haue geuen place after the risyng of the light of the gospell. On the o­ther syde yf any spirite leauynge the wysedome of the worde of God doth thrust vnto vs an other doctrine, that the same spirite ought right­fully to be suspected of vanitie and lyenge. For what? when Sathan transformeth hymselfe into [...]n aungell of lyght, what credite shall the holy ghoste haue among vs, if it be not seuerally knowen by some assu­red marke? And truely it hath been playnly poynted oute vnto vs by the woorde of the Lorde, but that these miserable men doo wyllyngly couete to erre to their owne destruction, while thei seeke a spirite rather from them selues than from him. But (say they) it is dishonorable, that the spirite of God, whom all thynges ought to obey, should be subiect to the scripture. As if this were a dishonour to the holy ghost to be euery where egall and lyke to it selfe, to agree with it self in all thynges, and no where to varye. In deede if it were to be tried by the rule either of men, or of angels, or any others rule whatsoeuer, then it myght well be thought, that it were brought into obedience, or if ye lyst so to terme it, into bondage. But when it is compared with it selfe, when it is consydered in it selfe, who canne therfore say, that there is any wrong doone vnto it? But thus it is brought to tryall. I graunte, but suche a triall wherewith it was his owne pleasure to haue his maiestie esta­blished. It ought to content vs so soone as he entreth into vs. But lest vnder his name the spirite of Sathan shoulde creepe in, he wylle haue vs to knowe hym by that image of hym selfe, whyche he hathe prin­ted in the scriptures. He is the authour of the scriptures: he can not be dyuers and vnlyke hym selfe. Therefore it muste needes bee, that he contynually remayne suche as he hathe shewed hym selfe therein. [Page 21] This is no dishonor vnto him, vnlesse perhappe we count it honorable to swarue and goe out of kinde from himselfe.

Wheras they cauil y ^t we rest vpon y ^e letter y ^t sleieth, herein they suffer 3 punishment for despising of the Scripture. ii. Cor. iii.vi. For it is plain enough that Paule there contendeth against the false Apostles, which commending the law without Christ did cal away the people from the benefite of the new testament, wherin the Lord doth couenant that he will graue his law within the bowels of the faithful, and write it in their hartes. The letter therfore is dead, and the law of the Lord killeth the readers of it, when it is seuered from the grace of Christ, and, not touching y ^e heart, only soundeth in the eares. But if it be effectually printed in our hartes by the holy gost, if it present Christ vnto vs: then is it the worde of life, conuerting soules, ii. cor. iii▪ viii. geuing wisedome to little ones. &c. Also in the same place the Apostle calleth his preaching the ministerie of the holy ghost: meaning that y ^e holy ghost doth so sticke fast in his truth which he hath expressed in the scriptures, that then only he putteth forth and displai­eth his force, when the Scripture hath her due reuerence and dignitie. And it disagreeth not here with which I before said, that the woorde it selfe is not much assured vnto vs, vnlesse it be cōfirmed by the witnesse of the holy ghost. For with a certain mutuall knot the Lorde hath cou­pled together the assuraunce of his worde and of his spirite, so that per­fecte reuerence to the worde doth then settle in our mindes when the holy ghost shineth vpon vs to make vs therin beholde the face of God: and on the other side without al feare of being deceiued we do embrace the holy ghost when we reknowledge him in his own image, that is in his worde. Thus it is vndoutedly: God brought not abrode his worde among men for a sodeine shewe, meaning at the comming of his spirit by and by to take it away againe, but he after sent the same spirite with whose power he had distributed his word, to make an end of his worke with effectual confirmacion of his worde. Lu. xxiiii xxvii. In this sorte Christe opened the mindes of the two disciples. not that they shold cast away y ^e Scrip­tures and waxe wise of themselues, but that they should vnderstand the Scriptures. Likewise Paule when he exhorteth the Thessaloniās not to extinguishe the spirite, i. the. v.xix doth not carry them vp on hie to vaine specu­lations without the worde, but by and by saith further, that prophecies are not to be despised: wherby without dout is meant, that the lighte of the spirite is choked vp so sone as prophecies come to be despised. What say these proudely swelling mē, rauished with the spirit, to these things, which recken this onely to be an excellent illumination, when carelesly forsaking and saying farewel to the word of God, they both boldly and rashly do take holde of al that they haue cōceiued in their slepe. Truely a farre other sobrietie becommeth the children of God: whiche as they see that without the spirite of God they are voide of al light of trueth, so do they knowe that the worde is the instrumente wherwith the Lorde distributeth to the faithfull the light of his spirite. For they know none other spirite but that which dwelte and spake in the Apostles, by whose oracles they are continually called to the hearyng of the worde.

The .x. Chapter. That the Scripture, to correct all supersticion, doth in comparison set the true God against al the Gods of the gentiles, reckening hym for none of them.

BUt because we haue shewed, that the knowledge of God which in the frame of the world and al the crea­tures is somwhat plainly set forth, is yet more famili­arly and plainly declared in the worde: now is it good to consider, whether the Lord shew himselfe suche in the Scripture as it pleased him first to be represented in his workes. But I shall at this time be contented only to point vnto it, wherby the godly mindes being admonished may know what is chefely to be searched in the Scriptures cōcerning God▪ and be directed to one certain marke in their seking. I do not yet touch the peculiar couenaunte, wherby God seuered the stocke of Abraham from other nations. For euen then he appeared the redemer in recey­uing to his children by free adopcion those that before were ennemies. But we ar yet about that knowledge that resteth in the creation of the world and ascendeth not to Christ the mediatour. And although by and by it shalbe good to allege certaine places oute of the newe testament, forasmuch as euen out of it both the power of God the creator and his prouidence in preseruing of the first nature is approued, yet I warne the readers before, what is now my purpose to do, to the ende that they passe not the appointed boundes. So for this present, let it suffice vs to learne, how God the maker of heauen and earth doth gouerne y ^e world by him created. Euery where is renomed both his fatherly bountie and enclined wil to do good, and there are also examples rehearsed of hys seueritie, which shew him to be a righteous punisher of wicked doinges, specially where his sufferaunce nothing preuaileth with the obstinate.

2 In certain places are set forth more plaine descriptions wherin his natural face is as in an image represented to be seen. For in the place where Moses descrybeth it, it semeth that his meanyng was shortly to comprehende al that was lawful for men to vnderstande of God. Er. xixiiii vi. The lord (sayeth he) the Lord, a mercyfull God, & gracious, paciente and of much mercy, and true, whych kepest mercy, vnto thousandes which ta­kest away iniquitie and wycked doinges, beefore whom the innocente shal not be innocent, which rendrest the wyckednesse of the fathers to the children and childrens children. Where let vs marke, that his eterni­tie and being of himselfe is expressed in the twise repeting of that ho­norable name: and that then his vertues are rehearsed, in which is des­cribed vnto vs, not what he is in respect to hymselfe, but what a one he is towarde vs: that thys knowledge of hym maye rather stande in a liuely feling, than in an empty and supernatural speculation. And here we do heare recited those vertues of hys which we noted to shine in the heauen and earth, that is to say, [...]lemēcie, bountie, mercy, iustice, iudge­ment and truth. For myght and power are conteyned vnder this name Elohim God. Wyth the same names of addition doe the Prophetes set [Page 22] him forth when they meane fully to paint out his holy name. But, be­cause I would not heape vp to many examples together, at this presēt let one Psalme suffice vs, Psa. cxlv iii. wherin the summe of al his vertues is so ex­actly reckened vp, that nothing can seme to be omitted. And yet is no­thing there rehearsed, but that which we may beholde in his creatures. So plainly do we perceiue God by informacion of experyēce, to be such as he declareth himselfe in hys worde. In Ieremy where he pronoun­ceth, what a one he would haue vs knowe hym to be, he setteth forth a description not altogether so full, Iere. vi.xxiiii. but yet comming all to one effecte. He that gloryeth, saieth he, let him glory in this that he knoweth me to bee the Lord that do mercy, iustice, and iudgemente on the earth. Surelye these three thinges are very necessary for vs to knowe: mercy, in which alone consisteth al our saluacion: Iudgement, which is dayly executed vpon euil doers, and more greuous is prepared for them to eternal de­struction: Iustice, wherby the faithful are preserued and most tenderlye cherished. Which thinges when thou hast conceiued, the prophecy saith thou hast sufficiently enough wherof thou maiest glory in God. And yet here are not omitted either his trueth or his power, or his holinesse or goodnesse. For how should the knowledge stand sure which is here re­quired of his iustice, mercy and iudgement, vnlesse it did rest vpon hys vnmouable truth? And how should we beleue that he doeth gouerne the earth with iustice and iudgement, but vnderstandyng hys power? And whense commeth his mercy but of his goodnesse? If then all his waies be mercy, iudgement and iustice, in them must holinesse also nedes bee seen. And to none other ende is directed that knowledge of God that is set forth vnto vs in the Scriptures, than is that knowledge also which appeareth emprinted in his creatures, that is to say: it first moueth vs to the feare of God, and then to put confidence in hym, to the ende we may learne first to honor him with perfect innocency of lyfe and vnfai­ned obedience, and then to hang altogether vpon hys goodnesse.

But here I meane to gather a summe of generall doctrine. And 3 first let the readers note, that the Scripture to the ende to direct vs to the true God, doth expresly exclude and cast away al the gods of y ^e gen­tiles, because commonly in a manner in al ages religion hath ben cor­rupted. True it is in dede that the name of one God was euerye where knowen and renomed. For euen they that worshipped a great nomber of gods, so oft as they did speake according to y ^e proper sense of nature, they simply vsed the singular name of God as if they were contented with one God alone. And thys was wisely marked by Iustine y ^e Mar­tyr, which for thys purpose made a boke of the Monarchie of god, wherby many testimonies he sheweth that thys, that there is but one god, was engrauen in the hartes of al men. The same thyng also doth Ter­tulliane proue by the common phrase of speche. But forasmuche as all without exception are by their own vanitie either drawen or fallen to false forged deuises, and so their senses are become vayne, therefore all that euer they naturally vnderstode of the beeing but one god, auayled no further but to make them inxecusable. For euē the wisest of them do plainly shewe the wandering error of theyr mynde, when they wyshe some god to assist them, and so in theyr prayers do cal vpon vncertayne gods. Moreouer in this that they imagined god to haue many natures [Page] although they thought somwhat lesse absurdely than the rude people did of Iupeter, Mercury, Uenus, Minerua and other: yet were they not free from the deceites of Satan, and as we haue already sayed els where, whatsoeuer wayes of escape the Philosophers haue suttelly in­uented, they cannot purge themselues of rebelliō but that they all haue corrupted the trueth of god. Haba. ii. For thys reson, Habacuc after he had condē ­ned all idols biddeth to seke God in hys own temple, that the faythfull should not admyt hym to be any other than such as he had disclosed him selfe by hys worde.

The .xi. Chapter. That it is vnlawfull to attribute vnto God a visible forme, and that gene­rally they forsake God, so many as do erect to them selues any images.

1 BUt as the Scripture prouiding for the rude & grosse wit of man vseth to speake after the common maner: so when it meaneth to make seuerally knowen the true God from the false gods, it chiefelye compareth him with idols: not that it doth allowe these inuency­ons that are more suttelly and finely taughte by the Philosophers, but the plainlier to disclose the folish­nesse of the world, yea rather their madnesse in sekyng God so long as they cleaue euery one to their own imaginations. Therfore that exclu­siue definition whych we commonly heare, bryngeth to nought all that maner of Godhead that men frame to themselues by their own opini­on, because God hymselfe is the only conueniente witnesse of hymselfe. In the meane tyme, sith thys brutysh grossenesse hath possessed y ^e whole world, to couet visible shapes of God, and so to forge themselues Gods of timber, stone, golde, siluer, and other dead and corruptible matter, we ought to holde thys prynciple, that wyth wycked falshode the glorye of God is corrupted so oft as any shape is fained to represent him. Ther­fore God in the law, after he had once chalenged the glory of hys deitie to hymselfe alone, meaning to teache vs what manner of worshipping him he aloweth or refuseth, addeth immediatly: Thou shalt make thee no grauen image, Ex. xx.iiii nor any similitude, in which woordes he restraineth our libertie, that we attempt not to represent him w ^t any visible image. And there he shortly reckneth vp all the formes wherwith of long time before, supersticion had begon to turne his trueth into lyinge. For we know that the Persians worshipped the sonne, yea and so many starres as the folish nations saw in the skie, so many goddes they fained them. And scarce was there any liuing creature whiche was not among the Egiptians a figure of God. Maxi­mus Tiri us plato­nicus sermone. xx [...]viii. But the Grecians were thought to be wy­ser than the rest, because they worshipped God in the shape of a manne. But God compareth not images one with an other, as though one wer more and an other lesse mete to be vsed, but withoute any exception he reiecteth all images, pictures and other signes, wherby y ^e superstitious 2 thought to haue God nere vnto them.

Deu. [...]iii.x xii.xv.This is easy to be gathered by the reasons whiche he ioyneth to the prohibition. First with moses. Remember that the Lord hath spoken to [Page 23] thee in the vale of Horeb. Thou heardest a voice, but thou saweste no body. Therfore take hede to thy selfe, least paraduenture thou be decei­ued and make to thy selfe any likenesse. &c. We see how openly God set­teth his voice against all counterfaite shapes, that we may knowe that they forsake God whosoeuer do couet to haue visible formes of hym. Of the Prophetes onely Esay shalbe enough whiche speaketh ofte and much herof, Esa. x [...].xviii. et. xli.vii. & xlv.ix. et. xlvi.v. Acte. xvii.xxix. to teache that the maiestie of god is defiled with vncomlye and folishe counterfaiting, when he beeyng without body is likened to bodily mater: being inuisible, to a visible image: being a spirit, to a thing without life: being incomprehensible, to a small lompe of timber, stone or golde. In like manner reasoneth Paule: For asmuch as we are the ge­neracion of god, we ought not to thinke that the godhead is lyke vnto golde, or siluer or stone grauen by art and the inuention of mā. Wher­by it certainely appeareth, whatsoeuer images are erected or pictures painted to expresse the shape of god, they simply displease hym as cer­taine dishonors of his maiestie. And what maruel is it if the holy ghost do thonder out these oracles from heauen, sith he compelleth the verye wretched and blinde idolaters themselues to confesse this in earth? It is knowen how Seneca complained as it is to reade in Augustine. Li. vi. de [...]ui. dei. cap, x They dedicate (saieth he) the holy immortall and inuiolable gods in most vile and base stuffe, and put vpon them the shapes of men and beastes, and some of them with kinde of man and woman mingled together, & with sondryshapen bodyes, and such they call gods whiche if they shoulde receiue breath and mete them would be reckened monsters. Whereby agayne plainly appeareth, that it is a fonde cauillacion wherewith the defenders of images seke to escape, which say that the Iewes were for­bidden images, because they were inclinable to superstition. As thoughe that thyng perteyned to one nation onely which god bryngeth forth of hys eternall beeing and the contynuall order of nature. And Paule spake not to the Iewes but to the Athenienses when he confuted theyr error in counterfaytyng a shape of god.

God in dede, I graunt, somtyme in certayne sygnes hath geuen a 3 presence of hys godhed, so as he was sayed to be beholden face to face, but all these sygnes that euer he shewed dyd aptly serue for meanes to teache, and wythall dyd playnly admonishe men of an incomprehēsible essence. For the cloude and smoke and flame, although they wer tokens of the heauenly glory, Deu. iiii.xi. yet did they as it were bridle and restraine the mindes of mē that they should not attempt to passe any further. Wher­fore not Moses himself, Exod. xxx iii.xiii. to whom God disclosed himselfe most familiar­ly in comparison of other, obteined by prayer to see that face, but recey­ued this answere that man is not able to susteine so great brightnesse. The holy ghost appeared vnder the lykenesse of a doue, Mat. iii.xvi, but sith he im­mediatly vanished away, who doeth not see that by that tokē of so short a continuaunce of a moment the faithful are put in minde that they ought to beleue him to be an inuisible spirite, that holding them contē ­ted with his vertue & grace, they should make him no outwarde shape. This, that God appeared somtimes in forme of a man, was a foreshe­wing of the reueling that was to be made of him in Christ. And there­fore it was not lawfull for the Iewes to abuse this pretense to erect to themselues a representacion of the godhead in the shape of man. Also [Page] the mercy seate wherin God shewed forth the presence of his power in the time of the law, was so made as it might teache that the best behol­ding of the godhead is this, when mens mindes are caried beyond them selues with administracion of it. For the Cherubins with their winges stretched abrod did couer it, Exo. xxv.xvii. the veile did hide it, and the place it selfe be­ing set faire inwarde did of it selfe sufficiently kepe it secrete. Therefore it is very plaine that they be very mad that goe aboute to defende the images of God & of Saintes with y ^e example of these Cherubins. For, I pray you, what meant these litle images, but to shewe that images are not mete to represent the misteries of God? forasmuch as they were made for this purpose, that hiding the mercy seate with their winges they should not onely kepe backe the eies of man, but also all his senses from the beholding of God, and so to correct his rash hardinesse. For this purpose maketh it that the Prophetes described the Seraphins shewed them in vision, Esa. vi.ii. with their face vncouered: wherby they signifie, that so great is the brightnesse of the glorye of God that the Angelles themselues are kept from direct beholding it, and the smal sparkes ther­of that shine in the Angels are withdrawen from our eies. Althoughe yet so many as rightly iudge, doe acknowledge that the Cherubins of whom we now speake, perteined onely to the olde maner of introducti­on as it were of children vsed in the law. So to draw them now for an example to our age▪ is an absurditie. For that childish age, as I may so terme it, is passed, for the which such rudimentes were appointed. And it is much shame, that the painime writers are better expounders of the law of God than the Papistes are. Iuuenale reprocheth the Iewes as it were in scorne that they honor the white cloudes and the deitie of the heauen. I graunt he speaketh peruersly and wickedly: and yet he speaketh more truely in saying that they haue among them no image of God, than y ^e papistes do which prate y ^t they had a visible image of god. And whereas that people with a certaine hote hastinesse, brake out oftentim [...]s to seke them idols, euen as waters out of a great freshe spring boile out with violēt force: herby rather let vs learne how great is the inclination of our nature to idolatry, least throwing vppon the Iewes the blame of that fault which is common to al, we slepe a dead­ly slepe vnder vaine allurementes to sinne.

4 To the same purpose serueth this saying. The idols of the gentiles are golde and siluer, euen the workes of mens handes. Beecause the Prophete doth gather of the stuffe it selfe, psa. cxv.b. & xiii.v.xv that they are no gods y ^t haue a golden or siluer image: and he taketh it for confessed truth, y ^t it is a fo­lish fained inuencion whatsoeuer we conceiue of our own sense concer­ning God. He nameth rather golde and siluer than clay or stone, y ^t the beautie or the price should not serue to bryng a reuerence to idols. But he concludeth generally that nothing is lesse allowable, than gods to be made of ded stuffe. And in the meane while he standeth as much vpon this point, that men are caried awaye with to mad a rashenesse, whyche themselues bearyng about with them but a borrowed breath, ready to vanish away at euery moment, yet dare geue the honor of God to idols. Man must nedes confesse that himselfe is but a creature of a daies con­tinuaunce, and yet he will haue a pece of metall to be compted God to which himselfe gaue the beginning to be a God. For whense came the [Page 24] beginning of idols but from the wil of mē? Uery iustly doeth the heathē poet geue them this taunt:

Forsoth an earthly silly mā that breatheth out his [...]wn life in maner euery moment, by his workemanship shal conuey the name and honour of God to a dead stocke. But forasmuch as Epicure in scoffingly iesting hath cared for no religion, let vs leaue the tauntes of him and suche as he is, and let the rebuking of the Prophete pricke vs or rather thruste vs through where he sayeth, Esa. xliiii.xv. that they are to much beastly witted that with one selfe pece of wood do make a fier and warme themselues, doe heate the ouen to bake bread, do rost or sethe flesh, and do make them a God before which they fal down humbly to pray. Therfore in an other place he doeth not onely accuse them by the law, but also doth repreche them that they haue not learned of the fundaciōs of the earth: for that there is nothyng lesse conuenient than to bryng God to the m [...]a [...]ure of fyue fote which is aboue all measure and incomprehensyble. Esa. [...].xxi. And yet thys same monstrous thyng which manifestly repugneth agaynste the order of nature, Es. ii.viii. et. xxxi.v [...]i et. lvii.x. Os [...]. xiiii.ii i. mic. v.xiii. ps. [...]xv.viii custome sheweth to be naturall to men. We must more­over holde in minde, that superstitions are in Scripture commonly re­buked in thys phrase of speache, that they are y ^e workes of mens hande which want the authoritie of God: that thys may be certayne, that all these maners of worshipping that men do [...]euise of them selues are de­testable. The Prophete in the Psalme doeth amplife the madnesse of them that therfore are endued wyth vnderstandyng, that they shoulde know that al thynges are moued with the only power of God, and yet they pray for helpe to thinges dead and senselesse. But because the cor­ruption of nature carryeth as wel al nacions, as eche man priuatlye to so great madnesse, at last the holy ghost thondreth wyth terryble curse agaynst them saying: let them that make them become lyke to them and so many as trust in them. And it is to be noted that a similitude is no lesse forbydden than a grauen image, wherby the fonde sutteltie of the Grekes is cōfuted. For they thynke they ar wel discharged if they graue not a God, while in payntinges they do more licentiously outrage than any other nations. But the Lord forbyddeth an image not onely to be made by the grauer, but also to be counterfaited by any other workmā, because such counterfaiting is euill and to the dishonor of his maiestie.

I know that it is a saying more than common among the people, y ^e images are lay mens bokes. Gregory so said, but the spirite of god pro­nounceth far otherwise, in whose schole if Gregorie had ben taught, he would neuer so haue spoken. For wheras Hieremy painly saieth that the stocke is a doctrine of vanitie: Hie. x.viii ha. ii.i viii and wheras Habacu [...] teacheth y ^t the molten image is a teacher of lyes: surely hereof is a general doctrine to be gathered, that it is vaine and lieng whatsoeuer men learne by ima­ges concerning God. If any man take excepcion, and saye that y ^e Pro­phetes reproue them only which abused images to wicked superstition: [Page] I graunt that to be true. But I adde further that which is easy for all men to se, that they condemne that thing wholy which y ^e Papistes take for an assured principle, that images are in s [...]ede of bokes. For they doe in comparison set images against God as thinges directly contrarye & such as neuer can agree together. This comparison I saye is made in those places which I haue alleged. Sith there is but one true god whō the Iewes did worship, it is a [...]sse & falsly done to forge visible shapes to represent God▪ and men are miserably deceiued, that therby seke for knowledge of God. Finally if it were not true that it is a deceitfull and corrupt knowledge of God that is learned by images, the Prophetes would not so generally condemne it. At least thus much I win of them when we shew that it is vanitie and lieng that men do attempte to re­present God with images, we do nothing but rehearse word for word that which the Prophetes haue taught.

6 Let be red what Lactantius and Eusebius haue writtē of this mat­ter which sticke not to take it for certayne y ^t they wer al mortal of whō images are to be seen. Likewise Augustine: whiche withoute douting pronounceth that it is vnlawfull not onely to worship images, but al­so to set vp images to God. And yet sayeth he none other thyng but the same which many yeares before was decreed by the Elibertine coun­cel, Concil. [...]bert. ca. vi. ca. xxxvi. wherof this is the .xxxvi. Chapiter. It is ordeined that no pictures be had in the church, that the thing which is honored and worshipped be not painted on the wals. But most notable is that which in another place Augustine allegeth out of Uarro, Lib. iiii. de Ciui­rate dei cap. ix. &. xxxi. and confirmeth it with his owne assent, that they which first brought in the images of gods, both toke away the feare of God, and brought in erroure. If Uarro alone should say this, paraduenture it should be but of smal authoritie. Yet ought it of right to make vs ashamed that a heathen man groping in darknesse came to this light, to se that bodily images are therfore vnmete for the maiestie of God, because they diminish the feare of God and encrease error in men. The proufe it selfe witnesseth that this was no lesse tru­ly than wisely spoken. But Augustine hauing borrowed it of Uarro, bringeth it forth as of his own mind. And first he admonisheth, that the first errors wherwith men were entangled concerning God, beganne not of images, but as with new matter added encreased by them. Se­condly he expoundeth that the feare of god is therefore minished or ra­ther taken away therby, because his maiestie may easely in the folish­nesse and in the fonde and absurde forging of images grow to cōtempt. Which seconde thing I would to god we did not by proufe finde to be so true. Whosoeuer therefore will couet to be rightly taught, let him elles where learne than of images, what is mete to be knowen concerning God.

7 Wherfore if the papistes haue any shame, let them no more vse thys shyft to say that images are lay mens bokes, which by many testimoni­es of Scripture ar so openly confuted. And althoughe I graūt them so much, yet should they not muche get thereby for defense of their idoles. What monsters they trust in, in the place of, God is wel knowen. The pictures and images that they dedicate to Saynctes, what at they but examples of extreme riot & vnclennesse, wherunto if any would fashion himselfe, he were worthy to be beaten with staues? Surely the brothe [...] ­houses [Page 25] can shewe harlots more chastely and soberly attyred, than their temples shewe images of these whom they would haue called virgins. Euen as vncomly array geue they to the martirs. Lette them therfore fashion their idols at least to some honest shewe of shamefastnesse, that they may somwhat more colorably lye in saieng, that they are the bokes of some holinesse. But if it were so, yet then would we answere, that this is not the ryght way to teache the faythful people in holy places, whom God would haue there instructed with farre other doctryne than wyth these trifles. God commaunded in the churches a common doctryne to be set forth to al men in preaching of his woorde and in his holy miste­ryes: whereunto they shew themselues to haue a minde not very hede­ful, that cast their eies about to beholde images. But whom do the Pa­pistes cal lay and vnlearned men whose vnskilfulnesse may beare to be taught only by images▪ forsoth euen those whō the Lord knowledgeth for hys disciples, to whom he vouche saueth to reuele the heauenly wise­dome, whom he willeth to be instructed with y ^e holsome misteries of his kingdom. I graunt in dede as the matter standeth that there ar at this day many which cannot be without such bokes. But whēse I pray you groweth that dulnesse but that they are defrauded of y ^e doctrine whiche only was mete to instruct them with? For it is for no other cause that they which had the cure of churches gaue ouer their office of teachyng to idoles, but because themselues were dumme. Paule testifieth that Christ is in the true preaching of the gospel, Gal. iii.i. painted out and in amaner crucified before our eyes. To what purpose then wer it to haue cōmon­ly set vp in churches so many crosses of wood, stone, siluer and golde, if thys were wel and faythfully beaten into the peoples heads, that Christ dyed to beare our curse vpon the crosse, to cleanse our synnes with the Sacrifice of hys body, and to wash them away wyth hys bloud, and fi­nally to reconcile vs to God the father? Of which one thyng they might learne more than of a thousande crosses of wood or stone. For parhaps the couetous do set their mindes and eyes faster vpon the golden and siluer crosses than vpon any wordes of God.

As concerning the beginning of idols, that is by common consente thought to be true which is written in the boke of wysedome, that they were the first authoures of them, Sap. xiiii xv. which gaue thys honor to the ded, su­persticiously to worship their memorie. And truly I graunt that thys euil custome was very auncient, and I deny not that it was y ^e fierbrand wherwith the rage of men being kindled to idolatry did more and more burne therin. Yet do I not graunt that thys was the fyrst orygynall of thys mischiefe. For it appeareth by moses that images were vsed before that this curiositie in dedicatīg the images of dead mē, whereof the pro­phane wryters make otfen mention, were come in vre. When he telleth that Rachel had stolen her fathers idols, he speaketh it as of a common fault. Ge. xxxi, xix. Wherby we may gather that the wit of man is, as I may so cal it, a continual worship of idols. After the generall floud, there was as it were a new regeneracion of the world, and yet there passed not many yeares but that men according to their own lust fained them gods. And it is likely that, the holy patriarch yet liuing, his childrens children wer geuen to idolatry, so that to his bitter griefe he saw the earth defiled w ^t idols, whose corruptions the Lord had but late purged with so horribe [Page] iudgement. Ios. xxiiii.ii. For Thare and Nath [...]r euen before the birth of Abraham were worshippers of false Gods, as Iosue testifieth. Seing the gene­ration of Sem so sone swarued, what shal we iudge of the posteritie of Cham, who were already cursed in their father? The minde of men, as it is full of pride and rashe boldenesse, presumeth to imagine God accor­ding to her own conceit: and as it is possessed with dullnesse, yea ouer­whelmed with grosse ignoraunce, so it conceiueth vanitie and a fende fātasie in stede of God. And to these euils is added a new mischiefe, that man attempteth to expresse in workemanshippe suche a God as he in­wardly conceiueth. Thus the minde begetteth the idole, and the hande bringeth it forth. The example of the Israelites proueth that this was the beginning of idolatrie, that men do not beleue that God is among them, vnlesse he shewe himselfe carnally presente. We knowe not (saied they) what is become of this Moses: make vs gods that may go before vs. Ex. xxxi.i They knew that there was a God whose power they had had expe­rience of in so many miracles: but they did not beleue that he was nie vnto them, vnlesse they did see with their eies a corporall representaciō of his face, to be a witnesse vnto them of the God that gouerned them. Their minde was therfore to knowe by the image going before them, that God was the guide of their iourney. This thing daily experience teacheth, that the flesh is alway vnquiet till it hath gotten some coun­terfaite deuise like it self, wherin it may vainly delite as in an image of god. In a manner in al ages since the creation of the world, men to obey this blinde desire haue erected signes wherin they imagined God to be present before their carnall eies.

After such inuencion forged, by and by foloweth worshipping. For when men thought that they beheld God in images, they did also wor­ship him in them. At lēgth being both with mindes and eies altogether fastened theron, they beganne to waxe more and more brutishe, and to wonder at them and haue them in admiracion, as if there wer some na­ture of godhed in them. So appeareth that men brake not out into the worshipping of images, till they were perswaded in some grosse opini­on: not to thinke the images to be gods, but to imagine that there dyd a certaine force of Godhead abide in them. Therefore whether thou represent to thy selfe either God or a creature in the image, when thou fallest down to worship, thou art already bewitched wich some supersti­tion. For this reason the Lord hath forbidden not onely images to bee erected that ar made to expresse a likenesse of him, but also any titles or stones to be dedicated, that should stande to be worshipped. And for the same reason also in the commaundemente of the lawe, this other point is added concerning worshipping. For so sone as thei haue forged a vi­sible forme for God, they also tye the power of God vnto it. So beastlie folish are men, that there they fasten God where they counterfaite him, and therfore must they nedes worship it. Neither is there any differēce whether they simply worship the idole, or God in the idole. This is al­way idolatry when honoures due to God are geuen to an idole, vnder what color soeuer it be. And because God wil not be worshipped super­stitiously, therefore what soeuer is geuen to idols is taken from hym. Lette them take hede hereunto that seke for pretenses to defende the abhominable idolatrie, wherwith, these many ages past, true religion hath been drowned and ouerthrowen. But (saye they) the images [Page 26] are not taken for goddes. Neither were the Iewes themselues so vn­aduised to Forgett that it was God by whole hande they hadde been broughte oute of Egipte before they made they calfe. Yea when Aaron saied, that those were the Goddes by whom they were deliuered oute of the lande of Egipte, they boldly assented, shewing a plaine tokē of their meaning, that they would still kepe that God that was their deliuerer, so that they mighte see him goe before them in the calfe. Neither is it to be beleued that the heathen were so grosse as to beleue, that God was no other thing but stockes and stones. For they changed their images at their pleasure, but still they kepte the same Goddes in their mynde: and there were many images of one God, and yet they dyd not accor­ding to the multitude of images faine them many Gods. Besyde that they did daily cōsecrate newe images, yet did they not thinke that they made newe goddes. in ps. cxiii Lette the excuses be read whiche Augustine saieth were pretended by the Idolaters of his age. When they were rebuked, the common forte aunswered, that they did not worshippe that visible thing, but the deitie that did in it inuisibly dwell. And they that were of somwhat better religion, as he calleth it, did saye that they did neither worshippe the image nor the spirite in it, but by the corporall image they did beholde the signe of that thing whiche they oughte to worship. Nowe then? All idolaters, whether they were of the Iewes, or of the gentiles, were none otherwise minded than as I haue saied: being not contented with a spirituall vnderstanding of God, they thought by the images he should be more sure and nerer imprinted in them. After once that suche disordered counterfaiting of God well liked them, they neuer ended, till daily more and more deluded with newe deceites they ima­gined that God did shewe foorth hys power in images. And neuer­thelesse, both the Iewes were perswaded that vnder suche images they did worshippe the one true Lorde of heauen and earth: and lyke­wise the gentiles, their false goddes, whom yet they fayned to dwell in heauen.

Whosoeuer deny that it hath thus ben done in time past, yea within 10 our own remembraunce, they impudently lie. For, why fall they down before thē. And when they pray, why turne they toward them as to the eares of God? in ps. cxi. For it is true that Augustine saieth, that no man praieth or worshippeth when he so beholdeth an image but he is so affected in minde that he thinketh himself to be heard of it, or that it will do for him what he desireth. Why is there such difference betwene the images of one God. y ^t passing by one image with litle reuerence or none done to it they honor an other solemnely? Why doe they werry thēselues with vo­wed pilgremages to visit those images wherof they haue like at home? Why do they at this day in defense of them as it were for their religion and countrey, fight to slaughter and destruction, in suche sorte as they would better suffer to have the one only God than their idols to be takē from them? And yet I do not recken vp the grosse errors of the cōmon people, which are almost infinite, and do in manner possesse the hartes of all men. I do only shew what thēselues do confesse when they meane most of al to excuse themselues of idolatry. We do not cal them (say they) oure Goddes. No more did the Iewes nor the gentiles cal them theirs in tyme paste: and yet the Prophetes eche where cesse not to caste [Page] in their teeth their fornicacion with stockes and stones, for doing no more but such things as are daily done by them that would be compted Christians, that is to say, that they carnally worshipped God in stockes and stones.

11 Although I am not ignoraunt, nor thinke good to passe it ouer as if I knew it not, how they seke to escape with a more suttle distinction, wherof I shal againe make mention more at large hereafter. For they pretend that the worship which they geue to images is Idolodulia which is seruice of images, and not Idololatria which is worship of images. For so they terme it when they teache that they may lawfully withoute any wrōg done to God geue vnto images and pictures that worship which they cal Doulia or seruice. And so they thinke themselues without blame if they be but the seruauntes and not also the worshippers of idols: as though it were not a litle lighter matter to worship thā to serue. And yet while they seke a hole to hide thē in the Greke word, they childishly dis­agre w ^t themselues. For seing Latreuein in Greke signifieth nothing but to worship, their saying cōmeth but to this effect, as if they woulde say y ^t they worship in dede their images, but without any worshippinge. And there is no cause why they shuld say y ^t I seke to catch thē in words: but they thēselues while they seke to cast a mist before the eyes of y ^e sim­ple, do bewray their own ignoraunce. And yet though they be neuer so eloquent, they shal not atteine by their eloquence to proue vnto vs that one selfe same thing is two sondry thinges. Let thē (say I) shewe me a difference in y ^t thing it selfe wherby they may be thought to differ frō the old idolaters. For as an adulterer or a murderer cānot escape giltinesse of his faulte, by geuing his sinne a newe deuised name: so is it a verye absurditie to thinke that these men be quitte by newe deuise of a name, if in y ^e matter it selfe they nothing differ frō those idolaters whom they thēselues are cōpelled to condēne. But so far are they frō prouing that their case differeth frō the case of those idolaters, y ^t rather the fountaine of al this whole mischiefe is an vnorderly counterfaiting, wherin they haue striued with them while both with their own witt they deuise, and with their own handes they frame them signifieng formes to expresse them a fashion of God.

12 And yet am I not so superstitious that I thinke no images maye be suffred at al. But forasmuch as caruing and painting are the giftes of God, I require that they both be purely and lawfully vsed. Least these things which god hath geuē vs for his glory & for our own benefite, be not only defiled by disordred abuse but also turned to our owne destruc­tiō. We thinke it vnlawful to haue God fashioned oute in visible forme, because himselfe hath forbiddē it, & because it cannot be done wythoute some defacemente of hys glory. And least they thynke that it is onelye we that are in this opiniō, they that haue ben trauailed in their works shall finde that all sounde writers did alway reproue the same thynge. If then it be not lawfull to make any bodily image of God, muche lesse shall it be lawfull to worshippe it for God, or God in it. It remayneth therefore lawfull that onelye those thynges bee painted and grauen whereof our eies are capable: but that the maiestie of God which is far aboue the sense of our eies, be not abused with vncomly deuised shapes. Of this sorte are partly histories and thinges done, partly images and [Page 27] fashions of bodies, withoute expressing of any thinges done by them. The first of these haue some vse in teaching or admonishing a man: but what profite the seconde can bring saue only delectacion, I see not. And yet it is euident, that euen such were almost al the images that hereto­fore haue stande vp in churches. Wherby we may iudge that they were there set vp not by discrete iudgemente or choise, but by folishe and vn­aduised desire. I speake not howe muche amisse and vncomely they wer for the moste parte fashione, nor howe licentiously paynters and car­uers haue in this pointe shewed their wantonnesse, whiche thynge I haue alredy touched. Only I speake to this end, that though there wer no fault in them, yet do they nothing auaile to teache.

But leauing also that difference, let vs by the waye consider, whether 13 it be expedient in Christian temples to haue any images at al, that doe expresse either thinges done or the bodies of men. Fyrst if the autho­ritie of the aunciente churche doe any thyng moue vs, let vs remember that for about v.C. yeares together, while religion yet better florished, and sincere doctrine was in force, the Christian churches were vniuer­sally without images. So they were then first brought in for y ^e garnish­ment of churches, when the sinceritie of ministracion was not a lyttle altered. I wil not now dispute what reason they had with them y ^t were the first authors therof. But if a man compare age with age, he shall see that they were muche swarued from that vpryghtnesse of them that were wythoute images. What? doe we thynke that those holye fathers would haue suffered the church to be so long wythoute the thyng which they iudged profitable and good for them? But rather because they saw eyther litle or no profit in it, and much daunger to lurke vnderneth it, they did rather of purpose and aduisedly reiect it, Epi. xlix. than [...]y ignoraunce or negligence omytte it. Whyche thyng Augustine doeth also in expresse words testifie. When they be set in such places (saieth he) honorably on hye, to be seen of them that pray and doe Sacrifice, although they want both sense and lyfe, yet with the very likenesse that they haue of liuelye members and senses, they so moue the weake mindes, that they seeme to liue and breath. in ps. cxiii &c. And in an other place. For that shape of mem­bers doeth worke and in manner enforce thus muche, that the minde liuing within a body doeth thynke that body to haue sense, whiche he se­eth like vnto his own. And a litel after, Images do more auaile to bow down an vnhappy soule, but this that they haue mouth, eyes, eares, and fete, than to amend it by this that they neyther speake nor see nor heare nor goe. This truely semeth to be the cause why Iohn willed vs to be­ware not onelye of worshipping of images, 1. Iohn. v.xxi. but also of images them­selues. And we haue founde it to muche in experience, that throughe the horrible madnesse whiche hath heretofore possessed the worlde, to the destruccyon in manner of all godlynesse, so sone as images be set vp in churches, there is as it were a signe sette vp of idolatrie, be­cause the folly of men cannot refraine it selfe, but it muste foorth­with runne on to supersticious worshippinges. But if there were not so muche daunger hanging thereby: yet when I consider for what vse temples are ordeined, me thinkes it is verie ill beseming the holinesse therof to receiue any other images than these liuely & natural images. whiche the LORDE by hys woorde hath consecrate, I meane [Page] Baptisme and the Lordes supper, and other ceremonies wherewyth our eies ought both more earnestly to be occupyed and more liuely to be moued, than that they should nede any other images framed by y ^e witt of men. Loe this is the incomparable commoditie of images, whiche can by no value be recompensed, if we beleue the papistes.

14 I thinke I had spoken enough of this thing alreadye, but that the Nicene Synode doeth as it were laye hande on me to enforce me to speake more▪ I meane not that most famous Synode which Cōstātine the Great assembled, but that which was holden eyght hundred yeares ago, by the commaundemente and authoritie of Irene the Empresse. For that Synode decreed, that images shoulde not onely be hadde in churches, but also worshipped. For whatsoeuer I shoulde saye, the authoritie of the Synode woulde make a greate preindyce on the other syde. Although to saye trueth, that dooeth not so much moue me, as make it appeare to the readers howe farre theyr rage extended, that were more desirous of images than became Chrystians. But first let vs dispatche this. They that at this day maynteine the vse of images, allege the decree of y ^e Nicene Synode for theyr defense. But there is extante a boke of confutaciō bearyng the name of Charles the Great, whiche by the phrase we maye gather to haue been wrytten at the same tyme. Therein are recited the sentences of the Byshoppes that were presente at that counsell, and the argumentes wherewith they contē ­ded. Iohn the Legate of the east partes saied: God created manne af­ter his owne image: and thereuppon gathered that we oughte to haue images. The same man thought that images were commended vnto vs in this sentence: shewe me thy face, because it is beautifull. An other to proue that images oughte to be sette vppon altares, cyted thys testimonie: no manne lighteth a candell and putteth it vnder a bushell. An other, to shewe that the beholdyng of them is profita­ble for vs, brought forth a verse oute of the Psalme: the lyghte of thy countenaunce is sealed vppon vs. An other tooke thys similitude: As the Patryarches vsed the Sacrifices of the gentiles, so must Chry­stian menne haue the images of Saintes in steade of the images of the gentyles. To the same purpose haue they wryshed thys saying: Lorde, I haue loued the beautie of thy house. But specially witty is the exposition of thys place, As we haue heard so haue we seen, that God is not knowen by onely hearyng of hys worde, but also by lokyng vpon images. Like is the sharpe deuyse of Byshop Theodore. Mar­uellous (sayeth he) is God in his Saintes. And in an other place: In the Saintes that are in the earth: therefore thys oughte to be referred to images. Finally so filthy are theyr vnsauorye follyes that it greueth me to rehease them.

15 When they talke of the worshyppyng: then are broughte foorth the worshyppynge of Pharao, and of the rod of Ioseph, and of the piller that Iacob sette vp. Albeit in thys laste example, they doe not onely depraue the meanyng of the Scripture, but also bryng in that whyche is no where to bee read. Then these places seme to them maruelous stronge and meete proues. Worshippe his footestole. Agayne wor­shyppe on hys holye hyll. Agayne. All the rychemen of the people [Page 28] shall worshippe thy countenaunce. If a man woulde in scorne putte the personage of a riding foole vpon the patrones of Images, coulde he gather together greater and grosser follies? But to putte all oure of doubte, Theodosius Bishoppe of Mira, doeth so earnestlye confyrme by the dreames of his Archedeacon, that images oughte to be worship­ped, as if he had an oracle from heauen to shewe for it. Nowe lette the fauourers of images gooe and presse vs with the decree of that Si­node. As thoughe those reuerende fathers doe not altogether discredit them selues, in either so childishly handelyng, or so vngodly and fowlie tearing the Scriptures.

Nowe come I to those monstruous impieties, whiche it is maruell 16 that euer they durste vomitte, and twise maruellous that they were not cried oute againste with hie detestacion of all men. And it is good that this outragiously wicked madnesse be bewrayed, that at least the false coloure of antiquitie maye be taken awaye, whiche the Papistes pretende for the worshipping of images. Theodosius the Byshoppe of Amorum pronounceth curse againste all them that wyll not haue ima­ges worshipped. An other imputeth all the calamities of Grecia and the easte part to this, that images were not worshipped. What punish­ment then were the Prophetes, the Apostles and the Martirs worthy to suffer, in whose time there were no images? They adde further. If the Emperous image be met with perfume and censing: muche more is this honoure due to the images of Saintes. Constantius Bishoppe of Constance in Ciprus, professeth that he reuerently embraceth ima­ges, and affirmeth that he wyl geue to them the same honourable ma­ner of worshippe that is due to the Trinitie that geueth life. And who­soeuer refuseth so to do, he curseth him and sendeth him away with the Manichees and Marcionites. And, that ye should not thinke that this was the priuate sentence of one manne, they did all assent vnto it. Yea Ihon the Legate of the easte partes beeing further carried with heate, sayed it were better to bring al brothelhouses into the citie than to de­nye the worshipping of images. At lengthe by consente of them al it was decreed, that worse than all Heretikes are the Samaritanes, and worse than the Samaritanes are the enemies of images. And be­cause the playe shoulde not be without hys solemne farewel, thys clause was added, let them be glad and reioyse that hauing the image of Chryst doe offer Sacrifice vnto it. Where is now the distinction of Latria and Dulia, wherewith they are wonte to seke to blinde the eyes both of God and mē? For the counsell wythout any excepcion doeth geue euen as much vnto images as vnto the lyuinge God hymselfe.

¶The .xii. Chapter. That God is seuerally discerned from idols, that he may be only and wholly worshipped.

WE saied in the beginning that the knowledge of God standeth not in bare speculacion, but draweth with it the worshipping of him, and by the way we touched how he is rightly worshipped, which point shalbe in other places more largely to be set forth. Nowe I doe but shortlye repete, that so oft as the Scripture affirmeth that there is but one God, it striueth not for the bare name of God, but withall commaundeth this, that whatsoeuer belongeth to the godhead bee not geuen to any other. Wherby also appeareth what pure religion doeth differ from supersticion. Eusebeia, in Greke signifieth as much as true worship, because alway euen the blinde themselues groping in darke­nesse haue founde that this rule ought to be holden, that God bee not vnorderly worshipped. [...]i. de na­ [...]u. deo­rum, The name of religion although Cicero truelye and wel deriueth from relegere, to recorde, or gather vp together: yet is the reason that he assigneth enforced and far fet, that good worshippers did often recorde and diligently wey what was the trueth. I rather thinke that that name is set as a contrary to wandring liberte, because the greater part of the world vnaduisedly taketh holde of that whyche they first mete withall, and flieth aboute hether and thether: but true godlinesse, to the ende it may stande in stedfaste state, Religit, that is to say doth gather vp it selfe together within her bondes. Like as I think supersticion to haue her name herof, that not being contented with the maner and order prescribed she heapeth vp together a supersluous nō ­ber of vaine thinges. But to leaue the wordes it hath alway ben agre­ed by consent of all ages, that religion is with false errors corrupted & peruerted. Wherupon we gather that it is a very fonde color which the supersticious do pretende, whē with vndiscrete zele we geue our selues leaue to do al thinges. And although this confession sounde in the mou­thes of al mē: yet herein a shamefull ignoraunce bewraieth it selfe, that neither they cleaue to the one God, nor haue any regarde of order in y ^e worshipping of him, as we haue already shewed. But god, to claime his own right vnto himselfe, crieth out that he is ielous, and that he wil be a seuere reuenger if he be mingled with any fained god. And then he setteth forth the lawful maner of worshipping, to holde mankinde in o­bedience. He conteineth both these pointes in his law, whē first he bin­deth the faithful vnto hymselfe that he only may be theyr lawemaker: and then he prescribeth a rule wherby to be worshipped after his owne minde. Of the law, because the vses and endes therof are many, I wyl entreate in place fit for it. Now I only touch this point, that therby mē are bridled that they run not out of the way to wrong worshippynges. Now as I first said, we must holde in mind, that if al that euer proper­ly belōgeth to godhead do not rest in God alone, he is spoiled of his ho­nor, & his worship broken. And heremust we somwhat he defully marke [Page 29] with what suttelties superstition deceiueth. For it doothe not so reuolte vnto straunge gods that it semeth to forsake the hyest God, or to bryng hym downe into the numbre of other Goddes: but while she graunteth vnto hym the hyest place, she setteth rounde aboute hym a number of lesser gods, among whome she diuideth his offices? And so (albeit clo­kedly & craftily) the glorie of the godhead is cut in partes, that it remai­neth not whole with hym. So in y ^e old tyme, as wel they of the Iewes as of y ^e Gentiles dyd set beneth the father & iudge of gods a great rout of gods whiche shuld every one accordyng to his degree haue in cōmon with the hyest God the gouernement of the heauen and earth. So the saintes that in a fewe ages past departed this lyfe, are aduanced to the felowship of God, to be worshipped, called vpon, and honoured in stede of him. And yet with suche abhomination we thinke that the maiestie of God is not so muche as diuided, when in deede it is a greate parte suppressed and extinguished, sauyng that we reteine s [...]yll a poore opini­on of his supreme power: and in the mean tyme deceiued with entan­gled suttelties we are sonderly caried to diuers gods.

For this purpose also was inuented the distinction of latria and Du­lia, 2 as they terme them, that is worship and seruice, wherby they might freely seme to geue away the honors of God to angels and dead men. For it is euident, that the worship whiche the Papistes geue vnto sain­tes differeth nothyng in dede from the woorship of God. For all alike without diuersitie they worship both God and them: sauyng that when they be charged with it, they wynde away with this exception, that they keepe still for God the honour that is due vnto him inuiolate, because they leaue vnto him the worshippe that they call latria. But sith the que­stion standeth vpon the matter, and not the woorde, who wolde permit them so carelesly to mocke in a matter of all matters moste weyghtie? But to lette that also passe, yet winne they nothyng by this distinction, but to proue, that thei geue worship to one God and seruice to an other. For Latria in greke signifieth as much as in latin Cultus, & Englishe worship. Dulia, proprely signifieth seruice. And yet somtyme in scripture this difference is confounded together without diuersitie. But graunte it be a perpetuall difference, then must we searche what bothe the wor­des may meane. Dulia is seruice, Latria, is worship. Now no man dou­teth that to serue, is more then to whorshippe. For many tymes a manne coulde hardely beare to serue hym whome he would not sticke to wor­ship. So is it an vnegall dealyng to geue to the sainctes that whiche is the greatter, and to leaue to God that whiche is the lesser. But many of the auncient authors haue vsed this distinction. What maketh that matter, if all menne doo perceiue it to be not onely vnfitte, but all toge­ther very fonde?

Nowe leauyng nice suttleties, lette vs wey the matter it selfe. When 3 Paule putteth the Galathians in remembrance what they were before that they were lightened in the knowledge of God, Gal. iiii.viii. he saieth that they gaue Duliam seruice to those that of nature were no gods. Although he name not Latriam or worship, is therfore theyr superstitton excusable? He doth neuerthelesse condemne their peruerse superstition, whiche he termeth by the name of Dulia seruice, than if he had expressed the name of Latria, worship. And when Christe repulseth the assault of Sathan [Page] with his buckler, that it is written, thou shalt woorshyp the Lorde thy God, Mat. iiii.x. Reue. xix x. the name of Latria was not brought in question. Sathan requi­red but an adoration. Likewise whē the angel [...]eproued Iohn, because he felle downe on his knees before hym, we oughte not to thinke that Iohn was so madde that he woulde geue vnto the angell the honoure that was due onely to God. But because it was not possible, but that all worshyp that is ioyned with religion sauoureth somwhat as pertei­nyng to God, therefore he coulde not adore the angell, but that he must take away sommewhat from the glorye of God. We reade in deede of­ten, that men haue bene honoured: but that was a ciuile honour, as I maye so call it. But religion hath an other rule, whyche so soone as it is ioyned with worshyppe, bryngeth with it a prophane abuse of the honour of God. The same maye we see in Cornelius. He hadde not so sclenderly profyted in godlynesse, Act. x.xxv but that he hadde learned to geue the soueraigne worshippe to God alone. Therfore when he fell downe before Peter, he didde it not of this meanyng to worshyppe hym in the steede of God. And yet dydde Peter earnestly forbyd hym to doo that whiche he didde. And why so? but because men doo neuer so narrow­ly put difference betwene the worshyppe of God, and of his creatures: by that without diuersitie they geue away that vnto the creature, whi­che belongeth vnto God. Wherefore if we haue one God, we must re­membre that nothyng be it neuer so lyttle muste bee taken awaye from his glorye, but that he kepe styll that whyche is proprely his. Therfore zacharie when he preacheth of the repayryng of the Churche, in playne words expresseth: zac. xxiiii.ix. That there shal not only be one God, but also y ^t there shalbe one name of y ^e god, to the end y ^e he haue nothing in common with Idols. What maner of worshyp God requyreth, we shal see in an other place when it falleth in order. For it pleased hym in his law to prescribe vnto men what is lawfull and ryght, & so to bynd thē to a certayn rule, that euery man should not geue hymselfe leaue to deuise what forme of worshyp he lyst. But because it is not expediēt to loade the readers with heapyng many matters together, I will not touche that poynte yet. Onely lette it sus [...]ise for this tyme to kepe in mynd, that euery cariyng away of the dutyefull behauiours of godlynesse to any other than to God alone, is not without robbery of God. And fyrste superstition de­uysed to geue diuine honours to the Sonne, or other starres or idols: then folowed ambitious pryde, whyche garnyshyng mortall men with spoyles taken from God, presumed to prophane all that euer was holy. And although this principle remayned among theim, to honour the soueraigne deitie, yet grewe it in vse indif­ferently to offer sacrifices to spirites, lesser gods, or dead mē of honor. So slippery is the way to slide into this fault, to make common to a num­ber that whiche God seuerely cha­lengeth to hym selfe alone.

The .xiii. Chapter. That there is taught in the scriptures one offence of God from the very creation, whiche essence conteineth in it thre persons:

THat which is taught in the scriptures concernyng the in­comprehensible 1 and spirituall essence of God, oughte to suffise not onely to ouerthrowe the foolisshe errours of the common people, but also to confute the fine suttelties of prophane philosophie. One of the olde writers semed to haue said very wel, That God is al that we do see, and all that we doo not see. But by this meane he hathe imagined the god­head to be powred out into all y ^e partes of the world. Although God, to the intent to kepe men in sobre mynde, speaketh but sparely of his owne essence, yet by those twoo names of addition that I haue rehersed, he doothe bothe take away all grosse imaginations, and also represse the presumptuous boldnesse of mans mynde. For surely his immeasurable greatnesse ought to make vs afrayde, that we attempt not to measure hym with our sense: and his spirituall nature forbiddeth vs to imagine any thyng earthly or fleshely of hym. For the same cause he often assi­gneth his dwellyng place to be in heauen. For though, as he is incom­prehensible, he tilleth the earthe also: yet because he seeth oure myndes by reason of their dullnesse to lie still in the earthe, for good cause he lif­teth vs vp aboue the worlde, to shake of our slouth and sluggishnesse. And here falleth to grounde the errour of the Manichees, which in ap­pointyng two originall beginnynges haue made the diuell in a maner egall with god. Surely this was as muche as to breake the vnitie of God and restrayne his vnmeasurablenesse. For where they haue pre­sumed to abuse certain testimonies: that sheweth a fowle ignoraunce, as their errour it selfe sheweth a detestable madnesse. And the Anthro­pomorphites are also easily confuted which haue imagined God to con­sist of a bodye, because oftentymes the scripture ascribeth vnto hym a mouthe, eares, eyes, handes, and feete. For what man yea though he be sclenderly witted dooth not vnderstande that God dooth so with vs speake as it were childishly, as nurses doo with their babes? Therefore suche maners of speeche doo not so playnely expresse what God is, as they do apply the vnderstandyng of him to our sclender capacitie. Whi­che to do, it behoued of necessitie that he descended a great way beneath his owne heyght.

But he also setteth out hymselfe by an other speciall marke, wherby 2 he may be more nerely knowen. For he so declareth hymselfe to bee but one, that he yet geueth himselfe distinctly to be considered in three per­sons: whiche except we learne, a bare and empty name of god without any true God flieth in our braine. And that no man should thinke that he is a threfolde God, or that the one essence of God is diuided in three persons, we must here seke a short and easy definition to deliuer vs frō all errour. But because many doo make muche a doo about this worde Person, as a thyng inuented by man: howe iustly they doo so, it is beste fyrst to see. The apostles namyng the sonne, the engraued forme of the Hypostasis of his father, Heb. i.iii he vndoubtedly meaneth, that the Father hath [Page] some beeyng, wherin he differeth from the sonne. For to take it for Es­sence (as some expositours haue done, as if Christ like a piece of waxe printed with a seale didde represent the substaunce of the Father) were not onely harde but also an absurditie. For sithe the Essence of God is single or one and vndiuisible, he that in hym selfe conteineth it all and not by pecemeale, or by deriuation, but in whole perfection, should very vnproprely yea fondly bee called the engraued forme of hym. But be­cause y ^e father although he be in his own propretie distinct, hath expres­sed hymselfe wholly in his sonne, it is for good cause sayde, that he hath geuen his Hypostasis, to be seene in hym. Wherwith aptely agreeth that which by and by foloweth, that he is the brightnesse of his glory. Sure­ly by the Apostles wordes we gather▪ that there is a certayn propre hy­postasis in the father, that shineth in the sonne: whereby also agayne is easily perceiued the Hypostasis of the sonne that distinguisheth him from the Father. Like order is in the holy ghost. for we shall by and by proue hym to be God, and yet he must nedes be other than the father. Yet this distinction is not of the essence, whiche it is vnlawfull to make many­folde. Therfore if the Apostles testimonie be credited, it foloweth that there be in God thre hypostases. This terme seyng the Latines haue ex­pressed with the name of Person, it were to muche pride and wayward­nesse to brawle about so cleere a matter. But if we list worde for worde to translate, we may call it Subsistence. Many in the same sense haue called it substance. And the name of Person hath not ben in vse among the Latins onely: but also the Grecians, perhaps to declare a consente, haue taught that there are three prosopa, that is to say Persons in God. But they, whether they be Grekes or Latins that differ one from an o­ther in the worde, doo very well agree in the summe of the matter.

Nowe howesoeuer the heretikes barke at the name of persone, or 3 some ouermuch precise men do carpe that thei like not the worde fained by deuise of men: sithe they can not get of vs to say, that there be three, whereof euery one is wholly God, nor yet that there be many goddes: what vnreasonablenesse is this, to myslyke woordes, whiche expresse none other thynge but that whiche is testified and approued by the scri­ptures? It were better (say they) to restraine not only our meanynges but also oure woordes within the boundes of scripture, than to deuyse straunge names that may be the begynnynges of disagrement & braw­lyng: so doo we tyer our selues with strife about woordes: so the truthe is loste in contending: so charitie is broken by odiousely brawlyng to­gether. If they call that a straunge woorde, whiche can not be shewed in scripture, as it is written in nombre of syllables: then they bynde vs to a hard law, wherby is condemned all exposition y ^e is not pie [...]ed toge­ther, with bare laying together of textes of scripture. But if they meane that to be straunge, whiche beyng curiousely deuised, is superstitiousely defended, whiche maketh more for contention than edification, whiche is either vnaptely, or to no profite vsed, whiche withdraweth from the simplicitie of the word of God, then with all my hart I embrace their sobre minde. For I iudge that we ought with no lesse deuout reuerence to talke of God than to thynke of him, for as muche as what soeuer we doo of our selues thinke of him, is foolishe, and what so euer we speake is vnsauorye. But there is a certayn measure to be kepte. We ought to [Page] learne out of the scriptures a rule bothe to thynke and speake, wherby to examine all the thoughtes of our mynde and wordes of our mouth. But what withstandeth vs, but that suche as in scripture are to our ca­pacitie doutfull and entangled, we may in plainer woordes expresse theim, beynge yet suche wordes as doo reuerently and faithfully serue the truthe of the scripture, and be vsed sparely, modestly, and not with­out occasion. Of whiche sort there are examples enowe. And where as it shall by profe appere that the Churche of great necessitie was enfor­ced to vse the names of Trinitie, and Persones, if any shall then fynde faulte with the newenesse of woordes, shall he not be iustly thought to be greeued at the lyght of the truthe, as he that blameth onely this that the truthe is made so playne and cleare to discerne?

Suche newnesse of woordes, if it be so to bee called, commeth then 4 chiefly in vse, when the truthe is to be defended against wranglers that doo mocke it out with cauillations. Whiche thyng we haue at this daye to muche in experience, who haue great businesse in vanquisshynge the enemies of true and sounde doctrine. With suche foldyng and crooked windyng these slippery snakes doo slide away, vnlesse they be strongly griped and holden hard when they be taken. So the old fathers beyng troubled with contendyng againste false doctrines, were compelled to shewe theyr meanynges in exquisite playnnesse, least they should leaue any crooked bywayes to the wicked, to whom the doutful constructions of woordes were hidyngholes of errours. Arrius confessed Christe to be God, and the sonne of God, because he coulde not agaynsay the eui­dent wordes of God, and as if he had ben so sufficiently discharged did fayne a certayne consent with the rest. But in the meane while he ceas­sed not to scatter abroade that Christe was create, and had a beginnyng as other creatures. But to the ende they myght drawe foorth his win­dyng sutteltie out of his denne, the auncient fathers went further, pro­nouncyng Christ to be the eternall sonne of the father and consubstan­ciall with the father. Hereat wickednesse began to boile, when the Ar­rians began to hate and deteste the name Omoousion, consubstanciall. But if in the beginnyng they had sincerely and with playn meanynge confessed Christ to be God, they would not now haue denyed hym to be consubstantiall with the father. Who dare nowe blame these good men as brawlers and contentious, bycause for one litle woordes sake, they were so whote in disputation, and troubled the quiete of the churche? But that little worde shewed the difference betwene the true beleuyng Christians, and the Arrians that wer robbers of God. Afterward rose vp Sabellius whiche accompted in a maner for nothyng the names of the Father, the Sonne, and the Holy ghost, sayeng in disputation that they were not made to shewe any maner of distinction, but onely were seuerall additions of God, of whiche sorte there are many. If he came to disputation, he confessed, that he beleeued the father God, the sonne God, the Holy ghost God. But afterwarde he would redely slippe away with sayeng that he hadde in no otherwise spoken than as if he had na­med God, a strong God, iust God, and wise God: and so he song another songe, that the Father is the Sonne, and the Holy ghost is the father, without any order, without any distinction. The good doctours which then had care of godlynesse, to subdewe his wickednesse, cried oute on [Page] the other side that there ought to be acknowleged in one God thre pro­preties. And to the ende to fense themselues againste the crooked wri­then suttleties with plaine and simple truthe, they affirmed, that there did truely subsist in one God, or (which came all to one effect) that there did subsist in the vnitie of God a Trinitie of persons.

5 If then the names haue not ben without cause inuented, we ought to take hede, that in reiectyng them we be not iustly blamed of proude pre­sumptuousnesse. I woulde to God they wer buried in dede, so that this faith were agreed of all men, that the Father and the Sonne, and the Holy ghost bee one God: and yet that the Father is not the Sonne, nor the Holy ghost the Sōne, but distinct by certain propretie. Yet am I not so precise, that I can fynde in my harte to striue for bare wordes. For I note, that the olde fathers, whiche otherwise spake very religiousely of such matters, did not euery wher agree one with an other, nor eueryone with himselfe. For what formes of speeche vsed by the councels doothe Hilarie excuse▪ To howe greate libertie doothe Augustine sometyme breake foorth? Howe vnlyke are the Grekes to the Latins? But of this variance one example shal suffise for this tyme. When the Latins ment to expresse the word Omoousion, they called it Consubstancial, declaring the substance of the Father and the Sonne to be one, so vsyng the word substance for essence. Whervpon Hierom to Damasus sayth, it is sacri­lege to say, that there are thre substances in God: and yet aboue a hun­dred tymes you shall fynde in Hilarie, that there are three substances in God. In the woorde Hypostasis, howe is Hierome accombred? For he suspecteth that there lurketh poison in namyng thre Hypostases in God. And if a man do vse this word in a godly sense, yet he plainly saith that is an impropre speeche, if he spake vnfainedly, and dyd not rather wit­tyngly and willyngly seeke to charge the bishoppes of the Eastlandes▪ whome he soughte to charge with an vniuste sclaunder. Sure this one thynge he speaketh not very truely, that in all prophane schooles. ousia, De trini. li. v. cap. viii. &. ix. essence is nothyng els but hypostasis, whyche is proued false by the common and accustomed vse. Augustine is more modeste and gentyll, whiche although he say, that the worde hypostasis in that sense is strange to latine eares, yet so farre is it of that he taketh from the Grekes theyr vsuall maner of speakyng, that he also gently beareth with the Latins that had folowed the greke phrase. And that whiche Socrates writeth in the syxte booke of the Tripartite hystorie, tendeth to this ende, as though he ment that it hadde by vnskilfull men bene wrongfullye ap­plied vnto this matter. De trini. lib. ii. Yea and the same Hilarie hymselfe layethe it for a greate faulte to the heretikes charge, that by theyr wayward­nesse he is compelled, to putte those thynges in perylle of the speche of men, whyche oughte to haue beene kepte in the relygiousnesse of myndes, playnely confessynge that this is to doo thynges vnlau­full, to speake that ought not to bee spoken, to attempt thynges not li­cenced. A little after, he excuseth himself w ^t many words, for that he was so bold to vtter newe names. For after he had vsed the natural names Father, Sonne, and Holy ghost, he addeth that what soeuer is sought further, is beyōd the compasse of speache, beyonde the reache of sense, and beyonde the capacitie of vnderstandynge. And in an other place he saith, y ^e happy ar y ^e bishops of Gallia, which neither had nor receiued [Page 32] nor knewe any other confession, but that olde and simple one, whiche from the time of the Apostles was receyued in all churches. And muche like is the excuse of Augustine, that this woorde was wroung oute of necessitie by reason of the imperfection of mens language in so greate a matter: not to expresse that whiche is, but that it shoulde not bee vn­spoken howe the Father, the Sonne, and the Holy ghoste are three. This modestie of the holy menne ought to warne vs, that we doo not foorthwith so seuerely lyke Censors, note them with infamie that refuse to subscribe and sweare to suche wordes as we propounde them: so that they doo it not of pride, of frowardnesse, or of malicious crafte. But let them again consider, by how great necessitie we are driuen to speake so, that by littell & little they may be enured with that profitable maner of speche. Let them also learne to beware, least sithe we must mete on the one syde with the Arrians, on the other syde with Sabellians, whyle they be offended that we cutte of occasion from them both to cauill, they bryng themselues in suspicion, that they be y ^e disciples either of Arrius or of Sabellius. Arrius sayth that Christe is God, but he muttereth that he was create, and had a beginnyng. He saith Christe is one with the father, but secretely he whispereth in the eares of his disciples, that he was made one as the other faithfull be, although by singular prero­gatiue. Say ones that Christ is Consubstanciall with his father, then plucke you of his visour from the dissembler, and yet you adde nothyng to the scripture, Sabellius sayth, that the seueral names, Father, Son, and Holy ghost signifie nothyng in God seuerally distincte: saye that they are three: and he will crye out that you name thre gods. Saye that there is in one essence a Trinitie of persons, then shal you in one word bothe saye, what the scripture speaketh, and stop their vayne babblyng. Nowe if any be holden with so curious superstition, that they can not abide these names: yet is there no man, though he wold neuer so fayn, that can deny but that when we heare of one, we must vnderstande an vnitie of substance: when we here of thre in one essence, that it is ment of the persons in the trinitie. Which thyng beyng without fraude con­fessed, we stay no longer vpon wordes. But I haue long ago foūd, and that often, that who soeuer do obstinately quarell about woordes, doo keepe within them a secrete poison: so that it is better willyngly to pro­uoke theim, than for their pleasure to speake darkly.

But leauyng disputation of woordes I will nowe begyn to speake 6 of the matter it selfe. I call therfore a Persone, a subsistence in the es­sence of God, which hauyng relation to the other is distinguished from them with vncōmunicable propretie. By the name of Subsistence we meane an other thyng than the essence. For if the worde had simply ben God, and in the meane tyme had nothynge seuerally propre to it selfe, Iohn hadde sayde amysse, that it was with god. Where he foorthewith addeth, Iohn. i. [...] that God hymselfe was the same woorde, he calleth vs backe agayne to the one single essence. But because it could not be with God, but that it must rest in the father: hereof ariseth that subsistence, which though it be ioyned to the essence with an vnseparable knot, yet hath it a speciall marke, wherby it doth differ from it. So of the three subsisten­ces▪ I say that eche hauyng relation to other is in propretie distingui­shed. Relation is here expressely mencioned. For when there is simple [Page] and indefinite mencion made of God, this name belongeth no lesse to the Sonne and the Holy ghoste, than to the Father. But when the Fa­ther is compared with the Sonne, the seuerall propretie of eyther doth discerne hym from the other. Thirdely, what soeuer is propre vnto eue­ry of them is vncommunicable. For that which is geuen to the Father for a marke of difference, Lib. con­tra Tra­ccam can not agree with, nor be geuen to the Son. And I mislyke not the definition of Tertullian, so that it be rightly ta­ken, That there is in God a certayne disposition or distribution, which yet chaungeth nothyng of the vnitie of the essence.

But before that I go any further, it is good that I proue the God­head 7 of the Sonne and of the Holy ghost. Then after we shall see, how they differ one from an other. Surely when the Worde of God is spo­ken of in the Scripture: it were a very greate absurditie to imagin it only a fadyng and vanishyng voyce, whiche sente into the ayre, cometh out of God hymselfe, of whiche sort were the oracles geuen to the fa­thers, and all the prophecies: when rather the woorde is mente to bee the perpetuall wisedome abidyng with the Father, from whens all the oracles and prophecies proceded. For as Peter testifieth, no lesse didde the olde prophetes speake with the spirite of Christ, i. Pet. [...].i [...]. than dyd the Apo­stles and all they that after them dyd distribute the heauenly doctrine. But because Christe was not yet openly shewed, we must vnderstande that the Worde was before all worldes begotten of the Father. And if the Spirite was of the Worde, whose instrumentes were the prophe­tes, we do vndoutedly gather that he was true god. And this doth Mo­ses teache playnly enough in the creation of the world, when he setteth the worde as the meane. For why dooth he expressely tell, that God in creatyng of all his woorkes sayd, Be this doone, or that doon: but that the vnserchable glory of god may shiningly appere in his images? The suttlenosed and babblyng men do easily mock out this, with sayeng that the name Woorde, is there taken for his byddynge or commaunde­mente. But better expositors are the Apostles, Heb. i.ii. whiche teache that the worldes were made by the same, and that he susteineth theym all with his mightie Worde. For here we see y ^t the Word is taken for the bidding or commaundement of the Sonne, which is hymselfe the eternall and essentiall Word to the Father. And to the wise and sobre it is not darke that Salomon sayth, Ecclesi. xxiiii.xiiii where he bryngeth in Wisedom begotten of God before all worldes, and bearyng rule in the creation of thynges, and in all the workes of God. For to say that it was a certayne commaunde­ment of God, seruyng but for a tyme, were very foolishe and vayne: where as in deede it was Goddes pleasure at that tyme to shewe foorth his stedfast and eternall purpose, yea and some thyng more secrete. To whyche entente also maketh that sayinge of Christe: My Father and I doo woorke euen to this daye. Iohn. v.xvii. For in sayinge, That from the be­gynnyng of the worlde he was contynually woorkynge with his Fa­ther, he doothe more openly declare that whyche Moses hadde more shortely touched. We gather then that the meanynge of Goddes spea­kynge was this, that the Worde hadde his office in the doynge of thyn­ges, and so they bothe had a common woorkynge togyther. But moste playnely of all doothe Iohn speake, when he shewethe that the same Woorde, whyche from the begynnyng was God with God, was togy­ther [Page 33] God the Father the cause of all thynges. For he both geueth to the Worde a perfecte and abydyng essence, Ioh. i.iii. and also assygneth vnto it some thyng peculiar to it selfe, and plainlye sheweth how God in spea­kyng was the creatour of the worlde. Therefore as all reuelacions proceding from God dooe well beare the name of the worde of God, so oughte we yet to sette in the hyeste place that substancyall Worde, the well spryng of all Oracles, whiche being subiecte to no alteracion, abideth alwayes one and the selfe same with God, and is God hym­selfe.

Here many dogges dooe barke agaynste vs, whiche when they 8 dare not openly take from him his Godhead, doe secretly steale from him his Eternitie. For they saye, that the Worde then beganne firste to be, when God in the creation of the world opened his holy mouthe. But verie vndiscretelye dooe they to imagine a certaine innouacyon of the substaunce of God. For as those names of God that haue relacion to his outwarde worke, beganne to be geuen vnto hym after the being of his worke, as for example, thys that he is called the creatour of heauen and earth: so doeth Godlynesse knowe or admitte no name that shoulde signifie any newe thinge in hymselfe to haue chaunced vnto God. For if any shoulde come to him from ells where than in hymselfe, then thys saying of Iames shoulde fayle, that euery good ge­uing and euery perfecte gifte is from aboue, and commeth downe from the Father of lightes, with whom is no variablenesse neyther sha­dowing by turning. Therfore nothing is lesse to be suffred, thā to faine a beginning of that Worde, whiche both alwaye was God, and after­warde was creator of the worlde. But full suttelly forsoth they reason, that Moses in saying that God then first spake, doeth secretlye shewe that there was no Worde in him before. Whiche is a moste tryfling argumente. For it foloweth not, because a thyng at some one certaine time beginneth to be shewed openly, that therefore it had neuer anye beyng before.But I conclude farre otherwyse and saye: seyng that in the same momente that God sayed, Ge. i.iii, lette lighte be made, the power of the worde appeared and shewed it selfe: the same Worde was longe before. But if a man aske howe long before, he shall fynde no begin­nyng. For he appointed no certayne space of tyme when hym selfe sayed: Ioh, xvii.v, Father glorifie me with the glory which I had wyth thee before the worlde was. And thys thyng Iohn also left not vntouched, be­cause he fyrst sheweth that in the beginning the worde was with God, before that he commeth to the creation of the worlde. We saye there­fore agayne, that the Worde whyche was conceyued of God before any beginning of tyme, was contynuallye remayninge wyth hym. Whereby bothe hys eternitie, true essence, and Godhead is proued.

Althoughe I dooe not yet touche the person of the Mediator, but 9 do deferre it to that place where we shall specially entreate of the Re­dempcion: yet because it oughte to be certaynly holden wythoute con­trouersie amonge al men, that Christ is the same Word clad with flesh, in this place will be very fitte to recite all those testimonies that proue Chryst to be God. ps, xlv, vi, When it is sayed in the .xlv. Psalme, thy throne O God is for euer and euer: the Iewes doe cauill and saye, that [Page] the name Elohim is also applied to the Angels and soueraigne po­wers. But in all the Scripture there is not a like place, that raiseth an eternall throne to any creature. For he is here not simplye called God, but also the eternall Lorde. Againe, this tittle is geuen to none but with an addicion, E [...]o. vii.i as it is saied: that Moses shalbe for a God to Pharao. Some rede it in the Genitiue case which is verye foo­lishe. I graunte in dede that oftentimes a thing is called Diuine or of God, that is notable by any singular excellence: but here by the tenoure of the texte it appeareth, that suche a meaning were harde and forced, and will not agree. But if their scubbornesse will not so yelde: In Esaie is verie plainly broughte in for all one both Christe and God, and he that is adorned with the soueraigne power, whiche is properly belonging to God alone. This (saieth he) is the name wher­by they shall call him, Esa. i [...].vi the strong God, the Father of the world to come &c. Here the Iewes barcke againe, and turne the texte thus: this is the name whereby the stronge God the father of the worlde to come shall call him: so that they leaue this onely to the Sonne to bee called the Prince of peace. But to what purpose shoulde so many names of addicion in this place bee heaped vpon God the Father, seeyng it is the purpose of the Prophete to adorne Chryste with suche speciall no­tes as maie builde oure Faith vppon him? Wherfore it is oute of doute that he is here in like sorte called the stronge God, as he is a little be­fore called Immanuell. Ier. xxiii. [...]ii. But nothing can be founde plainer than that place of Hieremie where he sayeth, that this shall be the name where­by the sede of Dauid shall be called Iehouah oure righteousnesse. For where the Iewes themselues doe teach, that all other names of God are but adiectiue names of addicion, and that this only name Iehouah whiche they call vnspeakable is a substantiue name to expresse hys es­sence: we gather that the Sonne is the onely and eternall God, Esa. xlii.viii. which saith in an other place that he wil not geue his glory to an other. But here also they seke to scape away because that Moses gaue that name to the Altare that he bilded, and Ezechiel gaue it to the newe citie Hierusalem. But who doth not see that the Altare was builded for a monumente that God was the auauncement of Moses. And that Hie­rusalem is not adorned with the name of God, but onely to testifie the presence of God? For thus sayeth the Prophete. The name of the citie from that day shalbe Iehouah there. Ez. xlviii xxxv. Ero. xvii xv. [...]r. xxxvi xvi. And Moses sayth thus. He bilded an altare and called the name of it, Iehouah my exaltacion. But more businesse ariseth by an other place of Hieremie, where the same tittle is applyed to Hierusalem in these wordes: this is the name whereby they shall call her Iehouah our righteousnesse. But thys testimonye is so farre from makyng agaynste the trueth whiche we defende, that it ra­ther confirmeth it. For wheras he had before testified that Christ is the true Iehouah from whom floweth ryghteousnesse, nowe he pronoun­ceth that the churche shall so verely fele the same, that she may glorious­lye vse the very name it selfe. And so in the firste place is sette the fountayne and cause of ryghteousnesse, in the other the ef­fecte.

10 Nowe if thys dooe not satisfie the Iewes, that Iehouah is so ofte presented in the personne of an Angell, I see not wyth [Page 34] what cauillations they canne mocke it oute. It is saied that the An­gell appeared to the holy fathers: and the same Angell chalengeth to hymselfe the name of the eternall God. Iu. vi.vii If any take excepcion and say, that this is spoken in respecte of the Person that he representeth: thys knotte is not thus losed. Iu. xiii.xvi. For being a seruaunte he woulde not suffer Sacrifice to be offered to hym and take from God his due honoure. But the Angell refusing to eate bread, commaundeth Sacrifice to bee offered to Iehouah. And then he proueth that hymselfe in dede was the same Iehouah, and therefore Manoah and his wife by thys token did gather, that they had seen not an only Angel but God. And thence came it that he sayed: we shall dye because we haue seen God. And when hys wyfe answereth, if Iehouah woulde haue slayen vs, he woulde not haue receaued Sacrifice at oure handes: in thys she doeth confesse that he was God whiche before was called the Angell. Besyde thys, the answere of the Angell hymselfe taketh away all doubte of it, saying: why doest thou aske me of my name, which is maruellous? So much the more detestable was the wickednesse of Seruetto, when he affirmed that God neuer appeared to Abraham and the other fathers, but that an Angell was worshipped in place of him. But truely and wisely haue the true teaching doctors of the Churche expounded, that the same principall Angell was the worde of God, which then as afore­hande beganne to execute the office of Mediatoure. For thoughe he was not yet clothed with fleshe, yet he came down as a meane betwene God and men, to come more familiarly to the faithfull. Therefore hys nye communicating himselfe made him to be called an Angell: yet still in the meane time he reteined that which was his own, to be y ^e God of vnspeakable glory. Ose. xii.v Thesame thing meaneth Oseas, which after he had recited the wraftlyng of Iacob with the Angell, sayeth: Iehouah the God of hostes, Iehouah, worthy of memory is his name. Here agayne Seruetto carpeth, y ^t God did beare the person of an Angel. As thoughe the Prophete did not confirme that whiche Moses had saied: why doest thou aske me of my name? And the confession of the holye Patriarche doeth sufficiently declare that he was not a created Angell, but one in whom the full godhead was residente, Ge. xxxii.xxix. i. Cor. x.iiii. zach. ii.iii when he saied: I haue seen God face to face. And for thys cause Paule sayeth, that Chryste was guide of the people in the wyldernesse. For thoughe the tyme was not yet come of his abacemente: yet that eternall worde shewed a figure of that office to whiche he was appointed. Nowe if the seconde Chapter of zacharie be weyed withoute contencion, the Angell that sente an o­ther Angell was by and by pronounced to be the God of hostes, and to hym is soueraigne power ascribed. I omitte innumerable testimonies on the which oure Fayth safelye resteth, althoughe they doe not muche moue the Iewes. For when it is saied in Esaie. Beholde this is our God, Es xxv.ix this is Iehouah, we shal waite vpon him, and he shall saue vs, they that haue eyes may see, that herein is meant God which ryseth vp for the saluacion of his people. And these vehement demonstracions twise repeted suffer it to be drawen no otherwhere but to Christe. And yet plainer and fuller is the place of Malachie where he promyseth that he shall come the Lorde that was the desired, Mal. iii.i. to hys owne tem­ple. But to none but to the onely soueraigne God was the temple [Page] dedicate, which temple yet the Prophete doeth claime for Christ. Wher vpon foloweth that Christe is the same God that was euer honored a­mong the Iewes.

11 As for the newe testamente, it swarueth with innumerable testimo­nies, therfore we must trauayle rather shortly to choose out fewe, than largely to heape vp all. For thoughe the Apostles speake of him since he was nowe become the Mediatour in fleshe: yet all that I shalll bring forth shall aptly serue to proue his godhead. Firste this is worthy to be singularly marked, that those thinges which were before spoken touching the eternall God, the Apostles doe shewe that they are either already performed, or hereafter to be performed in Christ. For where Esaie prophecieth that the Lorde of hostes shalbe to the Iewes and Israelites a strombling stone and a rocke to fall vpon: Esa, viii, xiiii, Rom, ix, xxiii. Ro. xiiii.x. Esa. iv. xxiii. Paule affir­meth that the same is fulfilled in Christ. Therefore he declareth him to be the Lorde of hostes. Likewise in an other place. We must al (saith he) ones be broughte to appeare before the iudgemente throne of Christe. For it is written, to me shall all knees bowe, and to me shall al tonges swere. Seing God in Esai speaketh this thing of himselfe, and Christe in dede performeth it in himselfe, it foloweth that he is the selfe same God whoes glory may not be withdrawen to an other. And that thing which writing to the Ephesians he allegeth out of the Psalmes, is eui­dent that it can be applyed to none but to God alone. Ephe. iiii v [...]ii. Psa. lvii.xix. Ascending on hie he hath caryed captiuitie captiue, meaning that such ascending was in shadow shewed, when God in notable victory against forein nations did shewe forth his power, but he declareth that in Christe it was more fully performed. So Ihon testifieth that it was the glory of the Sōne that was reueled to Esaie by a vision, Iohn. i.xiiii. Esa. vi.i. wheras in dede the Prophete himselfe writeth that the maiestie of God appeared vnto hym. And it is euidente that those thinges whiche the Apostle wryting to the He­brues applieth to the Sonne, are the plaine titles of God. as: Thou Lorde in the beginning diddest laye the foundacions of heauen and earth. Heb. i.x. and .vi. &c. Agayne worship him all ye his Angels. And yet he abuseth not those tittles when he draweth them to Chryst. For al those thinges that are spoken of in those Psalmes, he hymselfe alone hath fulfylled. For it was he that rose vp and had mercy on Siō. It was he that clai­med to hymselfe the kingdome of all the nations and ilandes. Iohn. i.i. And why shoulde Ihon sticke to apply the maiestie of God to Chryste whiche in hys preface had sayed that the worde was alwaye God? Why shoulde Paule feare to sette Chryste in the iudgemente throne of God, ii. Cor. x. Ro. ix.v. hauing before wyth so open proclamacion declared hys Godhead, where he sayed that he was God blessed to the ende of Worldes? And to make appeare, howe well he agreeth in thys poynte wyth hymselfe, in an o­ther place he wryleth that Chryst is God openly shewed in the fleshe. If he be God to be praysed to the ende of worldes, i. Tim. iii xvi. then he is the same he to whom in an other place he affirmeth all glorye and honoure to be due. And thus he hydeth not, but playnly cryeth oute, that he woulde haue counted it no robbery if he had shewed himselfe egall wyth God, i. Timo. ixvii. Phi. ii.vi but that he wyllyngly abaced hymselfe. And that the wycked shoulde not carpe that he is some made GOD, Ihon [Page 35] goeth further and saith. He is the true God & the eternal life. Although it oughte aboundantly to satisfie vs, Ioh. v.xx that he is called God, specially of that witnesse which expresly affirmeth vnto vs y ^t there are no moe gods but one. 1. Cor. viii.v.i. Tim. iii xvi. Act. xx.xxviii. Ioh. xx.xxviii. That same witnesse is Paule, which saieth thus. How many soeuer be called goddes either in heauen or in earth, to vs there is but one God from whom are all thinges. When we heare of the same mouth, that God was openly shewed in the fleshe, that God wyth hys owne bloud purchased the churche to himselfe: why shoulde we imagine a seconde God whiche he himselfe acknowledgeth not? And it is no dout that all the godlye were of the same meaning. Likewise Thomas in protesting him to bee his Lorde and his God, doeth professe that he is that onely one God whom he had alway worshipped.

Nowe if we esteme his Godhead by the workes that in the Scrip­ture 12 are ascribed vnto him, it shall thereby more euidentlie appeare. For when he saied that from the beginning he was thetherto working with his father: Ioh. v.xvii, the Iewes whiche were moste dull in vnderstandyng of all his other sayinges, yet then perceiued that he toke vpon him the power of God. And theretore, as Iohn telleth, they soughte the more to kill him, because he didde not onely breake the Sabbat, but also dyd call God his father, making himselfe egall with God. Howe dull shall we be then, if we doe not perceiue that his godhead is herein playnlye affirmed? And truely to order the worlde with prouidence and power, and to gouerne all thinges with the authoritie of his owne mighte, whiche the Apostle ascribeth vnto him, Hie. i.iii. belongeth to none but onely the creatoure. And he not onely enterparteneth the gouernemente of the world with his Father, but also all other offices which can not be made common to God with his creatures. The Lord crieth out by the Pro­phete: I am he, I am he, that doe awaye thyne offences for myne owne sake. Esa. xliii.xxv. Ma. ix, vi According to the meaning of thys sentence whē the Iewes thoughte that wronge was done to god for that Christe did forgeue sinnes, Christe not onely affirmed in words but also proued by miracle that this power belonged vnto himselfe. We see therefore that he hath, not the ministracion, but the power of forgeuenesse of synnes, whiche the Lorde sayeth he wil not suffer to passe away from hymselfe to any. What shall we saye of searching and pearcing the secrete thoughtes of hartes? Math. ix.iiii. is it not the propretie of god alone? But the same had Chryst: wherby is gathered that he is God.

Nowe, in his miracles howe plainlye and clerely doeth he appeare? 13 And thoughe I graunte that as well the Prophetes as the Apostles did egall and like miracles to these that he did: yet thys greate differēce is there, that they by their ministracion disposed the giftes of God, he shewed forth his owne power. He vsed sometime praier, to the ende to geue glory vnto hys Father. But we see for the moste part his own po­wer shewed vnto vs. And howe coulde it otherwise be but that he was the verye author of miracles that by hys owne authorite gaue power to other to deale miracles abrode? For the Euangelist declareth that he gaue power to the Apostles to rayse vp the dead, Mat. x.viii. Mar, iii.xv. and vi.vii. to heale the leprous, to cast out deuils. &c. And the so vsed the ministraciō therof that they suf­ficientlye shewed that thys power came not from els where but from [Page] Christ. [...]et. iii.vi. Iohn. v.xxxvi. and x.xxxvii. and .xiiii.xi. In the name of Iesus Christ (saieth Peter) Rise and walke. If is therfore no maruel if Christ alleged his miracles to cōfound the vn­beleuingnesse of the Iewes: forasmuch as they wer such as being done by hys own power dyd geue a most playne testymonie of his godhead. If els where then in God there is no saluacion, no righteousnesse, no life: and Chryst conteyneth al these thynges in hym, surely he is there­by declared to be God. And no man can obiect against me and say, that lyfe and saluacion is poured into hym by God: for it is not saied that he receyued saluacion but that he is saluacion hymselfe. And if none be good but onely God: howe can he be onely man, beyng I wil not say good and iuste, but selfe goodnesse and iustyce? Yea from the first begin­nyng of the creacion as the Euangeliste wytnesseth in hym was lyfe: and he euen then beeyng lyfe was the lyghte of men. Mat. xix.xvii. Ioh. i.iiii. Ioh xii.i.i. Esa. xxvi.xvi. Es. xi.x. Rom. x xi [...].xv.xii. Wherefore beyng supported wyth suche proues we are bolde to repose our fayth and hope in hym: when yet we knowe that it is an vngodlynesse y ^t robbeth God for any man to fasten hys confydence in creatures. Beleue ye in God? sayeth he. Beleue then also in me. And so doeth Paule expounde those two places of Esay. Whosoeuer trusteth in hym shall not be putte to shame. Agayne. Oute of the roote of Isai shall he come that shall ryse to rule peoples, in hym the nations shall truste. And why shoulde we seke oute more testimonies of Scripture for thys matter, when we so often mete with this sentence? He that beleueth in me hath euerla­sting lyfe. Moreouer the inuoracion whyche hangeth vppon Faythe belongeth also to hym, whyche yet is proper to the maiestie of God if he haue any thyng at all proper to hymselfe. Io. ii.xxxii [...]r. xviii, x. For one Prophete sayeth: whosoeuer calleth vpon the name of Iehoua shalbe saued: and an other sayeth a moste stronge toure is the name of Iehouah: to it the ryghte­ous shall flee and he shalbe saued, but the name of Chryst is called vpon for saluacion: Ac [...]. vii lix. Act. ix.xiii it foloweth therfore that he is Iehouah. As for inuocaci­on, we haue an example of it in Stephen, when he sayeth, Lorde Iesu receiue my spirite. Againe in the whole churche, as Ananias testifyeth in the same booke. Lorde (sayeth he) thou knowest howe great euylles this man hath done to thy Saintes that call vppon thy name. And that it maye bee more playnly vnderstanded that the whole fulnesse of the Godhead doeth corporally dwell in Chryste, [...]. Cor [...]. ii. the Apostle dooeth confesse that he broughte no other doctryne amonge the Corinthians but the knowledge of hym, and that he preached no other thyng but that knowledge. What, I praye you, and howe greate a thyng is thys, that the name of the Sonne only is preached vnto vs whom he willeth to glory in the knowledge of hymselfe alone? Hie. ix.xxiiii. Who dare saye that he is but a creature, of whom the onely knowledge is our whole glorye? Be­side that, the salutacyons sette before the Epystles of Paule, wyshe the same benefites from the Sōne which they do from the Father, wher­by we are taughte not only that those thyngs whych the Father geueth vs do come vnto vs by his intercessiō, but also by communitie of power, he is the author of them. Whiche knowledge by practise is wythoute doute more certayne and perfecte than any idle speculacion. For there the godly mynde doth beholde God moste present, and in maner handle him wher it feleth it selfe to be quickened, lightened, saued, iustified and sanctif [...]d.

[Page 36]Wherefore out of the same fountaines we must fetch our meane of pro­uing to confirme the Godhead of the Holy ghost. Gen. i.ii. Uery plaine is y ^e te­stimonie of Moses in the history of the creacion, that the spirite of God was vppon the depthes, or vppon the vnfashioned heape: because he sheweth that not onely the beautie of the worlde that is nowe to be seen is preserued by the power of the Spirite, but ere this beautie was added, the Spirite was then busied in preseruing that confused lumpe of thinges. Es. xlviii xvi. And that saying of Esaie cannot be cauilled against. And now Iehouah and his Spirite hath sent me. For he communica­teth with the Holy ghost his chiefe power in sending of Prophetes. Whereby appeareth the diuine maiestie of the Holy ghost. But our best proufe, as I haue saied, shalbe by familiar vse. For that whiche the Scriptures impute vnto it, is farre from the propertie of creatures, and suche a thing as we oure selues doe learne by assured experience of godlinesse. For he it is that being eche where poured abrode, dooeth susteine and geueth growing and life to all thinges in heauen and in earth. And by this pointe he is proued to bee none of the number of creatures, for that he is not comprehended within any boundes: but by pouring his liuely force into all thinges to breath into them life and mocion, this is the very worke of God. Moreouer if regeneracion in­to an incorruptible life be better and more excellent than any presente quickening: what shall we iudge of him from whose power the same procedeth? And that he is the author of regeneraciō, not by a borrowed, but by his own force, the Scripture in many places teacheth: and not of that onely, but also of the immortalitie to come. Finally, as vnto the Sonne, so vnto him also are applied al those offices that are most of all properly belonging to the Godhead. i. Cor. ii.x i, cor, xii, x Ex, iiii, xi For he searcheth the depe secretes of God, wherwith none of al the creatures is of counsel. He geueth wis­dome and skill to speake, wheras yet the Lord pronounceth to Moses that it is only his worke to do it. So by him we come to a partaking of God, so that we may fele his power as it were working life in vs. Our iustificacion is his worke. From him is power, sanctification, truethe, grace, and what good thing soeuer maye be thoughte of, because it is the Holie ghoste onely from whom procedeth all kinde of giftes. For that sentence of Paule is righte worthy to be noted. Although there be diuerse giftes, and manifolde and sondry is the distribucion of them, yet is there but one holie Spirite: because he maketh him not onelye the original or beginning, but also the author. Whiche a little after is more plainly expressed in these woordes. i, cor, xii, xi, One and the same Spirite distry­buteth all thinges as he will. For if he were not some thing subsisting in God, he woulde not attribute vnto him choise of minde and wyll. Therefore moste euidentlye doth Paule geue to the Holie ghost diuine power, and sheweth that he is substantially resident in God.

And the Scripture it selfe, when it speaketh of hym, forbeareth not 15 the name of God. For Paul hereby gathereth that we are the temple of God, i, cor, iii, xvii. and vi, xix, ii, Cor, vi xvi. because his spirite dwelleth in vs: which thing is not lightly to be passed ouer. For wheras God so often promiseth that he wil chose vs for a temple to himselfe, that promyse is no other way fulfylled, but by hys spirite dwelling in vs. Surely, as Augustine very well sayeth: if we [Page] wer commaunded to make vnto the Holy ghost a temple of timber and stone, August ad. Max iminum. Ep. lxvi because such worship is due to God onely, it were a cleare argu­ment that he is God: now therfore how much clearer is this, that we ought, not to make a temple, but our selues to be a temple for him? And the Apostle himselfe calleth vs sometime the temple of God, sometime the tēple of the Holy ghoste, both in one meaning. And Peter reprehē ­ding Ananias for that he had lied to the Holy ghost, Act. v.iii. Esa. vi.ix Act. xxviii xxv. said that he lied not vnto men but vnto God. And where Esay bringeth in the Lord of hostes speaking, Paul teacheth that it is the Holy ghost that speaketh. Yea where commonly the Prophetes say, that the wordes whiche they vtter are the wordes of the Lord of hostes, Christ and the Apostles doe referre them to the Holy ghost. Whereby it foloweth that he is the true Iehouah that is the chiefe author of prophecies. Again where God com­plaineth that he was prouoked to wrath by the stubbornesse of his peo­ple, in steade of that Esay saith that his holy Spirite was greued. Esa. xliii.x. Mat. xii.xxx. Mark. iii. [...]. Luk. x [...] Last of al, if blasphemie against the Holy ghost be not forgeuē in this world nor in the worlde to come, whereas he maye obteine pardon that hath blasphemed against the sōne: his diuine maiesti is here plainly proued, the offense or diminishment wherof is an vnpardonable crime. I dooe wittingly and of purpose omitt many testimonies that the aūcient wri­ters haue vsed. [...]. x [...]xiii.v [...]. They haue thought it a maruellous mete place to allege out of Dauid: with the word of the Lorde the heauens wer stablished, and al the power of them with the spirite of his mouth, to proue that y ^e world was no lesse the work of the Holy ghost than of the Sonne. But forasmuch as it is commonly vsed in the Psalmes to repete one thynge twise: Es. xi.iiii. & in Esay the spirite of his mouth is as much to say as his word, that reason is very weake. Therfore I thought good to touche a fewe such thinges as godly mindes might soundly rest vpon.

16 And as God hath more plainly disclosed himselfe by the comming of Christ, so is he also in the thre Persons become more familiarly kno­wen. But of al the testimonies lette this one suffice vs for this present. Paule so knitteth these three together, Ep. iiii.v. God, Faith, & Baptisme, that he reasoneth from the one to the other in this maner. Because there is but one Faith, he therby sheweth that there is but one God. And because there is but one god, he therby proueth y ^t there is but one Faith. Ther­fore if we be entred into the Faith and religion of one God by Baptys­me: we must nedes thinke him the true God in whose name we ar bap­tised. And it is not to be douted, but that in this solemne protestacion, Christ meant to testifie that the perfect light of Faith was already deli­uered, when he said: Mat. xx [...]. Baptise them in the name of the Father and of the Sonne & of the Holy ghost. For it is as much in effect as to be baptised in the name of the one god, which with perfect bryghtnesse hath appea­red in y ^e Father, the Sonne & the Holy ghost. Wherby is euidente that in the essence of God abide thre Persons in which the one God is kno­wen. And surely, forasmuch as our Fayth ought not to loke hether and thether, nor diuersly to wāder about, but to haue regard to y ^e one God, to be applied to him, and to sticke fast in him: it is hereby easily proued, that if there be diuerse kindes of faith, there must also bee many Gods. Now wheras baptisme is a Sacrament of faith: it proueth vnto vs the vnitie of God, because it is but one. And herof also foloweth, that it is [Page 37] not lawful to be baptised but into one God, bicause we embrace y ^e Faith of him, into whose name we are baptised. What meant Christe then, when he commaunded to be baptised, in the name of the Father, the Sonne, and the Holy gost, but that we ought with one Faith to beleue in the Father, Sonne, and the Holy ghost? Therfore sithe this remai­neth certayn, that there is but one God, and not many, we determine that the Worde and the Spirite are nothyng els but the very selfe es­sence of God. And very foolishly did the Arrians prate, which confes­syng the godhed of the Sonne did take from him the substance of God. And suche a like rage vexed the Macedonians, whiche woulde haue to be vnderstanded by the Spirite, only the gyftes of grace that are pou­red foorth into men. For as wisdome, vnderstandyng, prudence, forti­titude, feare of God doo procede from hym: so he onely is the spirite of wisedome, prudence, fortitude, and godlinesse. Yet is not he diuided ac­cordyng to the distribution of his graces: but howe [...]oeuer they bee dy­uersely dealt abroade, i. Cor. xii.xi. yet he remaineth one and the same, as the Apo­stle saithe.

Agayn, there is shewed in the Scriptures a certain distinction of the 17 Father from the Woorde, and of the Worde from the Spirite. In dis­cussyng wherof, howe greate religiousnesse and sobrietie we oughte to vse, the greatnesse of the mysterie it selfe dooth admonishe vs. And I very well like that saying of Gregorie Nazianzene: In sermo ne [...]e sa­cro bap­ [...]ismo. I can not thynke vpon the one, but by and by I am compassed about with the brightnesse of the thre: And I can not seuerally discerne the three, but I am so­deinly dryuen backe to one. Wherfore lette it not come in our myndes ones to imagine suche a Trinitie of Persons as may hold our thought withdrawen into seueralties, and doothe not foorthewith brynge vs agayn to that vnitie. The names of Father, Sonne, and Holy ghost, doo proue a true distinction, that no man should thynke them to be bare names of addition, wherby God accordyng to his woorkes is diuersly entitled: but yet it is a distinction, not a diuision. The places that wee haue already cited, doo shewe that the Sonne hath a propretie distincte from the Father, because the Worde had not ben with God, if he hadde not ben an other thyng than the Father: neyther had he had his glorye with the Father, but beyng distinct from hym. Lykewise he doothe di­stinguisshe hym selfe from the Father, when he saythe, that there is an other whyche beareth hym witnesse. Iohn. v.iii [...]. viii.xvi. And for this purpose maketh that whiche in an other place is sayd, that the Father created all thinges by the Worde, whiche he coulde not, but beyng after a certaine maner di­stinct from hym. Moreouer the Father came not downe into the earth, but he that came out from the Father. The Father died not, nor roase agayne, but he that was sent by him. Neither yet did this distinction be­ginne at the takynge of fleshe: Iohn. i.xviii. but it is manifest that he was also be­fore, the onely begotten in the bosom of the Father. For who can abide to say, that then the Sonne entred into the bosome of the father, when he descended from heauen to take manhode vpon hym? He was there­fore before in the bosome of the Father, and enioyed his glorie with the Father. Ioh. xiiii.vi.xv.xxvi. As for the distinction of the Holye ghoste frome the Father, Christe speaketh of it when he saith, that it procedeth from the Father. And howe oft doothe he shewe it to be an other beside himself? as when [Page] he promyseth that he wyll sende an other confortoure, Ioh. xiiii.xvi. and often in other places.

18 But to borow similitudes from matters of mē, to expresse the force of this distinction. I knowe not whether it be expedient. In dede the olde fathers are wont so to doo somtyme: but withall they doo confesse, that what soeuer they bryng foorth for like, doothe muche differ. For which cause I am muche afrayd to be any waye bolde, least if I bryng foorth any thyng vnfittly, it shuld geue occasion either to the malicious to ca­uill, or to the vnskilfull to be deceiued. Yet suche distinction as we haue marked to be sette out in scriptures, it is not good to haue left vnspokē. And that is this, that to the Father is geuen the begynnynge of woor­kyng, the fountayne and spryng of all thynges: to the Sonne wyse­dome, counsell, and the very disposition in the doyng of thinges: to the Holy ghost is assigned power & effectual working. And although eter­nitie belong vnto the Father, and eternitie to the Sonne and to y ^e Holy ghost also, for as much as God coulde neuer haue ben without his wis­dom & power, & in eternitie is not to be sought, which was fyrst or last: yet this obseruation of order is not vayne or superfluous, wherein the Father is reckened fyrst, and then of hym the Sonne, and after of them both the Holy ghost. For euery mans mynde of it self enclineth to this, fyrst to consider God, then the wisedome risyng out of hym, and laste of all the power wherwith he putteth the decrees of his purpose in execu­tion. In what sort the Sonne is said to be of the Father only, and the Holy ghoste bothe of the Father and the Sonne, is shewed in many places, but no where more playnely than in the .viii. chapiter to the Romayns, where the same Spirite is without difference somtyme cal­led the Spirite of Christe, & somtime of him that raised vp Christ from the dead: and that not without cause. For Peter dothe also testifie that it was the Spirite of Christe wherewith the Prophetes did prophecie, where as the Scripture so often teacheth, that it was the Spirite of God the Father.

Now this distinction doth so not stand against y ^e single vnitie of God, 19 y ^t therby we may proue that y ^e Son is one God with the father, because he hath one Spirit with hym, and that the Holy Spirite is not a thyng diuers from the Father & the Son. For in eche Hypostasis is vnderstan­ded the whole substance, with this that euery one hath his own propre­tie. The Father is whole in the Sonne, Ioh. xiiii.x. & the Sonne is whole in the Father, as hymselfe affirmeth. I am in the Father, and the Father is in me. And the Ecclesiasticall writers doo not graunt the one to be se­uered from the other by any difference of essence. Avgust. home, de tempori. xxxviii. By these names that betoken distinction (sayth Augustin) that is ment wherby they haue re­lation one to an other, and not the very substance whereby they are all one. By whiche meanynge are the sayinges of the olde writers to bee made agree, whiche otherwise would seeme not a little to disagree. For sometyme they saye that the Father is the beginnyng of the Sonne, and somtyme that the Sonne hath bothe godhead and essence of hym­selfe, De trini­t [...]re & coll. ad pascēciū epistol. clxxvii. and is all one begynnynge with the Father. The cause of this diuersitie Augustine doothe in an other place well and planelye de­clare, when he sayeth: CHRIST hauynge respect to him selfe, is called God, and to his Father is called the Sonne. And agayne▪ [Page 38] the Father as to hymselfe is called God, Cyrillus de trinit. li.vii. idē li.iii. [...]ia­log. Augusti. in ps. cir. & tract. in Iohā. xxxix. et psal lxviii as to his Sonne is called the Father, where hauynge respecte to the Sonne he is called the Father, he is not the Sonne: & where as to the Father he is called the Son, he is not the Father: and where he is called as to hym self the Father, and as to hymselfe the Sonne: it is all one God. Therfore when we simply speake of the Sonne: without hauyng respect to the Father, we do well and proprely say, that he is of hym selfe: and therfore we call hym but one beginnyng: but when we make mention of the relation betweene him and his Father, then we rightly make the Father the beginning of the Sonne. All the whole fifth boke of Augustine concernyng the Tri­nitie dooth nothyng but sette foorth this matter. And muche safer it is to reste in that relation that he speaketh of, than into suttletle pearcyng vnto the hye mysterie to wander abroade by many vayne speculations.

Let them therfore y ^t are pleased with sobrenesse, & cōtented with mea­sure 20 of Faith, shortly learne so muche as is profitable to bee knowen: that is, when we professe that we beleue in one God, vnder the name of God, we vnderstande the one onely and single essence in whiche we comprehende thre Persons or hypostases. And therfore so oft as we doo indefinitely speake of the name of God, we meane no lesse the Sonne and the Holy ghost than the Father. But when the Sonne is ioyned to the Father, then commeth in a relation, and so we make distinction be­twene y ^• Persons. And because the propreties in the Persons bring an order with them, so as the beginnyng and orginall is in the Father: so ofte as mencion is made of the Father and the Son, or the Holy ghost together, the name of God is peculiarly geuen to the Father. By this meane is reteined the vnitie of the essence, and regarde is hadde to the order, whiche yet dothe minishe nothyng of the godhead of the Sonne and of the Holy ghoste. And where as we haue already seene that the Apostles doo affirme, that the Sonne of God is he, whom Moses and the prophetes doo testifie to be Iehouah the Lorde, we must of necessi­tie alwaye come to the vnitie of the essences. Wherefore it is a detesta­ble sacrilege for vs to call the Sonne a seuerall God from the Fa­ther, bycause the symple name of God, doothe admytte no relati­on, and God in respecte of hym selfe can not bee saide to be this or that. Now, i. Cor. xii.ix. that the name of Iehouah the Lorde indefinitely taken is ap­plied to Christe, appereth by the wordes of Paul, wher he sayth: Ther­fore I haue thryse praied the Lorde, because that after he hadde recey­ued the aunswere of Christ. My grace is sufficient for the: he sayeth by and by, that the power of Christ may dwell in me. It is certayne that the name Lorde is there set for Iehouah, and therfore to restraine it to the person of the Mediatour were very fonde and childyshe, for somuch as it is an absolute sentence that compareth not the Father with the Sonne. And we knowe that after the accustomed maner of the Gree­kes, the Apostles, doo commonly sette the worde Kyrios, Lord, in stede of Iehouah. And, not to fetche an example farre of, Paule dydde in no other sense pray to the Lorde, [...] ii.xvi Ioel. ii.xxviii. than in the same sense that Peter citethe the place of Ioell: who soeuer calleth vppon the name of the Lorde shall be saued. But where this name is peculiarly geuen to the Sonne, we shall se that there is an other reason therof, when we com to a place fitte for it. Nowe it is enough to haue in mynde, when Paule had ab­solutely [Page] praied to God, he by and by bryngeth in the name of Christ. Euen so is the whole God called by Christ hymselfe the Spirite. For there is no cause agaynst it, but that the whole essence of God may bee spirituall, wherin the Father, the Sonne, and the Holy ghoste be com­prehended. Whiche is very playne by the Scripture. For euen as there we heare God to be made a Spirite: so we do here the Holy ghost, for so muche as it is an Hypostasis of the whole essence, to bee called bothe God, and procedyng from God.

21 But for as muche as Satan, to the ende to roote out our Faith, hath alway moued great cōtentions, partly concernyng the diuine essence of the Sonne, and of the Holy ghost, and partly cōcernyng their distincti­on of Persones. And as in a maner in all ages he hath stirred vp wic­ked spirites to trouble the true teachers in this behalfe: so at this day he trauaileth out of the olde embres to kyndle a new fyre: therfore here it is good to answere the peruerse foolishe errours of some. Hitherto it hath ben our purpose, to leade as it were by the hande those that ar wil­lyng to learne, and not to striue hande to hande with the obstinate and contentious. But nowe the truthe which we haue already peasably she­wed, must be reskued from the cauillations of the wicked. All be it my chiefe trauayle shall yet be applied to this ende, that they whyche geue gentill and open eares to the woord of God, may haue whervpon sted­fastly to rest their foote. In this poynt, if any where at all in the secrete mysteries of Scripture, we ought to dispute sobrely, and with greate moderation, and to take great hede that neyther oure thought nor oure tongue procede any further than the boundes of Goddes woorde dooe extende. For howe may the mynde of man by his capacitie define the immeasurable essence of God, whiche neuer yet coulde certainly deter­mine howe great is the body of the Son, which yet he daily seeth with his eyes? yea howe may she by her owne guidyng atteyn to discusse the substaunce of God, that can not reache to knowe her owne substaunce? Wherfore lette vs willingly geue ouer vnto God the knowledge of him selfe. Hila. li. pri. de Trini­tate. For he onely, as Hylarie saieth, is a conueniente witnesse to hym selfe, whiche is not knowen but by hymselfe. We shall geue it ouer vnto hym, if we shall both conceiue hym to be such as he hath opened himself vnto vs, and shall not els where searche to knowe of hym, than by his owne worde. There are to this ende written fiue homelies of Chryso­stome against the Anomei. Yet the boldnesse of Sophisters coulde not be restrained by them from bablyng vnbridledly. For they haue beha­ued them selues in this behalfe no whit more modestely than they are wonted in all other. By the vnhappye successe of whiche vndiscretion, we ought to be warned to take care that we bend our selues to trauaile in this question rather with tractable willyngnesse to learne, than with sharpnesse of witte, and neuer haue in our mynde eyther to searche for God any where els than in his holy Worde, or to thynke any thynge of hym, but hauyng his Word goyng before to guide vs, or to speake any thynge but that whiche is taken out of the same Worde: The distincti­on that is in the one godhead of the Father, the Sonne, and the Holy ghoste, as it is very harde to knowe, so dooth it bryng more busynesse and comberance to some wittes than is expedient. Let them remembre that the myndes of men doo entre into a mase when they folowe their [Page 39] owne curiositie, and so let them suffer them selues to be ruled with the heauenly oracles, howe soeuer they can not atteyne the heighte of the mysterie.

To make a register of the errours, wherwith the purenesse of Faithe 22 in this poynt of doctrine hath in tymes paste ben assailed, were to long and full of vnprofitable tediousnesse: and the moste parte of heretikes haue to attempted to ouerwhelme the glory of God with grosse dotyng errours, that they haue thought it enough for them to shake and trou­ble the vnskilfull. And from a fewe men haue spronge vp many sectes, wherof some doo teare in sunder the essence of God, some do confound the distinction y ^t is betwene the Persons. But if we hold fast y ^t which is alredy sufficiētly shewed by the Scripture, y ^t the essence of the one God whiche belongeth to the Father, the Son, and the Holy ghost, is syngle and vndiuided. Agayne, that the Father by a certayne propretie diffe­reth from the Sonne, and the Sonne from the holy ghost: we shal stop vp the gate not only against Arrius and Sabellius, but also the other olde authors of errours. But because in our tyme there be risen vp cer­taine phreneti [...]e men, as Seruetto and other like, which haue encom­bred all thinges with newe deceites: It is good in fewe wordes to dis­cusse their falsehoodes. The name of the Trinitie was so hatefull, yea so detestable to Seruetto, that he sayde, that all the Trinitaries, as he called them, were vtterly godlesse. I omitte the foolishe wordes that he had deuised to raile withall. But of his opinions this was the sūme. That God is made Tripartite, whē it is said, that there abide thre Per­sons in his essence, and that this Trinitie is but a thyng imagined, be­cause it disagreeth with the vnitie of God. In the meane tyme the Per­sons he would haue to be certaine outward conceptions of Forme, whi­che are not truely subsistyng in the essence of God, but doo represente God vnto vs in this or that fashion. And at the beginnyng that there was in God nothyng distincte bicause ones the Worde and the Spirite were all one: but sins that Christe arose God oute of God, the Holye ghost sprong also an other God out of hym. And though sometyme he colour his follies with allegories, as when he saythe, that the eternall Worde of God was the Spirite of Christ with God, and the bright shi­nyng of his forme. Agayne, that the Holy ghost was the shadow of the godhed, yet afterward he bringeth the godhed of them both to nothing, affirmyng that after the rate of distribution there is bothe in the Son and in the Holy Spirite a parte of God, euen as the same Spirite in vs, and also in wode and stones is substancially a porcion of God. What he babbleth of the Person of the Mediatour, we shall hereafter see in place conuenient. But this monstrous forged deuise, that a Persone is nothyng ells but a visible forme of the glory of God, needeth no long confutation. Ioh. i. [...] For where as Iohn pronounceth, that the Woorde was GOD before the Worlde was yet create, he maketh it muche diffe­rynge from a conception of Forme. But if then also, yea and from farthest Eternitie of tyme, that Woorde whyche was God was with the Father, and had his owne propre glorye with the Father, he could not be an outward or figuratiue shining: but it necessarily foloweth that he was an hypostasis that did inwardely abyde in God. And althoughe there bee no mencion made of the Spyrite, but in the Hystorye of [Page] the creation of the worlde: yet he is not there brought in as a shadowe, but an essentiall power of God, when Moses sheweth that the very vn­fashioned lumpe was susteined in hym. Gen. i.ii. Therfore it then appeared, that the eternall Spirite was alwaies in God, when he preserued and su­steyned the confused matter of heauen and earth, vntill beautie and or­der were added vnto it. Surely he coulde not yet be an image or repre­sentation of God as Seruetto dreameth. But in other poyntes he is compelled more openly to disclose his wickednesse, in sayeng that God by his eternall purpose appointyng to hymselfe a visible Sonne, did by this meane shewe himselfe visible. For if that be true, there is no other godhed left vnto Christe, but so farre as he is by the eternall decree of God ordeyned his Sonne. Moreouer he so transformeth those imagi­ned shapes that he sticketh not to fayne newe accidentes in God. But this of all other is most abhominable, that he confusely myngleth as well the Sonne of God, as the Holye ghoste, with all creatures. For he playnely affirmeth, that there bee partes and partitions in the Essence of God, of whiche euerye portion is God. And namelye he saythe, that the Spirites of the Faithefull are coeternall and consub­stanciall with God: allbeit in an other place he assigneth the substanci­all Deitie, not onely to the soule of man, but also to other creatures.

Out of this sinke came foorthe an other lyke monster. For certaine 23 lewde men meanyng to escape the hatred and shame of the wickednesse of Seruetto, haue in dede confessed, that there are thre Persones, but addyng a maner howe: that the Father whiche truely and proprely is the one onely God, in formyng the Son and the Holy ghost, hath pow­red his godhead into them. Yea they forbeare not this horrible maner of speeche, that the Father is by this marke distinguished from the Sonne and the Holy ghost, that he is the only essentiatour or maker of the essence. First they pretende this colour, that Christ is echewhere cal­led the Sonne of God: where of they gather, that there is none other proprely God but the Father. But they mark not, that though the name of God be also common to the Sonne, yet by reason of preeminence it is sometyme gyuen to the Father onely, because he is the fountayn and originall of the Deitie, and that for this purpose, to make the syngle vnitie of the essence to be therby noted. They take exception and saye: If he be truly the Sonne of God, it is inconuenient to haue hym reck­ned the Sonne of a Person. I answere that bothe are true: that is, that he is the Sonne of God, because he is the Woorde begotten of the Father before all worldes (for we come not yet to speake of the Person of the Mediatour) and yet for explications sake we oughte to haue re­garde of the Person, that the name of God simply be not taken, but for the Father onely. For if we meane none to be God but the Father, we plainly throwe downe the Sonne from the degree of God. Esa. vi.i. Ioh. xii.xii. Esa. viii.x.iii. Rom. ix.xxxiii. Esa. xlv.xxiii. Therfore so ofte as mencion is made of the godhed, we must not admitte a com­parison betwene the Sonne and the Father, as thoughe the name of God dydde belonge onely to the Father. For trewely the God that appeared to Esaie was the true and onely God, and yet Iohn affirmeth that the same was Christe. And he that by the mouth of Esay testified, that he should be a stumbling stone to the Iewes, was the only God: and yet Paule pronounceth that the same was Christe. He that [Page 40] trieth out by Esaie, I liue, and to me all knees shall bowe, is the onely God: Esa. xlv xiiii. Ro. xiiii.xi. Heb. i.x. Psal. cu: xxvi: Ps. x [...]vii.vii. and yet Paule expoūdeth that the same was Christ. For this pur­pose serue the testimonies that the Apostle reciteth: Thou O God haste laide the foundations of heauen and earth. Agayne, let all the angels of God worship him, whiche thynges belong to none, but to the onely God. And yet he saith, that they are the propre titles of Christ. And this cauillation is nothyng worthe, that that is geuen to Christe, whiche is propre to God: because Christe is the shinyng brightnesse of his glory. For because in eche of these places is fet the name of Iehouah, it folo­weth, that it is so sayd in respecte that he is God of hymselfe. For if he be Iehouah, it can not be denied that he is y ^e same God that in an other place crieth out by Esaie: Esa. xliiii vi. Iere. x.xi I, I am, and beside me there is no God. It is good also to consider that saying of Hieremie: The gods that haue not made the heauen and earth, let them perishe out of the earth that is vn­der the heauen. Where as on the other side we must nedes confesse, that the Sonne of God is he, whose godhead is ofte proued in Esaie by the creation of the worlde. And howe can it be that the Creatour, whyche geueth beyng to all thynges, shall not bee of hymselfe, but borowe his beyng of an other. For who soeuer saythe that the Sonne was essen­tiate or made to be of his Father, denieth that he is of hym selfe. But the Holy ghost saith the contrary, namyng hym Iehouah. Nowe if we graunt that the whole essence is in the Father onely, either it muste be made partable, or be taken from the Sonne, and so shal the Sonne be spoyled of his essence, and be a God only in name and title. The essence of God, if we beleue these triflers: belongeth onely to the Father, for as muche as he is onely God, and is the essencemaker of the Sonne. And so shall the godhed of the Sonne be an abstracte from the essence of God, or a deriuation of a parte oute of the whole. Nowe muste they nedes graunt by theyr own principle, that the holy ghost is the Spirite of the Father only. For if he be a deriuation from the fyrst essence, whi­che is onely propre to the Father, of right he can not be accompted the Spirite of the Sonne: whiche is confuted by the testimonie of Paul, where he maketh the Spirit common to Christ and the Father. More­ouer if the Person of the Father be wiped out of the Trinitie, wherin shall he differ from the Sonne and the Holy ghoste, but in this, that he onely is God? They confesse Christ to be God, and yet they say he diffe­reth from the Father. Agayn, there muste be some marke of difference to make that the Father be not the Sonne. They which say that marke of difference to be in the essence, doo manifestly bring the true godhead of Christe to nothynge, whiche can not be without essence, yea and that the whole essence. The Father differeth not from the Sonne, vn­lesse he haue somethyng propre to hymselfe that is not common to the Sonne. What nowe will they fynde wherin to make him different? If the difference be in the essence, let them answere if he haue not commu­nicated the same to the Sonne. But that could not be in part, for to say that he made halfe a God were wycked. Beside that by this meane they doo fowly teare in sunder the essence of God. It remaineth therefore that the essence is whole, and perfectly common to the Father and the Sonne. And if that bee true, then as touchyng the essence there is no difference of the one of them from the other. If they say y ^t the Father in [Page] geuyng his essence, remaineth neuerthelesse the only God, with whom the essence abideth: then Christ shalbe a figuratiue God, and a God on­ly in shew & in name but not in deede: because nothyng is more propre to God than to bee, Exod. v.xiii. accordyng to this saying: He that is, hath sent me vnto you.

24 It is easy by many places to proue that it is false whiche they holde, that so ofte as there is in scripture mencion made absolutely of God, none is ment therby but the Father. And in those places that they them selues doo alledge, they fowly bewray their owne want of considerati­on, because there is also sette the name of the Sonne. Wherby appea­reth, that the name of God is there relatiuely takē, and therfore restrai­ned to the Person of the Father. And their obiection where they say, If the Father were not only the true God, he should himselfe be his owne Father, is answered with one worde. It is not inconuenient for degree and orders sake, that he be peculiarly called GOD, whiche hath not on­ly of hym selfe begotten his wisedome, but also is the God of the Me­diatour, as in place fitte for it, I will more largely declare. For sythe Christ was openly shewed in the fleshe, he is called the Sonne of God, not onely in respect that he was the eternall Worde before all worldes begotten of the Father: but also because he tooke vpon hym the Per­son and office of the Mediatour to ioyne vs vnto God. And because they do so boldly exclude the Sonne from the honour of God, I would fayne knowe whether the Sonne when he pronounceth, that none is good but God, Mat. xix.xvii. doo take goodnesse from himselfe? I dooe not speake of his humaine nature, least perhappes they shuld take exception, and say, that what soeuer goodnesse was in it, it came of free gyft. I aske whe­ther the eternall Word of God be good or no? If they say nay, then we hold their vngodlinesse sufficiētly cōuinced: in sayeng yea, they cōfound themselues. But where as at the first sight, Christe semeth to put from hymselfe the name of Good, that doothe the more confirme oure mea­nyng. For sithe it is the singular title of God alone, forasmuche as he was after the common maner saluted by the name of Good, in refusing false honour, he did admonish them that the goodnesse wherin he excel­led, was the goodnesse that God hathe. I aske also, where Paule affir­meth that only God is immortall, i. Tim. i.xvii. wise, and true, whether by these wor­des Christe be brought into the numbre of men mortall, foolishe, and false? Shall not he then be immortall, that from the begynnyng was lyfe to geue immortalitie to angels? Shall not he bee wise that is the eternall wisedome of God? Shall not the trueth it selfe be true? I aske furthermore, Philip. [...].x. whether they thynke that Christe ought to be worshipped or no? For he claimeth this vnto hymselfe, to haue all knees bowe be­fore hym: it foloweth that he is the God whiche dyd in the lawe forbyd any other to be worshipped but himselfe. If they will haue that meant of the Father onely whiche is spoken in Esaie: I am, and none but I: this testimonie I tourne against theim selues, for as muche as we see, that whatsoeuer pertaineth to God is geuen to Christe. Esa. xliiii vi. And their ca­uillation hath no place, that Christe was exalted in the fleshe, wherein he had bene abased, and that in respecte of the fleshe, all authoritie is geuen hym in heauen and in earthe: because althoughe the maiestie of Kyng and Iudge extende to the whole Person of the Mediatour, yet [Page 41] if he had not been God openly shewed in fleshe, he coulde not haue been auaunced to suche heighth, but that God shoulde haue disagreed with himselfe. But thys controuersye Paule doeth well take away, teaching that he was egall wyth God before that he dyd abase hym­selfe vnder the shape of a seruaunte. Ph. ii.vii Nowe howe coulde thys equa­litie haue stande together, vnlesse he hadde been the same God whoes name is Iah and Iehouah: that rydeth vppon the Cheru­bin, that is kynge of all the earthe and Lorde of the worldes? Nowe howesoeuer they babble agaynste it, it canne not bee taken from Chryste whiche Esaie sayeth in an other place: Esa. xxv.ix. He, he, is our GOD, for hym we haue wayted, whereas in these woordes he describeth the comming of GOD the redemer, not onelye that shoulde bryng home the people from the exyle of Babylon, but also fullye in all pointes restore the churche. And with their other ca­uillation they nothynge preuayle, in sayinge, that Chryste was God in hys Father. For thoughe we confesse that in respecte of order and degree the begynning of the Godheade is in the Father, yet we saye that it is a detestable inuentyon to saye that the essence is onelye proper to the Father, as thoughe he were the onelye God­maker of the Sonne. For by thys meanes eyther he shoulde haue moe essence than one, or ells they call Chryste God onely in tittle and imaginacion. If they graunte that Chryste is God, but nexte after the Father, then shall the essence bee in hym begotten and fashioned, whiche in the Father is vnbegotten and vnfashyoned. I knowe that many quicke nosed men doe laughe at thys that we ga­ther the distinction of Persons oute of the wordes of Moses, where he bryngeth in God speakyng thus: Lette vs make manne after oure image. But yet the Godly readers doe see howe vaynly and fondely Moses shoulde bryng in thys as a talke of dyuerse together, Gene. i.xxvi. if there were not in God moe Persons than one. Nowe certayne is it, that they whom the Father spake vnto, wer vncreate: but nothing is vncreate but God himselfe yea the one onely God. Nowe therefore vnlesse they graunte that the power of creating was common, and the authoritie of commaunding common, to the Father, the Sonne, and the Holy ghoste: it shall folowe that God did not inwardly thus speake to himselfe, but directed his speche to other forein woorke menne. Finallie one place shall easilie answere two of their obiections. Iohn. iiii.xxiiii. For where as Christe himselfe pronounceth that GOD is a Spirite, this were not conueniente to be restrained to the Father onely, as if the Woorde himselfe were not of spirituall nature. If then the name of Spirite doeth as well agree with the Sonne as with the Father, I gather that the Sonne is also comprehended vnder the indefynite name of GOD. But he addeth by and by after that, none are al­lowed for good worshippers of the Father, but they that worshyppe hym in Spirite and trueth, where vppon foloweth an other thyng, because Chryste doeth vnder a hed execute the office of a teacher, he doeth geue the name of GOD to the Father, not to the en­tente to destroye his owne Godhead, but by degrees to lyfte vs vp vnto it.

[Page] 25 But in this they are deceiued, that they dreame of certaine vndiuided singular thinges wherof eche haue a part of the essence. But by the Scriptures we teache, that there is but one essentially God, and there­fore that the essence as well of the Sonne as of the Holy ghost is vn­begotten. But forsomuch as the Father is in order firste, and hath of himselfe begotten his wisedome, therfore rightfully as is aboue sayed, he is counted the original and fountaine of al the Godhead. So God indefinitely spoken, is vnbegotten, and the Father also in respecte of Person is vnbegotten. And foolishly they thinke that they gather, that by oure meaning is made a quaternitie, because fasly and cauillouslye they ascrybe vnto vs a deuise of their owne brayne, as though we dyd faine that by deriuacion there come three Persons out of one essence: wheras it is euident by our wrytinges that we do not drawe the Per­sons out of the essence, but although they be abiding in the essence we make a distinction betwene them. If the Persons were seuered from the essence, then paraduenture their reason were like to be true. But by that meane it shoulde be a Trinitie of Goddes and not of Persons, which one God conteineth in hym. So is their fonde question answe­red, whether the essence doe mete to make vp the Trinitie, as thoughe we did imagine that there descende three Goddes oute of it. And thys exception groweth of lyke foolyshenesse where they saye, that then the Trinitie shoulde be withoute God. For though it mete not to make vp the distinction as a parte or a member, yet neither are the Persons withoute it nor oute of it. Because the Father if he were not God coulde not be the Father, and the Sonne is none otherwyse the Sonne but because he is God. We saye therefore, that the Godheade is absolutely of it selfe. Whereby we graunte that the Sonne in so muche as he is God is of hymselfe withoute respecte of hys Person, but in so muche as he is the Sonne, we saye that he is of the Father. So his essence is wythoute beginning, but the beginning of his Per­son is God hymselfe. And the true teaching writers that in olde tyme haue spoken of the Trinitie, haue onely applyed thys name to the Persons, for somuche as it were not onely an absurde er­ror but also a grosse vngodlinesse to comprehende the essence in the distinction. For they that will haue these three to mete, the essence, the Sonne and the Holy ghoste, it is playne that they dooe destroye the essence of the Sonne and the Holy ghoste, for ells the partes ioyned together would fall in sonder, whiche is a fault in euery distinc­tion. Finally if the Father and the Sonne were Synonymes or se­uerall names signifying one thyng, so the Father shoulde be the Godmaker and nothyng shoulde remayne in the Sonne but a sha­dowe, and the Trinitie should be nothyng ells, but the ioyning of one God with two creatures.

Where as they obiecte, that if Chryste bee properly God, he is 26 not ryghtfullye called the Sonne, to that we haue already answe­red, that because in suche places there is a comparyson made of the one Personne to the other, the name of God is not there indefi­nitelye taken, but restrayned to the Father onelye, in so muche as he is the beginning of the Godhead, not in makynge of essence as the madde menne dooe fondlye imagyne, but in respecte of [Page 42] order. In this meaning is cōstrued that saying of Christ to the Father: this is the eternal life, that men beleue in the the one true God, and Ie­sus Chryste whom thou hast sente. Ioh. xvii, iii. For speaking in the Person of the Mediator, he kepeth the degree that is meane betwene God and men: and yet is not his maiestie thereby diminished. For thoughe he abaced hymselfe, yet he lefte not with the Father his glory that was hidden be­fore the world. So the Apostle in the seconde Chapter to the Hebrues, though he confesseth that Christ for a short time was abaced beneth the Angels, yet he stycketh not to affirme withall, that he is the same eter­nall God that founded the earth. We must therfore holde, that so oft as Chryste in the Person of the Mediator speaketh to the Father, vnder thys name of God is comprehended the Godhead whyche is hys also. So when he sayed to the Apostles: Ioh. xvi.vii. it is profitable that I go vp to the Father, because the Father is greater. He geueth not vnto himselfe on­ly the seconde degree of Godhead to be as touchyng hys eternal essence inferior to the Father, but because hauyng obteined the heauēly glory, he gathereth together the faythfull to the partakyng of it. He setteth his Father in the hier degree, in so muche as the gloryous perfection of brightnesse that appeareth in heauen, differeth from that measure of glory that was seen in him being clothed with fleshe. After like maner in an other place, Paule sayeth: that Chryste shall yelde vp the kyng­dome to God and hys Father, i. Cor. xv, xxiiii. that God maye be all in all. There is nothyng more absurde than to take awaye eternall contynuaunce frō the Godhead of Chryste. If he shall neuer cesse to be the Sonne of God, but shall alwaye remayne the same that he was from the begin­ning, it foloweth that vnder the name of the Father is comprehended the one essence that is common to them both. And surely therefore did Chryste descende vnto vs, that lifting vs vp vnto hys Father, he might also lift vs vp vnto hymselfe, inasmuch as he is all one with his father. It is therefore neyther lawfull nor ryghte so exclusiuely to restrayne the name of God to the Father, Iohn. i.i. as to take it from y ^e Sonne. For, Ihon doth for thys cause affirme that he is true God, that no man shoulde thynke that he resteth in a seconde degree of Godhead beneth hys Fa­ther. And I maruell what these framers of new Goddes do meane, that whyle they confesse Chryste to be true God, yet they forth with ex­clude hym from the Godhead of hys Father. As thoughe there coulde any be a true God but he that is the one God, or as thoughe the God­head poured from one to an other, be not a certayne newe forged ima­ginacion.

Whereas they heape vp many places out of Ireneus, where he af­firmeth 27 that the Father of Chryste is the onely and eternall God of Israel: that is eyther done of a shamefull ignoraunce, or of an extreme wyckednesse. For they oughte to haue considered, that then the ho­lye manne had to doe in disputacion with those phrentyke menne, that denyed that the Father of Chryste was the same God that in olde time spake by Moses and the Prophetes, but that he was I wote not what imagined thyng broughte oute of the corrupcion of the worlde. Therefore he altogether trauayleth in thys poynte, to make it playne that there is no other God preached of in the Scripture [Page] but the father of Christe, and that it is amisse to deuise any other, and therfore it is no maruell if he so ofte conclude that there was no other God of Israel, but he that was spoken of by Chryste and the Apo­stles. And in like manner nowe, whereas we are to stande agaynste an other sorte of error, we maye truely saye that the God whiche in olde time appeared to the Fathers, was none other but Christe. But if any manne obiecte that it was the Father, oure aunswere is in re­dinesse, that when we striue to defende the Godhead of the Sonne, we exclude not the Father. If the readers take hede to thys pur­pose of Ireneus, all that contention shall cesse. And also by the syxte Chapter of the thirde booke, this whole strife is ended, where the good manne standeth all vppon this pointe, to proue that he whiche is in Scripture absolutely and indefinitely called God: is verelye the one onely God, and that Christ is absolutely called God. Lette vs re­member that this was the principall pointe whereupon stode all hys disputacion, as by the whole processe thereof doeth appeare: and speci­ally the .xlvi. Chapter of the seconde booke, that he is not called the Father by darke similitude or parable, whiche is not very God in dede. Moreouer in an other place he sayeth, that as well the Sonne as the Father were iointly called God by the Prophetes and Apostles. Lib. iii. cap. ix. Af­terwarde he defineth howe Christe whiche is Lorde of all, and king, and God, and iudge, receiued power from him whyche is the God of all, Cap. xii eius. lib, Cap. xvi. eius. lib. that is to saye in respecte of his subiection, because he was hum­bled euen to the death of the crosse. And a little after he affirmeth, that the Sonne is the maker of heauen and earth, whiche gaue the lawe by the hande of Moses and appeared to the Fathers. Nowe if any manne doe prate that wyth Ireneus onely the Father is the God of Israel, I will turne agayne vpon hym that whiche the same writer playnly teacheth, that Christe is all one and the same: as also he ap­plyeth vnto hym the prophecie of Habacuc. Ibid. ca. xviii: &, xxiii, God shall come oute of the South. To the same purpose serueth that whiche is red in the. ix. Chapter of the fourth booke. Chryste hymselfe therfore with the Father is the God of the lyuinge. And in the. xii. Chapter of the same booke he expoundeth that Abraham beleued God, because Chryste is the maker of heauen and earth and the onely God.

18 And wyth no more trueth dooe they brynge in Tertulliane for theyr defender. For thoughe he be roughe sometime and crabbed in hys manner of speache, yet doeth he playnlye teache the summe of that doctryne that we defende. That is to saye, whereas he is the one GOD, yet by disposicion and order he is hys Woorde: that there is but one GOD in vnitie of substaunce, and yet that the same vnitie by misterie of orderly distribution is disposed into Trinitie, that there are three, not in state, but in degree, not in substaunce, but in forme: not in power, but in order. He say­eth that he defendeth the Sonne to bee a seconde nexte to the Fa­ther, but he meaneth hym to be none other than the Father, but by way of distinction. In some places he sayeth that the Sonne is visi­ble. But when he hath reasoned on both partes he defyneth that he is inuisible in so muche as he is the Worde.

[Page 43]Finally where he affirmeth that the Father is determined in his owne person, he proueth himselfe farre from that error which we confute. And though he doth acknowledge none other God but the Father, yet in the next pece of his writing expoūding himselfe, he saith, that he spea­keth not exclusiuely in respect of the Sonne, because he denieth that the Sonne is any other God beside the Father, and that therfore their sole gouernement is not broken by distincion of Person. And by the perpe­tual course of his purpose it is easy to gather the meaning of his words. For he disputeth against Praxeas, y ^t though God be distinguished into three persons, yet are there not made many gods nor the vnitie torne in sonder. And because by the imaginacion of Praxeas Chryste coulde not be God, but he must also be the Father, therefore he somuche labou­reth about the distincion. Wheras he calleth the Worde and the Spirite a porcion of the whole: although it be a hard kinde of speache, yet is it excusable, because it is not referred to the substaunce, but onely sheweth the disposicion and order that belongeth onely to the Persons, as Ter­tullian hymselfe witnesseth. And herof hangeth that. Now many Per­sons thinkest thou there are, O moste frowarde Praxeas, but euen so many as there be names? And so a little after that, they maye beleue the Father and the Sonne eche in their names and persons. Hereby I thynke may be sufficiently confuted their impudency that seke to begyle the simple with color of Tertullians authoritie.

And surely whosoeuer shal diligently compare together y ^e writinges 29 of the olde authors, shal find no other thyng in Ireneus, than y ^t whiche hath bentaught by other that came after. Iustine is one of the auncien­test, and he in al thynges doeth agree wyth vs. Yet let them obiect that he as the rest do, calleth the Father of Christ the onely God. The same thyng doth Hilary teache, yea and speaketh more hardely, that the eter­nitie is in the Father. But doth he that to take away the essence of God from the Sonne? And yet is he altogether in defense of the same Fayth that we folow. Yet are they not ashamed to picke out certaine mangled sentences wherby they would perswade that Hilarye is a Patrone of their error. Where they bryng in Ignatius: if they will haue that to bee of any authoritie, let them proue that the Apostles made a law for lent and suche lyke corruptions of religion. Nothing is more vnsauery than those fonde trifles that are publyshed vnder the name of Ignatius. Wherefore their impudence is so muche lesse tolerable that disguise themselues wyth suche visers to deceiue. Moreouer the consent of the aunciente Fathers is plainly perceiued by thys, that at the counsell of Nice, Arrius neuer durst allege for hymselfe the authoritie of any one allowed wryter. And none of the Grekes or Latines doeth excuse hym­selfe and saye, that he dissenteth from them that were before. It nedeth not to be spoken howe Augustine, whom those losells do moste hate, hath diligently searched the writinges of them all, and how reuerently he did embrace them. Truely euen in matters of leaste weighte he vseth to shewe what compelleth hym to dissent from them. And in thys matter, if he haue red any thing doubtfull or darke in other, he hydeth it not. But the doctryne that these menne striue agaynste, he taketh it as confessed, that from the farthest time of antiquitie it hath ben without controuersie receiued. And by one worde it appeareth that [Page] he was not ignorant what other had taught before hym, where he sai­eth that in the Father is vnitie, in the first boke of Christian doctryne, wyll they say that he then forgate hymselfe? But in an other place he purgeth himselfe from suche reproch, where he calleth the Father the be­ginning of the whole Godhead, because he is of none: consideryng in dede wisely that the name of God is specially ascrybed to the Father, be­cause if the beginning should not be reckened at hym, the single vnitie of God cānot be conceiued. By this I trust the godly reder wil perceiue that al the cauillacions are confuted wherwyth Satan hath hetherto attempted to peruert or darken the pure truth of doctryne. Finallye I trust that the whole summe of doctryne in this point is fully declared, if the readers will temper them of curiositie, and not more gredely than mete is seke for combersome and entangled disputacions. For I take not in hande to please them, that do delite in an vntemperate desyre of speculacion. Truely I haue omitted nothing of suttle purpose that I thought to make agaynst me. But whyle I study to edify the churche, I thought it best, to leaue many thinges vntouched whiche both smallye profited, and would greue the readers with superfluous rediousnesse. For to what purpose were it to dispute, whether the father do alway be­get? Forasmuch as it is folly to faine a continual acte of begetting, sith it is euidente that from eternitie there haue ben thre Persons in God.

¶ The .xiiii. Chapter. That the Scripture euen in the creacion of the world and of al things: both by certayne markes putte difference betwene the true God, and [...]ayned▪ Gods.

[...]sa. xl.xxi. ALthoughe Esaye doeth worthyly reproche the worshippers of false gods with slouthfulnesse, for that they haue not learned by the very fun­dacions of the earth, and rounde compasse of the heauens, which is the true God: yet suche is the dulnesse and grossenesse of our witt, that least the faythful should fal away to the inuencions of the gētils, it was necessary to haue god more expresly painted out vnto thē. For wheras y ^t saying y ^t God is y ^e minde of y ^e world, which is cōpted y ^e most tolerable descripcion that is founde among y ^e Philosophers, is but vaine, it behoueth vs more fa­miliarly to know hym, least we alway wauer in doutfulnesse. Therfore it was his pleasure to haue an history of the creaciō remaining, wherupō the Fayth of y ^e church might rest, & seke for no other God but hym, whō Moses hath declared to be y ^e maker & bilder of the world. There is first set forth y ^e tyme, y ^t by continual proceding of yeres the faithfull myghte come to the first original of mankinde, and of al thinges. Which know­ledge is very necessary, not only to confute those monstrous fables that somtyme were spred in Egipte and other partes of the worlde, but also, that the beginning of the worlde ones beyng knowen, the eternitie of God may more clerely shine forth and rauishe vs in admiracion of it. Neyther oughte we to be any thyng moued wyth that vngodly mocke, [Page 44] that it is maruel why it came no soner in y ^e mind of God to make y ^e hea­uen & the earth, & why he syttīg idle did suffer so immesurable a space to passe away, sith he mought haue made it many thousande ages before: wheras y ^e whole continuaunce of y ^e world y ^t now draweth to an end, is not yet come to sixe thousande yeres. For why God so long differred it, is nether lawful nor expediēt for vs to enquire. Because if mans mynd wil trauaile to attaine thereunto, it shal faile a hundred tymes by the way, nether wer it profitable for vs to know y ^t thing which God hym­selfe to proue y ^e modestie of our Fayth, hath of purpose wylled to be hyd­den. And wel did that godly olde man speake, whiche when a wanton felowe did in scorne demaunde of hym, what God had done before the creacion of the worlde, aunswered that he builded hell for curious fooles, let this graue and seuere warning represse the wantonnesse that tickleth many yea and dryueth them to euill and hurtfull specula­cions. Finally lette vs remember that the same inuisible God whoes wisedome power and iustice is incomprehensyble, doth sette before vs the historye of Moses as a lokyng glasse, wherein hys liuely image appeareth. For as the eyes that eyther are growen dimme with age, or dulled wyth any disease, doe not discerne any thyng playnly vnlesse they be holpen with spectacles: so, suche is oure weakenesse, that vnlesse the Scripture directe vs in sekyng of God, we do forthwith runne out into vanitie. And they that folowe their owne wantonnesse, because they be nowe warned in vaine, shall all to late fele with horrible de­struccion, howe muche it had ben better for them reuerently to receiue the secrete counsels of God, than to vomite oute blasphemies, to obs­cure the heauen with all. Lib. de. gene. cō tra. Ma Deciui. dei. li. xl And ryghtly doeth Augustyne complayne that wrong is done to God whē further cause of thinges is sought for, than his onely will. The same mā in an other place doth wisely warne vs, that it is no lesse euel to moue question of immeasurable spaces of tymes than of places. For howe brode soeuer the circuit of the heauen is, yet is there some measure of it. Nowe if one shoulde quarell wyth God for that the emptynesse wherein nothyng is conteyned, is a hun­dred tymes more, shall not all the godly abhore suche wantonnesse?

Into lyke madnesse runne they that busy them selues aboute Gods sitting stil, because at their apointment he made not the world innume­rable ages soner. To satisfie their own gredinesse of minde, they couer to passe w ^tout the cōpasse of the world, as though in so large a circuite of heauen & earth, they could not finde things enough y ^t w ^t their inestima­ble brightnesse may ouerwhelme al our senses: as though in six thousād yeres God hath not shewed examples in cōtinual cōsideracion, wherof our myndes may be exercised. Let vs therfore willingly abide enclosed within those boundes wherw ^t it pleased God to enuirō vs, & as it were to pen vp our mindes y ^t they shold not stray abrod w ^t liberty of wādrīg. For like resō is it y ^t Moses declareth, y ^• the work of God was not ended 2 in a momēt but in .vi. dayes. For by this circūstāce we ar w ^tdrawen frō forged inuencions to the one onely God that deuyded hys worke into vi. dayes, that it should not greue vs to be occupyed all the tyme of our lyfe in considering of it. For thoughe oure eyes, what waye soeuer we turne them, are compelled to loke vpon the workes of God, yet see we howe fyckle oure hede is, and if any godly thoughtes doe touche vs. [Page] howe sone they passe away. Here againe mans reason murmureth as though suche procedinges were disagreing from the power of God, vntil suche time as being made subiecte to the obedience of Fayth, she learne to kepe that rest wherunto the hollowing of the .vii. day calleth vs. But in the very order of thinges, is diligently to bee considered the Fatherly loue of God towarde mankinde, in this: that he did not crea­te Adam vntill he had stored the worlde with al plenty of good thinges. For if he had placed him in the earth while it was yet barren and emp­tie, if he had geuen him life before that there was any lighte, he should haue semed not so wel to prouide for his commoditie. But nowe where he first disposed the motions of the Sunne and the Planets for the vse of man, and furnished the earth, the waters and the aire wyth liuing creatures, and brought forth aboundaunce of fruites to suffyce for fode, taking vpon him the care of a diligent & prouidēt householder, he shewed his maruellous bountie towarde vs. If a man do more hede­fully weye with himselfe those thinges that I doe but shortly touche, it shall appeare that Moses was the sure witnesse and publisher of the one God the creator. I omitt here that which I haue already declared, that he speaketh not there onely of the bare essence of God, but also set­teth forth vnto vs his eternall Wisedome and Spirite, to the ende we should not dreame that God is any other, than such as he wil be knowē by the image that he hath there expressed.

3 But before that I begin to speake more at large of y ^e nature of mā. I must say somwhat of Angels. Because though Moses applying him­selfe to the rudenesse of the common people reciteth in his history of the creacion no other workes of God but such as are seen with oure eyes, yet wheras afterwarde he bryngeth in Angels for ministers of God, we may easily gather that he was the creator of them in whoes seruyce they employ their trauaile and offices. Though therefore Moses spea­king after the capacitie of the people doth not at the very beginning re­hearse the Angels among the creatures of God: yet that is no cause to the contrary, but that we may plainly and expresly speake those thinges of them, which in other places the Scripture commonly teacheth. Be­cause if we desire to knowe God by his workes, so noble and excellente an example is not to be omitted. Beside that this pointe of doctryne is very necessary for the confutyng of many errors. The excellence of the nature of Angels hath so daselled y ^• myndes of many, that they thought the Angels had wrong offred them, if they should be made subiect to the authoritie of one God, and brought as it were in obedience. And here­vpon were they fained to be Gods. There rose vp also one Manicheus with his secte, whiche made themselues two originall beginninges of thinges, God, and the Deuell, and to God he assigned the beginning of good thinges, and of thinges of euil nature, he determined the Deuil to be the author. If our mindes should be entangled with this error, God should not kepe whole hys glory in the creacion of the world. For wher as nothing is more proper to God than eternitie and a being of hym­selfe as I maye so terme it, they which geue that vnto the Deuill, dooe they not in a maner geue hym y ^e tytle of Godhead? Now where is the almightinesse of God become, if such authoritie be graūted to y ^e deuil, y ^t he may put in execuciō what he wil though God say nay & withstāde it? [Page 45] As for the onely fundation that the Manichees haue, that it is vnlaw­full to ascribe vnto God that is good, the creation of any thyng that is euyll: that nothyng hurteth the true Faith, whiche admitteth not that ther is any thing naturally euil in the whole vniuersalitie of the world, because neither the frowardnesse and malice bothe of man and the de­uell, nor the sinnes that procede therof, ar of nature, but of the corrup­tion of nature. Neyther was there any thyng from the begynnyng, wherin God hath not shewed an example bothe of his wisedome and iustice. Therfore to answere these peruerse deuises: it behoueth vs to lifte vp our myndes hyer than our eyes can atteyne to see. For whiche cause it is likely, that where in the Nicene crede God is called the crea­tour of all thynges, thinges inuisible are expressed. Yet will we be care­full to kepe the measure that the rule of godlynesse appointeth, least the readers with searchyng to vnderstande further than is expedient, shuld wander abroade, beyng ledde away from the simplicitie of Faith. And surely for as muche as the Holy ghoste teacheth vs alway for oure pro­fite, and suche thynges as are finally auaylable to edifie, he doothe ey­ther leaue wholly vnspoken, or but lightly, & as it were ouerrunningly touche them: it shall be also our duetie to be content not to know those thynges that doo not profite vs.

That the Angels, for as muche as they are the ministers of God or­deyned 4 to execute his cōmaundementes, are also his creatures, it ought to be certainly out of all question. To moue doute of the tyme and or­der that they were created in, shoulde it not rather be a busy wayward­nesse than diligence? Gen. i.ii. Moses declareth that the earthe was made, and the heauens were made, with all theyr armies, to what purpose than is it, curiously to search, what day the other more secrete armies of hea­uen beside the starres and planettes fyrst began to be? But, because I will not be long: let vs, as in the whole doctrine of religion, so here al­so remembre that we ought to kepe one rule of modestie and sobrietie, that of obscure thynges we neither speake, nor thynke, nor yet desyre to knowe any other thynges than that hath ben taught vs by the woorde of God: and an other poynt, that in readyng of Scripture we continu­ally rest vpon the searchyng and studying of suche thynges as pertaine to edification, and not geue our selues to curiositie or study of thynges vnprofitable. And because it was Gods pleasure to instructe vs, not in [...]riflyng questions, but in sounde godlynesse, feare of his name, true confidence, and duties of holynesse: let vs rest vpon suche knowledge. Wherfore, if we wil be rightly wise, we must leaue those vanities y ^t ydle men haue taught without warrant of the woorde of God, concernyng the nature, degrees, and multitude of Angels. I knowe that suche matters as this, are by many more gredily taken holde of, and are more pleasant vnto them than suche thynges as lye in dayely vse. But if it greue vs not to be the scholers of Christe, let it not greue vs to folowe that order of learnyng that he hath appoynted. So shall it so come to passe, that beyng contented with his scholyng, we shall not onely for­beare but also abhorre superfluous speculations, from whyche he cal­leth vs away. No man can deny, that the same Denyse, what soeuer mā he was, hath disputed many thynges bothe subtilly and wittyly in his Hierarchie of heauen: but yf a man examine it more neerely, he shall [Page] fynde that for the moste parte it is but mere babblyng. But the dutifull purpose of a diuine is, not to delite eares with pratyng, but to stablishe consciences with teachyng thynges true, certayne, and profitable. If one should reade that boke, he would thinke that the man were slypped downe from heauen, & did tell of things not that he had lerned by here­say, but that he had seen with his eies. i. Cor. xii.ii. But Paule whiche was rauished aboue the thirde heauen, hath vttered no suche thynge, but also prote­steth, that it is not lawfull for man to speake y ^e secretes that he had sene. Therfore bidding farewell to that triflyng wisedome, lette vs consider by the simple doctrine of the Scripture, what the Lorde wold haue vs knowe concernyng his angels.

It is commonly red in the Scripture, that the Angels are heauenly 5 Spirites, whose ministration and seruice God vseth for putting in exe­cution of those thinges that he hath decreed. For which reason y ^e name is geuen them, because God vseth them as messangers, to shewe hym selfe vnto men. And vpon like reason are deriued the other names that they are called by. They are named armies, because they do like a garde enuiron their prince, and doo adorne and set forth the honourable shew of his maiestie, and like souldiours they are alway attendyng vpon the ensigne of their capitain, and are euer so prepared and in readynesse to do his commaundementes, that so soone as he doth but becken to them, they prepare them selues to worke, or rather be at their worke alredy. Suche an image of the throne of God to set out his roialtie, the other prophetes doo describe, Da. vii.x. but principally Daniel wher he saith, that when God sate him downe in his throne of iudgement, there stode by a thou­sande thousande, and ten thousand companies of ten thousands of an­gels. And because God doth by thē meruailously shewe foorth & declare the might and strēgth of his hand, therfore they are named strengths, bicause he exerciseth and vseth his authorite in the world by them, ther­fore they are somtime called Principalities, Coloss. i.xv [...]. Ep. i.xxi. somtime powers, somtime Dominiōs. Finally because in them as it wer sitteth the glory of God. For this cause also they are called Thrones: thoughe of this last name I wil not certainly say, because an other exposition doeth either as wel or better agree with it. But (speakyng nothing of that name) the Holy ghost often vseth those other former names to auaunce the dignitie of the ministerie of angels. For it were not reason that those instruments should be let passe without honor, by whom God dooth specially shewe the presence of his maiestie. Yea for that reason they are many tymes called Gods, because in their ministery as in a loking glasse, they part­ly represent vnto vs the godhead. Ge. xviii. [...].xx [...]. Ios. v.xiiii Iu [...]i [...]. [...]i.xi [...]ii. and xiii.xii. Ps. lxxxii.vi. Although in dede I myslike not this that the olde writers doo expound, that Christ was the Angel, wher the Scripture saith, that the angel of God appered to Abrahā, Iacob, Mo­ses, & other, yet oftētimes where mētion is made of al y ^e Angels in dede this name is geuē vnto them. And y ^e ought to seme no meruaile. For if this honour be geuē to princes & gouernors, y ^t in their office they stād in the stede of God that is soueraigne kynge & iudge, muche greater cause there is why it shuld be geuē to y ^e Angels, in whom the brightnes of the glory of God much more abundātly shineth.

But the Scripture standeth moste vpon reachyng vs that, whyche myght moste make to our comforte and confirmacion of Faithe: that [Page 46] is to wete, that the Angels are the distributers and administratours of Goddes bountie towarde vs. And therfore the Scripture reciteth, that they watche for our safetie: they take vpon them the defence of vs, they direct our waies, Ps. xci.xi. they take care that no hurtfull thyng be [...]ide vnto vs. The sentences are vniuersall, which principally pertayne to Christ the head of the churche, and then to all the faithful. Ps. xxxiiii viii. Gen. xvi.ix. Ge. xxiiii vii. Ge xlvii xvi. Exo. xiiii xix. & xxiii xx. Iud. ii.i. & vi.xi. et xiii.x. Mat. iiii.xi. Luc. xxii.xliii. Math. xxviii.v. Lu. xxiiii.v. Act. i.x. ii. King. xix.xxxv. Es. xxxvii xxxvi. He hath geuen his angels charge of thee, to kepe thee in all thy waies. They shall beare thee vp in their handes, least thou chaunce to hitte thy feete agaynst a stone. Agayne, The angell of the Lorde standeth rounde about them that feare hym, and he doothe delyuer them. Wherby God sheweth that he apoynteth to his angels the defence of them, whom he hath taken in hand to kepe. After this order, the angel of the Lord doth comfort Agar when she fled away, & cōmandeth her to be reconciled to her maistresse. God promiseth to Abraham his seruant an Angel to be the guide of his iourneye. Iacob in blessynge of Ephraim and Manasses praieth, that the Angell of the Lorde by whom he himselfe had bene deliuered from all euell, may make them prosper. So the Angell was set to defende the tentes of the people of Israell. And so ofte as it pleased God to reskue Israell out of the handes of their enemies, he raised vp reuengers by the ministerie of Angels. So finally (to the ende I nede not to reherse many mo) the Angels mynistred to Christ, and were ready assistent to hym in all necessities. They brought tydynges to the women of his re­surrection, and to the disciples of his glorious commyng. And so to ful­fill their office of defendyng vs, they fyght agaynste the deuill and all enemies, and doo execute the vengeaunce of God vpon them, that are bent against vs. As we reade that the angell of God to deliuer Hieru­salem from siege, slewe in one nyghte a hundred fowerscore and fiue thousande in the campe of the kyng of Assyria.

But whether to euery of the faithfull bee a seuerall Angell assigned 7 for their defence, Dani. x.xiii. & xii.i Mathei. xviii.x. I dare not certainely affirme. Surely when Daniell bryngeth in the angel of the Persians, and the Angel of the Grecians, he sheweth that he mente, that there are to kyngdomes and prouinces certayn angels appointed as gouernours. And when Christ saith that the angels of children doo alway beholde the face of the Father, he see­meth to meane, that there are certaine angels to whom the preseruati­on of them is geuen in charge. But I can not tell whether we oughte therby to gather, y ^t euery one hath his Angell set ouer him. But this is to be holden for certaintie, that not one angell onely hath care of euery one of vs, but that they all by one consent doo watche for oure safetie. For it is spoken of all the angels togither, Luc. xv.vii. Luc. xvi.xxiii. ii. Kings. xvi.xvii. Act. xii.xv. that they more reioyce of one sinner conuerted to repentance, than of nyntie and nyne iust that haue stande styll in their ryghtuousnesse. And it is sayd of mo angels than one, that they conueyed the soule of Lazarus into the bosome of Abra­ham. And not without cause did Elizeus shewe to his seruant so many fyery chariots that were peculiarly appointed for hym. But one place there is that seemeth more playne than the rest to proue this poynt. For when Peter being brought out of prison knocked at the doores of the house, where the brethren were assembled, when they coulde not ima­gine that it was he, they said it was Angel. It shuld seme that this came in their mynde by the common opinion, that to euery of the faith­full [Page] are assigned their angels for gouernours. Albeit yet here it maye be answered that it may wel be, not withstandyng any thyng that there appeareth, that we may thinke it was any one Angell, to whome God had geuen charge of Peter for that time, and yet not to be his continu­all keeper: as the common people do imagin that there are appointed to euery one two Angels, as it were diuers ghostes, a good Angell and a badde. But it is not worthe trauaile, curiously to searche for that which dooth not muche importe vs to knowe. For if this doo not contente a man, that all degrees of the army of heauen do watche for his safetie▪ I doo not see what he can be the better, if he vnderstande that there is one Angell peculiarly appointed to kepe hym. And they which restrain vnto one Angell the care that God hath to euery one of vs, doo greate wronge to them selues, and to all the membres of the church: as if that power to succour vs had ben vainely promised vs, wherwith beyng en­uironed and defended, we should fight the more boldly.

8 They that dare take vpon theim to define of the multitude and de­grees of Angels, let them looke well what fundation they haue. I graunt Michael is called in Daniel, Da. xii.i. Iudi. i.ix. i. Thessa. iiii.xvi. the Great prince, and with Iude, the Archangell. And Paule sayth, it shall be an Archangell that shall with sounde of trumpet call men to the Iudgement. But who can ther­by appoynt the degrees of honours betweene Angels, or discerne one from an other by speciall markes, and appoynt euery one his place and standyng? For the two names that are in Scripture, Michaell, and Gabriell: and if you list to adde the thirde out of the hystorie of Thobie, may by their signification seme to be geuen to the Angels, accordyng to the capacitie of our weakenesse, although I had rather leaue that ex­position at large. As for the numbre of theym, wee heare by Christes mouthe of many Legions, Mat. xxvi lv. Dan. vii.x. Psalm. xxxiiii.viii. by Daniell many companies of ten thou­sandes, the seruant of Elizeus sawe many chariottes full: and this de­clareth that they are a great multitude, that it is saide, they doo campe rounde aboute theim that feare God. As for shape, it is certaine, that Spirites haue none, and yet the Scripture for the capacitie of our wit dooth not in vayne vnder Cherubin and Seraphin paint vs out An­gels with wynges, to the intent we shoulde not doute that they will bee euer with incredible swiftnesse, ready to succoure vs, so soone as neede shall require, as if the lightnyng sent from heauen shoulde flie vnto vs with suche swiftnesse as it is wonted. What soeuer more than this may be sought of both these pointes, let vs beleue it to be of that sort of my­steries, wherof the full reuelation is differred to the laste day. Wherfore let vs remembre to take hede both of to muche curiositie in searchyng and to muche boldnesse in speakyng.

9 But this one thyng whiche many troublesome doo call in doubt, is to be holden for certaintie, that Angels are ministrynge spirites, whose seruice God vseth for the defence of his, & by whom he both distributeth his benefites among men, and also putteth his other workes in execu­tion. It was in the old tyme the opinion of the Sadduces, that by An­gels is meant nothyng els, but eyther the motions that God dothe in­spire in men, or the tokens that he sheweth of his power. But agaynste this errour crie out so many testimonies of Scripture, y ^t it is meruaile that so grosse ignorance coulde be suffred in that people. For to omitte [Page 47] those places that I haue before alledged, where are recited thousandes and Legions of Angels: where ioy is geuen vnto them: where it is said that they vpholde the Faithful with their handes, and cary their soules into reste: that they see the face of the Father, and suche lyke: there are other places whereby is clerely proued, that they are in deede Spiri­tes of a nature that hath substance. Act. vii.liii. et Ga. iii xix. Mat. xxii.xxx. et xxiiii.xxxvii.xxxi. &. xxv. Luc. ix.xxvi. i. Tim. v.xxi. Heb. i.iiii &. ii.xvi. For where as Stephen and Paule doo say, that the lawe was geuen by the hande of Angels, and Christe sayth, that the electe after the resurrection shall bee lyke vnto Angels: that the day of iudgement is not knowen to the very Angels: that he shall then come with his holy Angels: howe soeuer they be writhed, yet must they so be vnderstanded. Likewise when Paule chargeth Timo­the before Christ and his chosen Angels, to keepe his commaundemen­tes, he meaneth not qualities or inspirations without substāce but ve­ry spirites. And otherwise it standeth not togither that is writen in the Epistle to the Hebrues, that Christ is become more excellent than An­gels, that y ^e world is not made subiect to them: that Christ toke vpō him not their nature, but y ^e natur of man. If we meane not y ^e blessed spirits, to whome may these comparisons agree? And the author of that Epistle expoūded him self where he placeth in y ^e kingdom of heuē y ^e soules of y ^e faithful & y ^e holy angels together. Also the same that we haue alredy al­ledged, that the Angels of children do alway behold the face of god, that they do reioyce at our safetie, that they maruel at the manifold grace of God in the churche, Heb. xii.xxii that they are subiect to Christ, the hedde. To y ^e same purpose serueth this, that they so oft appered to the holy Fathers in the forme of men, that they talked with them, that they were lodged wyth them. And Christ him selfe for the principall preminence that he hath in the person of the mediator is called an Angel. Mala. iii.i. Thys I thought good to touche by the way, to furnish the simple wyth defence against those foo­lishe and reasonlesse opinions, that many ages agoe raysed by Sathan do now and then spring vppe agayne.

Now it resteth, that we seke to mete with that superstition which is 10 cōmonly wont to crepe in, where it is said: that Angels ar the ministers & deliuerers of all good thinges vnto vs. For by & by mans reason fal­leth to this point, to thinke y ^t therfore al honour ought to be geuē them. So cometh it to passe y ^t those things which belōg only to God & Christ, are conueied away to Angels. By this mean we se that in certaine ages past, the glory of Christe hath been many wais obscured, when Angels without warrant of Gods worde were loden with immeasurable titles of honor. And of all the vices that we speake against, there is almoste none more auncient than this. Coloss. [...].xvi. For it appereth, that Paule himselfe had muche to doo with some which so auaunced Angels, that they in maner wold haue brought Christ vnder subiectiō. And therfore he doth so care­fully presse this point in his epistle to the Colossians, that Christ is not only to be preferred before al angels, but y ^t he is also the author of al the good things y ^t thei haue: to the end we shuld not forsake him & turn vn­to them, whiche can not sufficiently helpe them selues, but are faine to draw out of y ^e same fountain y ^t we do. Surely forasmuche as there shy­neth in them a certain brightnesse of y ^e maiestie of God, there is nothing wherunto we ar more easily enclined, than with a certain admiratiō to fall down in worshipping of them, & to geue vnto them all thinges y ^t ar [Page] due only to God. Which thing Iohn in the Reuelation cōfesseth to haue chaunced to hymselfe, but he addeth withal, that he receiued this answer. 11 See thou doo it not. For I am thy felowe seruant, Worship God.

But this daunger we shall well beware of, if we doo consyder why God vseth rather by them than by hymselfe without their seruice to de­clare his power, to prouide for the safetie of the faithfull, and to cōmu­municate the giftes of his liberalitie among them. Surely he doth not this of necessitie, as though he coulde not be without them: for so oft as pleaseth hym, he letteth theim alone, and bringeth his woorke to passe with an onely becke: so farre is it of, that they be any aide to hym, to ease hym of the hardnesse therof. This therfore maketh for the comforte of our weakenesse, so that we want nothyng that may auaile our myndes, eyther in raisyng them vp in good hope, or confirmyng them in assu­rance. This one thyng ought to be enough and enough agayn for vs, that the Lorde affirmeth that he is our protectour. But while we se our selues besieged with so many daūgers, so many hurtful thynges, so ma­ny kyndes of enemies: it may be (suche is our weakenesse and frailtie) that we be sometyme filled with tremblyng feare, or fall for despaire, on­lesse the Lord after the proporcion of our capacitie do make vs to con­ceiue his presence. By this meane he not onely promiseth that he wyll haue care of vs, but also that he hath an innumerable garde to whom he hath geuen in charge to trauaile for our safetie, and that so longe as we be compassed with the garrison and supporte of theim, whatsoeuer daunger betideth, we be without all reache of hurte. I graunt we doo amisse that after this simple promise of the protection of God alone, we still looke about from whense other helpe maye come vnto vs. But for as muche as it pleaseth the Lorde of his infinite clemencie and gentil­nesse to helpe this our fault, ii. Kin. vi.xvii. there is no reason why we shoulde neglect his so great benefite. An example therof we haue in the seruant of Eli­zeus, whiche when he sawe the hill besieged with the army of the Sy­rians, & that there was no way open to escape, was striken downe with feare, as if his maister and he were then vtterly destroied. Then Eli­zeus praied God to open his seruantes eies, and by and by he sawe the hill furnished with horses and fiery chariots, that is with a multitude of angels to kepe hym and the prophet safe. Encouraged with this vi­sion he gathered vp his hart again, & was able with a dredelesse mynde to loke down vpon his enemies, with sight of whom he was before in a maner driuen out of his witte.

12 Wherfore what soeuer is saide of the ministerie of Angels, let vs applie it to this ende, that ouercommyng all distrust oure hope may bee the more strongely stablished in God. For these succours are herefore prouided vs of God, that we should not be made afrayde with multi­tude of enemies, as though they coulde preuayle against his helpe, but shuld flie vnto that saying of Elizeus, that there be mo on our side than be against vs. Howe muche then is it against order of reason, that we should be ledde away from God by Angels whiche are ordeined for this purpose, to rectifie that his helpe is more present amonge vs? But they doo leade vs away in dede, if they doo not streight leade vs as it were by the hande to hym, that we may haue eie vnto, call vpon, and publishe hym for our onely helper: if we consider not theim to be as his handes [Page 48] that moue them selues vnto worke but by his direction: if they do not holde vs faste in the one Mediatoure Christe, so that we maye hang wholly of hym, leane all vpon hym, be caried to hym, and reste in him. For that whiche is described in the vision of Iacob ought to sticke and be fastened in our myndes, Genes. xxviii.xii. howe Angels descende downe to the earth vnto men, and from men doo go vp to heauen by a ladder, whervppon standeth the Lorde of hostes. Wherby is meant, that by the only inter­cession of Christe it cometh to passe, that the ministeries of the Angels doo come vnto vs, Ge. xxiiii vii. as he hym selfe affirmeth, saying: Hereafter ye shall see the heauens open and the Angelles descendynge to the Sonne of man Ioh. i.li. Therfore the seruant of Abraham beyng cōmitted to the custody of the Angell, dooth not therfore call vpon the Angell to helpe hym, but holpen with that commendation, he praieth to the Lord, and besecheth hym to shewe his mercy to Abraham. For as God doeth not therfore make them ministers of his power and goodnesse, to the intēt to parte his glory with them: so dooth he not therefore promise vs his helpe in their ministration, plato in [...]p [...]no­nide & Crahlo. that we shoulde diuide our confidence be­twene hym and them. Let vs therfore forsake that Platonical [...] philo­sophie, to seeke the way to God by Angels, and to honour them for this purpose that they may make God more gentill vnto vs: whiche super­stitious and curious men haue from the beginnyng gone about, and to this day doo continue to bryng into our religion.

As for suche thynges as the Scripture teacheth concernyng deuilles, 13 they tende in a maner al to this ende, that we may be careful to beware aforehande of their awaites and preparations, and furnishe our selues with suche weapons as ar stronge and sure enough to driue away euen the strongest enemies. For where as Sathan is called the God and prince of this worlde, where as he is named the strong armed man, the Spirite that hath power of the ayre, and a roaryng lyon: these descrip­tions serue to no other purpose: but to make vs more ware and watche­full, and readier to entre in battayle with hym. Whiche is also somtyme set out in expresse woordes. For Peter after he had sayd, that the diuell goeth about like a roaryng lyon, sekyng whom he may deuoure, by and by addeth this exhortation, that we strongly resiste hym by Faith. And Paul after he had geuen warnyng that we wrastle not with fleshe and bloud, but with the princes of the ayre, the powers of darkenesse, and spirituall wickednesses, by and by biddeth vs put on suche armoure as may serue for so greate and daungerous a battayle. Wherfore lette vs also applie all to this ende, that beyng warned howe there dooth conti­nually approche vpon vs an enemie, yea an ennemy that is in courage most hardy, in strength most mighty, in policies most suttle, in diligence & celeritie vnweriable, with all sortes of engins plentuously furnished, in skill of warre most ready, we suffer not our selues by slouthe and co­wardise to be surprised, but on the other syde with bolde and hardy min­des set our foote to resist him: and (because this warre is only ended by Death) encourage our selues to continue. But specially knowyng oure owne weaknesse and vnskilfulnesse let vs call vppon the helpe of God and enterprise nothyng but vpon trust of hym, for as muche as it is in hym onely to geue vs policie, strengthe, courage and armour.

And that we shoulde be the more stirred vp and enforced so to do, the 14 [Page] Scripture warneth vs, that ther are not one or two or a fewe enemies, but great armies that make warre with vs. For it is sayde, that Mary Magdalene was deliuered from seuen deuyls, Mar. xvi.ix. wherwith she was pos­sessed. And Christe sayth, that it is the ordinary custome, that if after a deuill bee ones caste out, a man make the place open agayne, he bryn­geth seuen spirites worse than him self, Mat. xii.xlii. Luc. viii.xxx. & retourneth into his possession, fynding it empty. Yea it is saide that a whole legion besieged one man. Hereby therefore we are taught, that we muste fight with an infinite multitude of enemies, least despisyng the fewenesse of them we shulde be more slacke to enter in bataile, or thinkyng that we haue som respite in the meane tyme graunted, we shoulde geue our selues to idelnesse. Where as many tymes Sathan or the diuell is named in the singular numbre, thereby is meant that power of wickednesse whiche standeth agaynste the kyngdome of Iustice. For as the Churche and the felow­ship of saintes haue Christe to their head, so the faction of the wycked is paynted out vnto vs with their prince, that hath the chiefe authoritie among them. Mat. xxv.xli. After which maner this is spoken. Go ye cursed into eter­nall fyre that is prepared for the deuill and his angels.

15 Here also this oughte to stirre vs vp to a pepetuall warre with the diuell, for that he is euery where called the enemy of God and of vs. For if we haue regarde of Goddes glory, as it is mete we shoulde, then ought we with all our force to bende our selues against hym, that goeth about to extinguishe it. If we be affectioned to maintain the kingdome of Christ as we ought, then must we nedes haue an vnappeasable wat with him that cōspireth the ruine therof. Again, if any care of our own safetie do touch vs, then ought we to haue neither peace nor truce with hym that continually lieth in waite for the destruction of it. Such a one is he described in the .iii. chap. of Genesis where he leadeth man awaye from the obedience that he did owe to God, that he bothe robbeth God of his due honor, and throweth man him self headlong into destruction. Suche a one also is he set foorth in the Euangelistes, Mat. xiii.xxviii. Ioh. viii.xliiii. where he is cal­led an enemy, and is said to scatter tares, to corrupt the sede of eternall life. In a summe, that whiche Christe testifieth of hym, that from the begynnyng he was a murtherer, and a lyer, we fynde by experience in al his doynges. For he assaileth the trueth of God with lies, obscureth y ^e light with darknesse, entangleth the mindes of men with errors, raiseth vp hatredes, kindleth contentions and strifes, doeth all thynges to this ende to ouerthrow the kingdome of God, and drown men with himself in eternall destruction. Wherby appereth, that he is of nature froward, spitefull and malicious. For nedes must there be great frowardnesse in that wit, that is made to assaile the glory of God and saluation of men. And that doeth Iohn speake of in his epistle, when he writeth, that he sinneth from the beginnyng. For he meaneth that he is the author, cap­taine and principall workman of all malice and wickednesse.

But forasmuch as the deuil was created by God, let vs remembre that this malice which we assigne in his nature, is not by creation but by de­prauation. For what so euer damnable thyng he hath, he hath gotten to him selfe by his owne reuoltyng and fall. Whiche the scripture therefore g [...]eth vs warnyng of, least thinkyng that he came out suche a one frō God, we shulde ascribe that to God himselfe whiche is farthest frō him: [Page 49] For this reason doeth Christ say y ^t Satan speketh of his owne whē he speketh lies, Ioh. viii.x [...]iiii. & addeth a cause why, for that he stode not stil in the trueth. Now whē he sayth y ^t he stode not stil in the truth, he sheweth y ^t ones he had ben in the trueth. And when he maketh him the Father of lyeng, he taketh thys from him, that he can not say that fault to God whereof he hymselfe is cause to himselfe. Although these thinges be but shortlye and not very plainly spoken, yet this is enough for this purpose to deli­uer the maiestie of God from al sclaunder. And what maketh it matter to vs, to know more or to any other purpose concerning deuils? Many perhaps doo grudge, that the Scripture doth not orderly and distinct­ly in many places set forth that fall and the cause, manner, time, and fa­shion thereof. But because these thinges do nothing perteine to vs, it was better, if not to be suppressed wholly, yet to be but lightly touched, and that partly, because it was not beseming for the Holy ghost to fede curiositie with vaine histories without any frute: and we se that it was the Lordes purpose to put nothing in his holy oracles but that whiche we should learne to edification. Therfore, lest we our selues should ta­ry long vpon things superfluous, let vs be contēt shortly to know thus much concerning the nature of deuils, that at the first creatiō they wer the Angels of God: but by swaruing out of kinde they both destroyed themselues and are become instrumentes of destruction to other. ii. Pet. ii.iiii. Iud. i.vi. [...] Thus much, because it was profitable to be knowen, is playnly taught in Pe­ter and Iude. God spared not (say they) his Angels which had synned, and not kept their beginning, Ti. v.xx but had forsakē their dwelling place. And Paule naming the elect Angels doth without dout secretly by implica­tion set the reprobate Angels in comparison against them.

As for the discorde and strife that we saye is betwene God and Sa­tan, 17 we muste so take it that styll we holde thys for certayne, that he can doe nothyng but by the wyll and sufferaunce of God. Iob. i.vi. et. ii.i For we rede in the historye of Iob, that he presented hymselfe before God to receyue hys commaundementes, and durst not goe forwarde to doe any enterprise till he had obtained license. So when Achab was to be deceiued, he toke vpon him that he woulde be the Spirite of lying in the mouth of all the Prophetes, i. Kin. xxii xx. i. Sa. xvi, xiiii, et, xviii.x. Ps. xxxiiii and so being sente of God he performed it. For thys reason is he called the euill Spirite of the Lord that tormented Saul, because by him as with a scourge the sinnes of the wicked king wer pu­nished. And in an other place it is written, that the plages were laied vpon the Egyptians by the euil Angels. According to these particular examples Paule doeth generally testifie, ii, The, ii ix, that the blinding of the wyc­ked is the worke of God, wheras before he had called it the working of Satan. It is euident therfore that Satan is vnder the power of God, and so gouerned by his authoritie that he is cōpelled to do him seruice. Nowe when we say that Satā resisteth God, that the workes of Sa­tan disagree with the workes of God, we do therewithall affirme that this disagremente and strife hangeth vpon the sufferaunce of God. I speake not now of his wil, nor of his endeuour, but of the effecte onely. For sith the deuill is wicked of nature, he is not enclined to obeye the wyll of God, but is wholly carryed to stubbornesse and rebellion. This therefore he hath of hymselfe and of hys owne wyckednesse, that of Desire and purpose he wythstandeth God. And by this wickednesse [Page] he is stirred vp to the enterprising of those thinges that he knoweth to be most against God. But because God holdeth him fast tied & restray­ned with the bridle of his power, he executeth only those thinges that ar graunted him from God. And so doth he obey his creator whether he wil or no, because he is constrained to applie his seruice whether soeuer God compelleth him.

18 Now because God boweth the vncleane Spirites hether & thether as pleaseth him, he so tēpereth this gouernemēt, y ^t they exercyse y ^e faith­ful w ^t battail, they set vpon thē out of ambushes, they assaile them wyth inuasions, they presse them with fighting, and oftentimes werry them, trouble them, make thē afraied, & somtime woūde thē, but neuer ouer­come nor oppresse thē. But the wicked they subdue and drawe awaye, they reigne vpon their soules and bodies, and abuse thē as bondslaues to al mischeuous doinges. As for the faythful, because they are vnquie­ted of such enemies, Eph. iiii.xxvii. i. Pete. v.viii. ii. Cor. xii vii. therfore they heare these exhortations. Dooe not geue place to the deuel. The deuil your enemie goeth about as a roring lion sekyng whom he may deuoure, whō resist ye beyng strong in faith and suche like. Paule confesseth that he him selfe was not fre from this kynde of stryfe when he sayeth, that for a remedy to tame pride, the An­gel of Satan was geuen to hym, by whom he myght be humbled. This exercyse therefore is common to all the children of God. But because that same promyse of the breakyng of Satans head perteyneth gene­rally to Christ and to all his members, Ge. iii.xv therefore I saye that the faith­full can neuer be ouercome nor oppressed by him. They are many times stryken down, but they are neuer so astonnied withall but that they re­couer thēselues. They fal down many tymes wyth violence of strokes, but they are after raysed vp agayne: they are wounded but not deadly. Finally they so labor in all course of theyr lyfe that in the ende they obteyne the victorye: ii, Sam xxiiii.i. Rom. xvi.xx. but I speake not this of euery doing of theyrs. For we knowe we that by the iuste vengeaunce of God Dauid was for a time geuen ouer to Satan, by his motion to nomber the people: and not without cause Paul sayth there is hope of pardon least if any haue been entangled with the snares of the deuil. Therfore in an other place the same Paule sayeth, that the promise aboue alleged is begon in this lyfe, wherin we must wrastle, and is performed after our wrastlyng en­ded: when he sayeth the God of peace shall shortly beate downe Satan vnder your fete. This victory hath alway fully been in our hed Chryst, because the Prince of the world had nothing in him, but in vs that are his members it doth now partly appeare and shalbe perfited, whē being vnclothed of our fleshe by whiche we are yet subiecte to weakenesse, we shalbe ful of the power of the Holy ghoste. In thys manner when the kyngdome of Chryst is raysed vp and [...]duaunced, Satan with his po­wer falleth down as the Lord hymselfe sayeth. I saw Satan fall as a lightening down from heauen. For by this answere he confirmeth that which the Apostles had reported of y ^e power of his preachyng. Agayne, When y ^e Prince possesseth his own palace, Luke. x.xviii, Lu. xi, xxi al thinges that he possesseth are in peace, but when there cōmeth a stronger, he is throwen out. &c. And to this ende Chryst in dying ouercame Satan which had y ^e power of death, & triūphed vpō al his armies y ^t they shuld not hurt the church, for otherwyse they would euery momente a hundred times destroye it. [Page 50] For (cōsidering what is our weakenesse, & what is his furious strēgth) howe coulde we stande, yea neuer so litle time against his manifolde & continuall assaultes, but being supported by the victory of our captaine? Therefore God suffereth not the deuil to reigne ouer the soules of the faythfull, but onely deliuereth him the wicked and vnbeleuing to go­uerne, whom God doth not vouchesaue to haue reckened in hys flocke. For it is said that he possesseth thys world without controuersy till he be thrust out by Christ. ii. Corin. iiii.iiii. Eph. ii.ii. Againe, that he doth blinde all them that beleue not the gospell, agayne, that he performeth hys worke in the stubborne children, and worthily, for all the wicked are the vesselles of wrath. Therefore to whom should they be rather subiecte than to the minister of Goddes vengeaunce? Ioh. viii.xlii [...]i. i. Ioh. iii.viii. Finally they are saied to be of their Father the deuill, because as the faythfull are hereby knowen to be the children of God because they beare his image: so they by the image of Satan into which they are gone out of kind, ar properly discerned to be his childrē.

As we haue before confuted that trifling philosophie concerning the 19 holy Angels, which teacheth that they ar nothing els but good inspira­tions or motiōs, which God stirreth vp in the mindes of men: so in this place must we confute them that fondly say that deuils ar nothing els but euil affections or perturbations of minde, that are thrust into vs by oure fleshe. That maye we shortly doe, because there be many testimo­nies of Scripture, & those playne enough vpon this poynt. First where the vncleane Spirites ar called, Angels Apostataes, which haue swar­ued out of kind from their beginning, the very names do sufficiently ex­presse that they are not motions or affections of myndes, but rather in dede as they be called mindes or Spirites endued with sense and vn­derstanding. Likewise wheras both Christ and Iohn do compare the children of God with the children of the deuil: i. Ioh. iii.viii. wer it not an vnfit com­parisō, if the name of the deuil signified nothing els but euil inspirati­ons? And Iohn addeth somwhat more plainly, that the deuill synneth from the beginning. Likewise when Iude bringeth in Michael the ar­changel fyghtyng with the deuil, doutlesse he setteth agaynste the good Angel an euil and rebellious Angel. Wherwith agreeth that which is red in the hostory of Iob, Iob. i.vi. that Satan appeared with the Holy Angels before God. But most plaine of al are those places that make mention of y ^e punishment which they begin to fele by the iudgement of God, and specially shal fele at the resurrection. Sonne of Dauid why arte thou come before the time to torment vs? Againe, Go ye cursed into the eter­nal fyre that is prepared for the deuil & his Angels. Mat. viii.xxix. Mat. xxv.xli. Iud. i.ix. Agayne, If he spa­red not his own Angels that had synned, but cast them down into hell and deliuered thē into cheines of darkenesse to be kept vnto damnaciō. &c. How fonde should these speches be, that y ^e deuils are ordeined to e­ternal iudgement, y ^t fier is prepared for them, that they are now alrea­dy tormented & vexed by the glory of Christ: if there were no deuils at all? But because this matter nedeth no disputation among them y ^t be­leue the word of the Lord. & litle good is done w ^t testimonies of Scrip­ture among those vaine studentes of speculation, whō nothing pleaseth but that which is new: I suppose I haue performed y ^e which I purpo­sed, that is that y ^e godly mindes should be furnished agaynst such fonde errors, wherew ^t vnquiet men do trouble both thēselues and other y ^t be [Page] more simple. But it was good to touche this, least any entangled with that error, while they thinke they haue none to stande againste them, should waxe more slowe and vnprouided to resist.

20 In the meane time let it not be werisom vnto vs, in this so beautiful a stage to take a godly delight of the manifest and ordinary woorkes of God. For, as I haue els where already said, though this be not y ^e chefe, yet is it in order the first doctrine of Faith, to remember that what way soeuer we turne our eyes, al that we see are the workes of God, & wyth godly consideration to wey for what end God did make thē. Therefore that we may conceiue by Faith so muche as behoueth vs to knowe of God, it is good first of al to learne the history of the creation of y ^e world, how it is shortly rehearsed by Moses, and afterwarde more largely set out by holy men, specially by Basile and Ambrose. Oute of it we shall learne that God by the power of his worde and Spirite created heauē and earth of nothing, and therof brought forth all liuing creatures and thinges without lyfe, with maruellous order disposed the innumerable varietie of things, to euery thīg he gaue y ^e propre nature, assigned their offices, appointed their places and abidinges, and where all things are subiecte to corruption, yet hath he so prouided that of all sortes some shalbe preserued safe to the last day, and therfore some he cherysheth by secrete meanes, and poureth now and then as it were a new liuelinesse into them, and to some he hath geuen the power to encrease by genera­tion, that in their dying that whole kinde should not die together. So hath he maruellously garnished the heauen and the earth, with so abso­lutely perfect plentie, varietie & beauty of al thinges as possibly might be, as it were a large and gorgeous house furnished and stored wyth aboundaunce of most finely chosē stuffe, last of all how in framing man and adorning him with so godly beautie, and with so many and so great giftes, he hath shewed in him the most excellent exāple of al his works. But because it is not my purpose at this present to set forth at large the creation of the worlde, let it suffice to haue ones agayne touched these few thinges by the way. For it is better, as I haue already warned the readers, to fetche a fuller vnderstanding of this matter oute of Moses and other, that haue faithfully and diligently conueied the history of the world by writing to perpetuall memory.

21 It is to no purpose, to make much a do in disputing, to what end this consideration of the workes of God ought to tend, or to what marke it oughte to be applyed: forasmuch as in other places already a great part of this question is declared, and so muche as belongeth to our presente purpose maye in fewe wordes be ended. Truely if we were minded to set out as it is worthye, howe inestimable wisdome, power, iustice and goodnesse of God appeareth in the framing of the world, no eloquence, no garnishment of speche, could suffice the largenesse of so great a mat­ter. And no dout it is gods pleasure that we should be continually oc­cupied in so holy a meditation, that while we beholde in his creatures as in loking glasses infinite richesse of his wisedome, iustice, boun­tie and power, we should not runne ouer them as it were with a fleeing eye, or with a vaine wandryng looke as I maye so call it, but that we shoulde wyth consideration rest long vpon them, cast them vp and downe earnestlye and faythfully in oure myndes, and ofte repeate [Page 52] them with remembrance. But because we are now busyed in that kinde that perteineth to order of teaching, it is mete y ^t we omit those thinges that require long declamations. Therefore, to be short, let the readers knowe, that then they haue conceyued by Fayth, what thys meaneth, that God is the creator of heauen and earth, if they firste folowe thys vniuersall rule, that they passe not ouer with not considerynge or for­getfulnesse of those vertues, that God presenteth to be seen in his crea­tures, then, that they so learne to apply them selues that they may ther­wyth be throughly moued in their hartes. The first of those we do when we consider howe excellente a workemans worke it was, to place and aptly set in so well disposed order the multitude of the starres that is in heauen, that nothyng can be deuised more beautifull to beholde: to sette and fasten some of them in theyr standinges so that they can not moue, and to other some to graunte a free course, but so that in mouing they wander not beyonde theyr appoynted space, so to temper the motion of them all that it maye deuide in measure the dayes and nyghtes, monethes, yeres and seasons of the yere, and to bryng thys inequalitie of dayes whiche we dayly see to suche a tempered order that it hath no confusyon. Likewyse, whē we marke hys power in susteyning so great a body, in gouernyng the so swifte whirling aboute of the engyne of heauen, and suche lyke. For these fewe examples doe sufficientlye de­clare what it is to recorde the power to God in y ^e creatiō of the world. For els if I shoulde trauayle as I sayed to expresse it all in wordes, I shoulde neuer make an ende, forasmuch as there are so many miracles of the power of God, so many tokens of hys goodnesse, so many exam­ples of hys wysedome, as there be formes of thynges in the worlde, yea as there be thynges eyther great or small.

Now remayneth the other part which commeth nerer to Fayth, that 22 whyle we consyder that God hath ordayned all thynges for oure garde and safetie, and therewithal doe fele hys power and grace in our selues▪ and in so great good thynges that he hath bestowed vpon vs: we maye thereby stire vp our selues to the trust, inuocation, prayse and loue of hym. Nowe as I haue before sayed, God hymselfe hath shewed in the very order of creation▪ that for mans sake he created al thynges. For it is not without cause that he deuided y ^• making of y ^e world into six daies, wheras it had ben as easy for hym in one moment to haue in al pointes accomplished his whole worke, as it was by suche proceding from pece to pece to come to the ende of it. But then it pleased hym to shewe hys prouidence and fatherly carefulnesse towarde vs, that before he made man he prepared all that he foresaw shoulde be profitable for hym, and fyt for hys preseruation. Now great vnthankfulnesse now should it bee to dout whether this good Father do care for vs, whom we see to haue been careful for vs ere that we wer borne? How wycked wer it to trem­ble for distrust least hys goodnesse woulde at any tyme leaue vs desti­tute in necessitie, which we se was dysplaied for vs being not yet borne, wyth great aboundaunce of all good thynges. Gene, i, xxvi [...]i. et, ix, ii, Besyde that we heare by Moses that by hys liberalitie al that euer is in the worlde is made sub­iecte to vs. Sure it is that he did it not to mocke vs wyth an emptye name of gifte. Therfore we shall neuer lacke any thyng, so farre as it shall be auaylable for our preseruation. Finally, to make an end, so oft [Page] [...] [Page 51] [...] [Page] as we name God the creator of heauen and earth, let this come in our mindes withall, that the disposition of al thinges which he hath create, is in his hande and power, and that we are his children whom he hath taken into his own charge and keping to foster and bryng vp: that we may loke for all good thinges at his hande, and assuredly trust that he will neuer suffer vs to lacke thinges nedefull for our safetie, to the ende our hope shoulde hang vpon none other: that whatsoeuer we desire our praiers may be directed to him: of what thing soeuer we receiue profite we may acknowledge it to be his benefite, and confesse it with thankes geuing: that being allured with so greate swetenesse of his goodnesse and liberalitie, we maye studye to loue and honor him withall oure harte.

¶ The .xv. Chapter. What a one man was created: wherin there is entreated of the po­wers of the soule, of the image of God, of free wyll and of the first in­tegritie of nature.

NOw must we speake of the creation of mā, not only be­cause he is among all the workes of God the moste no­ble and most excellente example of his iustice, wisdome and goodnesse: but also because as we said in the begin­ning, we cannot plainly and perfectly know God, vn­lesse we haue w ^tall a mutuall knowledge of our selues. Although the same knowledge be of two sortes, the one to knowe what we were created at the first beginning, y ^e other to know what our estate began to be after the fall of Adam (for it were but to smal profit for vs to knowe our creation, vnlesse we did also in this la­mentable fall knowe what is the corruption and deformitie of our na­ture:) yet at this time we wil be contente with descriptiō of our nature when it was pure. And before we descende to this miserable estate wherunto man is nowe in thraldome, it is good to learne what a one he was created at the beginning. For we must take hede that in precise­ly declaring only the natural euils of man, we seme not to impute them to the author of nature. For vngodlinesse thinketh her self to haue suf­ficient defense in this color, if it may lay for her selfe that whatsoeuer fault she hath, the same did after a certaine maner procede from God, & sticketh not if she be accused, to quarell with God, and to lay y ^e fault vpō him wherof she is worthely accused. And they y ^t would seme to speake somwhat more reuerently of the maiestie of God, yet do willingly seke to excuse their own wickednesse, by nature, not considering that therin though not openly they blame God also, to whoes reproche it shoulde fall if it were proued that there is any fault in nature. Sith then we see that our fleshe gapeth for all the wayes to escape, wherby she thynketh the blame of her own euils may any way be put of frō her, we muste di­ligently trauail to mete with this mischiefe. Therefore we must so han­dle the calamitie of mankinde that we cut of all excuse, and deliuer the iustice of God from al accusation. Afterwarde in place conueniente we [Page 52] shall see howe far men be nowe from that purenesse that was geuen to Adam. And first we must remember, that in this that man was taken out of earth and claye, a bridle was putte vppon his pride, for there is no greater absurditie, than for them to glory in their excellencye that do not onely dwell in a cotage of clay, but also are themselues in parte but earth and ashes. But forasmuche as God did not onely vouche­saue to geue life vnto an earthen vessell, but also it was his pleasure that it shoulde be the dwelling house of an immortall Spirite, Adam might iustly glory in so great liberalitie of his maker.

Now it is not to be doubted that man consisteth of soule & body, and 2 by the name of soule I meane an immortall essence, and yet created, whiche is the nobler parte of him. Sometime it is called the Spirite. Albeit whē these two names Soule and Spirite are ioyned together, they differ one from the other in signification, Eccle, xii, vii, Luc. xxiii.xlvi. Act. vii.lix yet when Spirite is sett by it selfe it meaneth as muche as Soule. As, when Salomon spea­king of death, sayeth that then the Spirite returneth to him that gaue it. And Chryste commending his Spirite to his father, and Ste­phen his Spirite to Chryst doe both meane none other thing but that when the soule is deliuered from the prison of the fleshe, God is the per­petual keper of it. As for them that imagine that the Soule is therfore called a Spirite because it is a breath or a power by god inspired or pou­red into bodyes which yet hath no essence: both the thing it selfe and all the Scripture sheweth that they do to much grosly erre. True it is that while men are fastened to the earth more than they oughte to bee, they waxe dull, yea because they are estranged from the Father of lightes they are blinded with darkenesse, so that they do not thinke vpon thys, that they shal remaine aliue after death. And yet is not that lighte so quēched in darkenesse, but that they be touched with some feling of im­mortalitie. Surely the conscience which discerning betwene good and euil answereth the iudgement of God, is an vndouted signe of an im­mortal Spirite. For how could a motion without essēce atteine to come to the iudgement seate of God, and throwe it selfe into feare by finding her own giltinesse? For the body is not moued with feare of a Spiritu­al peine, but y ^t falleth only vpō the soule. Wherby it foloweth y ^t the soule hath an essence. Moreouer the very knowledge of God doth proue that the soules which ascende vp aboue the world are immortal: for a vani­shing liuelinesse wer not able to atteine to the fountaine of lyfe. Finalli forasmuch as so many excellent giftes wherwith mans minde is endo­wed, do cry out y ^t there is some diuine thing engrauen it, there are euen so many testimonies of an immortal essence. For that sense which is in brute beastes, goeth not out of the body, or at lest extendeth no further than to thyngs presently set before it. But the nimblenesse of the minde of man which veweth the heauen and earth & secretes of nature, and comprehending all ages in vnderstandyng and memory, digesteth eue­ry thyng in order and gathereth thynges to come by thinges past, doth playnly shewe that there lyeth hydden in man a certayne thing seuerall from the body. We conceiue by vnderstanding the inuisible God and Angelles, which the body can not doe. We know thynges that be right, iuste, and honest, which are hidden from the bodily senses. Therefore it muste nedes be that the Spirite is the seate of thys vnderstandyng, [Page] Yea and our slepe it selfe, which astonieth a man and semeth to take life away frō him, is a plaine witnesse of immortalitie, forasmuch as it doth not only minister vnto vs, thoughtes of those thinges that neuer were done, but also foreknowinges of things for time to come. I touch these thinges shortly which euen prophane writers do excellently sette oute with more gorgeous garnishment of wordes: but with the godly reders a simple putting in minde of them shall be sufficient. Nowe if the soule were not a certayne thing by it selfe seuerall from the body, the Scrip­ture would not teache that we dwell in houses of clay, that by death we remoue out of the Tabernacle of the flesh, that we do put of that which is corruptible, that finally at the last day we may receiue rewarde euery man as he hathe behaued hymselfe in hys bodye. For these places and other that we do eche where cōmonly light vpon, do not only manifest­ly destinguish the soule from the body, but also in geuing to the soule the name of man do shew that it is the principall parte. i. cor. vii.i Now wheras Paul doth exhort the faithful to clense thēselues from al defiling of the fleshe and the Spirite, he maketh two partes of man wherein abydeth the filthinesse of sinne. And Peter where he calleth Christ the shepeherde & bishop of soules, i Pete. ii.xxv. i. Pe i.ix, i. Pe. xiii, shold haue spoken fondly if there wer no soules about whom he might execute that office. Neyther would that conuenientlye stande together which he saieth of the eternal saluation of soules, and where he biddeth to clense our soules, and where he sayeth that euil de­sires do fight against the soule, and where the author of the Epistle to y ^e Hebrues sayeth, Heb, xiii, xvi. that the Pastors do watch that they may yelde accōpte for our soules, vnlesse it were true that soules had a proper essence. To the same purpose serueth it that Paule calleth God for witnesse to hys own soule, because it could not be called in iudgemente before God vn­lesse it were subiect to punishment. Math. x. [...]xviii. Lu, xii, v. Heb. xii.ix And this is also more plainly expres­sed in the words of Christ, when he biddeth vs to feare him which after that he hath killed the body, can throw y ^e soule into hel fier. Now where the author of the Epistle to the Hebrues doth distinguishe the Fathers of our flesh from God, which is the only Father of Spirites, he woulde not otherwise more plainly affirme the essence of soules. Moreouer, if y ^e soules remained not aliue being deliuered from the prisons of their bo­dies, Christ should very fondly haue broughte in the soule of Lazarus ioying in the bosome of Abraham, Luk. xvi.xxii, ii. Cor. v Act. xxiii.viii. and againe the soule of the richman subiect to horrible tormentes. The same thing doth Paul confirme whē he teacheth that we wander abrod from God, so long as we dwel in the flesh, and that we enioy his presence being out of the flesh. But, because I wil not be long in a matter that is not obscure, I wil adde only thys out of Luke, that it is reckened amōg the errors of the Sadduces that they did not beleue that there were any Spirites and Angels.

3 Also a strong profe herof may be gathered of this where it is sayed, that man is create lyke to the image of God. Ge. i.xxvii For although the glory of God do appeare in the outwarde shape of man, yet is it no doubte that the proper seate of the image of God is in the soule. I do not deny that as concernyng our outwarde shape, in asmuch as the same doeth distin­guishe and seuer vs from brute bestes, we doe also therein more nerely approche to God than they: nether wil I much stand against thē which thinke that thys is to be accōpted of the image of God, y ^t where al other [Page 53] lyuynge creatures doo grouellyngwise beholde the grounde, to man is geuen an vpright face, and he is commaunded to loke vpon the heauē, and to aduaunce his countenaunce towarde the starres: so that this re­mayn certain, that the image of God whiche is seene appereth in these outward signes, is spiritual. For Osiander (whom his writyngs declare to haue ben in fickle imaginations fondly witty) referryng the image of God without difference as well to the body as to the soule, mingleth heauen and earth togither. For he saith, that the Father, the Son, and the Holy ghost did settle their image in man, because though Adam had stande without fallyng, yet shuld Christe haue become man. And so by their opiniō the body that was appointed for Christ, was but an exam­ple or figure of that bodily shape whiche then was formed. But where shall he fynde that Christe is the image of the Spirite? I graunte in deede that in the Person of the Mediatour shyneth the glorye of the whole Godheade. But howe shall the eternall woorde be called the image of the Spirite whom he goeth before in order? Finally it ouer­throweth the distinction betwene the Sonne and the Holy ghost, if he doo here call him his image. Moreouer I would fayne learne of hym how Christe dooth resemble the Holy ghoste in the fleshe that he tooke vppon him, and by what markes and features he doth expresse the like­nesse of hym. And where as this saying: Let vs make man after our image, Genes. i.xvi, dooth also belong to the Person of the Sonne, it foloweth, that he must be the image of himselfe: whiche is against all reason. Beside that, if Osianders inuention be beleued, man was fashioned onely af­ter the figure & paterne of Christ in that he was man, and so that forme out of whiche Adam was taken, was Christ, in that that he was to bee clothed with fleshe, where as the Scripture in a farre other meanyng teacheth, that he was create in the image of God. But their suttle inuē ­tion is more colourable whiche doo thus expounde it, that Adam was create in the image of God, because he was fashioned like vnto Christe, whiche is the only image of God. But that exposition also is not soūd. Also som interpreters make a great disputation about Image & Like­nesse, whyle they seke a difference betwene those two wordes, where is no difference at al, saying that this worde Likenesse is added to expoūd the other. First we knowe that amonge the Hebrues suche repetitions are common, wherin they expresse one thyng twise: and in the thyng it selfe there is no doubt, but that man is therfore caled the image of God, because he is like to God. Wherby appereth that they are to be laughed at, which doo so subtilly argue about the wordes, whether they appoint Zelem, that is to say, Image in the substaunce of the soule, or Demuth, that is to say, Likenesse in the qualities, or what other thyng soeuer it be y ^t they teache. For where as God determined to create man after his own image, this being somwhat darkly spoken he doth as by way of ex­plication repete it in this saying, After his likenesse, as if he wolde haue said, that he woulde make man, in whom he would represent hym selfe, as in an image, because of the markes of likenesse grauen in him. And therfore Moses a little after recityng the same thyng, dooth repete the Image of God twise, leauyng out the name of Likenesse. And it is a triflyng obiection that Oseander maketh, that not a parte of man, or the soule onely with the giftes thereof, is called the Image of God, but [Page] the whole Adam whiche hadde his name geuen him of the earth, from whense he was taken. Triflyng, I say, will all readers that haue theyr sounde witte iudge this obiection. For where whole man is called mor­tall, yet is not the soule thereby made subiect to mortalitie.

Again where he is called a liuyng creature endued with reason, it is not therby meant that the body hath reason and vnderstandyng. Although therfore the soule is not the whole man, yet is it not inconuenient, that man in respecte of the soule be called the image of God, albeit I holde still that principle whiche I haue before stablished, that the Image of God extendeth to the whole excellence, wherby the nature of man hath preeminence among all kyndes of liuyng creatures. Therefore in that worde is noted the integritie that man had when he was endued with ryght vnderstandyng, when he had his affection framed accordynge to reason, and all his senses gouerned in right order, and when in excellēt giftes he did truly resemble the excellence of his Creatour. And though the principall seate of the image of God were in the mynde and hart, or in the soule and the powers therof, yet was there no parte of man, not so muche as the body, wherin dyd not some sparkes therof appere. Cer­taine it is, that also in all the partes of the worlde, there doo shyne some resemblances of the glory of God: wherby we may gather that where it is said, that his Image is in man, there is in so saying a certain secret comparison, that auaunceth man aboue all other creatures, and doth as it were seuer him from the common sort. Mat. xxii.xxx. Neither is it to be denied, that the Angels were create after the likenesse of God, sithe (as Christ him selfe testifieth) our chiefe perfection shall be to become like vnto theim. But not without cause doeth Moses by that peculiar title sette forth the grace of God towarde vs, specially where he compareth onely visible creatures with man.

But yet it semeth that there is not geuen a ful definition of the image of God, vnlesse it plainlier appere in what qualities man excelleth: and wherby he ought to be compted a glasse, resemblyng the glorye of God. But that can be by no other thyng better knowen, than by the repay­ryng of mans corrupted nature. First it is doubtlesse, that when Adam felle from his estate, he was by that departure estranged from God. Wherefore althoughe we graunte that the Image of God was not al­togyther defaced and blotted oute in hym, yet was it so corrupted, that all that remaineth, is but vggly deformitie. Therefore the begyn­nyng of recouerie of safetie for vs, is in that restoryng whyche we ob­teyne by Christe, whoe is also for the same cause called the seconde Adam, because he restored vs vnto trewe and perfecte integritie. For althoughe where Paule dooeth in comparyson set the quicknyng Spi­rite that Christe geueth to the faithfull, i. Cor. xv.xlv. against the liuyng soule wher­in Adam was created, he setteth foorth the more abundaunte measure of grace in the regeneration: yet doothe he not take awaye this other principall poynte, that this is the ende of our regeneration, that Chrste shulde newe fashion vs to the image of God. Colo. iii.x. Ephe. iiii xxiiii. Therfore in an other place he teacheth, that the newe man is renewed accordynge to the image of hym that created hym. Wherwith agreeth this saying: put on y ^e new mā which is create according to God. Now it is to be sene, what Paul doth principally cōprehēd vnder this renuyng. First he speaketh of knowlege [Page 54] and after of pure rightuousnesse and holynesse. Wherby we gather that the image of God was first of al to be sene in the light of the mynde, in y ^e vprightnesse of hart, and soundnesse of all the partes. For although I graunt that this is a figuratiue phrase of speeche to set the part for the whole: yet can not this principle be ouerthrowen, that that thyng whi­che is the chief in the renewyng of the image of God, was also the prin­cipall in the creation of hym. ii Cor. iii xviii. And for the same purpose maketh it that in an other place he teacheth, that we beholdyng the glory of God with open face, are transformed into the same image. Nowe doo we see howe Christe is the moste perfect image of God, accordyng to the whiche we beyng fashioned are so restored, that in true godlynesse, rightuousnesse, purenesse and vnderstādyng, we beare the image of God. Whiche prin­ciple beyng established, i. Cor. xi.vii. Osianders imagination of the shape of our bo­dy dooth easily vanishe away of it selfe. Where as the man alone is in Paule called the Image and glory of God, and the woman is excluded from that degree of honour, it appereth by the reste of the text, that the same is to be applied only to ciuile order of policie. But that vnder the name of image, Ioh. i.iiii wherof we speake, is comprehended all that belongeth to the spirituall and eternall lyfe, I thinke it be alredy sufficiently pro­ued. And the same thyng doeth Iohn confirme in other wordes: saying that the lyghte whiche was from the beginnyng in the eternall worde of God was the light of men. For where his purpose was to praise the singular grace of God, whereby man excelleth all other liuyng creatu­res to seuer him from the common [...]orte, because he hath atteined no common life, but ioyned with the light of vnderstandyng, he therwith­all sheweth howe he was made after the image of God. Therfore sithe the image of God is the vncorrupted excellence of the nature of man, whiche shyned in Adam before his fall, and afterwarde was so corrup­ted and almoste defaced, that nothyng remaineth sins that ruine, but disordred, mangled, and filthily spotted: yet the same dooth in some part appere in the electe, insomuche as they are regenerate, and shall obtein her full brightnesse in heauen. But that we may knowe on what par­tes it consisteth, it shall be good to entreate of the powers of the soule. For that speculatiue deuise of Augustine is not sounde, Libr. de tri. x. De ciui. dei▪ xi. where he saith that the soule is a glasse of the Trinitie, because that there are in it vn­derstandyng, will, and memorie. Neither is their opinion to bee appro­ued, whiche sette the Image of God in the power of dominion geuen vnto hym, as if he resembled God onely in this marke, that he is ap­pointed lorde and possessor of all thynges, where as in dede the Image of God is proprely to be sought within hym, and not without hym, and is an inwarde good gifte of the soule.

But before I go any further, it is nedefull that I meete with the do­tyng 5 errour of the Manichees, Genes. ii.vii. whyche Seruetto hath attempted to brynge in agayne in this age. Where it is saide, that God breathed the breath of life into the face of man, they thought that the soule dyd con­uey into man the substance of God, as if some porcion of the immeasu­rable God were come into man. But it is easye euen shortely to shewe howe many grosse and fowle absurdities this deuillish errour draweth with it. For if the soule be by deriuation part of the essence of God, it shall folowe that the nature of God is subiect, not only to chaunge and [Page] passions, but also to ignorance, euill lustes, weaknesse, and all kindes of vices. Nothing is more inconstant than man, because contrary mo­tions do tosse and diuersely drawe his soule, oftentimes he is blynde by ignorance, ofte he yeldeth as vanquished euen to small tentations, and we knowe that the soule it self is the sinke and receiuer of al filthinesse, all which thynges we must ascribe to the nature of God, if we graunte that the soule is of the essence of God, or a secrete inflowyng of godhed. Who would not abhorte this monstruous deuise? Truely in dede dooth Paule alledge out of Aratus, that we are the ofspryng of God, but in qualitie and not in substance, Act. xvii.xxviii. in as much as he hath garnished vs with godly giftes. But in the meane tyme to teare in [...]under the essence of the Creatour, as to say, that euery man doth possesse part of it, is to much madnesse. Therfore we must certainly holde, that the soules, although the image of God be grauen in them, were no lesse created than the an­gels were. And creation is not a powryng out of one substance into an other, but a beginnyng of essence made of nothyng. And although the spirite of man came from God, and in departyng oute of the fleshe re­tourneth to God, yet is not foorthwith to be said, that it was taken out of his substaunce. And in this pointe also of Oseander, while he glo­rieth in his illusions, hath entangled himselfe with an vngodly errour, not acknowledgyng the image of God to be in man without his essen­tiall iustice, as though God by the inestimable power of his holy spirite coulde not make vs like vnto him selfe, vnlesse Christe should substan­tially powre hym selfe into vs. With what soeuer colour many dooe go aboute to disguise these deceiptes, yet shal they neuer so beguile the eies of the readers, that are in theyr right wittes, but that they will easilye see that these thyngs sauour of the Manichees errour. And wher saint Paule entreateth of the restoryng of this image, it may be readyly ga­thered out of his wordes, ii. Cor. iii xviii. that man was made of lyke forme to God, not by inflowyng of his substaunce, but by grace and power of his Spirite. For he saieth, that in beholdyng the glory of Christe, we are transformed into the same Image, as by the Spirite of God, whyche surely so worketh in vs, that it maketh vs of one substance with God.

12 It were but folly to borowe of the Philosophers a definition of the soule, of whom almoste none, except Plato, hath perfectely affirmed it to be an immortall substance. In dede some other also, that is the So­cratians dooe touche it, but so as none doeth plainly teach that to other, whiche him selfe was not persuaded. But therfore is Plato of the better iudgement, because he dooeth in the soule consider the image of God. Some other doo so bynde the powers and vertues of the soule to this present life, that beyng out of the body they leaue to it nothyng. Nowe we haue already taught by the Scripture, that it is a bodylesse substaunce: nowe muste we adde that althoughe proprelye it is not comprehended in place, yet it is sette in the bodye, and dooeth there dwelle as in a house, not onely to minister lyfe to all the partes of the body, and to make the instrumentes therof mete and fittly seruyng for the actions that they are appoynted for, but also to beate the chiefe office in gouernyng the life of man, and that not onely aboute the due­ties in this earthely lyfe, but also to stirre vs vp to the seruice of God. Although this later print in this corruption is not playnely perceiued, [Page 55] yet euen in the vices themselues there remain emprinted some leauyn­ges therof. For whense cometh it but of shame, that men haue so great care what be reported of them? And whense commeth shame, but of regarde of honestie? Wherof the beginnyng and cause is, that they vn­derstand that they are naturally borne to obserue Iustice, in which per­suasion is enclosed the sede of religion. For as without all controuersy man was made to meditation of the heauenly life: so is it certaine that the knowledge therof was engrauen in his soule. And surely man shuld want the principall vse of his vnderstandyng, if he shuld be ignorant of his own felicitie, wherof y ^e perfection is that he be ioyned with God, and therfore it is the chiefe actiō of y ^e soule to aspire thervnto. And so y ^e more that euery man studieth to approche vnto God, the more he therby pro­ueth hymselfe to be endued with reason. As for them that woulde haue diuers soules in man, that is, a felyng soule, and a reasonable soule, al­though they seme to say somwhat by reason proueable, yet because there is no stedfast certaintie in their reasons, we muste reiecte theim, vnlesse we listed to accombre our selues in thynges triflyng and vnprofitable. A great disagreement say they, there is betwene the instrumentall mo­tions and the part of the soule endued with reason. As thoughe reason it selfe did not also dissent from it selfe, and some deuises of it doo striue with other some, as they were armies of enemies. But forasmuche as that troublesomnesse procedeth of the corruption of Nature, it were amysse to gather therby, that there are two soules, because the powers of the soule doe not agree together, in suche well framed order as they ought. But as for more suttle disputation of the Powers them selues, I leaue that to the Philosophers. A symple definition shall suffise vs for edification of godlynesse. I graunt that the things that they teache are true, and not onelye pleasaunte but also profytable to bee kno­wen, and well gathered of theym, and I forbydde not suche as are desyrous to learne to studye theim. Fyrste therefore I admitte that there are fyue Senses, whyche Plato better lyked to calle Instru­mentes, whereby all Obiectes, in The [...]cteto. are powred into Common sense, as into a place of receypte: then foloweth Phantasye, whyche iudgeth those thynges one from other that Common sense hathe concey­ued, nexte is Reason, to whyche beelongeth the vnyuersall iudge­mente of thynges: laste, is the Understandyng mynde, which with earnestly bente and quiete vewyng beholdeth all those thynges, that Reason is wonte to discourse vppon, Arist. Etthicorum lib. i. ca. vlt. Itē li.vi. cap. 2. and consyder. And to the Under­standyng mynde, Reason, and Phansy, whiche are the thre powers of the sowle, that rest in knowledge, there doo aunswere three other that doo reste in Appetite, that is to saye, Wyll, the partes whereof are to couete those thynges that the Understandyng mynde and Reason dooe laye before it: the Power of Anger, whyche catcheth those thyn­ges that Reason and Phansy do minister vnto it, The power of Desi­ryng, whyche taketh holde of those thynges that Phantasy and Sense, presenteth it. Although these things be true, or at least likely to be true, yet because I feare that they shall more entangle vs with obscurenesse than further vs, I thynke it beste to ouerpasse them. If any man lyste otherwyse to dyuide the powers of the soule, and to calle the one the power of Appetite, whyche althoughe it be without reason it selfe, [Page] yet doeth obey reason, if it bee by other meane directed, and to call the other the power of vnderstandyng, whyche is by it selfe partaker of reason, I am not muche agaynst it, neither will I confute this opini­on, that there are thre beginnyngs of doyng: that is to say, Sense, Un­derstandyng, and Appetite. But let vs rather choose a diuision, that is within the capacitie of all men, which can not be hadde of the Philoso­phers. For they when they meane to speake moste plainely, doo diuide the soule into Appetite and Understandyng, but eyther of these they make of two sortes. Understandyng, they saye, is sometyme Contem­platiue, which beyng contented with onely knowlege, Themi­stocles de anima lib. 3. ca. 49. De duplici intell. de finibus lib. 3. hath no mouyng of action, whiche thyng Cicero thynketh to be expressed by this worde ingenium, witte. Sometyme they saye it is practicall, whiche by concey­uyng of good or euill doeth diuersely moue the Will. And appetite they doo diuide into Will, and Lust. Will they cal that when Appetite which they call Horme, obeyeth to reason, and Lust thei call that when the ap­petite shakyng of the yoke of reason, runneth out [...] to intemperance. So alwais they imagine reason to be that in man, wherby man may right­ly gouerne hym selfe.

7 But we are constrayned somwhat to swarue from this maner of tea­chyng, because the philosophers whiche knewe not the corruption of mans nature, whiche came for punishement of his fall, doo wrongfully confounde the two very diuers states of man. Lette vs therefore thus thynke of it, that there are in the soule of man two partes, whiche shall serue at this tyme for our present purpose, that is to say, Understāding and Wil. And let it be the office of Understandyng, to discerne betwene obiectes, or thynges sette before it, as eche of them shall seme worthy to be liked or misliked: and the office of Will to choose and folow that whi­che Understandyng sayth to be good, and to refuse and flee that whiche Understandyng shall disalowe. Let vs not here bee staied at all with the mee suttelties of Aristotle, that the mynde hath of it selfe no mo­uyng, but that it is choise whiche moueth it, whiche choise he calleth the desiryng vnderstandyng. But to the ende we bee not entangled with superfluous questions, let this suffise vs, that the Understanding is as it were the guide and gouernor of the soule, and that Will hath alwais regarde to the appointment of Understandyng, and abideth the iuge­ment therof in her desires. Etthi. li.vi. cap. 2 Accordyng wherevnto, Aristotle hym selfe hath truely sayde, that fleeyng or folowyng is in Appetite suche a lyke thyng, as in the vnderstandng mynde is affirming and denying. Now howe certaine the gouernement of Understandyng is to direct the Wil: that we will consider in an other place. Here we meane onely to shewe that there can be founde no power in the soule but that may wel be said to belong to the one of these two membres. And in this sort vnder Un­derstandyng we comprehende Sense, whiche other doo so distinguishe, that they say Sense is enclined to pleasure, for whiche Understanding foloweth that which is good: and that so it cometh to passe, that the Ap­petite of sense is Concupiscence and Lust, the affection of vnderstan­dyng is Will. Agayne in stede of the name of Appetite, whyche they better like, I sett the name of Will, whiche is more commonly vsed.

8 God therfore hath furnished the soule of mā with an vnderstanding mynde, wherby he might discerne good frō euill, and right from wrong, [Page 56] and hauing the light of reason going before him, might se what is to be folowed or forsake. For which cause the Philosophers haue called this directing part the Guider. To this he hath adioyned will, to which be­longeth choise. With these noble gyftes the first state of man excelled, so that he not onely had enough of reason, vnderstandyng, wisedome, and iudgement, for the gouernemēt of this erthly life, but also to clime vp euen to God and to eternal felicitie. Then to haue Choise added vn­to it, whiche myght directe the appetites, and order all the instrumental motions, and that so the Will myght be altogither agreable to the go­uernement of reason. In this Integritie, man had freewill, wherby if he would he myght haue atteined eternall life. For here it is oute of place to moue question of the secrete predestination of God: because we are not nowe about to discusse what myght haue chaunced or not, but what at that tyme was the nature of man. Adam therfore might haue stande if he wold, because he fell not but by his owne wil. But because his will was pliable to either side, and there was not geuen hym con­stancie to continue, therfore he so easily fell. Yet his Choise of good and euill was free. And not that only, but also in his vnderstāding mynde, & in his will was most great vprightnesse, and all his instrumētall parts orderly framed to obedience, vntill by destroying himselfe he corrupted the good thynges that were in hym. From hense cometh it that all the Philosophers wer so blynded, for that in a ruine they sought for an vp­right buildyng, and for strong ioyntes in an vnioynted ouerthrowe. This principle they helde, that man could not be a liuyng creature, en­dued with reason, vnlesse there were in hym a free choise of good and euill: and they considered, that otherwise all the difference should be ta­ken away betwene vertues and vices, vnlesse man dyd order his owne lyfe by his owne aduise. Thus farre had they said well if there had ben no chaunge in man, whiche chaunge because they knewe not of, it is no meruaile though they confounde heauen and earthe togyther. But as for them whiche professyng them selues to be the disciples of Christ, doo yet seeke for free will in man, that hath bene loste and drowned in spiritual destructiō, they in going meane betwene y ^e Philosophers opi­nions & the heauenly doctrine are plainly deceyued, so that they touche neither heauen nor earth. But of these thynges we shal better speake in place fitte for them: nowe onely this we haue to holde in mynde, that man at his fyrst creation was farre other than his posteritie euer sins, whiche takyng their beginnyng from hym beyng corrupted, hath from him receiued an infection deriued to them as it were by inheritaunce. For then all the partes of hys soule were framed to ryghte order, then stoode safe the soundenesse of his vnderstandyng mynde, and his will free to choose the good. If any doo obiecte that it stoode but in slippry state, because his power was but weake, I answere that that state was yet such as sufficed to take from him all excuse, neither was it resonable to restraine God to this point, to make man suche a one as either coulde not or would not sinne at all, Aug. Ge [...] ne. lib. xi, cap. vii.viii.ix. I graunt suche a nature had bene better, but therfore precisely to quarel with god, as though it had ben his dutie to haue geuen that vnto man, is to muche vniustice, forasmuche as it was in his owne choise to geue howe muche pleased hym. But why he dyd not vpholde him with the strength of stedfast continuance, that re­steth [Page] hidden in his owne secrete counsell: it is our parte onely to bee so farre wise as with sobrietie we may. Man receaued in dede to bee able if he wolde, De cor­rep. & gtati. ad valenti­ni. ca. xi. but he had not to will that he might be able. For of this will shuld haue folowed stedfast continuance. Yet is he not excusable, which receiued so much that of his owne will he hath wroughte his owne de­struction. And there was no necessitie to compell God to geue him any other then a meane will and a fraile will, that of mans fall he myghte gather matter for his owne glory.

¶The .xvi. Chapter. That God by his power dooth monishe and mainteyne the worlde, whiche hym selfe hath created, and by his prouidence doeth gouerne al the partes therof.

BUt it were veray fonde and bare to make God a crea­tour for a moment, which doeth nothyng sins he hath ones made an ende of his worke. And in this poynte principally ought we to differ from the prophane men, that the presence of the power of God may shine vn­to vs no lesse in the continuall state of the world, than in the first beginnyng of it. For thoughe the myndes of the very wicked in only beholdyng of the heauen & earth are compelled to rise vp vnto the creatour, yet hath faith a certain peculiar maner by it self wherby it geueth to god [...]he whole praise of cre­ation. And therfore serueth that saying of the Apostle, which we before alleged, y ^t we do not vnderstand but by fayth, that the world was made by the word of God. For vnlesse we passe forward euen vnto his proui­dence, we do not yet rightly conceiue what this meaneth y ^e God is the creator, howe soeuer we do seeme to comprehende it in mynde, and con­fesse it with tongue. When the sense of the fleshe hath ones sette before it the power of God in the very creation, it resteth there, and when it pro­cedeth furthest of all, it dooeth nothyng but wey and consider the wyse­dom, power, and goodnesse of the workeman in making suche a piece of worke (which thinges do of them selues offer and thrust them selues in sight of men whether they will or no) & a certain generall doyng in pre­seruyng & gouerning y ^e same, vpon which dependeth the power of mo­uyng. Finally it thinketh that the liuely force at the beginning put into all things by God, doth suffise to sustein them. But faith ought to perce deper, that is to say, whom it hath lerned to be the creatour of al things, by and by to gather that the same is the perpetual gouernor & preseruer of them: and that, not by stirryng with an vniuersall motion as wel the whole frame of the worlde, as all the partes therof, but by susteynyng, cherishing & caring for, with singular prouidēce euery one of those thin­ges y ^t he hath created euē to y ^e least sparow. So Dauid after he had fyrst said that the worlde was created by God, by & by descendeth to the con­tinuall course of his prouidence. By the worde of the Lorde (saith he) the heauens were stablished, & all the power therof by the spirite of his mouth. Ps. xxxiii vi. By and by he addeth, The Lord looked down vpon the sonnes of men. & so the rest that he saith further to y ^e same effect. For although they doo not al reason so orderly, yet because it were not likely to be be­leued that God had care of mens matters, vnlesse he were the maker of [Page 57] the worlde, nor any man doeth earnestly beleue that God made the worlde, vnlesse he be perswaded that God hath also care of hys workes: therefore not without cause Dauid doeth by good order conueye vs from the one to the other. Generally in dede both the Philosophers doe teach, and mens mindes doe conceiue that all partes of the worlde are quickened wyth the secrete inspiration of God. But yet they atteine not so farre as Dauid both hymselfe procedeth and carryeth all the godly wyth hym, Psa. ciiii.xxvii. saying: all thynges wayte vpon thee, that thou mayest geue them fode in due season. Thou geuest it to them and they gather it. Thou openest thy hand and they are filled with good things. But if thou hide thy face they are troubled. If thou take awaye theyr breath, they dye and returne to theyr dust. Againe if thou sende forth thy Spirite, Acte. xvii xxviii. they are created and thou renewest the face of the earth. Yea although they agree to the saying of Paul, that we haue our being and are moued, and do lyue in God, yet are they farre from that earnest fe­lyng of grace, which he commendeth vnto vs: because they taste not of gods speciall care wherby alone his fatherly fauor is knowen.

That thys difference maye the better appeare, it is to be knowē, that the Prouidence of God, suche as it is taughte in the Scripture, is in 2 comparison set as contrary to fortune and chaunces that happē by ad­uenture. Nowe forasmuche as it hath been commonly beleued in al ages, and the same opinion is at thys daye also in a manner in al men, that all thynges happen by fortune, it is certayne, that that which ought to haue been beleued concernyng Prouidence, is by that wrong opinion not onely darkened but also in manner buried. If a man light among theues, or wylde beastes, if by wynde sodenly rysen he suffer shipwrack on the sea, if he be kylled wyth the fall of a house or of a tree: if an other wandryng in deserte places fynde remedy for hys pouertie, if hauing been tossed with the waues, he atteine to the hauē, if miraculously he es­cape but a fynger bredth from death: all these chaunces as well of pros­peritie as of aduersitie the reason of the fleshe doeth ascrybe to fortune. But whosoeuer is taught by the mouth of Chryst, that all the heares of hys hed are numbred, Math. x.xix. will seke for a cause further of, and wyll fyrmelye beleue that all chaunces are gouerned by the secrete councell of God. And as concerning thinges without lyfe, thys is to be thought, that al­though euery one of them haue hys owne propertie naturally put into it, yet doe they not put forth their power but only so farre, as they be di­rected by the present hande of God. They are therefore nothing els but instrumentes, whereby God continually poureth in so much effecte as pleaseth him, and at hys will boweth and turneth them to thys or that doyng. Of no creature is the power more maruellous or more glorious than of the sunne. For besyde that it geueth lyght to the whole worlde wyth hys bryghtnesse, howe greate a thyng is thys that he cherysheth and quickeneth all lyuing creatures wyth hys heate? that he brea­theth frutefulnesse into the earth wyth hys beames? that out of sedes warmed in the bosome of the grounde, he draweth a budding grene­nesse, and susteyning the same wyth new nouryshmentes doth encrease and strengthen it, tyll it ryse vp in stalkes? That he fedeth it with con­tinuall vapoure till it growe to a floure, and from a floure to fruite? That then also wyth bakyng it he bryngeth it to rypenesse? That [Page] trees likewise and vines being warned by him, do first budde and shote forth braunches, and after sende out a flower, and of a flower do engē ­der frute? Ge. i.iii. But the Lord because he would claime the whole glory of all these thinges to himselfe, made the lighte first to be, and the earth to be furnished with al kindes of herbes and fruites before that he created y ^e sunne. A godly man therfore wil not make, the sunne to be ether a prin­cipal or a necessary cause of those thinges which were before the creati­on of y ^e sunne, but only an instrumēt which God vseth because it so plea­seth him, wheras he might leaue it & do al thinges as easily by himselfe. Then when we rede y ^t the sunne stode stil two daies in one degree at y ^t praier of Iosua, Ios, x.xiii ii. Kin. xx.xi, and y ^t the shadowe thereof went backe ten degrees for Ezechias his sake, by those fewe miracles God hath declared that the sunne doth not daily so rise and go down by blinde instincte of nature, but y ^t he to renew the remēbraūce of his fatherly fauor toward vs, doth gouerne the course therof. Nothing is more natural than spryng tyde to come immediatly after wīter, somer after spryng, & haruest in course after sommer. But in this orderly course is plainly seen so great and so vnegal diuersitie, that it may easily appere that euery yere, moneth and day, is gouerned by a new and speciall Prouidence of God.

3 And truely God doth claime and will haue vs geue vnto him an al­mightinesse, not such as the Sophisters do imagine, vaine, idle, and as it were sleping, but waking, effectual, working and busied in continual doing. Nor such a one as is only a general beginning of a cōfused mo­tion, as if he would commaunde a ryuer to flowe by hys appointed cha­nels, but such a one as is bent and redy at al his particular mouinges. For he is therfore called almighty, not because he can do and yet sytteth stil and doth nothing, or by general instinct only continueth the order of nature that he hath before appointed: but because he gouernyng both heauen and earth, by his Prouidence so ordreth all thynges y ^t nothyng chaunceth but by hys aduised purpose. Ps. cxv.iii For whereas it is sayed in the Psalme y ^t he doth whatsoeuer he will, therin is meant his certayn & de­termined will. For it were very fond to expound the Prophets wordes after the Philosophers maner, y ^t God is the first Agent or doer, because he is the beginning and cause of al mouing: wheras the faithful ought rather in aduersitie to ease themselues with thys comfort, that they suf­fer nothyng but by the ordinaunce and commaundement of God, be­cause they are vnder hys hande. If then the gouernemente of God do so extende to al his workes, it is a very childishe cauillation to enclose it within the influence of nature. And yet they doe no more defraude God of his glory than themselues of a most profitable doctrine, whoso­euer do restrayn the Prouidence of God within so narrowe boundes, as if he suffred al thynges to be carryed wyth an vngouerned course ac­cording to a perpetual law of nature. For nothyng were more misera­ble than man if he should be left subiect to euery motion of the heauen, the aire, the earth and the waters. Besyde y ^t by that meane the singular goodnesse of God towarde euery man is to much vnhonorably dimini­shed. Dauid cryeth out that babes yet hāgyng on their mothers brestes are eloquent enough to magnify y ^e glory of God, Psa. viii.iii. because euē so sone as they be come out of the wombe, they fynde fode prepared for thē by his heauenly care. This is in dede generally true, so y ^t yet our eyes & senses [Page 58] ouerpasse not that vnmarked which experyence playnly sheweth, that some mothers haue ful and plentifull brestes, some other almost dry, as it pleaseth God to fede one more liberally, and an other more scarcelye [...] But they which geue the due prayse to the almightinesse of God, do re­ceiue double profit therby, the one that he hath sufficiently large abilitie to do them good, in whoes possession are both heauen and earth, and to whoes becke al creatures do attend vpon, to yeld themselues to his obe­dience: the other, that they may safely reste in his protection, to whoes wil are subiect al these hurtful thynges that may any way be feared, by whoes authorite as with a bridle Satā is restrained with al his furies and al his preparation, vpon whoes beck doth hang all that euer is a­gainst our safetie. And no other way but this can the immesurable and superstitious feares be corrected or appeased, which we oftentimes con­ceiue by daungers happening vnto vs. Superstitiously fearfull I saye we be, if where creatures do threaten vs or geue vs any cause of feare, we be so afrayed therof, as if they had of th [...]mselues any force or power to do vs harme, or did vnforeseen or by chaunce hurt vs, or as if against the hurtes that they do, Ier. x.ii. there were not sufficient helpe in God. As for example. The Prophete forbyddeth the children of God that they shold not feare the sterres and sygnes of the heauen, as the vnbeleuers are wont to do. He condemneth not euery kynde of feare. But whē the vn­beleuers to geue away the gouernement of the worlde from God vnto Planets, do fayne y ^t their felicitie or misery doth hang on y ^e decrees and foreshewinges of the starres, and not on the wil of God, so commeth it to passe that their feare is withdrawen away from that onely one, whō they ought to haue regarded, vnto the starres and comets. Whoso ther­fore wil beware of this vnfaythfulnesse, lette hym kepe alwayes in re­membraunce that there is not in the creatures a wādryng power, wor­king or motiō, but that they are gouerned by the secrete counsel of God, so that nothing can chaunce but that which is decreed by hym both wit­ting and willing it so to be.

First therfore let the readers learne, that Prouidence is called y ^t, not 4 wherwith God idlely beholdeth from heauen what is done in y ^e world, but wherewith as guiding the sterne he sitteth and ordreth al thynges that come to passe. So doth it no lesse belong to his handes than to his eies. For when Abraham sayed vnto hys sonne. God shal prouide, he meant not onely that God dyd forknowe the successe then to come, Gen. xxii.viii. but that he did cast the care of a thing to hym vnknowen vpon the will of God, which is wont to bring thinges doutful and confused to a certaine end. Wherby foloweth that Prouidence consisteth in doing: for to much fondely doo many trifle in talkyng of bare forknowledge. Their error is not altogyther so grosse whiche geue vnto God a gouernement but disordered, and without aduised choise, (as I haue before sayd,) y ^t is to saye suche as whirleth and driueth aboute with a generall motion the frame of the worlde with all the partes therof, but doeth not peculiarly directe the doyng of euery creature. Yet is this error not tollerable. For as they teache, it may be (notwithstanding this Prouidence which they cal vniuersal) that al creatures may be moued by chaūce, or man maye turne hymselfe hether or thether by fre choise of his wil. And so doe they part y ^e gouernemēt betwene God & man, y ^t God by his power inspireth [Page] into mā a motion wherby he may worke according to y ^e nature planted in hym, and mā ordereth his own doinges by his own volūtary aduise: Briefely they meane that the world, mens matters, and mē themselues are gouerned by the power, but not by the appointmente of God. I speake not of the Epicureans (which pestilence the worlde hath alwaye been fylled wyth) which dreame of an idle and slouthful God: and other as mad as they, whiche in old tyme imagined that God did so rule a­boue the middle region of the ayre, that he left thinges benethe to For­tune: for against so euident madnesse the dumme creatures themselues do sufficiently crye out. For now my purpose is to confute that opinion that is in a manner commonly beleued, which geuing to God a certain blinde, and I wote not what vncertayne motion, taketh from him the principall thinge, that is by his incomprehensible wisedome to directe and dispose al thinges to their ende: and so in name onely and not in dede it maketh God a ruler of the world, because it taketh from him the gouernement of it. For what (I beseche you) is it els to gouerne, but so to be ouer them that are vnder thee, that thou mayest rule them by ap­pointed order? Yet do I not altogether reiect that which is spokē of the vniuersall Prouidence: so that they will agayne graunte me this, that the world is ruled by God, not onely because he mainteineth the order of nature whiche himselfe hath set, but also because he hath a peculiar care of euery one of hys workes. Trew it is that al sortes of things are moued by a secret instinct of nature, as if they did obey the eternal com­maundement of God, and that that which God hath ones determyned doth of it selfe procede forwarde. And hereunto may y ^t be applied which Christ sayeth, that he and his father were euen from the beginning al­way workyng. Act. xvii.xxviii, Heb. i.iii. And that which Paule teacheth that in him we liue, are moued & haue our beyng, and that which y ^e author of the Epystle to the Hebrues, meanyng to proue the Godhead of Christ sayeth, that by hys mightie commaundement al thinges are susteyned. But they do wrong which by this color do hide & darken the speciall Prouidence, whiche is cōfirmed by so certain & plain testimonies of Scripture, that it is mar­uell that any man could dout of it. And surely they thēselues that drawe thesame veile which I speake of to hide it, are cōpelled by way of correc­tiō to adde, that many thyngs ar don by y ^e peculiar care of god, but then they do wrongfully restrayn thesame onely to peculiar doinges. Wher­fore we muste proue that God doth so geue hede to the gouernement of the successes of al thyngs, and that they al do so procede from his deter­myned counsell that nothyng happeneth by chaunce.

5 If we graūt that y ^e beginning of motiō belōgeth to God, but that all things are either of thēselues or by chaūce caried whether y ^e inclination of nature driueth thē, y ^e mutual succeding by turnes of daies & nightes, of winter & sōmer, shalbe y ^e work of God, insomuch as he appointing to euery one their duties hath set thē a certaine law, y ^t is if they shoulde al­way kepe one measure in egal proportiō, as wel y ^e dayes y ^t come after y ^e nightes, y ^e moneths after monethes, & yeres after yeres. But whē som­time immoderate hetes w ^t drynesse do burne vp al y ^e grain, somtime vn­seasonable raines do mar y ^e corne, when sodein harme cōmeth by hayle & tempestes: y ^t shal not be y ^e worke of God, vnlesse parhap it be because the cloudes or faire wether or colde or heate haue their beginning of y ^e [Page 59] meting of the planetes or other naturall causes. But by this meane is there no roume left, nether for y ^e fatherly fauour nor for the iudgemēts of God. If they say y ^t God is beneficial enough to mankinde because he poureth into the heauē & earth an ordinary power, wherby they do find him nourishment: y ^t is to vaine and prophane an inuention, as though the frutefulnesse of one yere wer not the singular blessing of God, and dearth and famine wer not his curse & vēgeaunce? But because it wer to long to gather together al the resons y ^t serue for this purpose, let the authoritie of God himselfe suffice vs. In the law & in the Prophetes he doth oftētimes pronoūce, y ^t so oft as he watereth the earth with deaw & rayne, he declareth his fauor, & that whē by his cōmaundemēt the hea­uen is hardened like irō, whē corne is consumed w ^t blasting and other harmes, when the fieldes are strykē w ^t hayle & tempestes, it is a tokē of his certayne & special vengeaūce. If we graunt these things, then is it assured y ^t there falleth not a drop of rain but by the certaine commaun­dement of God. Ps, cxlvi.ix. Dauid prayseth the general Prouidēce of God, that he geueth meate to the rauens birdes y ^e cal vpon him: but when God him­selfe threatneth famine to lyuing creatures, doth he not sufficiently de­clare y ^t he fedeth al liuing thinges somtime with scarce and sometime w ^t more plenteful portiō as he thinketh good? It is a childish thing as I said before, Math. x.xxix. to restrain this to particular doīges, wheras Christ speketh w ^tout exception, y ^t not a sparrow of neuer so smal a price doth fal to the groūde w ^tout the wil of his father. Surely if y ^e flyeng of birdes be ruled by the purpose of God, Ps. xii.v. thē must we nedes confesse with y ^e Prophet, y ^t he so dwelleth on hye, that yet he humbleth himself to loke vpō at thin­ges that chaunce in heauen and earth.

But because we know y ^t y ^e world was made principally for mākindes 6 sake, we must therfore cōsider this end in y ^e gouernāce of man. The pro­phete Hieremy cryeth out. Hier. x.xxiii. I know, Lorde, y ^t the waye of man is not his own, nether belongeth it to man to direct his own steppes. And Salo­mon saieth, Prou. xx.xxiiii. the steps of man are ruled by the lord, and how shall a man dispose his own way? Now let thē say y ^t mā is moued by God according to y ^e inclinatiō of his own nature, but y ^t man hymselfe doth turne y ^e mo­uing whether it pleaseth him. But if that wer truely sayd, then shoulde man haue the free choise of his own wayes. Paraduēture they wil de­ny that, because he can do nothing w ^tout the power of God. But seing it is certain that the Prophete and Salomon do geue vnto God, not on­ly power but also choise and appointment, they can not so escape away. But Salomō in an other place doth finely rebuke this rashenesse of men, that apoint vnto themselues an other ende w ^tout respect of God, as though they were not led by hys hande. Pro xvi.i The preparations (saith he) of the hart are in man, but the answer of the tong is of the Lord. It is a fonde madnesse that mē wil take vpon thē to doe thinges w ^tout God, which can not so muche as speake but what he wil. And the Scripture to expresse more plaīly y ^t nothing at al is done in y ^e world but by his ap­pointmēt, sheweth y ^t those things which seme most happening by chāce ar subiect to him. Exo, xxi, xiii. For what cā you more ascribe to chāce, thā whē a brokē bowe falling frō a tre killeth a wayfaring mā passing bi it? But the lord saith far otherwise, which cōfesseth y ^t he hath deliuered hī into y ^e hād of the slaier. Likewise who doth not leaue the happening of lettes to the [Page] blindnesse of fortune▪ But the Lord suffereth it not which claimeth the iudgement of them to hymselfe: for he sayeth that it cōmeth not to passe by a mās own power that stones are cast into the lap and drawen oute agayne, Pro. xvi.xxxiii. but that thyng which onely might be sayed to come of chaunce he testifieth to come from hym selfe. For the same purpose maketh that sayeng of Salomon. The poore man and the vsurer mete together, God lyghteneth both their eyes. For although poore men and riche be mīgled together in y ^e world, while euery one hath his state assigned him frō God, he admonisheth y ^t god which geueth light to al mē is not blind, and so he exhorteth y ^e poore to pacience, because whosoeuer are not con­tented w ^t their own state, they seke to shake of y ^e burden y ^t god hath laied vpon thē. So an other Prophet rebuketh y ^e vngodly mē, whiche ascribe to the diligence of men or to Fortune, that some lie in misery and some aryse vp to honor. To come to preferment is neither from the easte nor from the west nor from the south, Psa. lxxv vii. for God is the iudge, he maketh low and he maketh hie. Because God can not put of y ^e office of a iudge, ther­vpon the Prophet proueth that by his secret purpose some ar in honor, and other some remayne in contempt.

7 And also I say y ^t the very particular successes are generally witnesses of gods singular prouidēce. Exo, xix.xiii. God raised in y ^e desert a south wind to bring the people plenty of foules: whē his pleasure was to haue Ionas thro­wen into the sea, Ioh. i.vi. he sent out a winde to raise vp a tempest. But they that thinke y ^t God gouerneth not the world, will saye y ^t this chaunced beside common vse. But therby I do gather y ^t neuer any wind doth rise or en­crese but by the special cōmaundemēt of God. For otherwise it shoulde not be true, Psa. ciiii iiii. that he maketh the windes his messangers, and fiery flame his ministers, y ^t he maketh the cloudes his chariots and rideth vpō the winges of the wind, vnlesse he did by his will dryue aboute the cloudes and windes, and shewe in them the singular presence of his power. So in an other place we are taught that so oft the sea swelleth with blast of windes, Psa, cvii.xxv. those violences do testifye a singular presence of God. He com­maūdeth and raiseth vp the stormy wyndes and it lifteth vp the waues thereof, and then he turneth the storme to calme, so that the waues thereof are still. As in an other place he saieth, that he scourged the people with burning windes. So wheras the power of engendring is naturally geuen to men, yet God willeth to it be imputed to his special grace, that he leaueth some in barrennesse, and vouchsaueth to graunt issue to other some, Ge. xxx.ii the frute of the wōbe is hys gift. Therfore said Ia­cob to hys wyfe, am I as God y ^t I can geue thee children? But to make an ende: there is nothing more ordinary in nature than that we be fed with bred. But the Holy ghost pronounceth that not only the growing of the fruites of the earth is the speciall gift of God, but also that men lyue not by onely bread, because it is not the very full feding that nou­risheth, but the secret blessing of God: Esa. iii i, as on the other syde he threteneth that he wil breake the stay of bred. Nether could we earnestly pray for our dayly bred, vnlesse God did geue vs fode with hys fatherly hande. Therfore y ^e Prophet, Ps. cxxxvi to perswade the faythfull, Ps [...] xx, iiii, xvi.xvii, that God in feding thē doth fulfil the office of a good father of household, doth put thē in minde that he geueth meate to al fleshe. Finally when we haue on y ^e one syde: The eyes of the Lord are vpon the righteous, & hys eares bent to their [Page 60] praiers: on the other side: The eie of the Lord is vpon y ^e vngodly to de­stroy the memory of thē out of y ^e earth: let vs know y ^t all creatures both aboue & beneth are ready to obedience y ^t he may apply them to what vse soeuer he wil, wherupon is gathered y ^t not onely his general prouidēce remaineth in his creatures to cōtinue y ^e order of nature, but also by his maruellous counsell is applied to a certayne and proper ende.

They which would bring this doctrine in hatred, doe cauill y ^t this is 8 the learning y ^t the Stoikes teach of fatum or Destenie, Lib. 2. a [...] boni. ca. vi. which also was ones laied for reproch to Augustine. As for vs, although we be loth to striue about words, yet we allow not this word fatum, both because it is one of those whoes prophane noueltie S. Paul teacheth vs to flee, and because some men go about with the odiousnesse therof to bring Gods truth in hatred. As for y ^e very opinion of y ^e Stoikes, it is wrōgfully laid to our charge. For we do not, as y ^e Stoikes do, imagine a necessitie by a certaine perpetual knot & entangled order of causes which is contey­ned in nature: but we make God the iudge & gouernoure of al thinges, which according to his wisdom hath euen frō furthest ende of eterntie decreed what he would do, & now by his power putteth in execution y ^t which he hath decreed. Wherupō we affirme y ^t not only y ^e heauē & earth and other creatures without life, but also y ^e purposes & wils of mē are so gouerned by his Prouidence, y ^t they be directly caried to y ^e end that it appointeth. What then? wil one say, doth nothing happen by fortune or by chaunce? I answere y ^t Basilius magnus hath truly said y ^t fortune and chaunce are heathen mens wordes, wyth the signification wherof the mindes of the godly ought not to be occupied. For if euery good successe be the blessing of God, & euery calamitie & aduersitie be his curse, now is there in mens matters no place left for fortune or chaūce. We ought also to be moued w ^t thys saying of Augustine. Retr. li. [...] capi. i, In his bokes against the Academikes he saith. It doth displease me y ^t I haue so ofte named for­tune, albeit my meaning was not to haue any goddesse meant therby, but only a chaūceable happening in outward things ether good or euil Of which word Fortune are deriued those words which no religiō for­biddeth vs to vse, forte, forsan, forsitan, fortasse, fortuito, y ^t is parhap, pa­raduenture, by fortune & by chaunce, which yet must al be applied to the Prouidēce of God. And y ^t did I not leaue, vnspoken when I sayd, for parchaunce euen the same y ^t is commonly called Fortune is also ruled by secret order. And we cal chaūce in things nothing els but y ^t whereof the reasō & cause is vnknowen. I said this in dede, but it repenteth me that I did there so name Fortune. Forasmuch as I se y ^t mē haue a ve­ry euil custome, y ^t where they ought to say, thus it pleased God, they say thus it pleased fortune. Finally he doth commonly in his bokes teach, that the world should be vnorderly whirled about if any thyng wer left vnto Fortune. And although in an other place he determineth that al thyngs are done partly by the free wil of mā, & partly by the Prouidēce of God, yet doth he a little after sufficiently shew that men are subiecte vnto & ruled by Prouidence, taking this for a principle, that nothing is more agaynst conuenience of reason, than to say that any thyng chaun­ceth but by the ordinance of God, for els it should happē without cause or order by whiche reason he also excludeth that happening that han­geth vppon the will of men: and by and by after he playnlyer sayeth [Page] that we oughte not to seke a cause of the will of God. Quest. li. 83. De Tri. li. 3. cap. 4. And so ofte as he maketh mention of sufferaunce, howe that is to be vnderstanded shall very well appeare by one place where he proueth that the wyll of God is the soueraigne and first cause of al thinges, because nothing happe­neth but by his commaundemente or sufferaunce. Surely he faineth not God to sit stil idle in a watch toure, when it is hys pleasure to suffer any thyng, whereas he vseth an actuall wyll (as I may so cal it) whiche otherwyse could not be called a cause.

9 But forasmuch as y ^e dullnesse of our vnderstāding can not by a great way atteine to the height of gods prouidēce, we must vse a distinctiō to helpe to lift it vp. I say therfore, how soeuer al thinges are ordeined by the purpose and certayne disposition of God, yet to vs they are chaunsa­ble, not that we thynke that fortune ruleth the world and men, and vn­aduisedly tosseth all thynges vp and down (for suche beastlynesse ought to be farre from a Chrystyan harte) but because the order, meane, ende and necessitie of those thynges that happen, doeth for the moste parte lye secrecte in the purpose of God, and is not comprehended wyth opinion of man, therfore those thinges are as it were chaūsable, which yet it is certaine to come to passe by the wil of God. For they seme no otherwise, whether we cōsider them in their own nature, or whether we esteme them according to our knowledge and iudgement. As for an ex­ample, let vs put the case, that a merchaunte being entred into a wod in company of true men, doeth vnwisely stray away from his felowes, and [...]n his wandring chaūceth vpon a denne of robbers, lighteth amōg theues and is killed, Io. xiiii.v his death was not only foreseen with goddes eye, but also determined by his decree. For it is not saied that he did foresee how farre ech mans life should extende, bu [...] that he hath set and appoin­ted markes which can not be passed. And yet so farre as the capacitie of our minde conceiueth, all thinges herein seme happening by chaunce. What shall a Christian here thinke? euen this, whatsoeuer happened in such a death, he wil thinke it in nature chauncing by fortune as it is in dede, but yet he will not doubt that the prouidence of God did gouerne to directe fortune to her ende. In like manner are the happeninges of thynges to come. For as al thinges that be to come are vncertaine vn­to vs, so we hang them in suspense, as if they might fal on either parte, yet this remaineth settled in our hartes, that nothing shall happen but that which God hath already foreseen. In this meaning is the name of chaunce oft repeted in Ecclesiastes, because at the first sight men doe not atteine to see the first cause which is farre hidden from them. And yet that which is declared in the Scriptures concerning the secret pro­uidence of God, was neuer so blotted out of the hartes of men, but that euen in the darkenesse there alway shined some sparkes therof. So the sothsayers of the Philistians, although they wauer in doutfulnesse, yet they ascrybe aduersitie partly to God partly to fortune. If (say they) the arke go that way, i Sam. vi, ix we shal know that it is God that hath strykē vs: but if it go the other way, then a chaunce hath light vpon vs. In dede they did folishly, when their conning of soth saying deceiued them, to flee to fortune, but in the meane whyle we see them constrayned, so that they dare not thinke that the euil happe which chaunced vnto them did come of fortune. But how God with the brydle of hys prouidence turneth al [Page 61] successes whether pleaseth him, may appeare by one notable example. Beholde euen at one moment of time, i. Samu. xxiii.xxvi. whē Dauid was founde out and nere taken in the desert of Mahon, euen then the Philistines inuaded the land, and Saul was compelled to depart. If God meaning to pro­uide for the safetie of his seruaunt did cast this let in Sauls way, sure­ly although the Philistines going to armes were sodein and beside the expectation of men, yet may we not say that it came by chaunce. But those thynges that seme to vs to happen by chaune, fayth wil acknow­ledge to haue been a secret mouing of God. I graunt there doth not al­waye appeare the like reason, but vndoutedly we ought to beleue that whatsoeuer changes of thinges are seen in the worlde, they come by the secret sturring of the hand of God. But that which God purposeth is so of necessitie to com to passe, that yet it is not of necessitie precisely nor by the nature of it self. As therof is a familiar exāple in y ^e bones of Christ, Forasmuch as he had put on a bodie like vnto ours, no wise mā will de­ny that his bones were naturally able to be broken, yet was it impossi­ble that they shuld be broken: whereby we see againe that not without cause were in scholes inuented the distinctions of necessitie in respect, and necessitie absolute, of consequent and consequence, where as God had subiect to bricklenesse the bones of his sonne, which he had exemp­ted from beyng able to be broken, and so brought to necessitie by reason of his owne purpose, that that thyng coulde not bee, whiche naturally myght haue ben.

The .xvii. Chapter. Wherto and to what ende this doctrine is to be applied, that we may be certaine of the profite therof.

NOwe forasmuche as mens wits are bent to vaine cu­rious suttleties, it is scarcely possible but that they shall encombre themselues with entangled doubtes, who soeuer doo not knowe the true and right vse of this Doctrine. Therfore it shall be expedient here to touche shortly to what ende the Scripture teacheth, that all thynges are ordred by God. And fyrste of all is to be noted, that the Prouidēce of God ought to be considered as wel for the tyme to come as for the tyme past: secondarily that the same is in suche forte the gouernour of all thynges, that sometyme it woorketh by meanes, somtyme without meanes, and somtyme agaynst all meanes. Last of all, that it tendeth to this ende, that God maye shewe that he hath care of all mankynde, but specially that he doeth watche in rulyng of his churche, which he vouchesaueth more nerely to loke vnto. And this is also to be added, that althoughe eyther the fatherly fauoure and bountyfulnesse of God, or oftentymes the seueritie of his iudgemente do brightly appere in the whole course of his Prouidence: yet somtyme the causes of those thynges that happen are secrete, so that this thought crepeth into our myndes, that mens matters are tourned and whirled about with the blynde sway of fortune, or so that the fleshe stirreth vs to murmure, as if God dydde to make him selfe pastyme to tosse menne [Page] like tennise balles. True it is that if we were with quiet and still myn­des ready to learne, the very successe it selfe woulde at length playnely shewe, that God hath an assured good reason of his purpose, either to traine them that be his to pacience, or to correct their euill affections & tame their wantonnesse, or to bryng theym downe to the renouncyng of theim selues, or to awake their drowsynesse: on the other syde to ouerthrowe the prowde, to disappoint the suttletie of the wicked, to con­founde their deuises. But howsoeuer the causes be secrete and vnkno­wē to vs: we must assuredly hold that they ar layd vp in hiddē store with him, Psal. xl. & therefore we ought to crie out with Dauid, God, thou hast made thy wonderful works so many, that none can count in order to thee thy thoughts towarde vs. I would declare and speake of them, but they are more than I am able to expresse. For although alwais in our miseries we ought to thinke vpon our sinnes, that the verye punishement maye moue vs to repentance, yet doo we see how Christe geueth more power to the secrete purpose of his father, than to punishe euery one according to his deseruyng. Iohn. ix. For of hym that was borne blynde he sayth: neither hath this man synned nor his parentes, but that the glory of God may be shewed in hym. For here naturall sense murmureth when calamitie commeth euen before birth, as if God did vnmercifully so to punish the sely innocente, that had not deserued it. But Christe dooth testifie that in this lokyng glasse the glory of his father doeth shyne to our syght, if we haue cleere eies to beholde it. But we must kepe modestie, that we drawe not God to yelde cause of his dooynges, but lette vs so reue­rence his secrete iudgementes, that his wyll be vnto vs, a moste iuste cause of all thynges. When thicke cloudes doo couer the heauen, and a violent tempest aryseth, then bycause bothe a heauysome mystynesse is caste before oure eyes, and the thunder troubleth oure eares, and all oure senses are amased with terrour, we thynke that all thynges are confounded and tombled togither: and yet all the whyle there remai­neth in the heauen the same quietenesse and calmenesse, that was before. So muste we thynke that whyle the troublesome state of thinges in the worlde taketh from vs abilitie to iudge, God by the pure lyghte of his ryghteousnesse and wysedome, dooth in well framed or­der gouerne and dispose euen those very troublesome motions them­selues to a ryght ende. And surely very monstrous is the rage of many in this behalfe, whiche dare more boldly call the workes of God to ac­compte and examyne his secrete meanynges, and to geue vnaduised sentence of thynges vnknowen, than they wyll dooe of the deedes of mortall men. For what is more vnorderly than to vse such modestie to­warde our egals, that we had rather suspende our iudgement than to incurre the blame of rashenesse, and on the other syde proudely to tri­umph vpon the darke iudgementes of God, whiche it became vs to re­garde with reuerence.

2 Therfore no man shal wel & profitably wey the Prouidēce of God but he y ^t considering that he hath to doo with his creatour and the maker of the worlde, dooeth with suche humilitie as he ought submitt himself to feare and reuerēce. Hereby it cometh to passe, that so many dogs at this day doo with venimed bitynges, or at leaste barkynge assaile this doc­trine, because they will haue no more to be lawfull for God, than their [Page 62] own reason informeth them. And also they raile at vs with al the spite­fulnesse that they are able, for that not contented with the commaunde­mentes of the lawe, wherin the will of God is comprehended. We doo further saie, that the worlde is ruled by his secrete counsels. As though the thyng that we teache were an inuention of our owne brayn, and as though it were not true that the Holy ghost doth euery where expresse­ly say the same, and repeteth it with innumerable formes of speeche. But because some shame restraineth theim, that they dare not vomyte out their blasphemies against the heauen: they fayn that they contende with vs, to the ende they may the more freely play the madmen. But if they do not graunt that what soeuer happeneth in the worlde, Ps. xxxvi vii. is gouer­ned by the incomprehensible purpose of God, let them answere to what ende the Scripture sayth, that his iudgementes are a depe bottomlesse deapth. For where as Moses crieth out that the wyll of God is not to be sought afarre of in the cloudes, or in the deapthes, because it is fa­miliarly sette foorth in the lawe: it foloweth, that his other hidden will is compared to a bottomlesse deapth. Rom. xl.xxxiii. Of the whiche Paule also saith: O deapth of the richesse and of the wisedom and of the knowlege of God: howe vnsearchable are his iudgementes, and his waies paste fyndyng out? for who hath knowen the mynde of the Lorde, or who hath bene his counsellour? And it is in dede true, that in the gospel and in the law are conteyned mysteries whiche are farre aboue the capacitie of oure sense: but for asmuche as God for the comprehendyng of these myste­ries whiche he hath vouchesaued to open by his woorde, doeth lighten the myndes of them that be his, with the Spirite of Understandyng: nowe is therin no bottomlesse deapth, but a way wherin we muste safe walk, & a candell to guyde our feete, & the light of life, and the schoole of certayn and plainly discernable trueth. But his meruailous order of gouernyng the worlde is worthily called a bottomlesse deapthe: bicause while it is hidden from vs, we ought reuerently to worshyp it. Ryghte well hath Moses expressed theym bothe in fewe woordes. Deu. xxix xxix. The secrete thynges (saieth he) belong to the Lorde our God: but the thyngs reue­led belong to vs and to oure children for euer. We see howe he byddeth vs not onely to studie in meditation of the lawe, but also reuerently to looke vp vnto the secrete Prouidence of God. Iob. xxvi xiiii. And in the booke of Iob is rehersed one title of this deapth, that it humbleth our myndes. For after that the author of that boke in surueying vp and downe the frame of the worlde, had honourably entreated of the woorkes of God, at length he addeth: Lo, these be part of his waies, but howe littel a por­tion heare we of hym? Accordyng to whiche reason in an other place he maketh difference betwene the wisedom that remaineth with God, and the measure of wisedome that he hath appointed for men. For after he hath preached of the secretes of nature, he sayth that wisedome is kno­wen to God onely, Iob. xxviii.xil. and is hidden from the eies of all liuyng creatures. But by and by after he saieth further, that it is published to the ende it should be serched out, because it is sayd vnto man, beholde the feare of God is wisedom. For this purpose maketh the sayeng of Augustine: Bycause we knowe not all thynges whiche God doeth concernyng vs in moste good order, Li. lxxxiii quest. ca. xxiii. that therfore in onely good wil we do accordyng to the law, because his Prouidence is an vnchaungeable lawe. Therefore [Page] sithe God dooth claime vnto hym selfe the power to rule the worlde, whiche is to vs vnknowen, let this be to vs a lawe of sobrenesse and modestie, quietly to obey his soueraigne authoritie, that his wyll maye be to vs the only rule of iustice, and the most iust cause of all thynges. I meane not that absolute will, of whiche the Sophisters doo babble, separatyng by wicked and prophane disagremente his iustice from his power, but I meane that Prouidence, whyche is the gouernesse of all thynges, from whiche procedeth nothyng but right: although the cau­ses therof be hidden from vs.

Whosoeuer shalbe framed to this modestie, they neyther for the time 3 paste wil murmure against God for their aduersities, nor lay vpon him the blame of wicked dooynges, as Agamemnon in Homer dyd, saying, I am not the cause, but Iupiter and Destenie: nor yet agayn as caried awaie with Destenies, they wil by desperation throwe them selues in­to destruction, as that yong man in Plautus whiche saide: Unitable is the chaunce of thynges: the Destenies driue men at their pleasure, I will get me to some rocke there to make an ende of my goodes and life togither. Neither yet (as an other did) they will pretende the name of God to couer their owne mischeuous dooynges: for so saith Lyconides in an other comedie: God was the mouer. I beleeue it was the will of the gods: for if it had not ben their will, I knowe it should not so come to passe. But rather they will searche and learne out of the Scripture what pleaseth God, that by the guiding of the Holy ghost they may tra­uayle to atteyne thervnto. And also beyng ready to folowe God, whe­ther soeuer he calleth, they shewe in dede that nothyng is more profi­table then the knowledge of his doctrine. Uery foolishly doo prophane men turmoile with their fondnesses, so that thei in maner cōfound hea­uen & earthe together as the saying is: If God haue marked the point of our death, we can not escape it: then it is laboure vainely loste in ta­kyng hede to our selues. Therfore where as one man dareth not ven­ture to go the way that he heareth to bee daungerous, least he be mur­thered of theues: an other sendeth for Phisitians, and werieth himselfe with medicines to succour his life: an other forbeareth grosse meates for feare of appeiryng his feble healthe: an other dreadeth to dwell in a ruinous house: Finally where as men deuise all waies and endeuour with all diligence of mynde wherby they may atteyne that whiche they desire: either all these remedies are vaine, whiche are sought, as to re­forme the will of God, or ells life and death, health and sicknesse, peace and warre, and other thyngs, whiche men as they couete or hate them, doo by their trauaile endeuour to obteyne or escape, are not determined by his certain decree. And further they gather, that the praiers of the faithfull are disordered, or at the least superfluous, wherin petition is made that it will please the Lorde to prouide for those thynges whiche he hath already decreed from eternitie. To be short, they destroy all coū ­sels that men doo take for tyme to come as thynges agaynst the Proui­uidence of God, whiche hath determined what he woulde haue doone, without callyng them to counsell. And then what soeuer is alredy hap­ned, they so impute it to the Prouidence of God, that they winke at the man whom they knowe to haue done it. As hath a ruffian slaine an ho­nest citezen? he hath executed the (say they) the purpose of God. Hathe [Page 63] one stollen, or committed fornication? because he hath doen the thyng that was forseene and ordeined by the Lorde, he is a minister of his Prouidence. Hath the sonne carelessely, neglectyng all remedies, way­ted for the death of his father? he coulde not resist God that had so be­fore appointed from eternitie. So all mischeuous dooynges they call vertues because they obey the ordinance of God.

But as touching things to come, Salomon doth well bring in agre­ment 4 togither the purposes of men with the Prouidence of God. For as he laugheth to scorne their follye, whiche boldely doo enterprise any thyng without the Lorde, as though they were not ruled by his hande: so in an other place he speaketh in this maner. Prou vi.ix. The harte of man pur­poseth his waie, but the Lorde doeth direct his steppes, meanyng that we are not hyndered by the eternall Decrees of God, but that vnder his will we may both prouide for our selues, and dispose all thynges be­longyng to vs. And that is not without a manifest reason. For he that hath limitted our life within appointed boundes, hath therwithall left with vs the care thereof, hath furnished vs with meanes and healpes to preserue it, hath made vs to haue knowledge before hande of daun­gers, and that they shoulde not oppresse vs vnware, he hath geuen vs prouisions and remedies. Nowe it is plaine to see what is our duetie: that is to say: If God hath committed to vs our owne lyfe to defende, our duetie is to defende it. If he offer vs helpes, our duetie is to vse theim. If he shew vs daungers before, our duetie is not to runne rash­ly into theim. If he minister vs remedies, our duetie is not to neglect them. But no daunger shall hurt, vnlesse it be fatall, which by al reme­dies can not be ouercome. But what if daungers be therefore not fa­tal, because God hath assigned thee remedies to repulse & ouercom thē? See how thy maner of reasoning agreeth with the order of Gods dis­position. Thou gatherest that daunger is not to bee taken heede of, be­cause forasmuch as it is not fatal, we shal escape it without takyng hede at all: but the Lorde doeth therfore enioyne thee to take hede of it, be­cause he will not haue it fatall vnto thee. These madde men do not con­syder that whiche is plaine before their eyes, that the skil of taking coū ­sell and hede is enspired into men by God, whereby they may serue his Prouidence in preseruing of their owne life: as on the other syde by ne­gligence and slouthe they procure to them selues those euils that he hath appoynted for theim. For howe commeth it to passe, that a cir­cumspecte man whyle he prouideth for him selfe, doeth wynde hym self out of euilles that hang ouer hym, and the foole perisheth by vnadui­sed rashenesse, but for that bothe folly and wisedom are the instrumen­tes of Gods disposition on bothe partes? Therfore it pleased God to hyde from vs all thynges to come, to this ende that we shoulde mete with them as thynges doutefull, and not ceasse to sette prepared re­medies against them, till either they be ouercome or be past all helpe of care. And for this cause I haue before admonished that the Proui­dence of God doeth not alwaye shewe it selfe naked, but as God by vsyng of meanes doeth in a certaine maner clothe it.

The same men doo vnorderly and vnaduisedly draw the chaunces of 5 time past to y ^e naked prouidēce of god. For bicause vpō it do hāg al thīgs whatsoeuer happē, therfore (say thei) neither robberies, nor adulteries, [Page] nor manslaughters are committed without the will of God. Why then (say they) shall a thefe be punished, for that he spoyled hym whome the Lordes will was to punishe with pouertie? Why shall the murtherer be punished which hath slaine hym whoes life the Lorde had ended? If all suche men doo serue the will of God, why shall they be punished? But I deny that they serue the will of God. For we may not say that he whi­che is caried with an euill mynde doeth seruice to God as commaunder of it, where in dede he doeth but obey his owne wicked lust. He obeyeth God, which beyng enformed of his will doeth labour to that end, wher­vnto Gods will calleth him. But wherby are we enformed of his wil, but by his worde? Therfore in doyng of thinges we must see that same wil of God, whiche he declareth in his worde. God requireth of vs on­ly that whiche he commaundeth. If we doo any thyng against his cō ­maundement, it is not obedience but obstinacie and transgression. But vnlesse he wolde, we should not doo it. I graunt. But doo we euil thin­ges to this ende to obey hym? But he doeth not commaunde vs to do them, but rather we runne on headlong, not minding what he willeth, but so raging with the intemperance of our owne lust, that of sette pur­pose we bende our trauayle against him. And by these meanes in euill doyng we serue his iust ordinance, because accordynge to the infinite greatnesse of his wisedome, he hath good skill to vse euill instruments to doo good. And see howe foolishe is their manner of arguyng. They wold haue the doers vnpunished for mischeuous actes, because they are not committed but by the disposition of God. I graunt more: that the­ues and murtherers & other euill doers are the instrumentes of Gods Prouidence, whom the Lorde dooth vse to execute those iudgementes whiche he hath with himselfe determined. But I denye that their euyll dooynges ought to haue any excuse therby. For why? shall they either entangle God in the same wickednesse with theym, or shall they couer their noughtynesse with his rightuousnesse? They can doo neyther of boeth. Because they should not be able to excuse themselues, they are ac­cused by their owne conscience. And because they should not be able to blame God, they fynde all the euill in themselues, and in hym nothyng but a lawful vse of their euilnesse. But he worketh by them. And whēce I pray you, commeth the stinke in a dead carrion, which hath ben boeth rotted and disclosed by heate of the sunne? All men doo see that it is rai­sed by the beames of the sunne. Yet no man dooth therefore saie, that the sunbeames doo stinke. So whē there resteth in an euil man, y ^e mat­ter and gyltinesse of euyll, what cause is there why it should be thought that God is any thyng defiled with it, if he vse their seruice at his plea­sure. Away therfore with this doggishe frowardnesse, whiche maye in dede afarre of barke at the iustice of God, but can not touche it.

6 But these cauillations or rather dotyng errours of phrenetike men, shall easily be shaken awaye, by godly and holy meditation of y ^e Proui­dence, whiche the rule of godlynesse teacheth vs, so that thereof maye growe vnto vs a good and moste pleasant fruite. Therfore a Christian hart when it is moste assuredly persuaded, that all thyngs come to passe by the disposition of God, and that nothyng happeneth by chaunce, wil alway bende his eies to hym as to the principall cause of thynges, and yet will consider the inferiour causes in their place. Then he wyll not [Page 64] doute that the singular Prouidence of God doeth watche for his preser­uation, whiche Prouidence will suffre nothyng to happen, but that whi­che shall tourne to his good and saluation. And because he hath to doo first of al with men, & then with the other creatures, he will assure hym selfe that Gods Prouidence dooth reigne in bothe. As touchyng men, whether they be good or euill, he will acknowledge that all their coun­selles, willes, enterprises and powers are vnder the hande of God, so that it is in Gods will to bowe them whether he list, and to restraine them so ofte as pleaseth hym. That the syngular Prouidence of God doeth kepe watche for the safetie of the faithfull, there are many & most euident promises to witnesse. Psal. iv.xxiii. i. Pet. v.ix. Psa. xci.i. zach. [...]i.viii. Esa. xxvi.ii. Cast thy burden vpon the Lorde, and he shall nourishe thee, and shall not suffer the rightuous to fall for euer, be­cause he careth for vs. He that dwelleth in the healpe of the hyest, shall abyde in the protection of the God of heauen. He that toucheth you, toucheth the apple of myne eie. I will be thy shielde, a brasen walle: I wil be enemie to thy enemies. Although the mother forget her children, yet will I not forget thee. And also this is the principall entent in the histories of the Bible, to teache that the Lord doeth with such diligence kepe the waies of the Sainctes, that they doo not so muche as stumble against a stone. Therfore as a little before we haue rightfully reiected their opinion whyche doo imagine an vniuersall Prouidence of God, that stoupeth not specially to the care of euery creature: yet principally it shall be good to reknowledge the same special care toward our selues. Whervppon Christ after he had affirmed that not the sparowe of leaste value, Math. x.xxix. doeth fal to the grounde without the will of the Father, doeth by and by apply it to this ende, that we shoulde consider that howe muche we be more woorth than sparrowes, with so much nyer care doeth God prouide for vs, and he extendeth that care so farre that we may be bolde to truste that the heares of our head are numbred. What can we wishe our selues more, yf not so muche as a heare can fall from our head but by his will? I speake not onely of all mankynde, but bycause God hath chosen his churche for a dwellyng house for himselfe, it is no doute but that he doeth by singuler examples shew his care in gouerning of it.

The seruant of God beyng strengthened with these both, promyses and examples, will ioyne with them the testimonies whiche teache that 7 all men are vnder Gods power, whether it be to wynne their myndes to good will, or to restraine their malice that it may doo no hurt. For it is the Lorde that geueth vs fauour not onely with them that will vs well, Exo. iii, xxi, but also in the Egyptians, and as for the maliciousnesse of oure enemies, he knoweth howe by diuerse waies to subdue it. For somtyme he taketh away their wit from them, so that thei can conceiue no sound or sobre aduise, like as he sent foorth Sathan to fill the mouthes of all the Prophetes with lying to deceiue Achab. i. Kings xxii.xxii. i. Kinges xii.x. He made Rechabeam mad by the yong mens counsell, that he myght be spoyled of his kyngdome by his owne folly. Many tymes when he graunteth them witte, yet he maketh them so afraide and astonished, that they can not will or goe a­bout that whiche they haue conceiued. Sometyme also when he hath suffred them to go about that whiche luste and rage dyd counsell theim, he doeth in conuenient tyme breake of their violences, & suffreth theim not to procede to the end that they purposed. So dyd he before the time [Page] bryng to nought the counsell of Architophell that shoulde haue been to Dauids destruction. So also he taketh care to gouerne al his creatures for y ^e benefit & safetie of them y ^t be his, ii. Sam. x [...]ii.vii. yea & to gouerne the deuill hym selfe, Iob. i.x.i. whiche as we see durst enterprise nothyng againste Iob withoute his sufferaunce and commaundement. Of this knowledge necessarily ensueth both a thankfulnesse of mynde in prosperous successe of thyn­ges, & also pacience in aduersitie, and an incredible assurednesse against the time to come. Whatsoeuer therfore shal betide vnto him prosperously and accordyng to his hartes desyre, all that he will ascribe vnto God, whether he fele the bountie of God by the ministerie of men, or be hol­pen by liuelesse creatures. For thus he wil thynke in his mynde: Sure­ly it is the Lorde whiche hath inclined their myndes to me, which hath ioyned them vnto me to be instrumētes of his goodnesse toward me. In plentie of the frutes of the earth, thus he will thynke, that it is the Lord whiche heareth the heauen, that the heauen may heare the earthe, that the earthe also may heare her fruites. In other thyngs he wil not dout that it is the only blessyng of the Lorde, wherby all thyngs prosper, and being put in mynde by so many causes he wil not abide to be vnthākful.

8 If any aduersitie happen, he will by and by therin also lifte vp his mynde to God, Gen. xlv.viii. whoes hande auaileth muche to emprint in vs a paciēce and quiete moderation of hart. If Ioseph had still continued in recor­dyng the falsehode of his brethren, he coulde neuer haue taken a bro­therly mynde towarde theim. But because he bowed his mynde to the Lorde, he forgat the iniurie, and inclined to mekenesse and clemency, so farrefoorth that of his own accorde he conforted his brethren and said: It is not you that solde me into Egypte, but by the will of God I was sent before you to saue your lyues. You in dede thought euill of me, but the Lorde tourned it to good. If Iob had had respect to the Chaldees, by whom he was troubled, he would foorthwith haue been kendled to reuenge. Iob. i.xxi But because he did therwithall acknowledge it to be the work of God, he comforted hymselfe with this moste excellent saying: The Lorde hath geuen, the Lorde hath taken away, the Lordes name bee blessed. So Dauid: when Semei had railed and cast stones at hym, if he had looked vpon man, he would haue incouraged his souldiours to reacquite the iniurie. ii. Sam. xvi.x. But because he vnderstode that Semei dyd it not without the mouyng of the Lorde, he rather appeased them. Lette hym alone (said he) for the Lorde hath commaunded hym to curse. With the same bridle in an other place doeth he restraine the intemperance of so­rowe. I helde my peace (saith he) and became as domme, bycause thou O Lorde, Psalm. xxxviii.x. diddest it. If there be more effectualll remedy agaynst wrath and impacience: surely he hath not a little profited whiche hath learned in this behalfe to thinke vpon the Prouidence of God, that he may al­way call backe his mynde to this poynt. It is the Lordes will, therfore it must be suffred, not onely because it is not lawfull to striue agaynst it, but also because he willeth nothyng but that whiche is both iust and ex­pedient. In fumme this is the end, that beyng wrongfully hurt by men, we leauyng their malice (whiche woulde doo nothyng but enforce out sorowe, and wheat our mindes to reuenge) should remembre to climbe vp vnto God, and learne to beleue assuredly, that what soeuer our ene­mie hath mischeuously doon against vs, was bothe suffered and sent by [Page 65] gods disposition. Paule, to refraine vs from recompensing of iniuries doth wisely put vs in minde, Ep. vi.xii that we are not to wrastle with fleshe and bloud, but with the spiritual enemy the deuil, that we may prepare our selues to striue with him. But thys is the most profitable lesson for the appeasyng of al rages of wrath, y ^t God doth arme as wel the deuill as al wicked men to stryue w ^t vs, and y ^t he sitteth as iudge to exercise oure patience. De. xxviii But if y ^e misfortunes and miseries y ^t oppresse vs, doe chaunce without y ^e worke of men, let vs remēber the doctrine of y ^e law: whatsoe­uer is prosperous floweth from the fountayne of gods blessing, and y ^t al aduersities are his cursinges: and let y ^e most terrible warning make vs afraid: If ye walke stubbornly against me, I wil also walke stubborn­ly agaynst you. In which is rebuked our sluggishnesse, when according to y ^e commō sense of y ^e flesh accompting al to be but chaūce y ^t happeneth, of both sortes we are nether encouraged by y ^e benefites of God to wor­ship him, Lam. iii.xxxviii. Amo. iii.vi. Es. xlv.vi nor prycked forwarde w ^t his scourges to repētaūce. This same is y ^e resō, why Hieremy & Amos did so sharply rebuke y ^e Iewes, because they thought y ^t things as wel good as euil came to passe w ^tout the com­maūdement of God. To y ^e same purpose serueth that sermon of Esay. I the God that create lyght and fashyon darkenesse, that make peace and create euil. I God doe make all these thynges.

And yet in the meane time a godly man wil not winke at the inferior 9 causes. Nether wil he, because he thinketh them the ministers of gods goodnesse bi whō he hath receiued benefite, therfore let them passe vn­considered, as though they had deserued no thanke by their gētlenesse: but he wil hartily thynke hymselfe bounde vnto them, and wil willing­ly confesse hys bonde, & trauail as he shalbe able and as occasion shall serue, to recōpence it. Finally in benefites receyued he wyl reuerence & prayse God as the principal author, but he will honor men as y ^e mini­sters, and as y ^e truth is in dede he wil vnderstande y ^t he is by the wyll of God bounde to thē, by whoes hand it was gods wil to be benefitial vn­to hym. If he suffer any losse by negligence or want of foresight, he wil determine in hys mind y ^t the same was done in dede w ^t the wil of God, but he wil impute it also to hymselfe. If any man be dead by sickenesse whō he hath negligently handled, wheras of duty he should haue taken good hede vnto him: although he be not ignoraunt y ^t the mā was come to his appoynted tyme beyond whych he could not passe, yet will he not therby lessen hys offense, but because he had not faythfully discharged hys duty towarde hym, he wil so take it as if he had perished by fault of hys neglygence. Much lesse when there is vsed any fraude, & conceiued malice of mynde in committing either murther or theft, wil he excuse it vnder pretēce of gods Prouidence, but he wil in one selfe euil act seue­rally behold both y ^e righteousnesse of God and the wickednesse of man, as both doth manifestly shew thēselues. But principally in thynges to come he wil haue cōsideration of such inferior causes. For he wyl reckē it among the blessinges of God if he be not disappoynted of y ^e helpes of men which he may vse for hys safety. And so he neither wil be negligēt in takyng of counsell, nor slouthful in crauyng their helpe whō he seeth to haue sufficiēt wherof he may be succoured: but thinking y ^t whatsoeuer creatures can any thyng profyt him, y ^e same are offred into hys hand by God, he wil apply thē to hys vse as y ^e lawful instrumētes of gods Pro­uidence. [Page] And because he doth not certaynly know what successe y ^e busi­nesse wil haue that he goeth about, (sauing y ^t in al thynges he knoweth that the Lord wil prouide for hys benefyte) he wil wyth study trauaile to y ^t which he shal thynke expedyent for hym selfe, so far as he cā cōceiue in mynde & vnderstanding. And yet in takyng of counsels he wil not be caried on by hys own wyt, but wyl cōmit & yeld hymselfe to y ^e wisdom of God, that by the guiding therof he may be directed to y ^e ryght end. But hys confydence shal not so stay vpon outward helpes, y ^t if he haue them he wyl carelesly rest vpon them, or if he want them he wil be afraied as lefte destitute, for he wyl haue hys mynde alway fastened vpō the Pro­uydence of God, neyther wyll he suffer hymselfe to be drawē away frō the stedfast beholdyng therof, by consideration of present thynges. So though Ioab acknowledged that y ^e successe of battail is in the wil and hand of God, yet he gaue not hymselfe to slouthfulnesse but did diligētly execute y ^t whych belonged to hys callyng, but he leaueth it vnto y ^e Lord to gouerne y ^e end. We wil stand valiant (saith he) for our natiō, & for the cities of our God. ii. S [...]. x.xii. But y ^e Lord do what is good in his eies. This know­ledge shal despoyle vs of rashnesse & wrongful cōfydēce, & shal dryue vs to cōtinual calling vpō God: & also shal vpholde our mindes wyth good hope, so as we may not doute assuredly and boldly to despyse those dan­gers that compasse vs about.

10 In this point doth y ^e inestimable felicitie of a godly minde shew forth it selfe. Innumerable are the euils y ^t do besege mans lyfe, & do threaten hym so many deathes. As, not to go further thā our selues: for asmuche as our body is a receptacle of a thousāde diseases, yea ha [...]h enclosed and doth nourishe within it the causes of diseases, man can not carrye him selfe but he must nedes also cary about wyth hym many formes of hys own destruction, & draw forth a lyfe as it were entangled w ^t death. For what may it els be called, where he neyther is cold, nor sweateth with­out peril? Now whether soeuer y ^• turne thee, al thynges y ^t are about thee are not only vntrusty frendes to thee, but do in maner opēly threaten & seme to shew thee present death. Go into a ship, there is but a fote thick­nesse betwene thee & death. Sit on horsebacke in y ^e slippyng of one fote thy lyfe is in daunger. Go through y ^e stretes of the citie: euen how many tyles are vpō the houses to so many perils art thou subiect. If there be an iron tole in thy hande or thy frendes, the harme is ready prepared. How many wylde beastes y ^• seest, they are al armed to thy destructyon. If thou meane to shut vp thy selfe, euē in a garden well fensed, where may appeare nothyng but pleasantnesse of aire & groūd, there somtime locketh a Serpēt. The house whych is continually subiect to fyer doeth in y ^e day tyme threaten thee with pouertie, & in the nyght tyme with fa­lyng vpon thy hed. Thy feld forasmuche as it lyeth opē to hayle, froste, drowth & other tempestes it warneth thee of barrennesse, & thereby fa­myne. I speake not of prysonninges, treasōs, robberies, opē violence, of which part do besege vs at home, & part do folow vs abrode. In these streightes muste not man nedes be most miserable, which euen in lyfe halfe dead doth painfully draw forth a careful & faintyng breath as if he hadde a swearde contynually hangyng ouer hys necke. But thou wilt say that these thinges chaunce seldome, or at least not alwaies, nor to all men, and neuer all at ones. I graunte but seyng we are putte in [Page 66] minde by the examples of other, that the same thinges maye happen to our selues, and that our lyfe ought of duty no more to be fre thā theirs, it can not be but that we must dred and feare them as thynges y ^t maye light vpon vs. Now what can a man imagine more miserable thā such a fearefulnesse? Beside that, it is not without dishonorable reproche of God to say, that he hath set open man the noblest of al hys creatures to their blinde and vnaduised strokes of fortune. But here my purpose is to speake onely of the misery of man, which he should fele if he should be brought subiecte vnder fortunes dominion.

But when that light of Gods Prouidence hath ones shyned vpon a 11 godly mā [...]he is now releued & deliuered not only from the extreme an­guishe and feare wherw ^t he was before oppressed, but also from al care. For as iustly he feareth fortune, so he dare boldly commit hymselfe to God. This is (I say) his comfort, to vnderstande that the heauenly fa­ther doth so holde in all thynges wyth hys power, so ruleth them w ^t hys authoritie and countenaunce, so ordreth them w ^t his wisdome, that no­thyng befalleth but by hys apointment: and y ^t he is receiued into Gods tuitiō, & cōmitted to the charge of Angels, and can not be touched with any hurt of water, nor fyer, nor wepō, but so far as it shall please God the gouernor to geue thē place. [...]s. x [...]i.iii For so is it song in the Psalme. For he shal deliuer thee from the hunters snare, and from the noysom pestilēce. He wil couer thee vnder hys wynges, & thou shalt be sure vnder hys fe­thers. His truth shalbe thy shield & buckler. Thou shalt not be afraid of the feare of the night, nor of y ^e arrow y ^t flyeth by day, nor of the pestilēce that walketh in y ^e darknesse, nor of y ^e plage that destroyeth at none day. And from thense procedeth that boldnesse of the Saintes to glorye: The Lord is my helper. Ps. [...]xviii vi. I wil not feare what flesh may doe to me. The Lord is my protector, why shal I be afrayed? If whole campes stande vp agaynst me, if I walke in the middest of the shadow of death. I will not cease to hope well. Whense, I pray you, haue they this that their as­surednesse is neuer shaken away from them? but hereby, that where the world semeth in shewe to be without order whirled aboute, they knowe that God worketh euery where [...] whoes worke they trust shalbe for their preseruation. Now if their safetie be assailed either by y ^e deuil or by wic­ked men, in that case if they were not strengthened with remembrance and meditation of Prouidence, they must nedes by and by be discoura­ged. But when they cal to minde, that the deuil and al the route of the wicked, are so euery way holden in by the hande of God as w ^t a bridle, y ^t they can neyther conceiue any mischiefe agaynste vs, nor goe aboute it when they haue conceiued it, nor if they goe neuer so muche about it, cā stirre one finger to bring it to passe but so far as he shal suffer, yea so far as he shal cōmaunde, and y ^t they are not onely holden fast bounde with fetters, but also cōpelled w ^t bridle to do seruice: here haue they abundāt­ly wherw ^t to comfort thēselues. For as it is the Lordes worke to arme their furie and to turne and direct it whether it pleaseth him, so is it his woorke also to appointe a measure and ende, that they dooe not after their own will licentiously triumphe. i. The. ii.xviii. i. Cor. xvi vii. With which perswasion Paule be­ing stablished, did by the sufferaunce of God appoint his iourney in an other place which he said was in one place hindred by Satā. If he had onely sayed that he had been stopped by Satan, he should haue semed [Page] to geue him to much power, as if it had ben in Satans hande to ouer­throwe the very purposes of God: but when he maketh God the iudge, vpon whoes sufferaunce all iourneyes doe hang: he doeth therewithall shewe, that Satan whatsoeuer he goe about, can atteine nothing but by gods wil. For the same reason doth Dauid because for the sondrye chaunges wherwith mans life is tossed and as it were whirled aboute, he doeth flee to this sanctuary, saieth that his times are in the hande of God. Psa. xxxi.xvi. He might haue said either the course of his life, or time in y ^e singu­lar nomber. But by the worde Times, he meant to expresse that howe­soeuer the state of man be vnstedfast, whatsoeuer alterations do nowe and then happen, they are gouerned by God. For whiche cause Rasin and the king of Israel, Esa. vii.iiii. when ioyning their powers to the destruction of Iuda, they semed as fierbrandes kindled to wast and cōsume the land, are called by the Prophete smoking brandes, which can do nothyng but breath out a little smoke. Eze. xxix.iiii. So when Pharao was terrible to all men by reason of hys richesse, strength and number of men, he himselfe is com­pared to a beast of the Sea, and hys army to fishes. Therfore God sai­eth that he will take the Capitaine and the army with his hoke & draw them whether he liste. Finally, because I will not tary long vpon thys point, if a man marke it he shal easily see that the extremitie of al mise­ries is the ignoraunce of gods Prouidence, and the chiefe blessednesse standeth in the knowledge therof.

12 Concerning the Prouidence of God, thys that is saied were enoughe for so much as is profitable both for the perfect learning and comforte of the faithful, (for to fil the vaine curiositie of men, nothing can be s [...]f­fycyent, neither is it to be wished that they be satisfied) were it not for certayne places, whiche seme to meane otherwyse than is aboue decla­red, that God hath not a stedfast and stable purpose but changeable ac­cordyng to the disposition of inferior thynges. Ge. vi.vi i. Samu. xv.xi. Ier. xviii viii. Firste, in some places is spoken of the repentaunce of God, as that he repented hym of the crea­tyng of man, of the aduauncing of Saul to the kingdome. And that he will repent hym of the euil that he had determined to lay vpon his peo­ple, so sone as he perceiueth any conuersion of them. Agayne there are rehearsed diuerse repelles of hys decrees. Ion. iii.iiii. He had declared by Ionas to the Niniuites that after .xl. dayes ones past Niniue should be destroy­ed, but by and by he was turned with their repentaunce to a more gētle sentence. Esa. xxxv iii.v. ii. Kin. xx. [...]. He had by the mouth of Esay pronounced death to Ezechias, which he was moued by his teares and prayers to differre. Hereupon many do make argument, that God hath not appoynted mens matters by eternal decree, but yerely, daily & hourely decreeth this or y ^t, as euery mans deseruinges are, or as he thynketh it equitie and iustice. Concer­ning his repentaunce thys we ought to holde, that the same cā no more be in God, thā ignoraunce error and weakenesse. For if no man do wit­tingly and willingly throw hymselfe into the case y ^t he nede to repente, we can not say y ^t God doth repēt, but y ^t we must also say, y ^t God is igno­raunt what wil come to passe, or y ^t he can not auoide it, or y ^t he headlong and vnaduisedly runneth into a purpose wherof he by & by for thinketh him. But y ^t is so far from y ^e meaning of the Holy ghost, y ^t in the very mē ­tion making of repentaunce he denyeth that God had any repenting at all, because he is not a man that maye repente. And it is to be noted [Page 67] that in the same chapter they are both so ioyned together, y ^• the compa­rison doth very well bryng the shewe of repugnancie to agrement. His changing is figuratiuely spoken, that God repented that he had made Saul king, i. Samu▪ xv, xxix. by and by after it is added. The strength of Israel shal not lye, nor shalbe moued with repenting. Because he is not a man that he may repent. In which wordes his vnchangeablenesse is affirmed plain­ly without any figure. Therfore it is certayne y ^t the ordinaunce of God in disposyng the matters of men, is perpetuall and aboue al repentāce. And that his constance should not be doutefull, Nu, xxiii xix. his very aduersaries haue been compelled to beare hym witnesse. For Balaam whether he would or no could not choose but brust out into this saying: y ^t he is not like a man to lye: nor as a sonne of man to be changed, and that it is not possible that he shoulde not doe that he hath sayed, and not fulfill what soeuer he hath spoken.

What meaneth then this name of Repentaunce? euen in the same sort 13 that al the other phrases of speache which do descrybe God vnto vs af­ter the maner of men. For, because our weakenesse doth not reach to his [...]ienesse, that description of hym whiche is taughte vs, was mete to be framed lowe to our capacitie that we might vnderstande it. And this is the manner how to frame it low for vs, to paynt out hymselfe not such a one as he is in himselfe, but such a one as he is perceiued of vs. Wher as he hymselfe is without all mouing of a troubled minde, he yet testifi­eth that he is angry with synners. Like as therfore whē we heare that God is angry, we ought not to imagine that there is any mouing at all in him, but rather to consider that this speche is borrowed of our cōmon sense, because God beareth a resemblance of one chafed & angry so ofte as he exerciseth iudgemente: so oughte we to vnderstande nothing ells by this worde Repentance but a changing of dedes, because men by changing of their dedes are wont to declare that they mislike them. Be­cause then euery change among men is an amendment of that whiche misliketh them, and amendement commeth of repentaunce: therfore by the name of repentaunce is meant that, y ^t God changeth in his workes. In the meane time yet neither is hys purpose nor his will turned, nor his affection changed, but he foloweth on with one continuall course y ^t which he had from eternitie foreseen, allowed and decreed, howesoeuer the alteration seme soden in the eyes of men.

Neyther doeth the holy history shew that gods decrees wer repelled, 14 when it sheweth that the destruction was pardoned to the Niniuites which had been before pronounced, Ion, iii, x Esa, xxx [...] v, and that the life of Ezechias was prolonged after warning geuen hym of death. They that so construe it are deceiued in vnderstanding of threteninges: whiche althoughe they do simply affirme, yet by y ^e successe it shalbe perceiued that they cōteined a secret condition in thē. For why did God sende Ionas to y ^e Niniuites to [...]ell them aforehande of the ruine of their citie? Why did he by Esaye geue Ezechias warnīg of death? For he might haue brought to nought both him and thē without sending them any worde of their destruction. He meant therfore an other thing, than to make them by foreknowing of their death to see it comming a farre of. Euen this he meant: not to haue them destroied: but to haue them amended that they should not be destroied. Therfore this that Ionas prophecied that Niniue should fal [Page] after .xl. daies, was done to this end that it should not fal. That hope of longer life was cutte of frō Ezechias, was done for this purpose that he might obteine longer life. Now who doth not see that God meante by such threateninges to awake them to repentaunce, whom he made afraide to the ende that they might escape the iudgemente whiche they had deserued by their sinnes? If that be so agreed, the nature of the thinges themselues doth leade vs to thys, to vnderstande in the simple threatening a secret emplied condition, which is also confirmed by like examples. The Lord rebuking y ^e king Abimelech for that he had taken away Abrahams wife from him, Ge. xxvi.iii, vseth these wordes. Behold thou shalt die for the woman that thou hast taken, for she hath a husband. But af­ter he had excused himselfe, God said thus. Restore the wife to her hus­bande, for he is a Prophete and shal pray for the that thou maiest liue. If not: know that thou shalt die the death and al that thou hast. You se how in his first sentēce he vehemently striketh his minde to bring him to be more hedefully bent to make amēdes, and in the other doth plain­ly declare to him his will. Seing the meaning of other places is lyke: do not gather of these that there was any thing withdrawen from the first purpose of God, by this that he made voide the thing whiche he had before pronounced. For God doth prepare the way for hys eternall or­dinaunce, whē in geuing warning of the punishment he moueth those to repentance whome his wil is to spare, rather than varieth any thing in his wil, no not in his word sauing that he doth not expresse the same thing in sillables which it is yet easy to vnderstand. For that sayeng of Esaie must nedes remaine true: Esa, xiiii.xxvii, The Lord of Hostes hath determined, and who shalbe able to vndoe it? His hande is stretched oute, and who shall turne it away?

¶The .xviii. Chapter. That God doth so vse the seruice of wycked men, and so voweth their mindes to put hys iudgementes in execution, that yet styll himselfe remayneth pure from all spot.

THere ariseth a harde question out of other places, where it is said that God boweth and draweth at his will, Sa­tan himselfe and al the reprobate. For the sense of y ^e flesh scarcely conceiueth how he workyng by them, should not gather some spot of their fault, yea in his common wor­kyng be fre from al fault, and iustly condemne his mini­sters. Upon this was deuised the distinctiō betwene Doing and Suf­fering: because many haue thought this do [...]t vnpossible to be dissolued: that both Satan and al the wicked are so vnder the hande and power of God, that he directeth their malice vnto what ende it pleaseth hym, and vseth their wycked doinges to the executing of his iudgementes. And their modestie wer paraduenture excusable, whom the shew of absurditie putteth in feare, if it were not so that they do wrongfully with a lyeng defense go about to deliuer the iustice of God frō al vnrightfull blame. It semeth to them vnreasonable, that man shuld by the will and cōmaundement of God be made blynde, & so by and by be punished for [Page 68] his blindnesse. Therfore they seke to scape by this shift, that this is done by the sufferance, but not by the will of God. But he hymselfe plainely pronouncyng that he doeth it, doeth reiecte that shifte. As for this that men doo nothyng but by the secrete commaundement of God, and do trouble them selues in vaine with deliberating, vnlesse he do by his se­crete direction stablishe that which he hath before determined, it is pro­ued by innumerable and plaine testimonies. It is certayne that this whiche we before alledged out of the psalme, that God doeth all thyngs that he will, belongeth to all the doinges of men. If God be the certain appointer of warre and peace, as it is there saied, and that without ex­ception: who dare say that men are caried causelessely with blynde mo­tion while God knoweth not of it, and sitteth still? But in special exam­ples will be more lightsome plainnesse. By the first chapiter of Iob we knowe, that Satan doeth no lesse appere before God to receiue his cō ­maundementes than do the Angels which do willyngly obey. In dede it is after a diuers maner & for a diuers end, but yet so that he can not go about any thyng but with the will of God. Although there seme af­terward to be added a bare sufferance of hym to afflicte the holy man: yet because that sayeng is true: Iob. i. [...]i. The Lorde hath geuen, the Lord hath taken away, as it pleased God so is it com to passe. We gather that God was the author of that triall of Iob, wherof Sathan and the wicked theues were ministers. Sathan goeth about to dryue the holy man by desperation to madnesse. The Sabees cruelly & wickedly doo inuade and robbe his goodes that were none of theirs. Iob knowledgeth that he [...] by God stripped of all his goodes and made poore, because it so pleased God. Therfore whatsoeuer men or Satan hymselfe attempt, yet God holdeth the sterne to tourne all their trauayles to the execu­tyng of his iudgements. It was Gods wil to haue y ^e false kyng Achab deceiued: ii Kings xxii.ix. the deuill offered his seruice therevnto: he was sent with a certaine commaundement, to be a lying spirite in the mouthe of all the Prophetes. If the blyndyng and madnesse of Achab be the iudgement of God, then the deuise of bare Sufferance is vaine. For it were a fond thyng to say, that the iudge doeth onely suffre and not also decree what he will haue doone, Act. iiii.xxviii. and commaund the ministers to put it in execution. It was the Iewes purpose to destroy Christ, Pilate and the souldiors doo folowe their ragyng lust, and yet in a solemne praier the disciples doo confesse, that all the wicked men dyd nothyng els but that whiche the hande and counsell of God had determined: Act [...]s. ii.xxi [...]. Act. iii.xviii. ii. Sam. xvi.xxii. euen as Peter had be­fore preached, that Christ was by the decreed purpose and foreknow­ledge of God deliuered to be slayne. As if he shuld say: that God (from whome nothyng is hidden from the beginnyng did wittyngly and wil­lyngly appoynt that whiche the Iewes did execute, as in an other place he [...]herseth, that God whyche shewed before by all his Prophetes that Christ shuld suffer, hath so fulfilled it. ii. Sam. xii.xii. Absolon defilyng his fathers bed with incestuous adulterie, committed detestable wickednesse. Yet God pronounceth that this was his owne worke. For the wordes are these. Thou haste doone it secretely, but I will doo it openly, and before the sunne. [...]ter [...].xxv. Hieremie pronounceth that all the crueltie that the Chaldees vsed in Iury, was the woorke of God. For which cause Nabucadnezer is called the seruant of God. God euery where crieth out that with his [Page] hissyng, Es. v.xxvi Esa. x.v. Esa. xix.xxv. with the soūd of his trumpet, with his power & cōmandement the wicked ar stirred vp to warre. He calleth the Assyrian the rod of his wrath, & the axe that he moueth with his hande. The destruction of the holy citie & ruine of the Temple he calleth his worke. Dauid not mur­muring against God, but acknowledging him for a rightuous iudge, yet confesseth that the cursings of Semei proceded of the cōmaūdement of God. ii. Sa. x.x. The Lord (saith he) cōmaunded him to curse. We often finde in y ^e holy historie, y ^t what soeuer happeneth it cometh of the Lord, as the de­parting of the ten tribes, i. Kin. xi.xxxi. i. Sam. ii xxxiiii. the death of the sonnes of Hely, and very ma­ny things of like sort. They y ^t be meanly exercised in the Scriptures do see, y ^t for shortnesses sake, I bring forth of many testimonies but a few, by which yet it appereth plainly enough, y ^t they do trifle & talk fondly, y ^t thrust in a bare Sufferāce in place of y ^e Prouidence of God, as though God saie in a watche tower waityng for the chaunces of Fortune, and so his iudgementes shoulde hang vppon the will of men.

2 Nowe as concerning secrete motions, that which Salomō speaketh of the hart of a king, Pro. xxi.i that it is bowed hether or thether as pleaseth God, extendeth surely to all mankind, and is as muche in effecte as if he had said: what soeuer we conceiue in myndes, is by the secret inspiration of God directed to his ende. And truly if he did not worke in the myndes of men, it were not rightly said, that he taketh away the lippe from the true speakers, and wisedom from aged men, that he taketh the hart frō the Princes of the earthe, that they maye wander where is no beaten waie. Ez [...]c. vii.xxvi. [...]uitic. xxvi.xxxvi. i. Samu. xxvi. And hereto belongeth that whyche we ofte reade, that men are fearefull so farre foorth as theyr hartes bee taken with his feare. So Dauid went out of the campe of Saule and none was ware of it, be­cause the slepe of God was come vpon theim all. But nothyng can be desyred to be more playnly spoken, than where he so oft pronounceth, that he blyndeth the eies of men, & striketh them with giddynesse, that he maketh them drunke with the spirite of drowsynesse, casteth them in­to madnesse, & hardneth their harts. These things also many do referre to Sufferance, as if in forsaking the reprobate, he suffred thē to be blin­ded by Satan. But that solution is to fonde, forasmuch as y ^e Holy ghost in plain words expresseth, that they are striken with blindnesse & mad­nesse by y ^e iust iudgmēt of God. Eccl. vii. [...]. [...] Rom. vii.xxi. Ero. viii.xv, It is said, y ^t he hardned the hart of Pha­rao, also that he did make dull & strengthen it. Some do with an vnsa­uory cauillation mocke out these phrases of speche, because where in an other place it is said, that Pharao did harden his owne hart, there is his owne will set for the cause of his hardenyng. As though these thynges did not very well agree together, although in diuers maners, that man while he is moued in working by God, doeth also worke himself. And I doo turne back their obiection against them selues. For, if to harden do signify but a bare Sufferance, then the very motion of obstinacie shall not be proprely in Pharao. Now how weake and foolishe were it so to expounde, as if Pharao did only suffer hym self to be hardened? More­ouer the Scripture cutteth of all occasions from suche cauillations. For God sayth, Ero. iiii, xx [...], Ios. xi, xx: Psal, [...]v, xxv, I will holde his harte. So of the inhabitauntes of the land of Canaan Moses saith, that thei went forth to bataile, because y ^e Lord had hardned their harts. Which same thing is repeted by an other Prophet, saying: He turned their harts that they should hate his people. [Page 69] Agayne in Esaie he saieth, that he will sende the Assyrians against the deceytfull nation, Esa. x.vi. and will commaunde them to cary awaie the spoiles, and violently take the praie, not meanyng that he will teache wicked and obstinate men to obey willyngly, but that he wil bowe them to exe­cute his iudgementes as if they dyd beare his commaundementes gra­uen in their myndes. Wherby appeareth that they were moued by the certaine appointement of God. I graunte that God doeth oftentymes worke in the reprobate by Satans seruice as a meane, but yet so that Satan doeth his office by Gods mouing, & procedeth so farre as is ge­uen hym. i. Samu. xvi.xiiii. ii. Corin. xliiii. The euill Spirite troubled Saule, but it is sayde that it was of God, that wee may knowe that the madnesse of Saule, came of the iuste vengeance of God. It is also said, that the same Satan doth blind the myndes of the vnfaithfull: but how so, but only because the effectu­all workyng of errour cometh from God hymself, to make them beleue lyes that refuse to obey the truthe? After the first maner of speakyng it is said, Eze. xiiii.ix. Rom. i: xxviii, If any Prophet shal speake lyingly, I God haue deceiued him. According to the other maner of speche it is said, that he geueth men in­to a reprobate mynde: and to cast them into filthy desires, because he is the chiefe author of his owne iuste vengeance, and Satan is but onely a minister therof. But because we must entreate of this matter againe in the second boke, where we shall discourse of free or bonde wil of man, I thinke I haue already shortely spoken so muche as this place requi­red. Let this be the summe of all, that for as muche as the will of God is sayd to be the cause of all thynges, his Prouidence is thought the go­uernesse in all purposes and workes of men, so as it sheweth foorth her force not onely in the elect, whiche are gouerned by the holye Spirite, but also compelleth the reprobate to obedience.

Forasmuche as hetherto I haue recited onely suche thynges as are 3 writtē in the Scriptures, plainly and not doubtfully, let them that feare not wrongfully to sclander the heauenly oracles, take hede what maner of iudgement they take vpon them. For if by fained pretendyng of ig­norance they seeke a praise of modestie, what can be imagined more proudely doon, than to sette one small woorde against the authoritie of God? as I think otherwise, I like not to haue this touched. But if they openly speake euill, what preuaile they with spittyng against the hea­uen? But this is no newe example of waiwardnesse, because there haue ben in al ages wicked and vngodly men, that with ragyng mouth bar­ked against this point of doctrine. But they shal fele that thyng in dede to be true, which long ago the Holy ghost spake by the mouth of Dauid, that God may ouercome when he is iudged. Psa. li, vi Dauid doth by the way re­buke the madnesse of men in this so vnbridled licenciousnesse, that of their owne filthynesse they doo not onely argue againste God, but also take vpon them power to condemne hym. In the meane time he shortly admonisheth, that the blasphemies whiche they vomite vp against the heauen doo not reache vnto God, but that he driuyng away the cloudes of cauillations doeth brightly shewe foorth his righteousnesse, i. Ioh. v: iiii: and also our faithe (because beyng grounded vpon the worde of God, it is aboue all the worlde) doeth from her hye place contemptuously looke downe vppon these mystes. For first where they obiect, that if nothyng happen but by the will of God, then are there in hym two contrary willes, be­cause [Page] he decreeth those thynges by secrete purpose, which he hath open­ly forbidden by his lawe, that is easily wiped away. But before I an­swere it, I will ones again geue the reders warnyng that this cauilla­tion is throwen out not against me, but against the Holy ghoste, which taught the holy man Iob this confession: Iob. i.xxi As it pleased God, so it came to passe. When he was spoiled by theues, he acknowledged in the iniurie & hurt that they did him, the iust scourge of God. What saieth the Scrip­ture in other places? i. Sa. ii.xxv. Psa. cxv.iii. The sonnes of Hely obeyed not their Father, be­cause it was Gods will to kill them. Also an other Prophete crieth out, that God which sitteth in heauen doeth what so euer he will. And nowe I haue shewed plainly enough that God is the author of al those thin­ges whiche these iudges wold haue to happen only by his idle sufferāce. He testifieth that he createth light and darknesse, Esa. xlv.vii. Amos. iii vi. Deu. xix.v. that he formeth good and euill, that no euill happeneth which he himselfe hath not made. Let theim tell me, I beseche them, whether he doo willyngly or against his will execute his owne iudgementes? But as Moses teacheth, that he whiche is slaine by the falling of an axe by chance, is deliuered by God into the hande of the striker: so the whole churche saieth in Luke, that Herode and Pilate conspired to doo those thynges, which the hand and purpose of God had decreed. Acts. iiii.x.viii. And truly if Christ wer not crucified with the will of God, whense cam redemption to vs? And yet the wil of God neither doeth striue with it selfe, nor is chaunged, nor fayneth that he willeth not the thyng that he will: Eph. i [...].x but where it is but one and simple in hym, it semeth to vs manyfolde, because accordyng to the weakenesse of oure witte wee conceiue not howe God in diuers maner willeth and willeth not one self thyng. Paule, after that he hath said, that the calling of the Gentiles is a hidden mysterie, within a litle after saieth further, that it was manifestly shewed the manyfolde wisedom of God: because for the dullnesse of our witte the wisedom of God seemeth to vs mani­folde, or (as the olde interpretour hath translated it) of many fashions: shall we therfore dreame that there is any varietie in God himself, as though he either chaungeth his purpose, or dissenteth from himself? Ra­ther when we conceiue not howe God will haue the thyng to be done, whiche he forbiddeth to doo, let vs call to mynde our owne weakenesse, and therwithal consider that the light wherin he dwelleth, is not with­out cause called Inaccessible, i. Tim. vi xvi, Enchi­rid. ad Lauren. cap. 1 [...]1. bicause it is couered with darknesse. Ther­fore all godlye and sobre men will easyly agree to this sentence of Au­gustine, that sometyme man with good will willeth that whiche God willeth not. As if a good sonne willeth to haue his father to liue, whom God will haue to dye. Agayne, it may come to passe, that man may wyll the same thyng with an euill wyll, which God willeth with a good will. As if an euyll sonne willeth to haue his father to die, and God also wil­leth the same. Nowe the fyrst of these two sonnes wylleth that whyche God willeth not, and the other sonne willeth that whyche God also wil­leth, and yet the naturalnesse of the first sonne doeth better agree with the will of God, although he willeth a contrary thing, than the vnnatu­ralnesse of the other sonne that willeth the same thyng. So great a dif­ference is there what to wyll doeth belong to man, and what to God, and to what ende the will of euery one is to be applied, to haue it either allowed or disalowed. For those thynges whiche God willeth well he [Page 70] bringeth to passe by the euill wylles of euyl men. But a littel before he had said, that the Angels apostataes in their fallyng away, and all the reprobate, in as muche as concerneth theim selues, did that which God would not, but in respecte of the omnipotencie of God, they coulde by no meanes so do, Psal. cxl.ii. because while they didde against the will of God, the will of God was doone vpon them. Whervpon he crieth out: Great ar the workes of God, & ought to be sought out of al them that loue them: that in meruailous maner the same thing is not doon without his will which is also done against his will, because it coulde not be done if he did not suffre it: and yet he doeth it not against his will, but willyngly: and he beyng good, would not suffer a thyng to be done euil, vnlesse for that he is omnipotent, he coulde of euill make good.

In the same maner is assoyled or rather vanisheth awaye the other 4 obiection: that if God doo not onely vse the seruice of wicked men, but also gouerneth their counsels and affections, he is the author of al wic­ked doynges, and therfore men are vnworthily condemned, if they exe­cute that whiche God hath decreed, because they obey his will: for it is done amisse to confound his will and cōmaundement together, which it appereth by innumerable examples to differ farre asunder. ii. Sam. xvi.xxii. For though when Absalon abused his fathers wyues, it was Gods will to punishe Dauids adulterie with that dishonor: yet dyd he not therfore cōmaunde the wicked sonne to committe inceste, vnlesse perhappe you meane it in respecte of Dauid, as he speaketh of the railynges of Semei. For whē he confesseth that Semei rayleth at hym by the commaundement of God, he doeth not therin commende his obedience, as if that froward dogge did obey the commaundement of God, but acknowledgyng his tongue to be the scourge of God, he paciently suffreth to be corrected. And this is to be holden in mynde, that when God performeth by the wicked that thyng which he decreed by his secrete iudgement, they are not to be excused, as though they dyd obey his commaundement, which in dede of their owne euill luste they doo purposely breake. Now howe that thyng is of God, i. Kin. xi [...].xx. and is ruled by his secrete Prouidēce, which men doo wickedly, the election of kyng Iarobeam is a playne exaumple, in which the rashenesse and madnesse of the people is seuerly condemned, for that they peruerted the order apointed by God, and falsely fel from the house of Dauid, and yet we knowe it was his will that he shoulde be annoynted. Osee. viii iiii. Osee. xiii xi. Whervpon in the very wordes of Osee there appereth a certaine shewe of repugnancie, that where God complayned that that kyngdome was erected without his knowledge, and agaynst his will, in an other place he saith, that he gaue the kingdom to Iarobeam in his rage. Howe shall these sayenges agree? that Iarobeam reigned not by God, and that he was made kyng by the same God? Euen thus, because neither coulde the people falle from the house of Dauid, but that they must shake of the yoke whiche God had layed vpon theim: neither yet had God his libertie taken away, but that he myght so punishe the vn­thankfulnesse of Salomon. We see therfore howe God in not willyng false breache of allegeance, yet to an other ende iustly willeth a fallyng away from their prince, whervppon Iarobeam beside all hope was by holy annointyng driuen to be kyng. i. Kin. xi.xxiii. After this maner doeth the holy hi­storie say, that there was an enemy raised vp to spoyle Salomōs sonne [Page] of part of his kingdom. Let y ^e reders diligētly wey both these things, be­cause it had pleased God to haue y ^e people gouerned vnder y ^e hand of one king. Therfore whē it was diuided in two parts it was don against his wil. And yet y ^e diuisiō toke beginning of his wil. For surely, where as y ^e Prophet both by words & ceremonie of anointing did moue Iarobeam whē he thought of no such thīg, to hope of y ^e kingdom, this was not don without y ^e knowledge or against y ^e will of God, which cōmaūded it so to be done: & yet is the rebelliō of the people iustly condēned, for y ^t as it wer against y ^e wil of God, they fel frō the posterite of Dauid. In this maner it is also afterwarde further said, y ^t where Rehabeā proudly despised the request of y ^e people, this was done by God to cōfirme y ^e word which he had spokē by the hand of Ahiha, his seruāt. Lo how against Gods wil y ^e sacred vnitie is torne in sunder, & yet with the will of the same God ten tribes do forsake Salomōs son. ii. Kin. x.vii. Let vs adde an other like exāple. Wher the people cōsenting, yea laying their handes vnto it, y ^e sonnes of Ahab were slaine, & all his ofspryng rooted out. Iehu said in dede truly, y ^t no­thing of the words of God were fallen to y ^e groūde, but that he had doon all y ^t he had spokē by the hand of his seruāt Elias. And yet not vniustly he rebuketh y ^e citezens of Samaria, for y ^t they had put their hands vn­to it. Ar ye rightuous, saith he, If I haue cōspired against my lord, who hath killed all these? I haue before (as I think) alredy declared plainly, how in one self work both y ^e fault of man doth bewray it selfe, & also the righteousnesse of God gloriously apereth. Episto. 48. ad Vincen. And for modest wits this an­swere of Augustin shal alway suffise: where as the father delyuered the sonne, & Christ deliuered his body, & Iudas deliuered the Lorde: why in this delyueryng is God ryghtuous, and man faultie? because in the same one thyng whiche they dyd the cause was not one, for whych they dyd it. If any be more combered with this that we now saie, that there is no consent of God with man, where man by the rightuous mouyng of God doeth that whiche is not lawfull, let them remembre that which Augustine saith in an other place: De gra­tia & li­bero ar­bitrio ad Valent. cap. 20. Who shal not tremble at these iudge­mentes, where God worketh euen in the hartes of euyll men what so euer he will, and yet rendreth to them accordyng to their deseruyngs? And truely in the falsehoode of Iudas, it shall bee no more lawfull to laye the blame of the wicked deede to God, because he hymselfe wylled hym to be deliuered, and dyd delyuer hym to death, then it shalbe to geue away y ^e praise of our redēptiō to Iudas. Therfore y ^e same writer doth in an other place truly tel vs, y ^t in this examinatiō God doeth not enquire what men mighte haue done, or what thei haue done, but what their wil was to do, y ^t purpose & wil may come into y ^e accompt. They y ^t thinke this hard, let thē a litle while cōsider, how tolerable their own waiwardnesse is, while they refuse a thīg witnessed by plain testimonies of scrip­ture, because it excedeth their capacitie, & do fynd fault y ^t those things ar vttered, which God, vnlesse he had knowē them profitable to be knowē, wold neuer haue cōmanded to be taught by his prophetes & apostles. For our being wise ought to be no more but to embrace with meke willingnesse to lern, & y ^t w ^tout exceptiō what soeuer is taught in y ^e holy scripturs. As for thē y ^t do more frowardly outrage in prating against it, sith it is euidēt y ^t thei babble against God, they are not worthy of a longer confutation.

The fyrste Chapter. That by Adames sinne and fallynge awaye, man­kinde became accursed, & did degenerate from hys firste estate: wherin is intreated of Original sinne.

NOt without cause hath the Knowledge of himself ben in the olde prouerbe so muche commended to man. For if it be thought a shame to be ignoraunt of all thynges that pertayne to the course of mans lyfe, then muche more shamefull is the Not kno­winge of our selues, whereby it commeth to passe, that in taking counsel of any thinge necessary, we be miserably daseled, yea altogether blinded. But how muche more profitable this lesson is, so muche more dylygentlye muste we take heede, that we do not disordrely vse it, as we see som of the Philosophers haue done. For they in exhortinge man to knowe himselfe, do withall appoint this to be the ende, why he should know hymselfe, that he shoulde not be ignorant of his owne dignitie and ex­cellencie: and nothinge els do thei will him to beholde in himselfe, but that wherby he may swell with vaine confidence, & be puffed vp with pride. But the knowledge of oure selues, first standeth in thys pointe, that considering what was geuen vs in creation, & howe bountifully God contynueth hys gracious fauoure towarde vs, we may knowe howe great had ben the excellencie of oure nature, if it had continued vncorrupted: & we may withall thinke vpon this, that ther is nothing in vs of oure owne, but that we haue as gotten by borrowing all that God hathe bestowed vpon vs, that we maye alwaies hang vpon hym. Then, that we cal to minde oure miserable estate after y ^e fal of Adam, the feeling wherof may throwe downe al gloryinge and truste of our selues, Genes. [...] ouerwhelme vs with shame & truely humble vs. For as God at the beginning fashioned vs like his owne image, to the end to raise vp our mindes both to the study of vertue & to the meditation of eternall life, so least the so greate noblenesse of oure kinde, whiche maketh vs different from brute beastes, shoulde be drowned wyth our slouthful­nesse, it is good for vs to knowe, y ^t we are therfore endued with [...] & vnderstandinge, that in keping a holly & honest lyfe, we shulde [...] ­cede on forwarde to the appointed ende of blessed immortalitie. [...] firste dignity can not come in our minde, but by & by on the other [...] heauy sight of oure filthines & shame doth thruste it selfe in pres [...] sins we in the person of the fyrste man are fallen from oure [...] estate, where vpon groweth the hatred and lothinge of oure sel [...] [Page] true humilitie, and there is kyndeled a newe desire to seeke for God, in whome euery of vs maye recouer those good thinges, whereof we are founde altogither voyde and emptye.

2 This thinge surely y ^e truth of God appointeth to be sought in exa­minynge of oure selues, I meane, it requyreth suche a knowledge as maie bothe call vs away frō all confidence of oure owne power, & ma­king vs destitute of al matter to glory vpon, may bringe vs to submissi­on. Whiche rule it behoueth vs to keepe, if we wyll attaine to the true marke bothe of right knowledge & welldoinge. Neyther yet am I ig­noraunt howe muche more pleasant is that other opinion y ^t allureth vs rather to consider oure good thinges, than to loke vpon oure mise­rable nedynesse and dishonore, whiche ought to ouerwhelme vs with shame. For ther is nothynge that mans nature more coueteth, than to be stroked with flattery: and therfore when he heareth the giftes that are in hym to be magusyed, he leaneth to that syde wyth ouermuche lyghtnes of belefe: whereby it is so muche lesse to be maruelled, that herein the greatest parte of men haue perniciously erred. For sith ther is naturally planted in all mortall menne a more than blynde loue of them selues, they do moste willingly perswade themselues, that there is nothinge in them that they ought woorthyly to hate. So wythout any maintenance of other, this moste vaine opinion dothe eche where gett credit, that man is aboundantly sufficient of hym selfe to make hym selfe liue well and blessedlye. But if there be any that are con­tente to thinke more modestly, howe soeuer they graunt somewhat to God, leaste they shoulde seeme arrogantly to take all to them selues, yet they so parte it, that the principall matter of glorye and confidence alway remayneth with them selues. Nowe if there come talke, that with her allurementes tickeleth y ^e pride that already of it selfe itcheth within the bones, ther is nothinge that may more delite them. There­fore as any hath with his extollinge moste fouourably aduaunced the excellency of mans nature, so hathe he been accepted with the well ly­kynge reioisement in manner of all ages. But what soeuer suche com­mendacion there be of mans excellency that teacheth man to reste in him selfe, it dothe nothinge but delyte with that her swetenesse, and in dede so deceyueth, that it bryngeth to moste wretched destruction all them that assent vnto it. For to what purpose auaileth it for vs, stan­dynge vpon all vaine confidence to deuise, apoint, attempt and gooe about those thinges that we thinke to be for oure behoofe, and in our fyrste beginninge of enterpryse to be forsaken and destytute of sounde vnderstandinge and true strengthe, and yet to go on boldely tyll wee fall downe into destruction? But it can not otherwise happen to them that haue affiaunce that thei can do any thing by theyr owne power. Therefore if any man geue heede to suche teachers that holde vs in consyderynge onely oure owne good thynges, he shall not profyte in learninge to knowe hym selfe, but shall be carryed violently awaye in to the worste kynde of ignoraunce.

Therefore, where as in this poynte the trueth of God dothe agree 3 with the common naturall meanynge of all men, that the second part of wisedome consisteth in y ^e knowledge of oure selues, yet in the verye manner of knowinge there is muche disagreement. For by the iudge­ment [Page] of the fleshe, a man thinketh that he hathe then well sear­ched himselfe, when trustinge vpon his owne vnderstandinge & inte­grytie, he taketh boldenes & encourageth him selfe to doinge the due­ [...]ies of vertue & biddinge battell to vices, trauayleth with al his study to bende himselfe to that whiche is comly and honest. But he that lo­keth vpon and trieth himselfe by the rule of Gods iudgement, [...]in­neth nothinge that maye raise vp his minde to good affiance: and the more inwardely that he hathe examined him selfe, the more he is dis­couraged, tyll beinge altogether spoyled of all confydence, he leaueth to himselfe nothinge towarde the well orderinge of his lyfe. And yet wold not God haue vs to forgette the firste noblenes that he gaue to oure father Adam, whiche ought of good righte to awake vs to y ^e stu­die of righteousnes and goodnes. For we can not consider either oure owne firste estate, or to what ende we are created, but we shalbe pric­ked forwarde to studye vpon immortalitie, & to desire the kyngedome of God. But that consideratiō is so farre from putting vs in courage, that rather discouraging vs, it throweth vs doune to humblenes For what is that first estate of oures? euen that from whence we are false. What is that ende of oure creation? euen the same from whiche we are altogether tourned away: so that lothinge oure owne miserable estate, we may gro [...]e for sorrowe, & in groninge may also sighe for the losse of that dignitie. But nowe when we saye that man ought to be­holde nothinge in himselfe that may make hym of bolde courage, wee meane that there is nothinge in him vpon affiance whereof he oughte to be proude. Wherefore, if any liste to heare what knoweledge man oughte to haue of himselfe, let vs thus diuide it, that firste he consider to what ende he is created, and endued with giftes that are not to bee despised, by whiche thought he may be styrred vp to the meditation of the hearinge of God and of the lyfe to come. Then let him weye hys owne strength, or rather needy wante of strengthe, by perceiuynge whereof hee maye lye in extreeme confusion, as one vtterly broughte to naught. The fyrste of these considerations tendeth to thys ende, that hee maye knowe what is hys duety: and the other, howe muche he is able to do towarde the perfourminge of yt. We wyll entreate of them bothe, as the ordre of teachinge shall requyre.

But bicause it muste nedes be that it was not a lighte negligence, 4 but a detestable wicked acte whiche God so seuerally punyshed, wee muste consider the verye fourme of the same in the fall of Adam, that kyndeled the horryble vengaunce of God vpon all mankynde. It ys a childishe opynyon that hathe commonly been receiued, concerninge the intemperaunce of glotonye, as though the summe and heade of all vertues consysted in the forbearinge of one onely frute, when there flowed on euery syde store of all sortes of deyntyes that were to bee desyred, and when in that blessed frutefulnesse of the earthe, th [...]re was not onely plentye, but also varyetye to make for pleasure. Therefore we muste looke further, bicause the forbiddinge him [...] the tree of the knoweledge of good and euell, was the tryall of obedi­ence, that Adam in obeyinge myghte proue y ^t he was wyllyngely [...] ­iect to y ^e gouernement of God. And y ^e name of the tree it selfe shew [...], that y ^e cōmaundement was geuen for none other ende, than for [...] [Page] he contented with his owne estate, should not w ^t wicked lust adueuree himselfe higher. But y ^e promise wherby he was biddē to hope for eter­nall life, so longe as he did not eate of the tree of life, and agayne the horrible threatening of death so sone as he should taste of the tree of knowledge of good and euell, serued to proue and exercise his fayth. Herof it is not harde to gather by what meanes Adam prouoked the wrathe of God agaynste him selfe. Augustine in deede sayeth not a­misse, when he sayeth, that pryde was the beginnyng of all euels. For if ambition had not lifted vp man higher than was laweful and than was permitted him, he mighte haue continued in his estate: but we must fetch a more ful definition from the maner of the tentation that Moses describeth. For sithe the woman was with the deceite of the Serpent led awaye by infidelitie, now it appereth that disobedience was the beginning of y ^e fall. Rom. 5.19. Whiche thing Paule cōfirmeth, teaching that all men were loste by one mans disobedience. But it is withall to be noted, that the first man fell from the subiection of God, for that he not only was taken with the entisementes of Satan, but also de­spising the trueth, did tourne out of the waye to lying. And surely Gods worde beyng ones despised, all reuerence of God is shaken of. Bicause his maiestie doth no other waies abide in honore among vs, nor the worshippe of him remaine inuiolate but while we hange vpō his mouth. Therfore infidelitie was the roote of that falling awaye. But thereupon arose ambition and pride, to which was adioyned vn­thankefulnesse, for that Adam in coueting more than was graunted, did vnreuerently despise the so greate liberalitie of God wherewyth he was enriched. And this was a monstruous wickednesse, that the sonne of the earth thoughte it a small thyng that he was made after the likenesse of God, vnlesse he mighte also bee made egall with God. If Apostasie be a filthy and detestable offense, whereby manne with­draweth him selfe from the allegeance of his creatour, yea outrage­ously shaketh of his yoke: then it is but vaine to extenuate the Sinne of Adam. Albeit it was no simple Apostasie, but ioyned with shame­full reproches agaynst God, while they assented to the sclaunders of Satan wherein he accused God of lying enuye, and niggardly grud­gyng. Finally, infidelitie opened the gate to ambition, ambition was the mother of obstinate rebellion, to make men caste awaye the feare of God, and throwe themselues whether their lust caried them. Ther­fore Bernarde doeth rightly teache that the gate of saluation is ope­ned vnto vs, when at this day we receiue the gospel by our eares: euē as by the same windowes, when they stode opē to Satan, death was let in. For Adam would neuer haue ben so bolde, as to do agaynst the cōmaundement of God, but for this that he did not beleue his worde. Truely this was the best bridle for the right keping of all affections in good order, to thinke y ^t ther is nothyng better than to kepe righte­ousnesse in obeyenge y ^e cōmaundementes of God, & then that y ^e chiefe ende of happy life is to be beloued of him. He therefore beyng carried away with the blasphemies of the Deuell, did (asmuch as in him lay) extinguishe the whole glory of god.

5 As the spirituall life of Adam was, to abide ioyned and bounde to his creatour, so his alienation from him was the death of his soule. [Page] Neyther is it maruell yf he by his fallynge awaye, destroyed all his owne posteritie, whiche peruerted the whole order of nature in Hea­uen and in Earth. Rom: viij. All the creatures doe grone, sayeth Paule, beyng made subiecte to corruption agaynst their will. If one shoulde aske the cause: no doubte it is for that they beare parte of that punishe­ment that manne deserued for whose vse they were created. Sythe then the curse that goeth throughoute all the costes of the world pro­ceded from his faulte bothe vpwarde and downeward, it is nothing agaynst reason, if it spread abroade into all his issue. Therefore after that the heauenly image in him was defaced, he did not alone suffer this punishment, that in place of wisedome, strength, holinesse, truth, and iustice, (with whiche ornamentes he had ben clothed) there came in the moste horrible pestilences, blindenesse, weakenesse, filthinesse, falsehod, and iniustice, but also he entangled and drowned his whole ofspryng in the same miseries. This is the corruption that cometh by inheritaunce, which the olde writers called Originall sinne, mea­ning by this word Sinne, the corruptiō of nature, which before was good and pure. About which mater they haue had much contention, bicause there is nothyng farther of from cōmon reason, than all men to be made gilty for one mans faulte, and so the sinne to become cō ­mon. Whiche semeth to haue ben the cause why the oldest Doctours of the churche did but darkely touche this pointe, or at leaste did not set it out so plainely as was conuenient. And yet that fearefulnesse coulde not bryng to passe, but that Pelagius arose, whose prophane inuention was that Adam sinned only to his owne losse, and hurted not his posteritie. So through this sutteltie, Satan wente about by hidyng the disease, to make it incurable. But when it was proued by manifest testimonie of Scripture, that sinne passed frō the firste man into al his posteritie, he brought this cauillation, that it passed by imi­tation, but not by propagation. Therfore good men trauailed in this pointe, and aboue al other Augustine to shewe that we are corrupted not by forein wickednesse, but that we bryng with vs from y ^e wombe of our Mother a viciousnesse planted in out begetting, whiche to denie was moste greate shamelesnesse. But the rashenesse of the Pe­lagians and Celestians will not seeme marueylous to hym, whiche by the writinges of that holy manne shall perceyue, howe shamelesse beastes they were in all other thynges. Surely it is not doubtfully spoken that Dauid confesseth that he was begotten in iniquities, and by hys Mother conceyued in Sinne. P [...] ▪ li.vij. He doeth not there ac­cuse the sinnes of his Father or Mother, but the better to sette forth the goodnesse of God towarde hym, he begynneth the confession of hys owne wickednesse at hys verie begettyng. For asmuche it is euident that that was not peculiar to Dauid alone, it follow­eth that the common estate of all mankynde is noted vnder hys example. All we therefore that descende of vncleane sede, are borne infected wyth the contagion of Sinne, yea before that we see the lighte of thys lyfe, we bee in the sight of God filthie and spotted. For who could geue cleane of the vncleanesse? Iobe. xjiij.iiij. not one: as it is in the boke of Iob.

We heare that the vncleannesse of the parentes so passeth into 6 [Page] the chyldren, that all wythoute anye exception at theyr beginnynge are defiled. But of this defilynge we shall not finde the beginnyng, vnlesse we goe vp to the fyrste parente of all vs, to the wellhed. Thus is it therefore, that Adam was not onely the progenitour, but also the roote of mans nature, and therefore in his corruption was all mankynde: worthelye corrupted: whyche the Apostle maketh playne by comparynge of hym and Christe. Rom. v.xij. As (sayeth he) by one manne Sinne entred into the whole worlde, and death by Sinne, and so death wente ouer all menne, for asmuche as all haue sinned: so by the grace of Christ, righteousnesse and lyfe is restored vnto vs. What will the Pelagians here prate? that Adams sinne was spred abroade by imitation? Then, haue we no other profite by the righteousnesse of Christe, but that he is an example sette before vs to followe? Whoe canne abide suche robberie of Gods honour? If it be out of question that Christes righteousnesse is oures by communication, and thereby lyfe: it followeth also, that they bothe were so loste in Adam, as they be recouered in Christe: and that Sinne and death so crepte in by Adam, as they are abolished by Christ. The wordes are playne, that many are made righteous by the obedience of Christe, as by the disobedience of Adam they were made sinners: and that there­fore betwene them two is this relation, that Adam wrappyng vs in his destruct [...]ion, destroyed vs with hym, and Christe with his grace restored vs to saluation. In so clere light of trueth, I thinke we nede not a longer or more laborious profe. So also in the firste Epistle to the Corinthians, i. Cor. xv.xxij. when he goeth aboute to stablishe the godly in the trust of the resurrectiō, he sheweth that the life is recouered in Christ that was loste in Adam. He that pronounceth, that wee all are dead in Adam, doeth also therewithall plainely testifie, that we were in­fected with the filth of sinne. For damnation coulde not reache vnto them that were touched with no giltinesse of iniquitie. But it canne be no waye playnelier vnderstanded what he meaneth, than by rela­tion of the other member of the sentence, where he teacheth that hope of life is restored in Christe. But it is well enough knowen that the same is done no other waye▪ than when by meruellous māner of com­municating, Christ poureth into vs the force of his righteousnesse. As it is wrytten in an other place, Ro. viij.x. that the spirite is life vnto vs, for righteousnesse sake. Therefore wee maye not otherwyse expounde that whyche is sayde that we are dead in Adam but thus, that he in sinnynge dyd not onely purchace mischiefe and ruine to hymselfe, but also throwe downe our nature hedlonge into like destructiō. And that not only to the corruption of hym selfe, whych perteyneth nothyng to vs, but bicause he infected al his sede with the same corruptiō, wher­into he was fallen For otherwise that sayeng of Paule could not stād true, Eph. ij.iij. that all are by nature the sonnes of wrath, yf they were not al­ready accursed in the wombe. And it is easelye gathered, that nature is there meante not suche as it was create by God, but suche as it was corrupted in Adam. For it were not conuenient, that God shold bee made the authour of Death. Adam therefore so corrupted hym selfe, that the infection passed from hym into all hys ofsprynge. And the heauenly Iudge hym selfe, Christe, doeth also playnely enough [Page] pronounce, that all are borne euell and corrupted, where he teach­eth, that what soeuer is borne of fleshe, Ioan. 3.6. is fleshe, and that therefore the gate of lyfe is closed agaynste all menne, vntill they be begotten agayne.

Neyther for the vnderstandynge thereof is any curiouse disputa­tion 7 nedefull, whyche not a little combred the olde wryters, whether the soule of the sonne do procede by deriuation from the soule of the father, bycause in it the infection principally resteth. We must be cō ­tent wyth this, that suche giftes as it pleased the Lorde to haue be­stowed vpon the nature of man, he lefte them wyth Adam, and there­fore when Adam loste them after he had receyued them, he lost them not only from himselfe, but also from vs all. Whoe shall be carefull of a conueyance from soule to soule, when he shall heare that Adam re­ceyued these ornamentes whyche he loste, no lesse for vs than for hymselfe? that they were not geuen to one manne alone, but assigned to the whole nature of manne? Therefore it is not agaynste reason, yf he beynge spoyled, nature bee lefte naked and poore: yf he beyng infected wyth Sinne, the infection crepeth into nature. Therefore from a rotten roote arose vp rotten branches, whiche sent their rot­tennesse into the other twigges that spronge out of them. For so were the chyldren corrupted in the father, that they also were in­fectiue to theyr chyldren: that is to saye, so was the beginnynge of corruption in Adam, that by continuall flowynge from one to an other, it is conueyed from the auncesters into the posteritie. For the infection hath not her cause in the substaunce of the flesshe or of the soule, but bycause it was so ordeyned of God, that suche giftes as he had geuen to the fyrste manne, manne shoulde bothe haue them, and lose them as well for hym selfe as for his. As for this that the Pela­gians doe cauill, that it is not likely that the chyldren doe take cor­ruption from godly parentes, sithe they oughte rather to be sancti­fied by their cleannesse, that is easely confuted. For they descende not of their spirituall regeneration, but of theyr car [...]all generation. Therefore, Contra [...] ­lag. [...] [...]est. as Augustine sayeth, whether the vnbeleuer bee condem­ned as gilty, and the beleuer quitte as innocent, they both do begette not innocentes, but gilty, bycause they beget of the corrupted nature. Nowe where as they doe in maner partake of the parentes holinesse, that is the speciall blessyng of the people of God, whyche proueth not but that the firste and vniuersall curse of mankinde wente be­fore. For of nature is giltinesse, and sanctification is of supernatural grace.

And to the ende that these thynges be not spoken of a thynge vn­certayne 8 and vnknowen, lette vs define Originall sinne. But yet I meane not to examine all the definitions that are made by wryters, but I will brynge forthe one onely, whyche I thynke to bee moste a­greable wyth trueth. Originall sinne therefore semeth to bee the inheritably descendynge peruersnesse and corruption of our nature, poured abroade into all the partes of the soule, whyche fyrste ma­keth vs gilty of the wrath of God, and then also bryngeth forth these workes in vs whyche the Scripture calleth the workes of the flesh: and that is it properly that Paule oftentimes calleth Sinne. Gal. 5.19. And [Page] these workes that arise out of it, as are adulteries, fornications, theftes▪ hatreds, murthers▪ banketinges, after the same manner he calleth the fruites of sinne albeit they are likewise called sinnes both commonly in the Scripture and also by the same Paule hym selfe. Therefore these twoo thynges are distinctly to be noted: that is, that beyng so in all partes of our nature corrupted and peruerted, we are nowe euen for such corruption only holden worthily damned and cō ­uicted before God, to whome is nothyng acceptable but righteous­nesse, innocencie and purenesse. And yet is not that bonde in respecte of an others faulte. For where it is sayde, that by the sinne of Adam we are made subiecte to the iudgement of God, it is not so to be ta­ken, as if we innocent and vndeseruyng did beare the blame of his faulte. But bycause by his offendyng we are all clothed wyth the curse, therefore it is sayde that he hath bounde vs. Neuerthelesse, from him not the punishment only came vpon vs, but also the infec­tion distilled from hym, abideth in vs, to the whiche the punishment is iustly due. Wherefore howe so euer Augustine doeth oftentimes call it an others sinne, (to shewe the more playnely, that it is conuey­ed into vs by propagation) yet doeth he also affirme wythall that it is propre to euery one. Ro. v.xij. And the Apostle him selfe expressely witnes­seth, that therefore death came vpon all menne, bycause all men haue sinned, and are wrapped in Originall sinne, and defiled with the spottes thereof. And therefore the very infantes themselues, whyle they brynge with them their owne damnation from their mothers wombe, are bounde, not by an others, but by their owne faulte. For though they haue not as yet brought forth the fruytes of theyr owne ini [...]ie, yet they haue the seede thereof enclosed within them: yea the [...]r whole nature is a certayne seede of Sinne: therefore it can not be but hatefull and abhominable to God. Whereupon followeth, th [...] [...] proprely accompted sinne before God: for there coulde be no gi [...]inesse wythout sinne. The other pointe is, that this peruerse­nesse neuer cesseth in vs, but continually bryngeth forth newe frutes, euen the same woorkes of the fleshe that we haue before descrybed: ly [...]e as a b [...]rnynge fornace bloweth out flame and sparcles, or as a sprynge doeth wythout ceassyng caste out water. Therefore they whyche haue defyned Origin all sinne, to bee a lackyng of Originall ryghteousenesse whyche ought to haue ben in vs, although in deede they comprehende all that is in the thynge it selfe: yet they haue not fully enough expressed the force and efficacie thereof. For our nature is not only bare and empty of goodnesse, but also is so plentuous and fruteful of al euilles, that it can not be idle. Thei that haue saide, that it is a concupiscence haue vsed a worde not very farre from the mat­ter, if this were added, which is not graunted by the most parte, that what so euer is in man, euen from the vnderstanding to the wil, from the soule to the fleshe, is corrupted and stuffed full wyth this concu­piscence: or, to ende it shortelyer, that whole man is of hym selfe no­thing els but concupiscence.

Wherfore, I haue sayde that al the partes of the soule are possessed 9 of sinne, sithe Adam fell awaye from the fountaine of righteousnesse. For not onely the inferioure appetite allured him, but wicked impie­tie [Page 5] possessed the very castle of hys minde, & pride pearced to the inner­moste parte of hys hearte. So that it ys a fonde and foolyshe thyng, to restraine the corruption that proceded from thense, onely to the sen­suall motions as they call them, or to call it a certayne nouriture that allureth, styrreth and draweth to synne onely that parte, whyche a­monge them ys called Sensualitie. Wherein Peter Lombarde ha [...]he disclosed hys grosse ignoraunce, whyche seekynge and s [...]archynge for the place of it, saythe that it is in the fleshe, as Paule witnesseth, not proprely in deede, but bicause it more appeareth in y ^e fleshe as though Paule did meane onely a parte of the soule, and not the whole nature whyche is in comparison set against supernaturall grace. And Paule there taketh away all doubte: teachinge that corruption resteth not in one parte alone, but that nothinge is pure & cleane from the deadly infection thereof. For entreatynge of corrupted nature, he doothe not onely condemne the inordinate motions of appetites y ^t appeare, but specially trauayleth to proue that the vnderstandynge mynde is sub­iecte to blyndenesse, and the heart to peruersnesse. And y ^e same thyrde chapter to the Romaines is nothinge els but a description of original synne. That appeareth more plainely by the renewinge. For the spy­rite whyche is compared wyth the olde man and the fleshe, dothe not onely signifie the grace wherby the inferioure or sensuall parte of the soule is amended, but also conteyneth a full reformation of all the partes. Eph. 4.27. And therefore Paule dothe commaund, not onely that oure grosse appetites be brought to naught, but also y ^t we our selues be re­newed in the spirite of oure mynde, as lykewyse in an other place hee biddeth vs to be transfourmed in newnesse of minde. Rom. 12.2. Whervpon folo­weth, that the same parte, wherin moste of all shineth the excellence & noblenesse of y ^e soule, is not onely wounded, but also so corrupted, that it needeth not onely to be healed, but in manner to put on a newe na­ture. Howe farre synne possesseth bothe the vnderstandinge mynde & the hearte, we wyll see hereafter. Here I onely purposed shortely to touche that the whole man from y ^e heade to the foote is so ouerwhel­med as wyth an ouerflowinge of water, that no parte of hym is l [...]te from synne, Rom. 8 7. and that therefore what soeuer procedeth frome hym ys accompted for synne, as Paule sayth, that all the affections of the fleshe or thoughtes, are enmities againste God, and therefore deathe.

Nowe lette them gooe, that presume to make God author of theyr sinnes, bicause we say that men are naturally synful. Thei do wrongfully seeke the woorke of God in their owne fylthynesse, whyche they ought rather to haue sought in the nature of Adam, whyle it was yet sounde and vncorrupted. Therefore oure destruction commeth of the faulte of oure own fleshe & not of God, for asmuche as we perished by no other meane but by this, y ^t we degendred from our fyrst esta [...]e. But yet let not any man here murmure & say, that God might haue better foreseen for oure saluation, if he had prouided y ^t Adam shold not haue fallen. For this obiectiō both is to be abhorred of al godly mindes, for y ^e to muche presumptuous curiositie of it, & also perteineth to y ^e secret of predestination whiche shal after be entreated of in place cōuenient. Wherefore let vs remembre that oure fall is to be imputed to the cor­ruption [Page] of nature, that we accuse not God himselfe the author of na­ture. True in deede it is, that the same deadely wounde sticketh fast in nature: but it is muche materiall to knowe, whether it came into nature from ells where, or from y ^e beginning hathe rested in it. But it is euydent that y ^e wounde was geuen by synne, Therfore there is no cause why we shoulde complaine but of oure selues: whiche thynge y ^e Scripture hath dyligently noted. Eccl. 7.13. For Ecclesiastes saieth: This haue I founde, y ^t God hathe made manne righteous, but thei haue soughte many inuentions. It appeareth y ^t the destructiō of man is to be impu­ted onely to him selfe, for asmuche as hauing gotten vpryghtnesse by the goodnesse of God, he by hys owne madnesse is fallen into vanitie.

11 We saye therfore, that man is corrupted with faultienesse naturall, but suche as proceded not from nature. Wee denye that it proceded from nature, to make appeare that it is rather a qualytye come from some other thynge, whyche ys happened to man, than a substantiall propretie that hathe ben putte into him from the begynninge. Yet we call yt Naturall, that no man shoulde thinke that euery man getteth it by euell custome, wheras it holdeth all men bounde by inheritably descendinge righte. And this we do not of oure owne heads withoute authoritie. Eph. [...].3. For, for y ^e same cause the Apostle teacheth y ^t we are all by nature the chyldren of wrathe. How coulde God, whome all his mea­nest woorkes do please, be wrathefull againste the noblest of all his creatures? But he is rather wrathefull againste the corruption of his worke, than againste his worke it selfe. Therfore if, for that mans na­ture is corrupted, manne is not vnfitly saide to bee by nature abho­minable to God, it shalbe also not vnaptely called naturally peruerse & corrupted. As Augustine feareth not in respecte of nature corrup­ted, to call the synnes naturall, whyche doe necessaryly reigne in our [...] fleshe where the grace of God is absente. So vanysheth away the foo­lyshe tryfelynge deuise of the Maniches, whiche when they imagined an euellnesse hauinge substaunce in man, presumed to forge for hym a newe creatour, leaste they shoulde seeme to assigne to the ryghteous God the cause and begynnynge of euell.

The seconde Chapter. That man is newe spoyled of the Freedome of wyll, and made subiecte to myserable bondage.

SYthe we haue seen, that y ^e dominion of sinne, sins y ^e tyme that it helde y ^e firste man bounde vnto it, doothe not onely reigne in all mankinde, but also wholy possesseth euerye soule: nowe muste we more nerely examine, sins we are broughte into that bondage, whether we be spoyled of all freedome or no: And yf yet there remayne any parcell, howe farre the force thereof procedeth. But to the ende that the trueth of this questi­on maye more easyly appeare vnto vs, I wyll by the waye sette vp a marke, where vnto the whole summe maye bee dyrected. And thys shalbe the best waye to auoyde erroure, if the daungers be considered that are lyke to fall on boothe sides. For when man ys putte from all vpryghtnesse, by and by he thereby taketh occasion of slouthfullnesse: [...]nd bicause it is saide, that by hymselfe he canne dooe nothinge to the studye of righteousnesse, fourth with hee neglecteth yt wholly, as if yt [Page 11] pertained nothinge vnto hym. Againe, he can presume to take nothing vpon hymselfe, be yt neuer so little, but that bothe Gods honore shall bee thereby taken frome hym, and man hymselfe bee ouerthrowen wyth rashe confydence. Therfore, to the ende we strike not vpon these rockes, this course ys to bee kepte, that man beynge enfourmed that there remaineth in hym no goodnesse, and beynge on euerye syde compassed aboute wyth moste miserable necessitie may yet be taught to aspire to the goodnesse wherof he is voide, and to the libertie wher­of he is depriued, and may be more sharpelye styrred vp from slouth­fullnesse, than if it were fained that he is furnished with greatest po­wer. Howe necessarye this seconde poynte is, euery man seeth. The fyrste, I see, is doubted of by moe than yt oughte to bee. For this be­ynge sette oute of controuersye, it oughte then plainely to stande for trueth, y ^t nothing is to be taken away from man of his owne, so farre as it behoueth that he be throwen downe from false boastinge of him selfe. For if it were not graunted to man to glorye in hymselfe euen at that time when by the bountefulnesse of God he was garnished with moste singular ornamentes, howe muche oughte he nowe to be hum­bled, sythe for his vnthankefulnes hee is thruste downe frō hye glorye into extreeme shame? At y ^t time, I say, when he was aduaunced to the hyghest degree of honoure, the Scripture attributeth nothynge ells vnto hym, but that he was created after the image of God, whereby it secretly teacheth, that man was blessed, not by his owne good thin­ges, but by the partakynge of God. What therefore remayneth nowe, but that he beyng naked and destitute of all glorye, do acknoweledge God, to whose liberalitie he coulde not be thankefull when he flowed full of the richesse of his grace; and that nowe at length wyth confes­sion of hys owne pouertie he glorifie hym, whome in the acknoleging of his good gyftes, he dyd not gloryfye? Also it is as muche oure profyte, that all prayse of wysedome and strengthe be taken from vs, as yt pertayneth to the glorye of God, that thei ioyne oure ruine with the robberie of God, that geue vnto vs any thynge more, than that whyche ys true. For what is els done when wee are taught to [...]yght of oure owne force, but that wee bee lyfted vp on hye on a staffe of a reede, that it maye by and by breake, and wee fall to the grounde? Al­beit, oure forces are yet to muche cōmended when thei are compared to y ^e staffe of a reede. For it is but smoke all y ^t vaine men haue imagi­ned & do babble of them. Wherfore not w ^tout cause is this excellence sentence ofte repeted by Augustine, y ^t free wil is rather throwē down hedlonge, than stablished by them y ^t defend it. This I thought nedeful to speake before, as by waie of preface for many mennes sakes, which whan thei heare mans power ouerthrowen frō y ^e grounde, y ^t the po­wer of God may be builded in man do muche hate this manner of di­sputing as dangerous▪ much more superfluus, whiche yet appeareth to be bothe in religion necessarie, and for vs moste profitable.

Whereas we haue a lyttle before sayde, that in the vnderstandynge 2 mynde, and in the heart are placed the powers of the soule, nowe lette vs consyder what they bothe are able to dooe. The Phylosophers in deede with great consente do imagin y ^t in the vnderstanding mynde, sitteth reason, whiche like a lampe geueth lighte to al counsells, & like [Page] a Queene gouerneth the will, for they saye that it is so endued wyth Diuine lighte, that it canne geue good counsell, & so excelleth in liuely force that it is able well to gouerne. On the other syde, that Sense is dulle and bleare [...]yed, that it alway creepeth on the grounde, and wal­loweth in grosse obiectes, and neuer lyfteth vp it selfe to true insyght. That the Appetite, if it canne abide to obey reason, and do not yelde it selfe to Sense to be subdued, is carried on to the studye of vertues, holdeth on the ryght waye, and is transfourmed into Wyll: but yf yt geue it selfe subiect into the bondage of Sense, it is by it corrupted & peruerted, so that it degendreth into Luste. And wheras by their opi­nion there dooe sitte in the soule those powers that I haue spoken of before, vnderstandinge sense, appetite or wyll, whiche woorde Will is nowe more commonly vsed, thei say that vnderstandinge is endued w ^t reason, the best gouernesse towarde good and blessed lyfe, so that it doe holde it selfe within his owne excellence, & shew forth the force y ^t is na­turally geuen it. But that inferioure motion of it, whiche is called Sense, wherewith man is drawen to erroure & deceite, thei say to bee suche, that it may be tamed with the rodde of reason, & by little & little bee vanquished. They place Wyll in the myddest betwene reason and Sense, as a thinge at her owne orderinge, and hauinge libertie whe­ther it liste to obey to reason, or geue foorthe it selfe to bee rauyshed by Sense.

3 Sometime in deede they do not denye, beynge ouercome by verye experience, how hardely man stablisheth reason to reigne as Queene wythin hymselfe, while sometyme he is tickeled with inticementes of pleasures, sometime deceiued with false semblance of good thynges, sometime importunatelye striken with immoderate affections, & vyo­lently haled oute of the waye, De legbi­li [...]. 1. Tusc. que. lib. 3. as it were with ropes of stringes of sy­nowes as Plato saieth. For whiche reason Cicero saith, y ^t these spar­kes geuen by nature, are with peruerse opinions & euell manners by & by quenched: But when suche diseases haue ones gotten places in y ^e mindes of men, thei graunt y ^t they do more outragiously ouerflowe, than that they easily may be restrayned: & they sticke not to compare them to wylde horses whyche throwinge away reason as it were ca­stynge the Charyote dryuer, dooe range vnrulyly and wythout mea­sure. But thys they make no question of, Arist. [...]th. lib. 3. cap. 5. that vertues and vices are in oure owne power. For if (saie thei) it be in oure choise to do this or that, then ys it also in oure choyse not to dooe. Nowe if it bee in oure choyse not to dooe, then ys yt also to dooe. but of free choyse we seeme to do those thinges y ^t we doo, & to forbeare those thinges that we for­beare. Therefor if we do any good thing when we liste, we may like­wise leaue it vndone: if we do any euell, we may also eschewe y ^e same. Yea some of them haue burste forthe into so great licentiousnes, that they haue bosted y ^t it is in dede y ^t Gods gifte y ^t we liue, Seneca. but oure owne that we liue wel & holily. And thense commeth that saying of Cicero in the person of Cotta: De nat. de. lib. 3. bycause euery man him selfe getteth vertue to hymselfe, therefore neuer any of the wyse men dyd thanke God for it. For (sayth hee) for vertue we be praised, and in vertue wee glorye, whyche shoulde not bee yf yt were the gyfte of God, and not of oure selues. And a lyttle after. Thys ys the iudgemente of all menne [Page 13] that fortune is to be asked of God, but wysedome to bee taken of him­selfe. This therfore is the sūme of the opinion of al the Philosophers, that the reason of mans vnderstandinge is suffycyente for ryghte go­uernaunce: that Wyll beynge subiecte to yt, ys in deede moued by Sense to euell thynges. But euen as it hathe free election, so canne it not be stopped, but that it folowe reason for her guide in al thinges.

Among the ecclesiasticall wryters, al be it ther haue ben none that dyd not acknowledge bothe that the soundenesse of reason in manne 4 hathe been sore wounded by synne, and hys wyll excedingly entang­led with peruerse desyres, yet many of them haue to muche assented to the Philosophers: of whiche the auncient, as I thinke, did so much aduaunce y ^e strength of man, vpon this consideration lest if thei sholde haue expressly confessed his weakenesse, firste thei sholde haue made y ^e Philosophers, with whome thei then contended, to laugh at them: & then least thei shoulde geue to the fleshe, whiche of yt selfe was dull to goodnesse, a newe occasion of slouthfullnesse. Therefore, bycause they woulde not teache any thinge that were an absurditie in the common iudgemente of men, theyr study was to make y ^e doctrine of the Scrip­ture halfe to agree with the teachinges of the Philosophers. But that thei principally regarded that seconde pointe, not to make place for slouthfullnesse, appereth by their owne woordes. Hom. de proditione Iudae. Chrysostome hathe in one place: Bicause God hathe putte bothe good and euell thinges in oure owne power, hee hathe geuen vs Freedome of election, and he wythholdeth not the vnwilling, Chrys. in Gen. hom. 18. but embraceth the willing. Againe, Oftentymes he that is euell, yf hee wyll, is tourned into good, and he that ys good by slouthfullnesse falleth and becommeth euell, bycause God made oure nature to haue free wyll, Hom. 5 [...]. and hee layeth not necessy­tye vpon vs, but geuynge conuenient remedies, suffreth all to lye in the mynde of the paciente. Againe, As vnlesse wee bee holpen by the grace of God, wee canne neuer dooe any thynge well: so vnlesse wee brynge that whiche is oure owne, we canne not obtaine the fauoure of god. And he had saide before, that it shold not be all of gods helpe, but wee muste also brynge somewhat. And thys ys commonly a fa­mylyar woorde with him, lette vs brynge that whiche is oures, god wil supplie the reste. Dialog. 3. contra [...]e­lagium. Wherwith agreeth that whiche Hieremye saith, that it is oure part to beginne, but gods to make an ende: oure part to offer what wee canne, hys to fullfyll what we canne not. Yow see nowe that in these sayinges they gaue to man towarde the studye of vertue more than was meete, bycause they thought that they coulde not otherwise awake the dulnesse that was naturally in vs, but yf they dyd proue that in it onely we synned. With what apt handeling thei haue done the same, wee shall after see. Surely that the sayinges whyche wee haue rehersed are mooste false, shall by and by appeare. Nowe althoughe the Grecians more than other, and amonge them principally Chrysostome haue passed measure in aduancinge y ^e power of mans will yet all y ^e olde writers, except Augustine, do in this point so eyther varie, or wauer, or speake doubtefully, that in manner no certaintie canne bee gathered of theyr writynges. Therefore we will not tarrye vpon exacte reckenynge of euerye one of theyr sayinges, but heare and there wee wyll touche oute of euerye one of them [Page] so muche as the playne declaration of the matter shall seeme to re­quire. As for them that folowed after, whyle euery one for hymselfe soughte prayse of wyttte, in defending of mans nature, they fel conti­nually by little and litle one after an other into worse and worse, till it came so farre that man was commonly thoughte to bee corrupted onely in hys sensuall parte, and to haue reason altogether, and wil for the more parte vncorrupted. In the meane time thys flewe aboute in all mens mouthes, that the naturall giftes were corrupted in man, and the supernaturall were taken awaye. But to what meanynge that tended, scarsely the hundredth man did euen slightly vnderstād. As for my parte, if I woulde plainely shewe of what sorte is the corruption of nature, I could be easely contented with these wordes. But it is muche materiall that it be hedefully weyed what a manne, beyng in all partes of his nature corrupted and spoyled of his su­pernaturall gyftes, is able to dooe. They therefore whyche boasted them selues to bee the Disciples of Christe, spake of thys matter to muche like Phylosophers. For the name of Freewill still remayned amonge the Larines, as if manne hadde styll abiden in vncorrupted state. And the Grecians were not ashamed to vse the worde muche more arrogantly: For they called it Autexousion, that is to say, of her owne power, as if man had the power of him selfe. Bycause therfore all, euen to the commune people, hadde receiued this principle, that man was endued wyth Free wyll, and manye of them that woulde seeme excellente, can not tell howe farre it extendeth: fyrste lette vs searche out the force of the woorde it self, and then lette vs procede on by the simplicitie of the Scripture to shewe what man is able to do of his owne nature, towarde good or euell. What Free wyll is, where as it is a woorde commonly founde in all mens wrytynges, yet fewe haue defined yet it semeth that Origen rehersed that thynge where of they were all agreed, Lib. 3. [...]. when he sayde, that it is a power of reason to discer [...]e good or euell, and a power of will to choose eyther of them. And Augustine varyeth not from hym, when he teacheth that yt is a power of reason and wyll, whereby good is chosen while grace assi­steth, and euell when grace cesseth. Bernarde, while hee meaneth to speake more suttlely, speaketh more darkely, whyche sayeth, that it is a consent by reason of the libertie of wyll that canne not be loste and the iudgemente of reason that can be auoyded. And the definition of Anselmus is not familiar enoughe, whiche sayth, that it is a po­were to kepe vprightenesse for it selfe. Lib. 2. [...] 24. Therefore Peter Lombarde and the other Schoolemen, haue rather embraced Augustines defy­nytyon, by cause yt bothe was playner and dyd not exclude the grace of God, withoute the whyche they sawe that Wyll was not sufficient for yt selfe. But they brynge also of theyr owne suche thynges as they thought eyther to be better, or to serue for playner declaration. Fyrste, they agree that the name of Arbitrium, that is free choyse, is rather to bee referred to reason, whose parte is to discerne betwene good and Euell thynges: and the adiectiue Free, pertayneth proper­ly to wyll, P [...]rt. 1. [...]. 8 [...]. ar [...]. 3. whyche may be tourned to eyther of both. Wherefore sythe freedome proprely belongeth to wyll, Thomas sayeth that it would very well agree yf Free will be called a power of chosyng whyche [Page 15] beinge mixt of vnderstanding and appetite, dothe more incline to ap­petite. Nowe haue we in what thinges they reache that the power of Free wyll consysteth, that is to saye, in reason and wyll. Nowe remai­neth that we shortly see howe muche they geue to either parte.

They are commonly wonte to make subiecte to the free determina­tion 5 of man, thynges meane, that is whyche belonge not to the kinge­dome of God: but they do referre true ryghteousnesse to the speciall grace of God & spiritual regeneration Whiche thinge while y ^e author of the booke Of the callynge of the Gentyles meaneth to shewe, Amb. lib. 1. cap. 2. hee reckeneth vp three sortes of Wylles, the fyrste Sensitiue, the seconde Naturall, y ^e thyrde Spyrytuall, of whiche he saith, that man hath the fyrste twoo at hys owne lybertye, the laste is the woorke of the holly ghoste in man. Whyche whether it be true or no shall be entreated in place fytte for it, for nowe my purpose is but shortely to reherse the opynyons of other, and not to confute them. Hereby it commeth to passe, that when wryters speake of free wil, thei pryncipally seke not what yt is able to doe to ciuile or outewarde doinges, but what it can do to the obedience of y ^e lawe of God. Whiche latter poynt I thinke so to be the pryncipall, that yet I thynke the other is not to bee neglec­ted. Of whyche meanynge I truste, I shall shewe a good reason. There hathe been a distinction receyued in Schooles, that reckeneth vp three sortes of freedomes, the fyrste from necessytye, the seconde from synne, the thyrde from mysery. Of whiche the fyrste so naturally stycketh faste in man, that yt can by no meane be taken awaye: the o­ther twoo are loste by synne. Thys dystinction I wyllingly receyue, sauynge that there necessytye is wrongefully confounded with com­pulsion: betwene whyche twoo howe muche dyfference there ys, and howe necessary that dyfference is to be considered, shal appeare in an other place.

If this be receyued, then shall it be out of controuersie that man 6 hathe not free will to do good workes, vnlesse he be holpen by grace, and that by speciall grace, whiche is geuen to the onely electe by rege­neraciō. For I do not passe vpon these phrenetike men, whiche babble y ^t grace is offered generally & without difference. But this is not yet made plaine, whether he be altogither depriued of power to do well, or whether he haue yet some power, althoughe it be but litle & weake, whyche by it selfe in dede can do nothynge, but by helpe of grace dothe also her part. Lib. 2. dist. 26. While the Master of y ^e Sentences goeth about to make that playne, he sayth there are two sortes of grace necessary for vs, whereby we may be made mete to do a good worke: the one thei call a Working grace, wherby we effectually wil to do good: the other a To­gether workinge grace, whiche foloweth good will in helpinge it. In whiche diuision this I mislike, y ^t while he geueth to y ^e grace of God an effectuall desyre of good, he secretly sheweth his meaninge y ^t man al­redy of his owne nature, after a certaine māner, desireth good though vneffectually. As Bernarde affirminge that good will is in dede the worke of God yet this he graunteth to man, y ^t of his own motion hee desireth y ^t good wil. But this is farre frō y ^e meaning of Augustine, frō whome yet Lombard wold seeme to haue borowed this divisiō. In the seconde part of y ^e divisiō, the doubtfulnes of speache offendeth me, [Page] whiche hathe bredde a wronge exposition. For they thought that we do therefore worke togither with the Seconde grace fo God, bicause it lieth in our power, either to make voide the First grace by refusing it, Amb. lib. 2. cap. 4. or to confirme it by obedientlye folowinge it. Whereas the author of the boke Of the calling of the Gentiles, dothe thus expresse it, that it is free for them that vse the iudgement of reason, to depart frō grace, that it may be worthy rewarde not to haue departed, & that the thing whiche coulde not be done but by the workynge togither of the holly ghoste, may be imputed to their merites, by whose wyll it was possi­ble to haue not ben done. These two things I had will to note by the waye, that nowe, reader, thou maist see how muche I dissent from the soundest forte of y ^e Scholemē. For I do much farther differ from the later sophisters, euen so muche as they be farther gone from the aun­cient tyme. But yet somwhat, after suche a sorte as it is, we perceaue by this diuision, after what manner thei haue geuen Free wil to man. For at length Lombard sayth, Lib. 2. dist. 25. that we haue not free will therfore, by­cause we are alyke able eyther to do or to thynke good and euell, but onely that we are free from compulsion: whiche freedome is not hinde­red, althoughe we be peruerse and the bondemen of sinne, and can doe nothinge but sinne.

7 Therfore, man shalbe saide to haue free will after this sorte, not by­cause he hath a free choise as well of good as of euell, but because he dothe euell by Wyll, and not by compulsion. That is very well saide: but to what purpose was yt to garnyshe so smale a matter wyth so proude a title? A goodly libertie forsooth, if man be not compelled to serue sinne: so is he yet a wyllynge seruaunte that hys wyll is holden fast bounde with the setters of sinne. Truely I do abhorre striuinge about woordes wherewith the Churche is vainely wearied: but I thinke that suche wordes are with greate religious carefulnes to be taken hede of, whiche sounde of any absurditie, specially wher the er­rour is hurtefull. How few I praye you, are there, whyche when they heare that Free wil is assigned to man, do not by and by conceaue, that he is lorde bothe of his owne mynde and wyll, and that he is able of hym selfe to turne hym selfe to whether parte he will? But some one wyll saye: this perill shalbe taken awaye, if the people be dylygentlye warned of the meaninge of it. But rather forasmuche as the witte of man is naturally bent to falsitie, he will soner conceiue an errour out of one little worde, than a truth out of a longe tale. Of whiche thing we haue a more certaine experience in this very worde, than is to be wished. For omittinge that exposition of the olde wryters, all thei in manner that came after, while thei sticke vpon the naturall significa­tion of the woorde, haue ben carried into a truste of them selues that bringeth them to distruction.

8 But if the authoritie of the fathers do move vs, they haue in dede continually the worde in their mouth: but thei do withal declare, how muche thei esteme y ^• vse of it. Lib. 1. con­tr [...]ul. Hom. 5 [...]. in Ioan. Ad A [...]ast. cap. 44. Fyrst of all Augustine, whiche sticketh not to call it Bonde wyll. In one place he is angry with them y ^t denye free wil but he declareth his chiefe reasō why, when he saith onely, Let not any man be so bolde to denye the freedome of wyll, that he go aboute to excuse sinne. But surely in an other place he confesseth, that the [Page 9] wyll of manne is not free wythoute the holye ghooste, for as muche as yt is subiecte to lustes that doe bynde and conquere yt. De perfect. [...]st. Agayne, that when wyll was ouercome wyth synne whereinto it fell, nature begane to wante freedome. Enchir. ad 1 au. ca. [...]0. [...]a Bonif. lib. 3. ca 8. Ibid. ca. 7. Agayne, that man hauynge yll vsed hys free wyll, loste bothe hymselfe and yt. Agayne Free wyll is become captiue, that it can do nothinge towarde ryghteousnesse. Againe, that it canne not be free, whyche the grace of God hathe not made free. Againe, Ad. B [...]ns. lib. [...]. ca. 3. that the iustice of God is not fullfylled when the lawe com­maundeth, and man dothe as of hys owne strength, but when the holy ghoste helpeth, and mans will not free, but made free by God, obeyeth. And of all these thynges he shortely rendreth a cause, when in an o­ther place he writeth, that man receiued greate force of free will when he was created, Ad Bonis. lib. 3. ca. 7. but he loste it by sinninge. Therfore in an other place, after that he had shewed that free will is stablished by grace, he sharp­ly inueieth against them that take it vpon them without grace. De uerbis aposi. ser. 3. Why therfore (sayth he) dare wretched men either be proude of freewil be­fore that they be made free, De spiritu & litera. cap. 30. or of their owne strength yf they be allrea­dy made free? And they marke not that in the very name of Freewyll, is mention of freedome. ij. Cor. iij.viij. But where the spirite of the Lorde is, there is freedome. If then they be the bondemen of sinne, why do thei boste them of free wyll? For of whome a manne is ouercome, to hym hee ys made bonde. But yf they bee made free, why do they boaste them as of theyr owne woorke? Are they so free, that they wyll not bee his bond­seruauntes, whyche sayeth: Iohn. xv.v Wythoute me ye canne do nothynge? Be­syde that also in an other place hee seemeth sportyngly to mocke at the vse of that woorde when hee sayde, De correp. & gra. ca. 13. that wyll was in deede free, butte not made free, free to righteousnesse, but the bondeseruaunt of synne. Whyche sayinge in an other place hee repeteth and expoundeth, that manne ys not free from ryghteousnesse, but by choyse of will, and from synne hee ys not free, but by grace of the Sauyoure. Hee that doothe testifie, that the freedome of manne ys nothynge ells but a freema­kinge or manumission from righteousnesse, seemeth trymely to mocke at the vayne name thereof. Therefore yf any manne wyll permytte the vse of thys woorde wyth no euell signification, hee shall not bee troubled by mee for so doynge. But bycause I thynke yt canne not bee kepte wythoute greate peryll, and that it Mulde turne to a greate benefite to the Churche, yf yt were abolyshed: neyther wyll I my selfe vse yt, and I woulde wyshe other, yf they aske mee counsell, to for­beare yt.

I maye seeme to haue broughte a greate preiudice agaynste my 9 selfe, whiche haue confessed, that al the ecclesiasticall writers, excepte Augustine, haue spoken so doubtefully or diversly in this matter, that no certaintie can be had oute of their writinges. For some will so con­strue thys, that I mente therefore to thruste them from geuinge any voice herein, bicause thei are all againste me. As for me, I mente it to no other ende but this, y ^e I simply and in good faythe wolde haue Godly wittes prouided for, whiche is thei weite vpon those mens opinion in thys poynte, they shall alwaie wauer vncertaine. In such sorte do thei sometime teache, man beinge spoiled of all strengthe of freewyll, to flee to grace onli; somtime thei furnish or seme to furnish him w ^t his [Page] owne armure. But it is not harde to make appeare, that in suche doubtefullnesse of speache, they nothynge, or verye lyttle, esteemyng mans strength, haue geuen the prayse of all good thynges to the holy ghoste, yf I heare recyte certayne sentences of theyrs, whereby that is playnely taughte. De prede­stinatione sanctorum lib. 4. Augu. in Gen. For what meaneth that sayinge of Cypryane, whyche Augustine so ofte repeteth, that wee oughte to glorye of no­thynge, bycause we haue nothynge of oure owne, but that man wholy despoyled in hym selfe, maye learne to hange all vpon God. What meaneth that sayinge of Augustine & Eucherius, when thei expound, that Chryste is the tree of lyfe to whome hee that reacheth his hande, shall lyue? and that the tree of knowledge of good and euell, is the free choyse of wyll, whereof who so tasteth, forsakynge the grace of God he shall dye? Hom. 1. in aduen [...]. What meaneth that of Chrysostome, that euerye man ys naturally not onely a synner, but also alltogether synne? If wee haue no good thynge of oure owne: yf manne from toppe to tooe bee alto­gether synne: yf yt bee not lawefull to attempte howe muche the po­wer of Free wyll is able to dooe, howe then maye yt bee lawefull to parte the prayse of a good woorke betweene God and man? I coulde reherse of thys sorte verye manye sayinges oute of other, but leaste any manne shoulde cauill that I choose oute those thynges onelye that make for my purpose, and dooe craftelye leaue oute suche thyn­ges as make agaynste mee, therefore I dooe forbeare suche rehersall. Yet thys I dare affyrme, howe so euer they bee sometyme to busye in auauncynge Freewyll, that thys yet was theyr purposed marke, to teache manne beeynge alltogether tourned awaye from truste of hys owne power, to haue hys strengthe reposed in God alone. Nowe come I to the symple settynge fourthe of the trueth, in consyderynge the nature of manne.

10 But I am here constrayned to repete that, whyche in the begyn­nynge of thys Chapter I speake by waye of preface. As anye manne is mooste dyscouraged and throwne downe wyth conscience of hys owne myserye, needynesse, nakednesse and shame, so hathe hee beste profyted in knowledge of hymselfe. For there ys nooe daunger to bee feared, leaste manne wyll take to muche from hymselfe, so that hee learne, that what hee wanteth is to bee recouered in God, but to hym selfe hee canne take nothynge more than hys owne ryghte, bee it ne­uer so little, but that he shall destroie him selfe with vaine confidence, and conueynge the honoure of God to hym selfe, become gyltye of haynous sacrylege. And truely, so ofte as thys luste inuadeth owre mynde, that wee desyre to haue some what of oure owne, whyche maye reste in oure selues rather than in God, lette vs knowe that thys thoughte ys mynystred vs by nooe other couseller, butte by him that persuaded oure fyrste parentes, to haue a wyll to bee lyke vnto Gods, knowynge boothe goode and euell. If it bee the woorde of the deuell that rayseth vp manne in hym selfe, lette vs geue no place vnto yt, vnlesse wee lyfte to take counsell of oure enemye. It ys pleasaunte in deede, for a manne to haue so muche strength of hys owne, that hee maye reste in hym selfe. Butte that wee bee not allured to thys vaine affiaunce, lette so many sore sentences make vs afrayde, by whyche wee bee throwen downe: Iere. 17.5. as are, Cursed ys hee whyche trusteth in [Page 10] in manne and setteth fleshe to bee hys arme. Agayne, that God hathe not pleasure in the strengthe of a horse, Ps. [...]lv [...].x. neyther delyteth in the legges of manne, but delyteth in them that feare hym, and attende vpon his mercye. Esay. xl.xxix. Agayne, that yt ys hee whyche geueth strengthe vnto hym that fayneteth, and vnto hym that hathe no strengthe, hee encrea­seth power, euen the yonge menne shall faynte and bee wearye, and the yonge menne shall stumble and fall, butte they that weyte, vpon the Lorde, shall renewe theyr strengthe. All whyche sayinges tende to thys ende, that wee leane not vpon any opynyon of oure owne strengthe, bee yt neuer so lyttle, yf wee meane to haue God fauoura­ble vnto vs, Iac. iiij.vi whyche resysteth the proude, & geueth grace to y ^e humble. And then agayne, lette these promyses come into oure remembrance. I wyll poure oute water vpon the thyrstye, Esa. xliiij.iiii. and Floudes vpon the drye grounde. Agayne, All yee that thyrste, come vnto the waters. Whyche promyses dooe testyfye, Esa. v.i. that none are admytted to receyue the blessynges of God, but they that pyne awaye wyth feelynge of theyr owne pouertye. And suche promyses are not to bee passed o­uer, as ys that of Esaye: Esa. Thou shalte haue no more sonne to shyne by Daye, neyther shall the bryghtenesse of the Moone shyne vnto thee: for the Lorde shall bee thyne euerlastynge lyghte, and the God thy glorye. The Lorde in deede doothe not take awaye the shynynge of the Sonne or Moone from hys seruauntes, but bycause he will hymselfe alone appeare gloryous in them, hee calleth theyr confy­dence farre awaye, euen from those thynges, that are compted in their opinion moste excellente.

Truely, that sayinge of Chrysostome hathe allwaye excedyngelye 11 well pleased mee, that the foundation of oure Wysedome is humyly­tye: but yet more that sayinge of Augustyne, As (sayeth hee) that same Rhethoritian beeynge asked, Hom. de perf. euan­gel. Epist. 56. del Diosc. what was the fyrste thynge in the rules of eloquence, answered Pronunciation: and what was the seconde, hee aunswered Pronunciation: and what was the thyrde, he aunswered Pronunciation: so yf one aske me of the rules of Chri­stian relygyon, the Fyrste, the Seconde, and Thyrde tyme, and al­wayes I woulde aunswere Humylytye. But hee meaneth not humi­lytye, when a manne knowinge some lyttle vertue to bee in hymselfe, absteyneth from pride and hautynesse of mynde, butte when he truely feeleth hym selfe to bee suche a one, as hathe no refuge butte in humylytye: In Ioan. hom. 49. as in an other place hee declareth. Let no manne (say­eth hee) flatter hym selfe: of hys owne he ys a deuell. That thynge whereby hee ys blessed, hee hathe of God onelye. For what haste thou of thyne owne, butte synne? Take awaye from thee, synne whyche ys thyne owne, Li. de Nat. & gratia, cap. 52. In Psal. 45. for ryghteousnesse ys Gods. Agayne, why ys the possy­bylytye of nature so presumed on? yt ys wounded, mayned, troubled and loste, yt needeth a true confession, and not a false defense. Agayne, when euerye manne knoweth that in hymselfe hee ys nothynge, and of hymselfe hee hathe no helpe, hys weapons in hym selfe are bro­ken, the warres are ceassed. But yt ys needefull, that all the weapons of wyckednesse bee brooken in sunder, shyuered in peeces and burnte, that thou remaine vnarmed & haue no helpe in thy selfe. How muche [Page] more weake thou arte in thy selfe, so muche the more the Lorde recei­ueth thee. So vpon the thre score and tene Psalme hee forbyddeth vs to remembre oure owne ryghteousnesse, that wee maye acknowledge the ryghteousnesse of God: and hee sheweth that God dooeth so com­mende hys grace vnto vs, that wee maye knowe oure selues to be no­thynge, that wee stande onely by the mercye of God, when of oure selues wee are nothynge but euell. Let vs not therefore stryue here with God for oure righte, as if that were wythdrawen from oure saluation which is geuen to him. For as oure humblenesse ys hys hie­nesse, so the confession of oure humblenesse hathe hys mercye readye for remedye. Neyther yet doe I requyre that man [...]e not conuinced shoulde wyllyngely yelde hymselfe: nor yf he haue any power, that he shoulde tourne hys mynde from yt, to bee subdued vnto true humyly­tye. But that layinge awaye, the disease of selfeloue and desyre of vic­torye wherewyth beynge blinded, hee thinketh to highely of himselfe, hee shoulde well consider hymselfe in the true lookynge glasse of the Scrypture.

12 And the common sayinge whyche thei haue borrowed oute of Au­gustine pleaseth mee well, that the naturall gyftes were corrupted in manne by synne, and of the supernaturall hee was made emptye. For in thys latter parte of supernaturall gyftes, they vnderstande as wel the lyghte of faythe as ryghteousnesse, whyche were suffycyente to the attaynyge of heauenly lyfe and eternall felycytye. Therefore bany­shynge hym selfe from the Kyngedome of God, hee was also depriued of the spyrytuall gyftes, wherewyth hee hadde been furnyshed to the hope of eternall saluation. Wherevpon foloweth, that hee ys so bani­shed from the Kyngedome of God, that all thynges that belonge to the blessed lyfe of the soule, are extinguished in hym, vntyll by grace of regeneration hee recouer them. Of that sorte are fayth, the Loue of God, charytye towarde oure neyghboures, the studye of holynesse and ryghteousnesse. All these thynges, bycause Christe restoreth them vnto vs, are compted thinges comming from an other to vs, and besid nature, and therefore wee gather that they were ones taken awaye. Agayne, soundenesse of the vnderstandinge mynde and vpryghtenesse of hear [...]e were then taken awaye together, and thys ys the corrupti­on of naturall gyftes. For thoughe there remayne somewhat lefte of vnderstandynge and iudgemente together wyth wyll, yet canne wee not saye, that oure vnderstandynge ys sounde and perfecte, why­che is boothe feeble and drowned in many darkenesses. And as for oure wyll, the peruersenesse therof ys more than suffic [...]ently knowen. Syth therefore, reason, whereby a man discerneth betwene good and euell, whereby hee vnderstandeth and iudgeth, is a naturall gyste, yt coulde not be altogether destroied, but it was partly weakened, part­ly corrupted, so that foule ruynes thereof appeare. In this sense doothe Iohn saye, Ihon. i.v. that the lyghte shyneth yet in darkenesse, but the darkenesse comprehended yt not: In whyche woordes boothe thyn­ges are playnely expressed, that in the peruerted and degendred na­ture of manne, there shyne yet some sparkes that shewe that hee ys a creature hauinge reason, and that hee differeth from brute beastes, bicause he is endued with vnderstanding: & yet y ^t this light is choked [Page 11] wyth greate thyckenes of ignoraunce, that yt canne not effectuallye gette abroade. So Dyll, bycause yt ys vnseparable from the nature of man, peryshed not, but was bounde to peruerse desyres, that yt can couet no good thynge. Thys in deede ys a full definition, but yet suche as needeth to be made playne wyth more wordes. Therefore, that the the ordre of oure talke maye procede accordynge to that fyrste distinc­tion, wherein wee diuided the soule of manne into vnderstandyng and wyll: let vs fyrste examyne the force of vnderstandynge. So to con­demne it of perpetuall blyndenesse, that a man leaue vnto it no man­ner of skyll in any kynde of thynges, ys not onely agaynste the worde of God, but also agaynste the experience of common reason. For wee see that there is planted in manne a certayne desire to searche out tru­eth, to whyche hee woulde not aspyre at all, but hauinge felte some sa­uoure thereof before. Thys therefore ys some syghte of mans vnder­standing, that he ys naturally drawen with loue of trueth, the neglec­tyng whereof, in brute beastes proueth a grosse Sense wythout rea­son, all be yt, thys lyttle desyre suche as yt is faynteth before yt entre the begynnynge of her race, bycause it by and by falleth into vanitie. For the wytte of manne canne not for dullnesse keepe the ryghte way to searche oute trueth but straieth in diuerse erroures, and as it were groopynge in darkenesse, oftentimes stombleth, tyll at length yt wan­der and vanysheth awaye, so in seekynge trueth, yt doothe bewraye howe vnfytte yt ys to seeke and fynde trueth. And then yt ys sore troubled wyth an other vanytye, that oftentymes yt dyscerneth not those thynges to the true knoweledge, whereof yt were expedyente to bende yt selfe, and therefore yt tormenteth yt selfe wyth fonde cu­ryosytye, in searchynge oute thinges superfluous and nothing worth: and to thynges moste necessarye to bee knowen, it eyther taketh noe heede, or neglygentlye or seldome tourneth, but surelye scarse at any tyme applyeth her studye earnestlye vnto them. Of whyche peruers­nesse, whereas the prophane wryters dooe commonly complayne, yt ys founde, that all menne haue entangled them selues with it. Wher­fore Salomon in all hys Ecclesiastes, when hee hadde gone throughe all these studyes, in whyche men thynke them selues to bee very wyse, yet he pronounceth, that they are all vaine and tryfelynge.

Yet do not all trauales of Witte▪ so alwaye become voyde, but that 13 yt attayneth somewhat, specyally when yt bendeth yt selfe to these in­ferioure thinges. Yea and it is not so blockyshe, but that yt tasteth al­so some lyttle of the hier thinges how soeuer it more negligently ap­plye the searchynge of them, but yet not that wyth lyke power of con­ceauynge. For when yt ys carryed vp aboue the compasse of thys present lyfe, then is it pryncipally conuinced of her owne weakenesse. Wherefore, that wee maye the better see howe farre according to the degrees of her abylytye yt procedeth in euerye thynge, yt ys goode that I putte fourthe a dystynction. Lette thys therefore bee the di­stinction, that there is one vnderstandynge of earthely thynges, an other of heauenly thynges. Earthly thynges I call those that doe not concerne God and his Kyngedome, true ryghteousnesse, and the blessednesse of eternall lyfe, but haue all theyr respecte and relati­on to thys presente lyfe, and are as yt were contayneth wyth­in [Page] the boundes thereof. Heauenly thinges, I cal the pure know­ledge of God, the ordre of true righteousnesse and the misteries of the heauenly kyngdome. Of the fyrste sorte are policy, gouernaunce of householde, all handy craftes, and liberall Scienses. Of the seconde sorte are the knowledge of God and Gods will, and the rule to frame oure lyfe accordynge to yt. Concernynge the fyrst, this we muste con­fesse, bicause man is a creature by nature geuen to lyue in companies together: he is also by naturall instinction bente to cheryshe & to pre­serue the feloweshyppe of these companies, therfore we see that there are in the myndes of all men vniuersall impressions of a certaine ciuill honestie and ordre. Hereby yt commeth to passe, that there is founde noman that vnderstandeth not, that all companies of men oughte to bee keepte in ordre with lawes, and that conceyueth not in hys minde the prynciples of these lawes. Hereof commeth that same perpetuall consente, as well of all nations as of all menne, vnto lawes, bycause the seedes thereof are naturally planted in all menne wythoute any teacher or lawemaker. And I weye not the disscusions and fygh­tynges that afterwarde arise▪ whyle some desyre to peruerte lawe and ryghte, the loose absolute gouernementes of kynges, that luste strayeth abroade in steede of ryghte, as the eues & robbers, some (whi­che ys a faulte more than common) thynke that to bee vniuste, why­che other haue stablyshed for iuste: and on the other syde styffely saye, that to be laudable, whiche other haue forbydden. For these menne do not therefore hate lawes, bycause they dooe not knowe that lawes are good and holly, but for that they ragynge wyth heddye luste, doe fyghte agaynste manyfeste reason, and for theyr fansi [...] dooe abhorre that, whych in vnderstandyng of minde thei allowe. The latter sorte of stryuyng is suche, that yt taketh not awaye that fyrste conceiuing of equitie. For when menne dooe stryue amonge them selues, concer­ninge the poyntes of lawes, they agree together in a certaine summe of equitie. Wherein is proued the weakenesse of manns witte, which euen then when it seemeth to folowe the righte waye, yet halteth and staggereth, but styll thys remayneth true, that there is sowen in all menne a certayne seede of polytyke ordre. And that ys a large proofe, that in the orderynge of thys lyfe, no manne ys voyde of the lyghte of reason.

14 Nowe do folowe the artes, boothe the liberall, & the handy craftes: in learnynge whereof, bycause there ys in vs all a certaine aptnesse, in them also doothe appeare the force of manns wytte: but all bee yt, all menne bee not apte to learne them all, yet ys this a token certayne enoughe of the common naturall power, that there ys almooste no manne founde, whose conceyte of wytte doothe not in some arte or o­ther shewe fourthe it selfe. Neyther haue they onely a power or fa­cylytye to learne, but also to deuyse in euerye arte some newe thinge, eyther to amplifie or make perfecter that whyche hathe been lear­ned of an other that wente before, whyche thyng, as yt moued Plato erroniouslye to teache, that suche conceauyng ys nothyng ells, but a calling to remembraūce, so by good reason it oughte to compell vs to confesse, that the beginnyng thereof is naturally planted in the witte of man. These poyntes therefore done plainely testyfye, that there ys [Page 12] geuen to men naturally an vniuersall conceyuynge of reason and of vnderstandynge. Yet ys yt so an vniuersall benyfyte, that therein euery manne oughte for himselfe to acknoweledge the peculiar grace of God. To whyche thankefullnesse the creatore hym selfe doothe suffycyently awake vs, when hee createth naturall fooles, in whome hee maketh vs to see wyth what gyftes mans soule excelleth, yf it bee not endued wyth hys lyghte, whyche ys so naturall in all men, that yt ys yet altogether a free gyfte of hys lyberalytye towarde euerye man. But the inuention and ordrely teachynge of the same artes, or a more inwarde and excellente knoweledge of them whyche is propre but to a fewe, is no perfecte argumente of the common conceyuynge of wytte, yet bycause wythoute dyfference it happeneth to the godlye and vngodlye, yt ys ryghtefully reckened amonge naturall gyftes.

So oft therefore as we lyghte vpon profane wryters, lette vs be 15 putte in mynde by that maruaylous lyghte of trueth that shyneth in them, that the wytte of manne, howe muche soeuer yt bee, peruerted and fallen from the fyrste integrytye, ys yet styll clothed and garny­shed wyth excellente gyftes of God. If wee consyder that the spy­ryte of God ys the onely fountayne of trueth, wee wyll neyther re­fuse nor despise the trueth yt selfe, wheresoeuer yt shall appeare, ex­cepte wee wyl dishonourably vse the spyryte of God: for the gyftes of the holy ghoste canne not bee sette lyghte by, without contempte and reproche of hymselfe. And what? Shall wee denye that the trueth shyned to the oulde Laweyers, whyche haue sette fourth Ciuile ordre and Dyscyplyne wyth so greate equytye? Shall wee saye that the Phylosophers were blynde boothe in that exquysyte contemplation, and cunnynge descryption of nature? Shall wee saye that thei had no wytte, whiche by settinge in ordre the arte of speache, haue taught vs to speake wyth reason? Shal we saye that they were madde, whi­the in settynge fourthe Physycke, haue employed theyr dilygence for vs? What of all the Mathematicall scienses? shall wee thynke them dotynge erroures of madde menne? no, rather wee canne not readde the wrytynges of the oulde menne, concernyng these thynges, wyth­oute greate admiration of theyr wytte. But shall wee thynke any thynge praysewoorthy or excellente, whyche wee doe not reknowe­ledge, to come of God? Let vs bee ashamed of so greate vnthankeful­nesse, into whyche the Heathen Poetes fell not, whyche confessed that boothe Phylosophye and Lawes, and all good artes, were the in­uentions of mods. Sythe then yt appeareth that these men, whome the Scripture calleth naturall menne, were of so sharpe and deepe sygthe in searchynge oute of inferioure thynges, lette vs learne by suche exaumples, howe manye good thynges the Lorde hathe lefte to the nature of manne, after that it hathe been spoyled of the true God.

But in the meane tyme yte lette vs not forgette, that these are the 16 moste excellente good gyftes of the spyryte of God, whyche for the common benefyte of mankinde hee dealeth abroade to whome it plea­seth him. For if it behoued, that the vnderstanding and skill that was requyred for the framyng of the tabernacle, Exo. xxxi.ij. & .xxxv▪xxx. shold be poured into Beseleel & Oliab by y ^e spirit of god, it is no mer [...]el if y ^e knowledg of those [Page] thinges whiche are moste excellent in mans life, be sayde to be com­municated vnto vs by the spirite of God. Neither is there cause why any manne should aske, what haue the wicked to doe with Gods spi­rite, which are altogether estranged from God. For where it is saide that the spirite of God dwelleth in the faythfull onely, that is to be vnderstanded of the spyrite of sanctification, by the whyche we are consecrate to God him felfe, to be his temples: yet doeth he neuerthe­lesse fyll moue and quicken all thynges wyth the vertue of the same spirit and that accordyng to the propertie of euery kinde whyche he hath geuen to it by lawe of creation. If it haue ben the Lordes will that we shoulde be holpen by the trauaile and seruice of the wicked in naturall Phylosophie, Dialectike, the mathematicall knoweledges, and other: lette vs vse it, leaste yf we neglecte the giftes of God, wil­lingly offred in them, we suffer iuste punishmēt for our slouthfulnesse. But leaste any shoulde thinke a manne to be blessed, when vnder the elementes of this world there is graunted vnto him so great an abi­litie to conceiue truth, it is also to be added that all this power to vn­derstande, and the vnderstandyng that followeth thereof, is a vani­shyng and transitorie thyng before God, where there is not a stede­faste fundation of trueth. For Augustine teacheth most truely, whom (as we haue sayd) the Master of the Sentences, & the other Schole­men are compelied to assent vnto, Lib. 2. dist 25. as the free giftes were taken from man after his fall, so these naturall giftes which remayned, were cor­rupted. Not that they can be defiled of themselues in asmuch as they come from God, but bicause they cease to be pure to a defiled manne, that he should haue no prayse of them.

17 Lette this bee the summe: that it is seene that in all mankynde is reason whyche is propre to our nature, whyche maketh vs to differ from brute beastes, as brute beastes doe differ in sense from thynges without lyfe. For where as there be borne certayne naturall fooles and idiotes, that defaulte obscureth not the generall grace of god. But rather by such sight we are put in mynde, that what is lefte vn­to our selues, ought iustely to be ascribed to the kindenesse of god, bi­cause if he had not spared vs, our rebellion had drawen wyth it the destruction of our whole nature. But whereas some doe excelle in sharpenesse of conceiuyng, some other doe passe in iudgement, some haue a quicker witte to learne this or that arte: in this variete God setteth forth his grace vnto vs, that no manne shoulde clayme to him selfe as his owne, that whyche floweth from gods mere libe­ralitie. For howe becometh one more excellente than an other, but that in common nature myght appere aboue other the speciall grace of God, whyche in omittyng many, sayeth openly that it is bounde to none. Byside that god poureth in singular motions, according to the callyng of euery manne. Of whiche thyng we meete with many ex­amples in the bokes of y ^e Iudges, [...] 6. [...]4 wher it is sayde, that the spyrite of the Lorde [...]ad them, whome he called to rule the people. Finally, in euery noble arte there is a speciall instruction. By whyche reason the strong men followed Saul whose heartes the lord had touched. 1. [...]a. 10.6. And when his ministring in the kingedome was propheeyed of Sa­muel sayde thus: 1. S [...]. 16.1 [...]. The spirit of the lord shall come vpon thee, and thou [Page 13] shalt be an other man. And this was continued to the whole course of gouernemente: as after it is spoken of Dauid, that the spirite of the Lorde came vpon him from that daye forwarde. But the same is spo­ken in an other place as touchinge particular motions: yea in Homere men are sayde to excell in witte, not onely as Iupiter hathe dealte to euerye manne, but also as the tyme requyred. And truely experi­ence teacheth, whyle many tymes suche men stande amased as were moste sharpe and deepewytted, that the wittes of men are in the hand and will of God to rule them at euerye moment: for whyche reason yt is sayde, that the taketh witte from the wyse, that they maye wander oute of the waye. [...] But yet in thys diuersitie wee see remaynynge some markes of the Image of God, whyche dooe make difference be­twene all mankynde and other creatures.

Now is to be declared what mans reason seeth, when it commeth 18 to the kyngedome of God and to that spirituall insight, whyche con­systeth chyefely in three thynges: to knowe God, and hys fatherly fa­noure towarde vs, wherein oure saluation standeth: and the waye to frame oure lyfe accordynge to the rule of hys lawe. Bothe in the first two & in y ^e seconde, proprely thei that are most wytty, are blinder than molles. I denye not that there bee here and there readde in Phylo­sophers, concerninge God, many thynges well and aptely spoken, but yet suche as dooe alwaye sauoure of a certayne gyddy ymagynation. The Lorde gaue them in deede, as ys aboue sayde, a lyttle taste of his godheade, that they should not pretende ignoraunce to coloure their vngodlynesse: and many tymes he moued them to speake many thyn­ges by confession wherof them selues myght be conuinced: But thei so sawe the thynges that they sawe, that by suche seynge they were not directed to the trueth, muche lesse did attaine vnto it, lyke as a wayfaringe man in the myddest of the feylde, for a sodayne momente, seeth faire and wyde the glysterynge of lyghtninge in the night time, but wyth suche a quickely vanishinge sight, that he is soner couered againe with the darkenesse of the night, than he can stirre his foote, so farre is it of that he canne be brought into his way by such a helpe. Besyde that, those smale droppes of truthe, wherwyth, as it were by chaunce, they sprincle their bokes, with howe many and howe mon­struous lyes are they defyled? Fynally, thei neuer so muche as smel­led, that assurednesse of Gods good will towarde vs, without whiche mans witte muste nedes be filled with infinitie confusion. Therefore mans reason neither approcheth, nor goeth towarde, nor ones direc­teth syghte vnto thys trueth, to vnderstande whoe is the true god, or what a one he will be towarde vs.

But bicause we being dronke with a false persuasion of oure owne 19 deepe insight, do very hardely suffer oure selues to be persuaded, that in matters of god it is vtterly blynde and dull: I thynke it shall bee better to confyrme yt by testymonyes of Scripture than by reasons. Thys dothe Ihon very well teache in that place whiche I euen n [...]w alleged, Ihon. 1.4. when he wryteth, that lyfe was in God from the beginnyng, and the same lyfe whyche shoulde be the lyghte of men, and that the lighte did shine in darkenesse, & the darkenesse cōprehended it not. He sheweth in deede, that mans soule is lightened with the brightnesse of [Page] gods light, so that it is neuer altogether without some small flame, or at leaste some sparcle of it, but yet, that with suche a light he com­prehendeth not God. And why so? bycause mans quickenesse of wit, as toward the knowledge of God, is but mere darkenesse. For when the holy ghost calleth men darkenesse, he at ones spoyleth them of all abilitie of spirituall vnderstandyng. Therefore he affirmeth, that the faythful which embrace Christ, Iohn. i.xiij. are borne not of bloud, or of the wil of the flesh, or of man, but of God. As if he should saye: fleshe is not capa­ble of so hye wisedome to conceiue God and that which is Gods, vn­lesse it be lightened with the spirite of God. Matth. xvi xvij. As Christ testified, that this was a special reuelation of the father, that Peter did know him.

20 If we were perswaded of this, whiche ought to be out of all con­trouersie, that our nature wanteth all that, whyche our heauenly fa­ther geueth to his electe by the spirite of regeneration, then here were no matter to doubte vpon. For thus speaketh the faythfull people in the Prophet: Ps. xxxiiij x. i. Cor. xii. Ihon. iij.xxvij. For with thee is the fountayne of lyfe, and in thy light we shal see light. The Apostle testifieth the same thing, whē he saieth that no man can call Iesus the lorde, but in the holy ghost. And Iohn Baptist seyng the dulnesse of his disciples, crieth out, that no man can receiue any thyng, vnlesse it be geuen him from aboue. And that he meaneth by Gifte a speciall illumination, and not a common gifte of nature, appereth hereby, that he complaineth that in so many wordes as he had spoken to tommende Christ to his Disciples, he preuayled nothyng. I see (sayeth he) that wordes are nothyng to informe mens mindes concernyng diuine thynges, vnlesse the Lorde geue vnder­standing by his spirite. Yea and Moses, when he reprocheth the peo­ple wyth their forgetfulnesse, yet noteth this withal, that they can by no meanes growe wise in the misteries of God, but by the benefite of God. Deut. xxix ij. Thyne eyes (sayeth he) haue seene those greate tokens and wonders, and the Lorde hath not geuen thee a heart to vnderstande, nor eares to heare, nor eyes to see. What shoulde he expresse more, yf he called vs blockes in consideryng the workes of God? Where­upon the Lorde by the Prophete promiseth for a greate grace, Ie. xxiiij.vij. that he wyll geue the Israelites a hearte, that they maye knowe hym: signifiyng thereby, that mans witte is onely so muche spiritually wyse, as it is lightened by hym. And this Christe plainely confirmed wyth hys owne mouthe, Ihon. vi.xxiiij. when he sayeth that no manne can come to hym, but he to whome it shalbe geuen from the Father. What? is not he hym selfe the liuely Image of the Father, in whome the whole bryghtnesse of his glorie is expressed vnto vs? Therefore he coulde not better shewe what our power is to knowe god, than when he sayeth, that wee haue no eyes to see his Image, where it is so open­ly sette presente before vs. What? Came he not into the earth for this purpose, to declare his Fathers wyll vnto menne? And dyd he not faythfully dooe hys office? Yes surely. But yet nothynge is wroughte by hys preachynge, vnlesse the inwarde Schoolemaster, the holyghost, set open the waye to our mindes. Therefore none come to hym, but they that haue heard and ben taught of the Father. What maner waye of learnyng and hearyng is this? Euen, when the holy ghost by maruellous and singular vertue formeth the eares to heare, [Page 14] and the mindes to vnderstande. And leaste that should seme s [...]raung, he allegeth the prophecie of Elaye, where when he promiseth the re­pairyng of the church that they whych shall be gathered together to saluation, Esa. iiii.xiii. shal be taught of the Lord. If god there foresheweth some peculiar thyng concernyng his electes, it is euident that he speaketh not of that kinde of learnynge that was also common to the wicked and vngodly. It remayneth therefore that we muste vnderstande it thus, that the way into the kingdome of God is open to no man, but to him to whom the holy ghost by his enlightening shal make a newe minde. But Paule speaketh most playnely of all, whiche of purpose entryng into discourse of this matter. After he had condemned all mens wisedome of follie and vanitie, & vtterly brought it to naught, at the laste concludeth thus: 1. Cor. ii.iiiii. that naturall man can not perceiue those thynges that are of the spirit of God: they are foolishnesse vnto him, and he can not vnderstande them, bicause they are spiritually iudged. Whome doeth he call naturall? euen him that stayeth vpon the light of nature. He I saye comprehēdeth nothing in the spiritual misteries of God. Why so? is it bicause by slouthfulnesse he neglecteth it? Nay, rather although he wold trauaile neuer so much, he can do nothing, bycause forsoth they are spiritually iudged. What meaneth that? bi­cause beyng vtterly hidden from the light of man [...] they are opened by the only reuelation of the spirite: so that they are reckened for follie where the spirite of God geueth no light. Before he had auaunced those thinges that God hath prepared for them that loue him, aboue the capacitie of eyes, eares and mindes. Yea he testified that mans wisedome was as a certaine veile, whereby mans minde was kepte from seyng God. 1. Cor. i.xx What meane we? The Apostle pronounceth, that the wisedome of this world is made folly by god: and shal we forsoth geue vnto it sharpenesse of vnderstanding, whereby it maye pearce to the secrete places of the heauenly kingdome? Farre be such beasteli­nesse from vs.

And so that whiche here he taketh awaye from menne, in an other 21 place, in a prayer, he geueth it to god alone. God (sayeth he) and the father of glory, Eph. i.xv. geue to you the spirite of wisedome and reuelation. Nowe thou hearest that all wisedome and reuelation is the gifte of god. What followeth? and lightene y ^e eyes of your minde. Surely yf they neede a newe reuelation, then are they blinde of themselues yt foloweth after: That ye maye knowe what is the hope of your cal­ling. &c. Therefore he confesseth, that the wittes of men are not capa­ble of so great vnderstandyng to knowe their owne callyng And let not some Pelagian babble here, that god doth remedie that dulnesse or vnskilfulnesse, when by the doctrine of his worde he directeth mās vnderstanding, whether without a guide he could not haue atteined. For Dauid had a lawe, wherein was comprehended al the wisedome that maye be desired, and yet not contented with that, he requireth to haue his eyes opened, that he maye consider the misteries of the same lawe. Ps. C.xix.xviij. By whiche speache truely he secretly sayeth, that the sunne ry­seth vpon the earth where the worde of God shineth to men: but they get not muche thereby, vntill he himselfe that is therefore called the father of lightes, Iac. i.xvij do geue them or open their eyes, bicause where so [Page] euer he shineth not with his spirit, al things are possessed with dark­nesse. So the Apostles were wel & largely taught by the best schoole-master: yet if they had not needed the spirite of trueth to instruct their mindes in that same doctrine which they had hearde before, Iohn. xi [...]ij xxvi. he wold not haue bidden them loke for him. If the thing that we aske of God, we doe thereby confesse that we wante: and God in that that he pro­miseth it vs, doth argue our need, let no man nowe doubte to confesse that he is so much able to vnderstande the misteries of God, as he is enlightened with his grace. He that geueth to him selfe more vnder­standing is so much the more blinde, for that he doth not acknowe­ledge his owne blindenesse.

22 Nowe remaineth the thirde pointe, of knowyng the rule of well framynge of life, whiche we doe rightly call the knoweledge of the workes of righteousnesse wherein mans wit semeth to bee of some­what more sharpe sight, than in the other two before. For the Apostle testifieth, Ro. ij.xiiii. that the Gentiles whiche haue no lawe, while they doe the workes of the lawe, are to themselues in stede of a lawe, and do shewe the lawe written in their heartes, their consciēces bearing them wit­nesse, and their thoughtes accusyng them within themselues, or excu­sing them before the iudgement of God. If the Gentiles haue righte­ousnesse naturally grauē in their mindes, surely we can not say that we are altogether blynde in the order of life. And nothing is more cō ­mon, than that man by the lawe naturall, of whiche the Apostle spea­keth in that place, is sufficiently instructed to a right rule of life. But let vs waye to what purpose this knowledge of the lawe is planted in men: then it shall by and by appeare, howe far it bringeth them to­ward the marke of reason and truthe. The same is also euident by the wordes of Paul, if a man do marke the placing of them. He had sayde a litle before, that they whiche sinned in the lawe, are iudged by the lawe: they that haue sinned without lawe, do perishe without lawe. Because this might seme vnreasonable, that the gentils should perish without any iudgement going before, he by and by addeth, that their conscience is to them in steade of a lawe, and therfore is sufficient for their iust damnation. Therfore the ende of the lawe naturall is, that man may be made inexcusable. And it shal be defined not il after this sorte that it is a knowledge of conscience, that sufficiently discerneth betwene iust and vniust, to take away from men the pretence of igno­raunce, while they are proued gilty by their owne testimony. Such is the tendernesse of man toward him selfe, that in doing of euyls, he al­way turneth away his mynde so muche as he may from the feling of sinne. In Preta­gora. By whiche reason it semeth that Plato was moued to thynke that there is no sinne done but by ignorance. That in dede were fitly sayd of him if mens hypocrisie went so farre in hiding of vices, that the mynde might not knowe itselfe gilty before God. But when the sinner seking to escheue the iudgement emprinted in him, is now and then drawen back vnto it, and not suffered so to winke, but that he be compelled whether he wil or no, some time to open his eies: it is falsly sayd that he sinneth only by ignoraunce. Paraph. in lib. 3. de a­nima. cap. 46. Themistius sayth more tru­ly, which teacheth that vnderstanding is seldome deceiued: that it is blyndenesse when it goeth any further, that is, whē he cometh down [Page 15] to the speciall case. Euery man, if it be generally asked, wil affirme, that manslaughter is euell: but he that conspireth to kil his enemies, deliberateth vpon it, as on a good thyng. The adulterer generally will condemne adulterie, but in his owne, priuately he will flatter himself. This is ignoraunce, when a man cōmyng to the speciall case forgetteth the rule, that he had lately agreed vpon in the generall question. Of whiche thyng Augustine discourseth very finely in his exposition of the first verse of the .lvij. Psalme: albeit the same thyng is not continuall. For sometime the shamefulnesse of the euell deede so presseth the conscience, that not deceyuynge him selfe vnder false resemblance of a good thing, but wittingly and willingly he runneth into euell. Medaea a­pud Oui­dium. Out of whiche affectiō came these sayinges: I see thee bet­ter and allowe it, but I followe the worse. Wherefore, me thinke, Aristotele hath very aptely made distinction betwene Incontinence and Temperance. Ethic. 7. cap. 3. Where incontinence reigneth, he sayeth, that there by reason of troubled affection or passion, knoweledge is taken away from the minde, that it marketh not the euell in his owne acte, which it generally seeth in the like: and when the troubled affectiō is cooled, repentaunce immediatly foloweth. But intemperaunce is not extin­guished or broken by feeling of sinne, but on the other side obstinately standeth still in her conceyued choyse of euell.

Now when thou hearest iudgement vniuersally named in the dif­ference 24 of good and euell, thinke it not euery sounde & perfect iudge­ment. For if mās heartes are furnished with choise of iust and vniust, only to this ende, that they should not pretēde ignorance, it is not then nedefull to see the trueth in euery thyng. But it is enough and more, that they vnderstande so farre that they canne not escape awaye, but beyng conuict by witnesse of their conscience, they euen now already beginne to tremble at the iudgement seate of God. And if we wil trie our reason by the lawe of God, whych is the exampler of true righte­ousnesse, we shal finde howe many wayes it is blinde. Truely it attei­neth not at all to those that are the chiefe things in the First table, as of confidence in God, of geuyng to hym the prayse of strength and righteousnesse, of callyng vpon his name, of the true kepyng of Sab­bat. What soule euer, be naturall sense did smell out, that the lawful worshippyng of God consisteth in these and like thinges? For when prophane men will worshippe God, although they be called awaye a hundred times from theyr vaine trifles, yet they alwaye slyde backe thither agayne. They denie in deede that sacrifices dooe please God. vnlesse there be adioyned a purenesse of minde: wherby thei declare, that they tonceyue somewhat of the spirituall worshippyng of God, whyche yet they by and by corrupte with false inuentions. For it can neuer be persuaded thē, that al is true that the lawe perscribeth of it. Shall I saye, that that wit excelleth in any sharpe vnderstandynge, whych can neyther of it selfe be wise, nor harken to teachyng? In the commaundementes of y ^e Second table it hath some more vnderstan­dyng, by so much as they came nerer to the preseruation of ciuile fe­lowshyppe among menne. Albeit euen herein also it is founde many times to faile. To euery excellēt nature is semeth moste vnresonable, to suffer an vniuste, and to imperious a manner of gouernyng ouer [Page] them, if by any meane he may put it away: and the iudgement of mās reason is none other, but that it is the part of seruile and base cou­rage, to suffer it patiently: and againe, the part of an honest and free borne heart▪ to shake it of. And reuenge of iniuries, is rekened for no fault among the Philosophers. But the lorde condempning that to muche noblenesse of courage, cōmaūdeth his to kepe y ^e same patience, that is so ill reported among men. And in all the keping of the lawe, our vnderstandinge marketh not desire of mynde at all. For a na­turall manne suffereth not him self to be brought to this, to acknow­ledge the diseases of his desires. The lighte of nature is choked vp, before that it come to the firste entrie of this bottomlesse depth. For whē the Philosophers note immoderate motiōs of minde for faults, they meane those motions that appeare and shewe forth themselues by grosse tokēs, but they make no accompt of those euell desires that do gently tickle the minde.

25 Wherefore, as Plato was worthyly founde faulte withall before, for that he imputed all sinnes to ignoraunce, so is their opinion to be reiected, whiche teach that purposed maliced and frowardnesse is vsed in all sinnes. For we finde it to muche by experience, how oft we fall with our good intent. Our reason is ouerwhelmed wyth so many sortes of beyng deceyued, is subiecte to so many errours, stombleth at so many stayes, is entangled with so many streightes, that it is farre from sure directyng. But howe little it is estemed before the Lord in all partes of our life, ij. Cor. iij.v. Paule sheweth when he sayeth, that we are not sufficient to thynke any thyng of our selues, as of our selues. He speaketh not of will or affection, but he taketh also this awaye from vs, that we shuld not thinke that it can come in our mindes how any thynge is to be done well. Is our diligence, insighte, vnderstan­dyng, and heade so corrupted, that it canne deuise or thinke vpon no­thyng that is right before the Lorde? That semeth to hard to vs, that doe vnwillingly suffer our selues to bee spoyled of the sharpenesse of reason, whyche we accompt a moste precious gifte. But to the holy ghoste it semeth moste full of equitie, whiche knoweth that all the thoughtes of wisemen are vayne: and whyche pronounceth playnly, that all the inuention of mans heart, Ps. xciiij.xi. is onely euell. If all that oure witte conceiued, deuiseth vpon, purposeth and goeth about, is alwaye euell, Gen. vi.iij. &. viij.xxi. howe canne it come in our minde to purpose, that whyche plea­seth God, to whome onely holynesse and righteousnesse is accepta­ble? So is it to bee seene, that the reason of our mynde, whyche waye so euer it turne it self, is miserably subiecte to vanitie. Dauid knewe this weakenesse in hym selfe, Ps. [...] xix.xxciiij. when he prayed to haue vnderstandyng geuen hym, to learne the Lordes commaundementes a righte. For hee sec [...]e [...]ly sayeth therein, that his owne witte sufficeth hym not, whyche desireth to haue a newe geuen hym. And that hee doeth not onely ones, but almoste ten tymes, in one Psalme, he repeteth the same prayer. By whyche repetyng he priuely declareth, wyth howe greate neede he is dryuen to praye it. And that whiche he pray­eth for himself alone, Phil. i.iiij. Paule cōmonly vseth to praye for the churches. We cease not (sayeth he) to praye for you, Col. i.ix. and to desire that ye may be filled wyth the knowledge of God in all wisedome and spirituall [Page 16] vnderstandyng, that ye maye walke worthely of God. &c. But so ofte as he maketh that thing the good gift of God, let vs remember that he doth withall testifie, Aug. lib. 2. De peccat. mer. & re­miss. cap. 5. that it lieth not in mans power. And Augu­stine so farre acknoweleged this defaut of reson to vnderstande those thinges that are of God, that he thinketh the grace of illumination to be no lesse necessarie for our mindes, than the light of the sunne is for our eyes. And not cōtent with that, he addeth a correction of that, saying, that we lifte vp our eyes to see the light: but the eyes of our minde lie shutte, vnlesse the Lorde open them. And the Scripture teacheth that our mindes are not enlightened one daye alone, that they maye afterwarde see by themselues: for that which I euen now alleged out of Paule, belongeth to continuall procedinges and encre­singes. And this doeth Dauid expresly set out in these wordes: Ps. C.xix, x. With my whole heart I haue sought thee, make me not to straye from thy commaundementes. For when he had ben regenerated and had not sclenderly profited in true godlinesse, yet he confesseth, that for euery moment he nedeth continuall direction, leaste he should swarue from the knowledge wherewith he is endued. Psa. lj.xij. Therefore, in an other place he prayeth to haue the right spirite renewed, which he had lost by his owne faulte, bicause it belongeth to the same God to restore vnto vs the same thing beyng loste for a time, whyche himselfe gaue at the be­ginnyng.

Nowe is Will to be examined, wherein standeth the chiefe liber­tie 26 of free choise, for it hath ben already seene, that choyse doth rather belong to Will, than to vnderstandyng. First that this thyng whiche the Philosophers haue taught, and is receyued with cōmon consent, that is, that all thynges by naturall instinction desire that whiche is good, maye not seme to belong to the vprightnesse of mans will: Let vs marke that the force of free will, is not to be considered in such ap­petite, as rather procedeth of the inclination of the essence, than of the aduisement of the vnderstandyng minde. For euen the Schoolemen do confesse, that freewill hath no action, but when reason turneth it selfe to obiectes, whereby they meane that the obiect of appetite must be suche▪ as maye be subiecte to choyse, and goe before deliberation, which prepareth the waye for choise. And truely, if a manne consider what is that naturall desire of good in manne, he shall finde that it is cōmon to him with beastes. For they also desire to be well, and when any shewe of good appereth that moueth their sense, they followe it. But man doeth neyther choyse by reason, that he maye followe with diligence that thing, which is in deede good for him, according to the excellence of his immortall nature, nor taketh reason to counsell, nor bendeth his minde, but without reason, without counsel, like a beast, foloweth the inclination of nature. This therefore maketh nothynge for the freedome of will, if a manne by sense of nature be carried to desire that which is good: but this is requisite, that he discerne good by right reason, and when he hath knowen it, that he choose it, and when he hath chosen it, that he followe it. But leaste any man shoulde doubte, there is to be noted a double Sophisticall argument. For Ap­petite is not here called the proper māner of will, but a naturall in­clination: and Good is called not as of vertue or iustice, but of estate, [Page] as we saye, This man is wel, or in good case. Finally, although a man [...]o neuer so much desire to attain that is good, yet he foloweth it not. As there is no man to whome eternall blessednesse is not pleasant, yet is there none that aspireth vnto it, but by the mouing of the holy ghost. Wherfore sithe the naturall desire in men to be well, maketh nothing to proue the fredome of wyll, no more than in metalles and stones, doth the affection inclinyng to the perfection of their substāce: lette vs consider in other thinges, whether Will be so infected and corrupted in all partes, that it engendreth nothing but euell: or whe­ther it kepeth still any percell vnhurte from whense doo growe good desires.

27 They that do attribute to the First grace of God, that we wil effec­tually seme on the other side to saye secretly, that there is in the soule a power of it selfe to aspire to good, but it is so weake, that it can not growe to a perfecte affection, or rayse vp any endeuour. And there is no doubte that the Schoolemen haue commonly embraced this opi­nion or which was borowed of Origen and certaine of the olde wry­ters: for so muche as they are wont to consider man in pure naturall thinges, (as they terme it) suche a one as the Apostle describeth hym in these wordes. Ro. vi [...].xv I doe not the good that I would, but the euell that I would not, that I doe. To will is present vnto me, but to performe it, I finde not. But after this maner is the discourse that Paule there followeth, altogether wrongfully peruerted. For he entreateth of the Christian wrastling (whiche he shortly toucheth to the Galatians) whiche the faithfull continually fele within them selues, Ga. v.xvij in the battel of the flesh and the spirit. But the spirit is not of nature, but of rege­neration. And that the Apostle doeth there speake of the regenerate, appeareth by this, that whē he had said, that there dwelleth no good­nesse in him, he addeth an exposition, that he meaneth it of his fleshe. And therfore he saith, that it is not he that doeth the euill, but sinne that dwelleth in him. What meaneth this correction in me, that is, in my flesh? Euen as muche as if he had sayd thus: God dwelleth not in me of my selfe, for there is no good to be founde in my fleshe. Here­upō foloweth that maner of excuse: I my self do not the euil▪ but sinne that dwelleth in me. Whiche excuse belongeth only to the regenerate, whiche do with the chiefe part of their soule tende vnto good. Nowe, the conclusion that is adioyned after, declareth all this matter eui­dently. I am delited (saith he) with the lawe, Rom. vij.xxij. according to the inward man. But I see an other lawe in my membres, fighting against the lawe of my minde. Who hath suche a stryuing in him selfe, but he that being regenerate by the spirite of God, carieth the leauinges of his flesh about w ^t him? Ad Bonif. lib. 1. cap. 10. Et in l [...]. Retract. Therfore Augustine, wheras ones he had thought that, that had ben spoken of the nature of man, reuoked his expositiō as false, and ill agreyng together. And truelie, if we allowe this, that menne without grace haue some motions to good, though thei be but small, ii. Co. iij.v what shall we aunswere to the Apostle whiche sayeth, that we are not sufficient so muche as to thinke any thyng? What shall wee aunswere to the Lorde that pronounceth by Moses, that euery in­uention of mans hearte is only euell. Gen. viij.xxi. Wherefore, sithe they haue stombled by false takyng of one place, there is no cause why we shuld [Page 17] staye vpon their iudgement. Let rather this sayeng of Christe pre­uayle, He that doeth sinne, Ioh. viij.xxxiiij. is the seruaunt of sinne. We are all sinners by nature, therefore we be all holden vnder the yoke of sinne. Nowe yf whole manne be subiect to the dominiō of sinne, then must it needes be, that the will it selfe which is the chiefe seate thereof▪ be bounde faste wyth moste streight bondes. Phi ij.xii [...] For otherwise that sayeng of Paule wold not stande together, that it is God whyche worketh will in vs, if any will did goe before the grace of the holy ghost. Awaye therefore with all that many haue triftingly spoken concernyng preparation. For al­though sometime the faithfull doe praye to haue their heart formed to the obedience of the lawe, as Dauid doth in many places: yet it is to be noted, that euen that desire of prayeng is from God. Whiche we may gather of his wordes; Ps. li.xij. for when he wisheth to haue a cleane heart created within him, surely he taketh not on him selfe the beginnyng of creation. De uerbis Apostoli serm. 10. Therefore let rather this sayeng of Augustine haue place with vs: God will preuent thee in all thinges: And sometime preuent thou his wrath. Howe? Confesse that thou haste all these thinges of God that what so euer good thou haste, is of him: what soeuer euell, it is of thy selfe. And a little after. Nothing is oures but sinne.

The third Chapter. ¶ That out of the corrupt nature of man procedeth nothing but damnable.

BUt manne can not be any waye better knowen in eyther 1 parte of his soule, than yf he come forth with his titles wherewith the Scripture doth set him out. If he bee paynted whole in these woordes of Christe, Ioh. iij.vi That whiche is borne of fleshe, is fleshe: as it is easy to proue, then is he proued to bee a very miserable creature. For the affection of the fleshe, Rom. viij.vi. as the Apostle witnesseth, is death, for asmuche as it is enimi­tie agaynste God, and so is not subiecte, nor can be subiecte to the lawe of God. Is fleshe so peruerse, that with al her affection she continual­ly vseth enmitie agaynste God? that she can not agree with the right­ousnesse of the lawe of God? Finally, that she can bryng forth nothing but matter of death? Nowe, graunt that in the nature of manne is nothy [...]yge but fleshe, and gather any good out of it yf thou canste. But (they saye) the name of fleshe belongeth onely to the sensuall, and not the hyer par [...]e of the soule. But that is sufficiently confuted by the woordes of Chryste, and of the Apostle. It is the Lordes argu­mente, that manne muste bee borne agayne, Ioh. iij. [...]xi bycause he is fleshe. He commaundeth not to bee borne agayne accordynge to the bo­dye. But in mynde he is not borne agayne, yf a parte of it bee a­mended, but when it is all renewed. And that doth the compa­rison, sette in bothe places, confirme. For the spirite is so compared agaynste the fleshe, that there is lefte no meane thynge betwene them. Therefore whatsoeuer is not spirituall in mā, is after the same reason called fleshly. But we haue nothynge of the Spirite but by [Page] regeneration. It is therefore fleshe whatsoeuer we haue of nature. But of that matter, if otherwise we coulde haue any doubte, that is ta­ken awaye from vs by Paule, Eph. iiij.xiij. where after we had described the ould [...]man, whom he had saide to be corrupt with concup [...]scences of erroure, he biddeth vs to be renewed in the spirite of oure minde: you see he doth not place vnlawefull and euell lustes onely in the sensitiue part, but al­so in the very minde, and therefore requyreth a renuinge of it. And tru­ly a lyttle before he had painted oute suche an image of mans nature, as did shewe that there was no part wherein we were not corrupted and peruerted: for whereas he writeth that al nations do walke in the vanitie of their minde, are darkened in vnderstāding, estrāged from the life of God, Eph. iiij.xvij. by reason of the ignoraunce that is in them, and the blinde­nesse of their hearte: it is no doubt that this is spoken of all them whom the Lorde hathe not reformed to the vprightnesse both of his wisedome and iustice: whiche is also made more plaine by the comparison by and by adioyned, where he putteth the faithfull in minde, that thei haue not so learned Christ. For of these wordes we gather, that y ^e grace of Christ is the onely remedye whereby we be deliuered from that blindenesse & the euels that ensue thereof. For so had Esay also prophecied of y ^e king­dome of Christ, Esa. lx.ij. when he promised, that the Lorde should be an euerla­stynge lighte to his Churche, when yet darkenesse couered the earthe, and a m [...]ste the peoples. Whereas he testifieth, that the lyghte of God shall arise onely in the Churche, truely without the Church he leaueth nothing but darkenesse and blindenesse. I will not reherse perticular­ly suche thynges as are written euery where, specially in the Psalmes and in the Prophetes againste the vanitie of man. Psa. lxij.x. It is a greate thing that Dauide writeth, if he be weyed wyth vanitie, that he shall be vay­ner than vanitie it self. His witte is wounded with a greuous weapon, when all the thoughtes that come oute of it, are scorned as foolyshe, [...]rifelynge madde and peruerse.

2 No easier is the condemnation of the heart, when it is called guilfull and peruerse aboue all thinge: but bicause I studie to be shorte, I wil be contente with one place alone, Ier. xvij. [...]. but suche a one as shall be like a most bright loking glasse, wherein we may beholde the whole image of our nature. Rom. xiij.x. For the Apostle, when hee goeth aboute to throwe downe the arrogance of mankynde, doth it by these testimonies, That there is not one ryghteons manne, There is not one manne that vnderstandeth or that se [...]keth God, Psal. xiiij.iiij. All are gone oute of the waye, they are made vnpro­fitable together, there is none that dothe good, no not one: their throte is an open sepulcher, Esa. iix.xij w ^t their tongues they worke deceytfully, the poyson of Serpentes ys vnder theyr lyppes, whose mouthe ys full of cursing and bytternesse: whose feete are swyfte to shedde bloude, in whose wayes ys sorrowe and vnhappynesse, whyche haue not the feare of God before theyre eyes: Wyth these thunderboltes hee inueyeth, not agaynste certayne menne, butte agaynste the whole nation of the sonnes of Adam. Neyther declyneth hee agaynste the corrupte manners of one or twoo ages, butte accuseth the contynuall cor­ruptiō of nature. For his purpose is that place, not simply to chide men, to make them amende, but to teache rather that all menne are oppres­sed wyth calamitie, impossyble to be ouercome, from whyche they can­not [Page 18] gette vp agayne, vnlesse they bee plucked out by the mercie of God. And bycause, that coulde not bee proued vnlesse it had ben by the ouerthrowe and destruction of nature, he brought forth these testimonies whereby is proued that our nature is more than de­stroyed. Let this therefore remayne agreed, that menne are suche as they be here described, not only by faulte of euell custome, but al­so by corruptnesse of nature. For otherwise the Apostles argument can not stande, that there is no saluation for manne but by the mer­cie of God, bycause he is in him selfe vtterly loste and paste hope. I wyll not here busie my selfe in prouynge the applyeng of these testi­monies that no manne shoulde thinke them vnfitly vsed. I wyll so take them as yf they had ben firste spoken by Paule, and not ta­ken out of the Prophetes. Firste he taketh awaye from manne right­ousnesse, that is integritie and purenesse, and then vnderstandyng. The wante of vnderstandynge, he proueth by Apostasie or depar­tyng from God, whome to seeke is the firste degree of wisedome. But that wante muste nedes happen to them that are fallen awaye from God. He sayeth further, that all are gone out of the waye and be­come as it were rotten, that there is none that doeth good, and then he adioyneth the haynous faultes, wherewith they defile their mem­bers that are ones let lose into wickednesse. Laste of all he testifieth that they are voyde of the feare of God, after whose rule our steppes shoulde haue ben directed. If these bee the inheritable gyftes of mankynde▪ it is in vayne to seeke for anye good thyng in our nature. In deede I graunt that not all these faultes doe appeare euery manne: yet can not bee denied that this Hydra lurketh in the heartes of all menne. For as the bodye whyle it already fostreth enclosed wythin it, the cause and matter of disease, although the payne bee not yet vehement, canne not bee called healthy: no more canne the soule bee reckened sounde, whyle it swarmeth full of suche disea­ses of vices, albeit the similitude dothe not agree in all pointes. For in the bodye be it neuer so muche diseased, there remayneth a quick­nesse of lyfe: but the soule beyng drowned in this gulfe of destruc­tion, is not only trouble wyth vices, but also altogether voyde of all goodnesse.

The same question in a manner whiche hath ben before assoyled, 3 nowe riseth vp agayne of newe. For in all ages there haue ben some, whiche by guidyng of nature haue ben bente to vertue in al their life. And I regarde it not, though many slippynges maye be noted in their manners: yet by the very studie of honestie they haue shewed a profe, that there was some purenesse in theyr nature. What rewarde suche vertues haue before God, although we will more fully declare when we shall speake of the merites of workes, yet wee muste some­what speake in this place: so farre as is necessarie for makyng playne of this present argument. These examples therefore seeme to put vs in mynde, that wee shoulde not thinke mans nature all together corrupt, for that by her instruction some mē haue not only excelled in some noble actes, but also in y ^e whole course of their life haue behaued themselues most honestly. But here we must thinke, how in this cor­ruptiō of nature there is some place for the grace of God, not to cleāse [Page] it, but inwardely to restraine it. For if the lord wold suffer the mindes of all menne as it were with loose reynes to runne wildly into all sortes of lustes, without doubte there would be no mā, but he would in playne experience make vs beleue, that all those euels wherewith Paule condemneth all nature, Gom. [...].10 are moste truely sayde of hym. For what? Canst thou exempt thy selfe out of the number of them, whole feete are swift to shed bloud, their handes defiled with robberies and manslaughters, their throtes like vnto open Sepulchres, their tun­gues deceitfull, their lippes venymous, their workes vnprofitable, wicked, rottē, deadly, whole minde is without God, whose inwardes are peruersenesse, whose eyes are bent to entrappinges, their heartes lift vp dispiteousely to triumph ouer other, and all the partes of them applied to infinite mischeues. If euery soule be subiecte to all suche monsters, as the Apostle boldly pronounceth, truely we see what would come to passe, if the Lorde would suffer the luste of manne to wander after his owne inclination. There is no mad beaste that is so hedlong caried awaye, there is no streame be it neuer so swifte and strong, whereof the ouerflowyng is so violent. The Lorde healeth these diseases in his electe by this meane that wee will by and by set forth. In some he only restraineth them with putting a bridle in their mouth, only that they breake not out, so farre as he foreseeth to bee expedient for preseruynge of the vniuersitie of thinges. Hereby some are holden in by shame, some by feare of lawes, that they burste not forth into many sortes of filthinesse, howebeit they do for a great part not hide their vncleannesse. Some bycause they thinke that an honest trade of life is good, doe after a certayne sorte aspire towarde it. Some rise vp aboue the common sorte, that by their maiestie they maye kepe other in their duetie. So God by his prouidence bridleth the peruersenesse of nature, that it breake not forth into doyng: but he cleanseth nor within.

4 But yet the doubte is not dissolved. For eyther we muste make Camillus like vnto Catiline, or els in Camillus we shall haue an example that nature, yf it bee framed by diligence, is not altogether without goodnesse. I graunte in deede that those goodly giftes whyche were in Camillus bothe were the giftes of God and seeme worthy to bee commended, if they we weyed by themselues, but how shall they bee proues of naturall goodnesse in hym? muste we not returne to the minde, and frame our argumente in this sorte? If a naturall manne exelled in suche vprightenesse of manners, then na­ture is vndoubtedly not without power towarde the studie of ver­tue. Aug. lib. 4. c [...]ra [...] [...]um. But what if the minde were peruerse and croked, and folowyng any thyng rather than vpright straightnesse? And that it was such there is no doubt, yf you graunt that he was a naturall manne. Now what power of mans nature to goodnesse will you reherse vnto me in this behalfe, yf in the greatest shewe of purenesse it bee founde that he is alwaye carried to corruption: Therefore, leaste ye com­mende a manne for vertue, whose vices deceyue you vnder vertues Image, dooe not so gene vnto the will of manne power to desire goodnesse, so longe as it remayneth taste in her owne peruerse­nesse. Albeit this is a moste sure and easy solution of this question, [Page 19] that these are not common gyftes of nature, but special graces of God, whiche he diuersly and to a certaine measure dealeth among men that are otherwise vngodly. For whiche reason we feare not in common speache to call one man well natured, and an other of euell nature, and yet wee cease not to include them bothe vnder the vniuersall state of mans corruption, but we shewe what speciall grace God hath bestowed vpon the one, whiche he hath not vouchsaued to geue to ȳe other, whē his pleasure was to make Saule kinge, he formed him as a new man: & that is the reason why Plato alludinge to the fable of Homere, sayth that kinges sonnes are created notable by some singular mark, bicause God prouidinge for mankinde, furnisheth these with a principle nature whome he appoynteth to beare gouernement: & out of this store house came all the greate Captaines that are renomed in histories. The same is also to be thoughte of priuate men. But bicause as euery man hathe moste excelled, so his ambition hath mooste moued him forwarde (wyth wh [...]che spotte all vertues are defiled, so that thei lose all fauoure before God,) it is to be accompted nothingeworth, what soeuer semeth praise­worthy in vngodly men, besyde that the chefe part of vprightnesse faileth, where there is no studye to aduaunce the glorye of God, whiche all thei wante whome he hathe not regenerate with his spirite. Neither ys yt vainely spoken in Esaie, Esa. xi.i [...] that vpon Christe resteth the spirite of the feare of God, whereby we are taught, that so many as are strange frō Christ, are without the [...]eare of God, whiche is the beginning of wisedome. As for the vertues that deceiue vs with vaine shewe, I graunte they shall haue praise in the courte of policie, and in the common fame of men, but before the heauenly iudgemente seate, they shall bee of no valewe to de­serue ryghteousenesse.

With suche bondage of synne therefore as Wyll is deteyned, it can 5 not ones moue it selfe to goodnesse, muche lesse applye it selfe. For suche mouing is y ^e beginninge of tournynge to God, whiche in Scriptures is wholy imputed to the grace of God. Ier. xxxi.xviij. As Ieremie prayeth to the Lorde to tourne hym, yf hee wyll haue hym tourned. Wherevpon the Pro­phete in the same chapter, deserybynge the spirituall redemption of the faythefull people, sayeth that they were redeemed oute of the hande of a stronger, meanynge wyth howe streyghte fetters a sinner is bound so longe as beynge forsaken of the Lorde, hee lyueth vnder the yooke of the Deuell. Yet Wyll styll remayneth, whyche wyth mooste bente affection ys bothe inclyned and hasteth to synne. For manne was not depryued of Wyll when hee dyd caste hym selfe into thys neces­sytye, but of the soundenesse of Wyll. And Bernarde saythe not vnaptelye, whyche teacheth that to Wyll ys [...] in vs all: but to Wyll good ys a profytynge, to wyll yll ys a defaute: and therefore symplye to wyll, ys the woorke of manne: to wyll euell, of corrupte nature: to wyll well, of grace. Nowe whereas I saye, that wyll putte from liber­tie ys by necessytye drawen or ledde into euell, yt ys marueyll yf that shoulde seeme a harde speache vnto any manne, whiche neither hathe any absurditie in yt, nor varieth from the vse of holy menne: But it of­fendeth them that canne make no dyfference betweene necessytye compulsyon. But yt a manne aske them, ys not God of necessytye good? ys not the deuell of necessytye euell? what canne they aunswere? [Page] For so is goodnesse knitte with Gods diuinitie, that it is no more of ne­cessarie that he be God then that he be good. And the deuell is by hys fall so estranged from partaking of goodnesse, that he can do nothinge but euell. But now if any robber of God do barke against this and say, that God deserueth smale prayse for his goodnesse, whyche is compel­led to keepe: shall not this be a ready aunswer to him, that it commeth to passe by his infinite gooddesse and not by violent impulsion, that he can not do euell. Therefore if this, that it is of necessitie that God do well, do not hinder the free will of God in doing well, if the deuell why­che can not do but euell yet willingly sinneth, who shall then saye that a manne doothe therefore lesse wyllyngely synne for thys that hee ys subiecte to necessitie of sinning. Thys necessitie, whereas Augustine e [...]che where speaketh of it, Lib. de per­sect. in [...]it. euen then also when he was enuiously pres­sed with the cauilation of Celestius, he sticked not to affirme in these woordes, vp libertie it came to passe that manne was wyth synne, but nowe the corruption whyche stowed for punyshemente, hathe of, libertie made necessitie. And so ofte as he falleth into mention therof, he bo [...]bteth not to speake in thys manner of the necessarye bondage of synne. De nat. & grat. & alibi. Therefore let thys summe of that distinction be kepte, that manne syns hee ys corrupted, synneth in deede wyllyngely and not agaynste his will nor compelled, by a moste bente affection of minde, and not by vyolente compulsion, by motion of hys owne luste, and not by forren constraynte: but yet of suche peruersenesse of nature as hee ys, hee canne not but bee moued and dryuen to euell. If thys bee true, then surely yt is playnely expressed that hee ys subiecte to necessytye of [...]yn [...]ynge. Ser. super. Ca [...]te. 81. Bernarde agreeynge to Augustine wryteth thus, onely manne among all liuinge creatures is free: and yet by meane of sinne, hee also suffreth a certaine violence, but of will and not of nature, that euen thereby also hee shoulde not bee depryued of freedome, for that whyche is wyllynge is free. And a lyttle after, wyll beynge chaunged in it selfe into worse, by I woote not what corrupte and marueylous manner so maketh necessitie, that very necessitie for as muche as it is willinge, can not excuse wyll, and wyll forasmuche as it is drawen by aluremente, can not exclude necessitie, for this necessitie is after a cer­taine manner willing. Afterwarde he saith, that we are pressed down wyth a yoke, but yet none other but of a certaine wyllynge bondage, therefore by reason of oure bondage we are miserable, by reason of our wil we are inexcusable, bicause wil when it was free, made it selfe the bond seruaunt of sinne. At length he concludeth, that the soule is so af­ter a certaine marueilous and euell manner holden both a bonde ser­uaunt and free, vnder this certaine willinge and yll free necessitie: a bonde seruante by reason of necessitie, free by reason of wyll, and that whiche is more maruelous and more miserable, therein gylty wherin it is free, therein bonde wherein it is gylty, and so therein bond wherin it is free. Herby truely the readers do perceiue that I brynge no new shynge, whyche longe agoe Augustine broughte fourthe oute of the consent of all godlye men, and almoste a thousande yeares after was kepte styll in monkes Cloysters. But Lombarde when he coulde not distynguyshe necessitie from compulsion, gaue matter to a pernitious erroure.

[Page 20]On the otherside it is good to consider what manner remedie is 6 that of the grace of God, whereby the corruption of nature is amen­hed and healed. For whereas the Lorde in helpyng vs, geueth vs that whyche we wante, when we shall knowe what his worke is in vs, it will streightwaye appeare on the other side what is our nedy­nesse. When the Apostle sayeth to the Philippians, Phil. i.vi. that he trusteth that he whiche beganne a good worke in them, will performe it vn­to the daye of Iesus Christe: is no doubte, that by the beginnynge of a good worke, he meaneth the very beginnyng of conuersion, whi­che is in will. Therefore God beginneth a good worke in vs by stirryng vp in our heartes the loue, desire & endeuour of righteousnesse, or (to speake more properly) in bowyng, framyng and directyng our heartes to righteousnesse: he endeth it in confirmyng vs to perseue­rance. And that no manne should cauill that good is begonne by the Lorde, when will beyng of it selfe weake is holpen: the holy ghost in an other place declareth what will is able to doe beyng lefte vnto it selfe. Eze. xxxvi xvi. I will geue you (sayeth he) a newe heart. I will put a newe spi­rit in the middes of you. And I will take awaye the stony heart from your flesh, and I will geue you a heart of fleshe. And I will put my spirite in the middes of you, and I will make you to walke in my cō ­maundementes. Whoe shall saye that the weakenesse of mans will is strengthened with helpe, whereby it maye effectually aspire to the choise of that that is good, when it must be whole transformed & re­newed? If there be any softenesse in a stone which by some help being made tenderer will abide to be bowed euery way, then wil I graunt that the heart of man is pliable to obey that whiche is right, so y ^t that whiche in it is vnperfecte, be supplied by the grace of God. But if he meante to shewe by this similitude, that no goodnesse coulde euer be wroong out of our heart vnlesse it be made throughly new: let vs not parte betwene him and vs, that which he chalēgeth to him self alone. If therefore a stone be transformed into fleshe, when God turneth vs to the desire of that whiche is right: then is all that whiche was of our owne will taken awaye, and that which cōmeth in place thereof is all of God. I saye that will is taken awaye, not in that it is will, bicause in the conuersion of man, that whiche was of the firste nature abideth whole: also I saye that it is created newe, not that will then beginneth to be, but that it be turned from an euell will into a good. And this I affirme to be wholy done by God, bycause we are not able so much as to thinke, ii. Cor. viij vi. Phi. ij.xiij. as the same Apostle witnesseth: therefore in an other place he sayeth, that God doth not only helpe our weake will, or amende our peruerse will, but that he worketh in vs to will. Where­upon is easely gathered, that whiche I saide before, that what so euer good is in will, it is the worke of only grace. In whyche sence in an other place he sayeth, ij. Cor. xij.vi. that it is God that worketh all in all. Neyther doth he there entreate of the vniuersal gouernement, but geueth vnto God alone the prayse of al good thinges that the faythfull haue. And in sayeng, all▪ truely he maketh God the authour of spiritual life, euen from the beginning to the end. Whiche self same thing he had taught before in other wordes, i. Cor. viij.vi. sayeng that the faythful are of God in Christ. where he playnly maketh mention of the newe creation, wherin that [Page] whiche was of common nature before, is destroied. For there is to be vnderstanded a comparyson betwene Adam and Christe, whyche in an other place he more plainely expresseth, where he teacheth that we are the worke of God created in Christe to good workes, whyche hee hathe prepared that we shoulde walke in them. For he goeth aboute by this reason to proue, that oure saluation is of free gifte, bicause the beginninge of all goodnesse, is at the seconde creation, whiche wee ob­teyne in Christe. But if there were any power of oure selues, were yt neuer so smale, we shoulde haue also some portion of merite. But hee to proue vs altogether nothing worthe, resoneth that we haue deser­ued nothing, bicause we are create in Christe to good workes, whiche God hathe prepared. In whiche wordes he signifieth againe, that all partes of good workes, euen from y ^e first motiō, are propre to God on­ly. For this reason, y ^e Prophete after he had said in y ^e Psalme y ^t we are the workemanshipe of God, that there shoulde be no particion, addeth by and by, We made not our selues. That he speaketh ther of regene­ration, whiche is y ^e beginning of spirituall life, appeareth by y ^e tenor of the text, wher it by & by after foloweth y ^t we are his people & y ^e flocke of his pastures: we see now, howe he not contended simply to haue ge­uen to God y ^e praise of our saluation, doth expresly exclude vs frō all fe­lowshipe with him, as if he would saye, that ther resteth no pece, be it neuer so lyttle, for man to glorie in, bicause it is all of God.

7 But ther will be some peraduenture that will graunt, y ^t Will beynge of her owne nature, turned away from good, is conuerted by the only power of the Lord: but so that beinge prepared before, it hath also her owne parte in doinge, Ad Bonif. Epist. 106. as Augustin teacheth, that grace goeth be­fore euerye good worke, but so, that will dothe accompanie it and not leade it, as a waytinge maide after it, & not a forgoer. Whiche thynge beinge not euell spoken by the holy man, Peter Lombarde doth disor­drely wri [...]he to this purpose. But I affirme, that as wel in the wordes of the Prophete whiche I haue alleged as in y ^e other places, these two thinges be plainely signified, that the Lorde dothe bothe correcte oure corrupted will or rather destroie it, & also of himselfe putteth in place thereof of a good will. In as muche as it is preuented by grace, in y ^t re­spect I geue you leaue to call it a Wayting maide, but for that beinge reformed, it is the worke of the Lord: this is wrongfully geuen to man that he doth with wil comming after, obey grace going before. Ther­fore it is not well written of Chrysostome, Ser. de in­uent. S. Cru [...]i [...]. y ^t neither grace w ^tout will, nor will without grace can worke any thing: as if grace did not worke very will it selfe, as euen nowe we haue seen by Paule. Neither was it Augustines purpose when he called mans will y ^e wayting mayde of grace, to assigne vnto her a certaine second office in doing a good worke, but bicause this only was his entent, to confute y ^e wicked doctrine of Pelagius, whiche did set y ^e principal cause of saluation in mans deser­uing: therfore he stode only vpō this point, y ^t grace was before al deser­uing, which was sufficiente for y ^e matter that he then had in hand, not medlinge in y ^e meane time w ^t the other question, cōcerning y ^e perpetuall effect of grace, which yet in an other place be excellently wel handleth. For sometimes when he saith, y ^t the lord doth preuent y ^e vnwilling that hee maye will, and foloweth the wyllynge that he wyll not in vayne, [Page 21] he maketh him altogether the whole authour of the good worke. Al­beit his sentēces touchyng this matter, Au. lib. 2. de remiss. peccat. ca. 18. Iohn. vi.xlv. are to plaine to neede any lōg arguyng vpon them. Men (sayeth he) doe labour to finde in our will something that is our owne & not of God, but how it may be founde I know not. And in his first boke against Pelagius & Celestius, where he doth expound that saying of Christ▪ Euery one that hath hearde of my father cometh to me, he sayth: Freewill is so holpen not only that it maye knowe what is to be done, but also maye doe it when it hath knowē it. And so when God teacheth, not by the letter of the law, but by the grace of y ^e spirit, he so teacheth, that he that hath learned, doth not only see it in knowyng, but also desire it in willing, and performe it in doyng.

And bicause we are now in hand with y ^e chiefe point wherupon the 8 mater hangeth, let vs go forward & proue the summe therof to the re­ders only, with a fewe & the most playne testimonies of the scripture. And then, leaste any man should accuse vs of wrongfull wresting the Scripture, let vs shew that the trueth which we affirme beyng takē out of the Scripture, wanteth not the testimonie of this holy man, I meane Augustine. For I thinke it not expedient, that all the thinges be rehersed that may be brought out of the Scriptures, for cōfirma­tion of our meanyng, so that by the moste chosen that shalbe brought forth, the way may be prepared to vnderstand al the rest that are here and there cōmonly red. And agayne, I thinke it shall not be vnfitly done, if I openly shewe that I agree well with that man whom wor­thyly the consent of godly men doth much esteme. Surely it is euidēt by plaine & certaine profe, that the beginning of goodnesse is from no where els but only from God, for there can not be founde a will bent to good, but in the elect. But the cause of election is to be sought out of man. Whereupon foloweth, that man hath not right Will of him selfe, but it procedeth from the same good pleasure, whereby we are electe before y ^e creatiō of the world. There is also an other reason not vnlike vnto y ^t. For wheras the beginning of willing & doyng wel is of faith, it is to be seene whense saith it self cometh. For asmuch as the whole Scripture crieth out that it is a free gift of God, it foloweth, that it is of the mere grace of God, when we, which are with al our minde natu­rally bent to euell, beginne to will that which is good. Therefore the lord, when he nameth these two thinges in the cōuersiō of his people, to take away from them a stony heart, and to geue thē a heart of flesh, plainly testifieth that, that which is of our selues must be done away, that we may be conuerted to righteousnesse: and that what so euer co­meth in place therof, Ier. xxxij.xxxix. is from himself. And he vttereth not this in one place only. For he sayth in Ieremie: I wil geue them one heart & one way, that they maye feare me al their dayes. And a litle after. I will geue the feare of my name into their heart, that they departe not frō me. Agayne in Ezechiel: Eze. xi.xix I wil geue them one heart, and I wil geue a newe spirite in their bowels. I will take away the stony heart out of their flesh, and I will geue them a heart of flesh. He coulde not more euidently clayme to himselfe, and take from vs what so euer is good and right in our will than when he declareth that our conuersion is a creation of a newe spirite, and of a newe heart. For it followeth al­waye, [Page] that bothe out of our will proceedeth no goodnesse till it be re­formed: and that after reformation, so muche as it is good, is of God and not of vs.

9 And so reade we the prayers of holy mēne made to that effecte, as, The Lorde incline our heart to him (sayeth Salomon) that we maye kepe his commaundementes. 1. Reg. viij [...]viij. He sheweth the frowardenesse of our heart, whiche naturally reioyseth to rebell agaynste the lawe of God if it be not boowed. Ps. C. xix.xxxvi. And the same thyng is in the Psalme: Lorde in­cline my heart to thy testimonies. For the comparison of contrarietie is alwaye to be noted, whyche is betwene the peruerse motion of the heart whereby it is carried to obstinatie, and this correction where­by it is led to obedience. Ps. li.xij. When David feelyng him selfe for a tyme 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. Ioh. xv.i. 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 [Page 22] wythin the branche, Matth. xv, xiij. 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, Phil. i [...], xiij. 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, i. Cor. xij.vi. 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, Ps. lxxxvi.xi. 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. Ps. C. xix. C. xxxiij. 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 10 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. [Page] 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. Eze. xi.xix and, xxxvi.xxvij. 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, Ioh. ix.xlv (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: Li. de prae. de [...]. [...]. 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. Menne are in deede to be taught that Gods good­nesse is layed open for all menne, without exception that seeke for it. But for asmuche as they onely beginne to seeke for it, whome the heauenly grace hath breathed vpon, not so muche as this little pece oughte to be plucked awaye from his prayse. Truely this is the prerogatiue of the electe, that beyng regenerate by the spirite of God, they are moued and gouerned by his guidyng. Therefore Augustine doeth worthyly as well mocke them, that clayme any parte of wil­ling them to them selues, as he doeth reprehende other which thinke that, that is generally geuen to all menne, whyche is the speciall te­stimonie of free election. Augu. de [...] s [...]r. 11. Nature, (sayeth he) but not grace, is com­mon to all menne. Callynge it a brickle sutteltie of wit like glasse, that glistereth with mere vanitie, where it is generally extended to all whiche God geueth onely to whome it pleaseth him. And in an other place. Howe camest thou? by beleuyng. Feare thou, least while thou takest vpon thee that thou haste founde the iuste waye, thou pe­rishe out of the iuste waye. I came (sayest thou) by Free will. I came by mine owne will, why swellest thou? wilt thou heare that this also is geuen thee▪ Heare euen hym that calleth: No man cometh to me vnlesse my Father drawe him. Iohn. vi.xliiii. [...] And it is without controuersie ga­thered out of Iohns woordes, that the heartes of the godly are so ef­fectually gouerned by Gods workyng, that they followe wyth an vn­c [...]ngeable affection. He that is begotten of God (sayeth he) can not s [...]ne, bicause the seede of God abideth in him. For we see that the meane motion whiche the Sophisters imagine, whiche we at our li­ber [...]e maye eyther obeye or refuse, is openly excluded, where an effec­tuall constancie to continue is affirmed.

11 Of continuaunce there shoulde no more doubte haue ben made, but that it shoulde haue ben taken for the free gyfte of God, vnlesse the moste wicked errour had growen in force, that it is distributed accordynge to the deserte of menne, as euery manne hath shewed him selfe not vnthankefull to the firste grace. But for asmuche as this errour hath growen vpon that pointe, that they thought it to bee in our hande to refuse or receyue the grace of God offred, that opinion beyng dryuen awaye, this other dothe also fall of it selfe. Al­beit herein they erre too manner of wayes. For biside this that they teache that our thankefulnesse towarde the first grace and our lawe­full [Page 23] vse thereof, are rewarded with the later giftes: they adde also, that nowe grace alone doeth not worke in vs, but that it is onely a worker together with vs. Of the firste this wee ought to beleue, that the Lorde while he dayely enricheth and heapeth his seruaun­tes wyth newe giftes of his grace, bycause he liketh and fauoreth the worke whiche he hath begonne in them, findeth in them somwhat whereupon to bestowe greater graces. And hereto serue those say­inges: To him that hath, Mat. 25.21 Luc. 19.17. shalbe geuen. Agayne: Oh, good seruaunt, because thou haste ben faithfull in fewe thinges, I will set thee ouer many. But here two thynges are to be taken heede of, that neyther the lawefull vse of the firste grace be sayde to be rewarded with the later graces, nor it be so cōpted a rewarding, that it cesse to be recke­ned the free grace of God. I graunt therefore, that this blessyng of God is to be looked for of the faythfull, that howe muche the better they haue vsed the firste graces, they shalbe encreased wyth so much the greater. But I saye, that this vse also is of the Lorde, and that this rewardyng is of his free good will. And they vse no lesse wrong­fully than vnhappyly that olde distruction of workynge and toge­ther workyng grace. Augustine vsed the same in deede, but delayeng it with a fitte definition, that God in together workyng with vs doth ende, y ^t whiche in workinge he beginneth, and that it is still the same grace but chaungeth name, accordynge to the diuerse manner of ef­fecte. Whereupon followeth, that he doth not parte it betwene God and vs, as yf there wer a mutual meetyng together by the motion of bothe, but only noteth the multiplication of grace. To whyche pur­pose belongeth that whyche in an other place he teacheth, that ma­ny gyltes of God dooe goe before the good will of manne, amonge the whiche the selfe same is one. Whereupon foloweth, that he leaueth nothynge that it maye clayme to it selfe. Phil. 2. [...], Whiche thynge Paule also hath namely expressed: For when he had sayde that it is God, whiche worketh in vs bothe to will and to performe, he by and by addeth, that he doeth them bothe of his good will: declaryng by this worde, that it is his free goodnesse. Whereas they are wounte to saye, that after we haue ones geuen place to the firste grace, our owne ende­uors doe nowe worke together with the grace that followeth, to this I aunswere: yf they meane that wee, after we haue ben ones by th [...] power of the Lorde broken to the obedience of righteousnesse, doe [...] our owne accorde goe forwarde, and are inclined to follow the wor­kynge of grace, I speake nothyng agaynste it. For it is moste cer­tayne, that there is suche a redinesse of obeyng, where the grace of God reygueth. But whense cometh that, but from this, that the spi­rite of God alwaye agreyng wyth it selfe, doth cherishe and confirme to stedfastnesse of continuyng, the same affection of obeyeng, whyche it selfe engendred at the beginnyng. But if they meane that man ta­keth of him self some what whereby to labour with the grace of God, they are moste pestilently deceyued.

And to this purpose is that sayeng of the▪ Apostle wrongefully 12 wrasted by ignoraunce: I haue labored more than they all: not I, but the grace of God with me. 1. Cor. 15.10. For they take it so: that bycause it might seeme somewhat arrogantly spoken that he preferred him self [Page] before them all, therefore he corrected it wyth referryng the prayse to the grace of God, but yet so that he calleth him selfe a worker to­gether with grace. It is maruell that so many whiche otherwise were not euell menne, haue stombled at this straw. For the Apostle doeth not wryte that the grace of the Lord labored with him, to the entent to make him selfe partener of the labour, but rather by this correction he geueth awaye all the prayse of the labour to grace only. It is not I (sayeth he) that haue labored, but the grace of God that was with me. But the doubtfulnesse of the speache deceyued them: but specially the ill translation wherein the force of the Greke article was lefte out. For if it bee translated worde for worde, he doth not saye, that grace was a worker together wyth him, but that the grace that was wyth him was the worker of all. And the same thyng doth Augustine teache, not darkely, though shortly, where he thus sayeth: The good will of manne goeth before many giftes of God, Ps. lix.xi. but not before all. But of them whyche it goeth before, it selfe is one, then foloweth his reason: Psa. xxiij.vi. bycause it is wrytten: Hys mercie hath preuen­ted me: And his mercie shall followe me. It preuenteth manne not willyng, to make hym will: and it followeth him willyng, that he will not in vayne. Serm. 2. in Cant. With whome Bernarde agreeth bringing in the church speakyng thus: Drawe me in a manner vnwillyng, that thou mayste make me willyng: drawe me lyeng slouthfull, that thou mayest make me runne.

13 Nowe let vs heare Augustine speaking in his owne wordes, least the Pelagians of our age, that is to saye, the Sophisters of Sorbon, shoulde as they are wonte, laye to our charge that all antiquitie is agaynste vs, wherein they followe their father Pelagius, by whome longe agoe Agustine was drawen forth into the same contention. In his booke of Correption and Grace wrytten to Ualentine, he en­treateth largely that whyche I will reherse shortly, but yet doe it in his owne wordes: Capi [...]e. 2. that to Adam was geuen the grace of continuyng in good yf he would: and to vs is geuen to will, and by will to ouer­come concupiscence: that he therefore had to be able if he would, but not to will that he might be able: to vs is geuen bothe to will and to bee able. That the firste libertie was to be able not to sinne, oures is much greater, not to be able to sinne. And leaste he should be thought to speake of the perfection to come after immortalitie (as Lombard wrongfullly draweth it to that meanyng) within a little after he pluc­keth out this doubt. For (sayth he) the wil of holy mē is so much kind­led by the holy ghost, that they therfore are able, bicause they so will: they therefore wil, ij. Cor. xij.ix. bicause God worketh that they so will. For if in so great weaknesse, in which yet behoueth the power to be made perfect, for repressing of pride, their owne will were left vnto them, that by the helpe of God they maye if they will, and God doth not worke in them to will: then amonge so many temptations will shoulde needes fall downe for weakenesse, and therfore could not continue. Therefore is succour geuen to the weakenesse of mans will, that it should be mo­ued without swaruyng or seueryng by the grace of God, and therfore shoulde not afinte howe weake so euer it be. Cap▪ 14. Then he entreateth more largely howe our heartes doe of necessitie follow the mouing of [Page 24] God that worketh affection in them. And he sayeth, that the Lorde doeth drawe menne in deede with their owne willes, but with suche as he him selfe hath wrought. Nowe haue we that thyng testified by Augustines mouth, whyche we principally desire to obteyne, that grace is not onely offered by God to be receyued or refused at euery mans Free election, but also that grace is the same, that formeth the electiō and will in the heart: so that euery good worke that folow­eth after, is the frute and effecte thereof, and that it haue no other will obeyeng it, but the same whiche it hath made. For these are also his wordes out of an other place, that nothyng but grace maketh e­euery good worke in vs.

But whereas he sayeth in an other place, that will is not taken 14 awaye by graee, Epist. c.v. but from an euell will turned into a good, and hol­pen when it is good: he meaneth onely that manne is not so drawen, that without any motion of heart he is carried as by an outwarde impulsion, but that he is inwardely so affected, that from his very heart he obeyeth. That grace is specially and freely geuen to the elect, Epist. c.vi he wryteth thus vnto Boniface: We knowe that grace is not geuen to all menne, and to them to whome it is geuen, it is not ge­uen accordynge to the merites of workes, nor accordynge to the me­rites of will, but of free fauour: and to them to whome it is not geuen, we knowe that it is by the iuste iudgement of God that it is not geuen. And in the same Epistle he strongly fighteth agaynst that opinion, that the grace folowyng is geuen to the deseruynges of menne, bycause in not refusinge the firste grace, they shewed them­selues worthy. For he will haue Pelagius graunt, that grace is ne­cessarie to vs for euery of our doynges, and is not geuen in recom­pense to workes, that it maye bee grace in deede. But the matter can not be comprehended in a shorter summe, than out of the eight chap­ter of his boke to Ualentine of Correptione and Grace, where firste he teacheth that mans will obteyneth not grace by libertie, but li­bertie by grace: and that by the same grace, by affection of delite printed in him, it is framed to continuance, that it is strengthened wyth inuincible force: that while grace gouerneth, it neuer falleth awaye: Epist. xlvi. when grace forsaketh, it by and by tombleth downe. That by the free mercie of God it bothe is conuerted to good, and beyng conuerted abideth in it, that the direction of mans wyll to good, and stedfastnesse after direction, hangeth vpon the onely will of God, and not vpon any merite of his owne. And so to manne is lefte suche a free will, if we liste so to call it, as he wryteth of in an other place, that can neyther be turned to God, nor abide in God but by grace, and by grace is able all that it is able.

The fourth Chapter. ¶ How God worketh in the heartes of men.

1 YT is sufficiently proued, as I thynke, that man is so hol­den captiue with the yoke of Sinne, that of his owne na­ture he can neyther aspire by desire, nor trauaile by ende­uour to goodnesse, byside that, we haue rehersed a distinc­tion betwene compulsion and necessitie, whereby it might appere, that when he sinneth of necessitie yet neuerthelesse he sinneth willingly. But for asmuch as while he is subiect in bondage to the Deuell, he semeth rather to be led by the deuels will than his owne, it resteth nowe to be declared of what sorte are bothe kindes of wor­kyng. And then is this question to be assoiled, whether in euel workes there be any thing to be attributed to God: in whiche the Scripture sheweth that there is vsed some working of his. In one place Augu­stine compareth mans will to a horse, whiche is ready to be ruled by the will of his ryder: and God and the Deuell he compareth to ryders. If God (sayth he) sit vpon it, he like a sober and connyng rider, gouer­neth it temperatly, spurreth it forwarde if it be to slowe, plucketh it backe if it be to quicke, restrayneth the wantonnesse and wildenesse of it, tameth the stubbornnesse of it, and guideth it into the right way. But if the Deuell haue possessed it, he like a foolish and wanton rider, violently carrieth it through places where no waye is, driueth it into diches, rolleth it downe steepe places, spurreth it forward to stubborn­nesse and fearcenesse: which similitude we wil for this time be contē ­ted with, sithe there cometh not a better in place. Where it is sayde that the will of a naturall man is subiect to the rule of the Deuell, to be stirred by him, it is not mente thereby that man as it were striuing agaynst it, and resistyng is compelled to obeye, as we compell bonde­slaues agaynst their wil, by reason of beyng their lordes, to do our cō ­maundementes: but that beyng bewitched with the deceites of Sa­tan, it of necessitie yeldeth it selfe obedient to euery leadyng of him. For whome the Lord vouchesaueth not to rule with his spirite, them by iust iudgement he sendeth away to be moued of Satan. Wherfore the Apostle sayth, ii. Cor. ii [...].iiii. that the god of this world hath blinded the mindes of the vnbeleuers ordeyned to destruction, that they should not see the light of the Gospell. And in an other place: That he worketh in the disobedient children. Eph. ii.ii. The blindynge of the wicked, and as the wicked deedes that followe thereupon, are called the workes of Satan, of whiche yet the cause is not to bee sought elswhere, than in the will of man, out of which ariseth the roote of euell, wherin resteth the funda­tion of the kingdome of Satan, whiche is Sinne.

2 But farre other is the order of Gods doyng in such thinges. And that the same may appere more certainly vnto vs: let the hurt done to the holy man Iob by the Chaldees, Iob. i. be an exāple. The Chaldees killed his herdemen, and like enemies in warre, droue awaye his cattle for booties. Nowe is their wicked deede plainely seene, and in that worke Satan is not idle, from whome the Historie sayeth, that all this dyd procede. But Iob himself did acknowledge the worke of the lord in it, [Page 25] whome he saith to haue take away from him those things, that were taken away by the Chaldees. How can we referre the selfe same work to God, as authour, to Sathan as authour, and to mā as authour of it, but that we must either excuse Sathan by the company of God, or report God to be the authour of euill. Uery easely: if first we loke vpon the ende, why it was done, and then the manner how. The purpose of the Lorde is by calamitie to exercise the patience of his seruant: The deuil goeth about to driue him to despeir. The Chaldees against right and lawe, seke gaine of that whiche is an other mans. Suche diuersi­tie in purposes, maketh great difference in the worke. And in the ma­ner of doing there is no lesse diuersitie. The Lord leaueth his seruant to Sathan to be afflicted: and the Chaldees, whome he did chose for ministers to execute it, he did leaue and deliuer to him to be driuen to it. Sathan with his venemous stinges, pricked forward the myndes of the Chaldees, whiche otherwyse were peruerse of them selues to do that mischief: they furiously runne to do wrong, and do bynde and defile all their membres with wicked doing. Therfore it is properly said, that Sathan doth worke in the reprobate, in whome he exerci­seth his kingdome: that is to say, the kingdome of wickednesse. It is also sayd, that God worketh in them after his maner, because Sathā him selfe, for as muche as he is the instrument of his wrath, according to his bidding and commaundement, turneth him self hether & thither to execute his iust iudgementes. I speake not here of Gods vniuersall mouing, wherby as al creatures are susteined, so from thence thei take their effectuall power of doing any thing. I speake only of that special doing, whiche appeareth in euery special act. We see therfore that it is no absurditie, that one selfe acte be ascribed to God, to Satan, and to man: but the diuersitie in the ende and maner of doing, causeth that therin appeareth the iustice of God to be without fault, and also the wickednesse of Sathan and man, bewrayeth it selfe to their reproche.

The olde wryters in this point also, are somtime to precisely afraid, 3 simply to confesse the truthe, because they feare least they should so o­pen a wyndowe to wickednesse, to speake irreuerently of the workes of God. Whiche sobrietie as I embrace, so I thinke it nothing daunge­rous, if we simply holde what the Scripture teacheth. Li. de pr. [...] dest. & grat. Augustine hym selfe sometime was not free from that superstition, as where he saith, that hardening and blynding, perteine not to the worke of God, but to his foreknowledge. But the phrases of scripture allowe not these sub­tilties, whiche phrases do plainly shew that there is therin somwhat els of God, besides his forknowledge. And Augustine himselfe, in his v. boke against Iulianus, goeth earnestly about with a long processe, to proue that sinnes are not only of the permissiō or suffera [...]ce of God, but also of his power, that so former sinnes might be punished. Lyke­wyse, that whiche they being fourth, concerning permission, is to weake to stande. It is oftentimes sayd, that God blyndeth and harde­neth the reprobate, that he turneth, boweth, & moueth their heartes, as I haue els where taught more at large. But of what maner y ^t is, it is neuer expressed, if we flee to free forknowledge or sufferance. Ther­fore we answere that it is done after two maners. For first, where as when his light is taken away, there remaineth nothing but darknesse [Page] and blyndnesse: where as when his spirite is taken away, our heartes ware hard and become stones: where as when his direction cesseth, they are wrasted into crokednesse, it is well sayd that he doeth blinde, harden & bowe them from whome he taketh away y ^e power to se, obey and do rightly. The second manner, whiche commeth nere to the pro­pertie of the wordes, is that for the executing of his iudgementes by Sathan the minister of his wrath, he bothe appointeth their purpo­ses to what ende it pleaseth hym, and stirreth vp their willes, & strēg­theneth their endeuors. Deut. i [...].xxx. So whē Moses reherseth that king Sehon did not geue passage to the people, because God had hardened his spi­rite, and made his heart obstinate, he by and by adioyneth the ende of his purpose: that he might (saith he) geue him into our handes. Ther­fore because it was Gods will to haue him destroied, the making of his heart obstinate, was Gods preparation to his destruction.

4 After the firste manner this seemeth to bee spoken. He taketh away the lyppe from the speakers of truth, Iob. xii.xx and taketh away reason from the Elders. He taketh the heart away from them that are set ouer the people, hee maketh then to wāder where no way is. Again, Lord why haste thou made vs mad, Esay. lxiij xvij. and hardened oure hearte, that wee shoulde not feare thee [...] Because they iudge rather of what sorte God maketh men by forsaking them, than how he perfourmeth his worke in them. But there are other testimonies that goe further: as are these of the hardening of Pharao. I wyll harden the heart of Pharao, that he do not heare you, Exod. iiij.xxj. & vii. [...]ij & x.i. and let the people go. Afterward he saith, that he hath made heauy and hardened his heart. Did he harden it, in not sustei­ning it? That is true in deede: but he did somwhat more that he com­mitted his heart to Sathan, to be confirmed with obstinacie. Where vpon he had before sayd: Exod. iij xix. I wyll holde his heart. The people went out of Egypt, the inhabitantes of that countrey came fourth and met thē lyke ennemies. By whome were they styred vp? Truely Moses affir­meth to the people, Deut. ij.xxx. that it was the Lorde that had hardened their heartes. And the Prophet reciting the same historie, saith, that he tur­ned their heartes, Psa. E. v.xxv. that they should hate his people. Nowe can you not say, that they stumbled being left without the counsell of God. For if they be hardened and turned, then they are of purpose bowed to that selfe thing. Moreouer so oft as it pleased him to punish the transgres­sours of the people, how did he perfourme his worke in the reprobate? so as a man may see, that the effectualnesse of working was in hym, & they only did seruice as ministers. Esay. v.xxvi. & vij.xviij. Ezech. xij.xiij. & .xvij.xx. Ier. l.xxiii Esa. x.xv. Depr [...]edest sa [...]t. Wherfore somtyme he threatened that he would call them out with his whistle, sometyme that they should be lyke a net for hym to entangle them, and sometyme lyke a mallet, to strike the Israelites. But specially he then declared how he is not idle in them, when he called Sennacherib an Are, whiche was bothe directed and dryuen by his hande to cut. Augustine in one place dothe not amisse, appointeth it after this sorte: that in as muche as they sinne, it is their owne: in as muche as in si [...]ning they doe this o [...] that it is of the power of God, that deuided the darkenesse as plea­seth hym.

5 Nowe that the ministery of Sathan is vsed to pricke forward the reprobate, so oft as the Lorde by his prouidence appointeth them to [Page 26] this or to that, may sufficiently be proued, though it were but by one place only. i. Sa. xvi. and. xviij. x. &. xxix. For it is oftentimes sayde in Samuel, that the euell spirite of the Lorde, and an euill spirite from the Lorde, did either violently carry or leaue Saul. To say that this spirite was the holy Ghost, is blasphemous. Therfore the vncleane spirit is called the spirit of God, because it aunswereth at his commaundement and power, being ra­ther his instrument in doing, than an authour of it selfe. This is also to be added withall, ij. Thes. ij.x. whiche Paul teacheth, that the efficacie of errour & deceiuing, is sent by God, that they which haue not obeyed the truth, may beleue lies. But there is alway great difference in one selfe same worke, betwene that whiche the Lorde doeth, and that whiche Sa­than and the wicked goe about. He maketh the euill instrumētes that he hath vnder his hand, & may turne whether he list, to serue his iu­stice. They, in as muche as they are euyll, doe bring fourth in effect the wickednesse that they haue conceiued by corruptnesse of nature. The reste, of suche thynges as serue for to deliuer the maiestie of God from slaunder, and to cut of all shifting from the wycked, are already sette fourth in the chapter concerning Prouidence. For in this place my pur­pose was only to shewe howe Sathan reigneth in the reprobate mā, and how God worketh in them bothe.

Although we haue before touched, yet it is not playnely declared 6 what libertie man hath in those doinges, whiche are neyther iust nor faulty of them selues, and belonge rather to the bodely than the spiri­tuall lyfe. Some in suche thinges haue graunted him free election, ra­ther, as I thinke, because they would not striue about a matter of no great importance, than that they mynded certainly to proue the same thyng that they graunte. As for me, although I confesse that they whiche doe holde that they haue no power to ryghteousnesse, do holde the thyng that is principally necessary to saluation: yet I doe thynke that this point also is not to be neglected, that we may knowe that it is of the speciall grace of the Lorde, so ofte as it cometh in our mynde to chose that whiche is for our profit, so oft as our wyl enclyneth ther­unto: agayne so ofte as our wyt and mynde eschueth that whiche els would haue hurt vs. And the force of Gods prouidence extēdeth thus far, not only to make the successes of thynges to come to passe, as he shall forsee to be expedient, but also to make the wylles of men to tend therunto. Truely if we consider in our wyt the administration of out­warde thinges, we shall thynke that they are so farre vnder the wyll of man: but if we shall geue credit to so many testimonies, whiche crie out that the Lord dothe in these thynges also rule the heartes of mē, they shall compelle vs to yelde our wyll subiect to the speciall mouing of God. Er. xi.iij. Who did procure the good willes of the Egyptians to the Is­raelites, to lende them all their moste precious iewels? They woulde neuer haue founde in their heartes to haue so done of their owne ac­corde. Therfore their heartes were more subiect to the Lord, than ru­led by them selues. Gen. xliij.xiiij. And truely if Iacob had not bene persuaded that God put into men diuerse affections as pleaseth hym, he would not haue sayd of his sonne Ioseph, whom he thought to be some Heathē Egyptian: God graunte you to fynde mercie before this man. As also the whole Churche confesseth in the Psalme, Psal. C.vi xlvj. that when it pleased [Page] God to haue mercie vpon it, Psal. 106 46. 1. Sam. 11 6. 2. Sa. 17.10. Ios. 2.9. Leuit. 26.36. Deut. 28.63. he meekened the heartes of the cruell na­tions. Againe, when Saul so waxed on fire with anger, that he prepa­red him to warre, the cause is expressed, for that the spirite of God did enforce hym. Who turned away Absolons mynde from embracinge the counsell of Achitophel, whiche was wont to be holden as an oracle? Who inclined Rehabeam to be persuaded with the yong mens aduise? Who made the nations that before were great, to be afrayde at the comyng of Israell? Truely the harlot Rahab confessed, that it was done by God. Agayne, who threw downe the heartes of Israell with dread and fearfulnesse, but he that in the lawe threatened that he would geue them a fearefull hearte?

7 Some man wyll take exception and saye, that these are singular examples, to the rule wherof all thynges vniuersally ought not to be reduced. But I saye, that by these is sufficiently proued that whiche I affirme, that God so oft as he meaneth to prepare the waye for his prouidence, euen in outward thynges dothe bowe and tourne the wylles of men, and that their choise is not so free, but that Gods will beareth rule ouer the fredome thereof. That thy mynde hangeth ra­ther vpon the mouing of God, than vpon the fredome of thyne owne choyse, this daylye experience shall compell thee to thynke whether thou wylt or no: that is, for that in thynges of no perplexitie thy iud­gement and wyt oft fayleth thee, in thinges not hard to be doone thy courage fainteth: againe in thinges moste obscure, by and by present aduise is offred thee: in thynges great and perillous, thou hast a cou­rage ouercomming all difficultie. And so doe I expounde that whiche Salomon sayeth: Pro. 20.12. That the eare may heare, that the eie may see, the Lorde worketh bothe. For I take it that he speaketh not of the crea­tion, but of the speciall grace of vsing them. Pro. 21.1. And whē he wryteth that the Lorde holdeth in his hande and boweth whether he wyll the hearte of the kynge as the streames of waters: truely vnder the ex­ample of one speciall sorte, he comprehendeth the whole generaltie. For it the wyll of any man be free from subiection, that preeminence principally belongeth to the wyll of a Kyng, whiche vseth as it were a kyngdome vpon the wylles of other: but if the wyll of the Kynge be ruled with the hande of God, no more shall our wyll be exempted frō the same estate. Li. de gra­tia & libe­ro arb. ad Valent. ca. 20. Upon this point there is a notable sayinge of Augu­stine. The Scripture if it be diligently loked vpon dothe shewe, that not only the good willes of men whiche he of euyll maketh good, and so beyng made by hym selfe dothe direct to good doinges and to eter­nall lyfe, but also these willes that preserue the creature of the world, are so in the power of God, that he maketh them to be inclined whe­ther he wyll and when he wyll, either to doe benefites, or to execute punishementes, by a iudgement moste secrete in deede, but the same moste righteous.

Here let the Readers remember, that the power of mans wyll is not to be weyed by the successe of thynges, whiche some vnskylfull men are vnorderly wont to doe, For they seme to them selues to proue trimly and wittely that mans wyll is in bondage, because euen the hyest Monarches haue not all thynges flowyng after their owne de­sire. But this power wherof we speake, is to be considered within man [Page 27] and not be measured by outwarde successe. For in the disputacion of freewyll, this is not the question, whether man may for outwarde im­pedimentes, perfourme and put in execution all those thinges that he hath purposed in mynde: but whether he haue in euery thyng bothe a free election of iudgement, and a free affection of wyll, whiche bothe if man haue, then Attilius Regulus, enclosed in the narrowenesse of a tonne, set full of sharp prickes, shall no lesse haue free wyll than Augu­stus Cesar, gouerning a great part of the worlde with the beck of his countenaunce.

The fift Chapter. ¶A confutacion of the obiections that are wont to be brought for defence of Free wyll.

YT myght seme that we haue saide enough, already, concer­ning the bondage of mans wyll, if they that with false o­pinion of libertie, labour to throwe it downe hedlong, did not on the contrary part pretende certayne reasons to as­saile our meanyng. First they heape vp together di­uerse absurdities, whereby they may bryng it in hatred as a thing ab­horring from common reason: afterward they set vpon it with testi­monies of scripture. Bothe these enginse we shall beate back in order. If (say they) Synne be of necessitie, then cesseth it to be synne: if it be voluntarie, then may it be auoyded. These were also the weapons of Pelagius to assaile Augustine, with whose name we wyl not yet haue them oppressed, till we haue satisfied them, concerning the matter it selfe. I denie therfore that sinne ought the lesse to be imputed, because it is necessary. I denie agayne that this dothe followe whiche they conclude, that it may be auoyded, because it is voluntarie. For if any man will dispute with God, and seeke to escape from his iudgement by this pretense, because he coulde none otherwyse do: God hath that aunswere ready whiche we in an other place haue spoken of, that it is not of creation, but of the corruption of nature that men being made bondeslaues to synne, can wyll nothing but euell. For whence cometh this want of power whiche the wycked would gladly pretende, but vpon this, that Adam of his owne accorde made hym selfe subiect to the tyrannie of the Deuell? Hereupon therfore grewe the corruption, with the bondes wherof we are holden fast tyed, for that the fyrst man fell from his creatour. If all men be iustly holden gylty of this fallynge away, let them not thinke them selues excused by necessitie, in whiche it selfe they haue a moste euident cause of their dampnation. And this I haue aboue plainely set fourth, and I haue geuē an example in the Deuel hym selfe, wherby it might appeare, that he whiche necessarely synneth, dothe neuerthelesse wyllyngly sinne: as agayne in the electe aungels, where as their wyll can not be declyne from good, yet it cesseth not to be a will. Ser. 8 [...]. in Ca [...]. Whiche same thinge Bernard also aptly teacheth: that we are therfore the more miserable, because our necessitie is vo­luntarie: whiche yet holdeth vs so subiect vnto it, that we be the bond slaues of synne, as we haue before reheased. The second part of theyr [Page] argument is faulty, because from voluntarie it streightway leapeth to free: but we haue before proued, that it is voluntarely done whiche yet is not subiect to free election.

2 They further say: that if bothe vertues and vices procede not of fre choyse of wyll, it is not reasonable that either punishement should bee layde vpon man or rewarde geuen to hym. This argument, although it be Aristoteles, yet I graunt is in some places vsed by Chrysostome and Hierome. But that it was a commone argument with the Pela­gians, Hierome him selfe hideth not, In Epit. ad C [...]ciphon. & diacon. 1. and also reherseth it in their own wordes. If the grace of God worke in vs: then it, not we that labour, shalbe crowned. Of punishementes I aunswere, that they are iustlye layde vpon vs from whome y ^e gyltinesse of sinne procedeth. For what matter maketh it, whether sinne be done by free or bonde iudgement, so it bee done by voluntarye luste: specially syth manne is hereby pro­ued a synner, for that hee is vnder the bondage of synne. As to the re­wardes of ryghteousnesse: a greate absurditie forsoothe it is, yf wee confesse that thei hange rather vpon Gods bountifullnesse, than vpon oure owne deseruynges. Howe ofte fynde wee thys thynge repeted in Augustine: that God crouneth not oure deseruynges, but hys owne gyftes: and that they are called rewardes, not as due to oure deser­uinges, but suche as are rendred to the graces already bestowed vpon vs? Wisely in deede thei note thys, that nowe ther remaineth no place for deseruynges, if thei come not oute of the fountaine of free wyll: but wher they recken that whiche we saye so farre differynge from trueth thei are muche deceiued. In Psal. 31. For Augustine doubteth not, commonly to teache for necessarie, that which they thinke so vnlawefull to confesse, as where he saithe: What bee the merites of any menne what so euer thei bee? when hee commeth, not wyth due rewarde, but with free grace, then he alone beynge free, and that maketh free from synne? He findeth all menne sinners. In Psal. 70 Agayne, If that shall bee rendred to thee that is due to thee; thou arte to be punyshed: what ys done then? God hathe not geuen thee punyshement whyche ys due, butte geueth thee grace whyche ys not due. If thou wylte bee estraunged from grace, boaste of thy deseruynges. Epist. 52. De uerbis Apostol. sermo. 4.7 Agayne: Thou arte nothynge by thy selfe. Synnes are thyne, butte deseruynges are Gods, punyshemente ys due to thee: and when rewarde commeth, hee shall crowne hys owne gyftes, and not thy deseruynges. And in the same meaninge in an o­ther place, hee teacheth that grace is not of deseruynge, butte deser­uynge of grace. And a lyttle after hee concludeth, that God wyth hys gyftes goeth before all deseruynges, that oute of the same hee maye gather hys owne deseruinges, and doothe geue alltogether freelye, bycause hee fyndeth nothynge wherevpon to saue. Butte what neede is yt to make a longer regyster, when suche sentences are often founde in hys wrytynges? 1. Cor. iiij.vij. But the Apostle shall yet better deliuer them from thys erroure, yf they heare from what begynnynge hee conueieth the glorie of the Saintes: Whome he hathe chosen, them he hathe called: whome hee hathe called, them hee hathe iustified: whome hee hathe iustified, them hee hathe gloryfyed. Why then, as witnesseth the Apo­stle, are the faythefull crowned? bycause by the Lordes mercye and [Page 28] not by theyr owne endeuoure they are boothe choosen and called and iustyfyed. Awaye therefore wyth thys vayne feare, that there shall no [...]e more bee anye deseruynges, yf free wyll shall not stonde. For yt ys mooste foolyshe to bee frayed awaye and to flee from that to whyche the Scrypture calleth vs. 1. Cor. iiij.vii. If (saythe hee) thou haste receyued all thynges, why gloryest thou, as yf thou haddest not recey­ued them? Thou seest that for the same cause hee taketh all thynges from free wyll, to leaue no place for deseruynges: butte as the boun­tiefullnesse and lyberalytye of God ys manyfolde, and impossible to bee spente oute, those graces whyche hee bestoweth on vs, bycause he maketh them oures, hee rewardeth as yf they were oure owne vertues.

Moreouer they brynge fourthe that whyche maye seeme to bee ta­ken 3 oute of Chrysostome: Hom. 2.2. in Gen. If thys bee not the power of oure wyll, to choose good or euell, then they that are partakers of the same na­ture, muste eyther all be euell or all bee good. And not farre from that ys he, what soeuer hee was, that wrote the booke Of the callyng of the Gentyles, whyche ys carryed aboute vnder the name of Ambrose, when hee maketh thys argumente, Lib. 2. ca. 4. that no manne should euer de­parte from the faythe, vnlesse the grace of God dyd leaue vnto vs the state of mutabylyte: wherein yt ys marueyle, that so excellente menne fell besyde them selues. For howe chaunseth yt came not in Chrysostomes mynde, that yt ys Gods election that so maketh dyffe­rence betweene menne? As for vs, wee feare not to graunte that whyche Paule wyth greate earnestnesse affyrmeth, Rom. iii.x. that all togy­ther are peruerse and geuen to wyckednesse: butte wyth hym we ad­ioyne thys, that by Gods mercye yt commeth to passe that all abyde not in peruersenesse. Therefore whereas naturally wee are all sycke of one desease, they onely recouer healthe vpon whome yt hathe pleased God to laye hys healynge hande. The reste whome by iuste iudgemente hee passeth ouer, pyne awaye in theyr owne rottenesse tyll they bee consumed. Neyther ys yt of any other cause, that some contynewe to the ende, and some fall in theyr course begonne. For contynuaunce yt selfe ys the gyfte of God, whyche hee geueth not to all indyfferently, butte dealeth yt to whome yt pleaseth hym selfe. If a manne aske for a cause of the dyfference, why some con­tynewe constantly, and some fayle by vnstedfastenesse, wee knowe none other cause butte that God susteyneth the one sorte strengthe­ned wyth hys power that they perysh not, and doth not geue the same strengthe to the other sorte, that they maye bee exaumples of incon­stancie.

Further they presse vs, sayinge, that exhortations are vaynelye 4 taken in hande, that the vse of admonitions ys superfluous, that yt ys a fonde thynge to rebuke, yf yt bee not in the power of the synner to obey. When the lyke thynges in tyme paste were obiected agaynste Augustyne, hee was compelled to wryte the booke of Cor­ruption and grace: Where althoughe hee largely reipe them away, yet hee bryngeth hys aduersaryes to thys summe: O manne, in the commaundemente learne what thou oughtest to dooe: in correc­tion [Page] learne that by thyne owne faulte thou haste yt not: in prayer learne whense thou mayste receyue that whyche thou wold­deste haue. Of the same argumente in a manner ys the booke of the Spyryte and Letter, where hee teacheth that God measureth not the commaundementes of hys lawe by the strengthe of manne, but when hee hathe commaunded that whiche ys ryghte, hee freelye geueth to hys electe power to fullfyll yt. And thys is no matter of longe dysputacion. Fyrste wee are not onely in thys cause, butte also Christe and all the Apostles. Nowe let the other looke howe they wyll gette the maysterie in stryuynge, that matche them selues wyth suche aduersaries. John. xv.v. Dothe Christe, whyche testyfyeth that wee canne do no­thynge wythoute hym, any thynge the lesse rebuke and chastyce them, that wythoute hym dyd euell? Dothe hee lesse exhorte euery manne to applye hym selfe to good woorkes? Howe seuerely dothe Paule inuey agaynste the Corynthians for neglectynge of charytye? i. Cor. iij.iij. Rom. ix.xvj. and yet he prayeth for charitie to bee geuen to the same menne from God. Hee testifieth in the Epistle to the Romaines, that it is neither of hym that wylleth, nor of hym that runneth, but of God that hathe mercye, and yet hee cesseth not afterwarde to admonishe, to exhorte and to rebuke. Why do they not therefore speake to the Lorde, that hee do not so lose hys laboure in requyrynge of menne those thynges whyche hee hym­selfe alone canne geue, and in punyshynge those thynges whyche are done for wante of hys grace? Why do they not admonyshe Paule to spare them, i. Cor. iij.vij. in whose power it is not to wyll or to runne, butte in the mercie of God, goynge before them whiche nowe hath forsaken them? As if the Lorde had not a verye good reason of hys doctryne, whyche offreth yt selfe redily to be founde of them that reuerently seeke yt, but howe muche doctrine, exhortation and rebukynge do woorke of themselues, to the chaungynge of the mynde, Paule declareth, when he wryteth, that neither he that planteth is any thynge, nor hee that watereth, but the Lorde that geueth the encrease onely effectually woorketh. So wee see that Moses seuerely stabelysheth the com­maundementes of the lawe, and the Prophetes do sharpely call vpon them, and threaten the transgressors, whereas they yet confesse, that menne do then onely waxe wyse, when a hearte is geuen them to vn­derstande, that it is the propre woorke of God to circumcise the heartes, and in steede of stony heartes to geue heartes of fleshe, to writ his lawe in the bowells of menne: fynally in renewynge of soules to make that hys doctryne may be effectuall.

5 Wherfore then serue exhortations? For thys purpose: if thei be dis­pysed of the wycked wyth an obstynate hearte, they shall be for a wite­nesse vnto them when they shall come to the iudgemente seate of the Lorde, yea and euen nowe alreadye they beate and strike their consci­ence: for howesoeuer the moste frowarde manne laugheth them to scorne, yet canne he not disproue them: but thou wilte saie, what may sylly miserable menne do, yf the softenesse of heart, whyche was neces­sarily required to obedience, be denied him? Naye rather, why doth he excuse him selfe, when he canne impute the hardenesse of heart to none but to hymselfe? Therefore the wycked that are wyllyngely readye to [Page 29] mocke them oute yf the myght, are throwen downe wyth the force of them whether they will or no. But the chefe profite towarde the faith­full is to be considered: in whome as the Lorde woorketh all thinges by his spirite, so hee leaueth not the instrumentes of his worde, & vseth the same not without effecte. Let this therfore stande whyche is true, that all the strength of the godly resteth in the grace of God, accordyng to that sayinge of the Prophete: Ezech. xi.xix. I will geue them a newe heart that they maye walke in them. But thou wylte saye: Why are they nowe admonyshed of their duetye, and not rather lefte to the direction of the holy ghoste? why are they moued wyth exhortation, sythe they canne make no more haste than the styrrynge forwarde of the holy ghooste woorketh? why are thei chastised if at any tyme they be gone oute of the waye, syth they fell by the necessarye weakenesse of the fleshe? O man, what arte thou to apoynte a lawe for God? If it be his pleasure, that we bee prepared by exhortation to receiue the selfe same grace, whereby is wroughte that the exhortation is obeied, what haste thou in thys ordre to bite or carpe at? If exhortations and rebukynges dyd nothynge els profyte wyth the godlye, but to reproue them of synne, they were euen for that thing onely to be compted not alltogether vn­profitable. Nowe, for asmuche as by the holy ghooste woorkynge in­wardly, thei muche auaile to enflame the desire of goodnesse, to shake of sluggyshnesse, to take awaye the pleasure and venymo [...]s swete­nesse of wyckednesse, and on the other syde to engendre a hatred and irkesomnesse therof: whoe dare cauill that thei are superfluus? If any manne require a plainer aunswere, let him take thys: God woorketh after twoo sortes in hys electe, inwardly by his spirite, outwardely by his worde: By his spirite, by enlyghtninge theyr myndes, by framinge their heartes to the loue and keepinge of iustice, hee maketh them a newe creature: By his worde, he stirreth them to desire, to seke and at­teine the same renuinge: by them bothe hee sheweth fourth the effec­tuall woorkinge of his hande, accordinge to the proportion of his dy­stributiō. When hee sendeth the same woorde to the reprobate, thoughe not for their amendement, yet hee maketh it to serue for an other vse: that bothe for the present time thei maie bee pressed with witnesse of conscience, Ih [...]. vj.xliiij. and maye againste the daie of iudgemente bee made more inexcusable. So thoughe Christe pronounce that no manne commeth to hym, but whome the Father draweth, and that the electe do come when thei haue hearde and learned of the father: yet doothe not hee neglecte the office of a teacher, but with his voice dylygentlie cal­leth them, whome it necessarily behoueth to bee inwardely taughte by the holly Ghoste, ij. Co [...]. ij.xvj. that thei maie any thinge profyte. And Paule teacheth, that teachinge is not in vaine with the reprobate, bicause it is to them the sauoure of deathe to deathe, butte a swete sauoure to God.

Thei be verye laborious in heapinge together of testimonies of 6 Scripture: and that they dooe of purpose, that when thei canne not oppresse vs wyth weyghte, thei maie yet with numbre. But as in bat­telles, when it commeth to hande strookes, the weaker multitude how muche pompe and shewe soeuer it hath, is with a fewe strippes discom­fyted [Page] and putte to flyghte: so shall yt bee verye easye for vs to ouerthrowe them wyth all theyr route. For, bycause the places that they abuse agaynste vs, when they are ones dyuyded into theyr or­dres, do meete vpon a fewe specyall poyntes, wee shall wyth one aun­swere satysfye many of them: therefore yt shall not bee needefull to tarrye vpon dyssoluynge euerye one of them partycularlye. Theyr cheefe force they sette in the commaundementes, whyche they thynke to bee so tempered to oure strengthes, that what soeuer ys proued to bee requyred by the one, yt necessarylye foloweth that yt maye bee perfourmed by the other. And therefore they runne throughe e­uerye of the commaundementes, and by them doe measure the pro­portion of oure strengthe. For (saye they) eyther God mocketh vs when hee chargeth vs wyth hollyenesse, godlynesse, obedyence, chas­titie, loue, and mekenesse: and when hee forbiddeth vs vncleannesse, ydolatrie, vnchastenesse, wrathe, robberye, pryde, and suche lyke: or hee requyreth onely those thynges that are in oure power. Nowe, we maye dyuyde into three sortes in manner all the commaundementes that they heape together. Some requyre oure fyrste conuersion to God, some speake symply of the keepynge of the lawe: some com­maunde vs to contynue in the grace of God that wee haue receyued. Fyrste lette vs speake of them all in generalitie, and then descende to the specyall sortes. To extende the power of manne to the com­maundementes of the lawe, hathe in deede longe agoe begonne to bee commune, and hathe some shewe: butte yt proceded from mooste rude ignoraunce of the lawe. For they that thynke yt a heynous offence, yf yt bee sayde that the keepynge of the lawe ys ympossyble, do reste forsoothe vpon thys moste stronge argumente, that ells the lawe was geuen in vayne. For they speake in suche sorte as yf Paule hadde noe where spoken of the lawe. For, I beseache them, what meane these sayinges, that the lawe was sette bycause of trans­gressions: That by the lawe ys the knoweledge of synne: Gala. iij.x. Rom. iij.xx. Rom. vij.vii. i. Tim. i.v. i. Thes. iij.xii That the lawe maketh synne: that the lawe entred, that synne myght abounde: was yt meante that the lawe was to bee lymyted to oure strengthes, leaste yt shoulde bee geuen in vayne? or rather that yt was sette farre aboue vs to conuince oure weakenesse? Truelye by the same mans de­fynition, the ende and fullfyllynge of the lawe ys Charytye. Butte when hee wysheth the myndes of the Thessalonians to bee fylled wyth charitie, hee dothe sufficientlye confesse, that the lawe soundeth in oure eares wythoute profyte, vnlesse God inspire the whole summe thereof in oure heartes.

7 Truelye, yf the Scrypture dyd teache nothynge ells, butte that the lawe ys a rule of lyfe where vnto wee oughte to frame oure ende­uours, I woulde also wythoute delaye agree to theyr opinion: but whereas yt dothe dylygently and playnely declare vnto vs the many­folde vse of the lawe: yt ys conueniente rather to consyder by that interpretation, what the lawe maye doe in manne. For so muche as concerneth thys presente cause: yt teacheth that so sone as yt hathe appoynted what wee oughte to dooe, the power to obeye [Page 30] commeth of the goodnesse of God, and therefore moueth vs to prayer, whereby wee maye requyre to haue it giuen vs. If there were onelye the commaundemente and no promise, then were oure strengthe to be tryed whether they were sufficient to aunswere the commaundement, but syth ther are promyses ioyned wythall, whiche crye oute, that not onely oure aide, but also all oure whole power consysteth in the helpe of Gods grace, they do testifie enoughe and more, that we are altogether vnfitte, muche more insufficient to keepe the lawe. Wherefore let thys proportion of oure strengthes wyth the commaundementes of Gods lawe be no more enforced, as if the Lord hadde measured the rule of iu­stice, whiche hee purposed to geue in his lawe, accordynge to the rate of oure weakenesse. Rather by hys promysses wee oughte to consyder, howe vnreadye wee are of oure selues whyche in euerye behalfe do so muche neede hys grace. But whoe (saye they) shall be perswaded that it is lyke to be true, that the Lorde appointed his lawe to stockes and stones? Neyther dothe any manne goe aboute to perswade yt. For the wycked are neyther stockes nor stones, when beynge taughte by the lawe that theyr lustes do stryue agaynste God, they are proued gyltye by theyr owne wytenesse. Nor yet the godly, when beeynge putte in mynde of theyr weakenesse, they flee vnto grace. For whyche purpose serue these sayinges of Augustine. In Enchir. ad Lau. de grat. & li. arb. ca. 16. Hom. 29. in Ioan. The Lorde commaundeth those thynges that we can not do, that wee maye knowe what wee oughte to aske of hym. Greate is the profite of the commaundements, yf so muche bee geuen to free wyll, that the grace of God bee the more honoured. Faythe obtayneth that whyche the lawe commaundeth, yea the lawe therefore commaundeth, that faythe maye obtayne that whyche was commaunded by the lawe: yea God requyreth faythe yt selfe of vs, and fyndeth not what to requyre, vnlesse hee geue what to fynde. Epist. 24. Agayne, Let God geue what hee commaundeth, & commaunde what he wyll.

That shall more plainely bee seen in rehersinge the three sortes of 8 commaundementes which we touched before. Ioel. 2.12. The Lorde oftentimes commaundeth bothe in the lawe and in the Prophetes, that we be cō ­uerted vnto hym. Iere. 31.18. But on the other syde, the Prophete aunswereth, Conuerte me, Lorde, and I shall be conuerted: for after that thou didst conuerte me, I repented &c. He commaundeth vs to circumcise the vn­circumcised skynne of oure hearte: Deut. 10.16 & 30.16. Ez [...]. 36.26. and by Moses he declareth y ^t thys circumcision is done by his owne hande. He eche wher requireth newenesse of hearte, but in an other place hee testifieth y ^t it is geuen by him­selfe. That whyche God promiseth (saith Augustine) we do not by free wil or nature, Lib. de Do. Christi. 3. but he himselfe doth it by grace. And this is y ^e same note that he himselfe reherseth in the v. place among the rules of Ticonius, y ^t we wel make difference betwene the lawe & the promises, or betwen the commaundementes & grace. Nowe let them goe, that gather by the commaundementes whether man be able to do any thing toward obediences in suche sorte y ^t thei destroye the grace of God, by whiche y ^e commaundementes them selues are fullfylled. The commaundemēts of the seconde sorte are symple, by whyche wee are bydden to honoure God, to serue & cleaue vnto hys wyll, to kepe hys comaundemtes to fo­lowe [Page] his doctrine. But there are innumerable places that doe testi­fie that it is his gyft what so euer ryghteousnesse, holynesse, godlinesse or puritie may bee had. Of the thirde sorte was that exhortacion of Paul and Barnabas to the faithfull, whiche is rehearsed by Luke, that they shoulde abyde in the grace of God. But from whence that strengthe of constancie is to be had, the same Paul teacheth in an o­ther place. Ephe. v [...].xvj. Ephe. [...]ij.xxx. That remayneth, sayeth he▪ brethren, bee ye stronge throughe the Lorde. In an other place he forbyddeth vs, that we doe not greue the spirite of God, wherewith we are sealed vp vnto the daye of our redemption. But because the thynge that he there re­quireth, could not beperfourmed by men, therfore he wysheth it, to the Thessalonians, Thes. xij. from God, namely, that he woulde recken them wor­thy of his holy callyng, and fulfyll all the purpose of his goodnesse, and the woorke of faythe in them. Lykewyse in the seconde Epistle to the Corinthians, i [...]. Cor. vii [...] xi. entreating of almes, he oftentymes commaundeth theyr good and godlye wyll: yet a litle after; he thanketh God that put it in the hearte of Titus, to take vpon hym to geue exhortacion. If Titus coulde not so muche as vse the office of his mouthe to exhorte other, but only so farre as God did put it vnto hym, howe shoulde o­ther haue bene wyllynge to doe, vnlesse God hym selfe had directed their heartes?

9 The craftier sorte of them doe cauyll at all these testimonies: be­cause there is no impediment, but that wee maye ioyne our owne strengthes, and God to helpe our weake endeuours. They bryng also places out of the Prophetes, where the effect of our conuersion see­meth to bee parted in halfe betwene God and vs. Zach i [...]i [...]. Tourne ye to me, and I wyll tourne to you. What maner of help the Lord bryngeth vs, we haue aboue shewed, and it is not nedefull here to repete it. This one thyng I woulde haue graunted me, that it is vainely gathered that there is requyred in vs a power to fulfyll the lawe, because God dothe cōmaunde the obedience of it: For as much as it is euident, that for the fulfillyng of all the commaundementes of God, the grace of the lawegeuer is bothe necessary for vs and promysed vnto vs. Thereby then it appeareth, that at least there is more required of vs than we are able to paye. Ier. xiij.iij And that saying of Hieremie can not be wyped away with any cauillatiōs: that the couenaunt of God made with the aun­cient people, was voyde, because it was only literall, and that it coulde no otherwyse bee stablyshed, than when the spirite cometh vnto it, whiche frameth the heartes to obedience. Neither dothe that saying, Tourne ye to me, and I wyll tourne vnto you, fauour their errour. For there is meant, not that tourning of God, wherewith he renueth oure heartes to repentaunce, but wherewyth hee by prosperitie of thynges dothe declare hym selfe fauourable and merciful: as by ad­uersitie he somtime sheweth his displeasure. Where as therfore the people being vexed with many sortes of miseries and calamities, dyd complayne that God was turned awaye from them: he aunswereth, that they shall not be destitute of his fauour, if they retourne to vp­rightnesse of lyfe, and to hym selfe that is the paterne of righteous­nesse: Therefore the place is wrongfully wrested, when it is dra­wen to this pourpose, that the woorke of our conuersion shoulde [Page 31] seeme to bee parted betwixte God and men. These thynges we haue comprehended so muche the shortelyer, bycause the propre place for this matter shall bee where we entreate of the Lawe.

The seconde sorte of their argumentes is muche like vnto the fyrst. 10 They alledge the promises whereby God dothe couenaunt wyth oure will, of whiche sorte are, Seeke good and not euell, and ye shall liue. If ye will and do heare, Amos. 5.14. ye shall eate the good thynges of the earth: but if ye will not, the swoarde shal deuoure you, bicause the Lordes mouth hathe spoken it. Esa. 5.16 Ier. 4.1. Deu. 28.1 Leu. 16.3. Againe, If thow put awaie thine abhominations oute of my syghte, then shalte thou not be dryuen oute: If thou shalte obeye dylygently the voyce of the Lorde thy God, and obserue and do all hys commaundementes whiche I commaunde thee thys daye, then the Lorde thy God wyll set the on hye aboue all the nations of the earth. And other lyke. Thei do inconueniently & as it wer in mockerie thinke, that these benefites whiche the Lorde dothe offer in hys promises, are assigned to oure owne wyll: vnlesse it were in vs to stablyshe them or make them voyde. And ryght easye yt is to amplifie thys matter wyth eloquent complaintes, that the Lorde dothe cruelly mocke vs, when he pronounceth that his fauoure hangeth vpon oure wyll, yf the same wyll be not in oure power: And that this liberalitie of God should bee a goodly thynge forsoothe, yf hee so sette his benefytes before vs that wee haue no power to vse them: and a merueylous assurednesse of his promyses, whiche hange vpon a thinge impossyble, so as they myghte neuer be fulfylled. But of suche promises as haue a condition adioined, we will speake in an other place: so that it shall be plaine, that there is no absurditie in the impossyble fullfyllynge of them. And for so muche as concerneth this place: I denye that God dothe vngently mocke vs. when he moueth vs to deserue hys benefytes, whome hee knoweth to be vtterly vnable to do it. For whereas the promyses are offered both to the faythefull and to the wycked, they haue theyr vse wyth boothe sortes. As God wyth hys commaundementes prycketh the consciens of the wycked, that they shoulde not to swetely take pleasure in theyr synnes, wythout any remembrance of hys iudgementes: so in his pro­myses he dothe in a manner take them to wytnesse, howe vnwoorthye they are of hys goodnesse. For who canne denye that it is moste ryght­full and conuenyente, that the Lorde do good to them of whome he ys honored, and punyshe the despysers of hys Maiestye, accordinge to his seueritie? Therefore God dothe well and ordrely, when in his promy­ses hee adioyneth thys condytyon to the wicked that are bounde with the fetters of synne, that they shall then onely enioye hys benefytes, yf they departe from their wyckednesse: or for thys purpose onelye, that they maye vnderstande that they are woorthylye excluded from these thynges, that are due to the true woorshyppers of God. Againe, bycause hee seeketh by all meanes to styrre vp the faythefull to call vpon hys grace, yt shall not bee inconuenyente, yf hee attempte the same thynge also by promysses, whyche wee haue shewed that hee hathe donne to greate profyte wyth commaundementes towarde them. Beynge enfourmed of the wyll of God, by hys commaunde­mentes, we are put in minde of our miserie, whiche do withal our heart so farre dissent frō the same, & we be therwithal pricked forward to call [Page] vpon his spirite, whereby we may be directed into the ryght waye. [...] But because our sluggishnesse is not sufficientlie sharpened with com­maundementes, there are added promises whiche with a certayne swetenesse may allure vs to the loue of them. And that the more de­syre that we haue of rightuousnesse, we may bee the more seruent to seeke the fauour of God. Loe howe in these requestes, (If you wyll: If you shall heare,) the Lorde neyther geueth vs power to wyll nor to heare, and yet mocketh vs not for our want of power.

11 The thyrd sort of their argumentes, hath also great affinitie with the twoo fourmer. For they bryng fourth the places wherein God re­procheth the vnthankefull people, and sayeth that they them selues onlye were the cause that they receyued not of his tender loue all kyndes of good thynges. Num. xiiij xliij. Of whiche sorte are these places. Amaleck and the Chananee are before you, with whose swerde you shall fal, be­cause ye would not obeye the Lorde, because I called and ye aunswe­red not, Ier. xxxij xiij. I wyll doe to this house as I did to Silo. Agayne, this na­tion hath not hearde the voyce of the Lorde their God, nor hathe re­ceyued discipline, Ier. xxxij. therfore it is cast away from the Lorde. Agayne, because ye haue hardened your hearte and would not obey the Lord, all these euilles are happened vnto you. Howe (saye they,) could suche reproches be layde agaynst them whiche myght redely aunswere? As for vs, we loued prosperitie, and feared aduersitie. But where as for to obteyne the one and auoyde the other, we obeyed not the Lorde, nor hearkened to his voyce: this was the cause therof, for that it was not at our lybertie so to doe, because we were subiect to the dominion of synne. Uaynly therfore are these euylles layde to our charge, which it was not in our power to auoyde. But leuyng the pretense of necessi­tie, wherein they haue but a weake and sickly defence, I aske of them whether they can purge them selues of all fault. For if they be founde gylty of any faulte, then the Lorde doeth not without cause reproche them, that it came to passe by their peruesnesse, that they felt not the fruite of his clemencie. Let them aunswere therfore, whether they can denie, that theyr frawarde wyll was the cause of theyr stubbournesse. If they fynde the spryng head of the euyll within them selues, why gape they to fynde out foreine causes, that they myght seme not to haue bene authours of their owne destruction? But if it be true that by their owne faulte and none others, synners are bothe depriued of the benefites of God, and chastised with punishementes, then is there great reason why they should heare these reproches at the mouthe of God: that if they goe obstinatly forwarde in their faultes, they maye learne in their miseries rather to accuse and abhorre their owne wic­kednesse, than to blame God of vniust crueltie: that if they haue not cast of all wyllyngnesse to learne, they may be wery of theyr synnes, by the deseruynges whereof they see them selues miserable and vndone, and maye retourne into the waye, and acknowledge the same wyth earnest confession whyche the Lorde rehearseth in chydynge them▪ For whyche purpose it appeareth by the solempne prayer of Daniel, Dan. ix. whyche is in the ninth Chapter, that those chydinges of the Pro­phetes whiche are alledged, did auayle with the Godlye. Of the fyrst vse wee see an example in the Iewes, to whome Hieremie is [Page 32] commaunded to declare the cause of their miseries, wheras yet it shold not haue fallen otherwise than the Lorde had foresaide. Iere. vij.xxvij. Thou shalte speake vnto them all these woordes, and they shall not heare thee: thou shalte call them, and they shall not aunswere thee. To what ende then did thei singe to deafe men? that beinge euen lothe and vnwillynge, yet thei sholde vnderstande that it was true that thei hearde, that it were wicked sacrilege if thei shold lay vpon God y ^e blame of their euels which rested in them selues. By these fewe solutions thou maist easily deliuer thy selfe from the infinite heape of testimonies, whiche, for to erecte an image of free will, the enemies of the grace of God are wont to gather together, as well oute of the commaundementes as oute of the protes­tations againste the professors of the lawe. Ps. lxxviij.viij. Psal. lv.v.ij. It is reprochefully spoken, in the Psalme concerninge the Iewes: A frowarde generation that haue not made theyr hearte streight. Also in an other Psalme, the Pro­phete exhorteth the men of hys age, not to harden theyr heartes, and that bycause all the faulte of obstynacie remayneth in the peruersenesse of men. But it is fondely gathered thereof, that the hearte is pliable to either side, Ps. C.xix C. [...]ij. the preparinge whereof is onely of God. The Prophet saith: I haue enclyned my hearte to keepe thy commaundementes: bycause he had willingely and with a cherefull earnest affection of minde ad­dycted himselfe to God, and yet he dothe not boaste him selfe to bee the author of his owne inclination, which he confesseth in the same Psalme to be the gyfte of God. Therefore we muste holde in minde the admoni­tion of Paule, Philip. i [...].xij. where he [...]ddeth the faithefull to worke their owne sal­uation with feare and trembling, bicause it is the Lorde that worketh bothe the willinge and the perfourminge. In deede hee assigneth them offices, to be doinge, that they shoulde not geue them selues to slug­gyshnesse of the fleshe: but in that hee commaundeth thē to haue feare and carefullnesse, he so humbleth them, that they may remembre that the same thing whiche thei are commaunded to do, is the propre worke of God, wherein he plainely expresseth, that the faithefull woorke, pas­siuely, as I may so call it, in so muche as power is ministred them from Heauen, ij. Pet. i.v that they sholde cleame nothinge at all to them selues. Wherefore when Peter exhorteth vs that we shoulde adde power in fayth, he graunteth not vnto vs a seconde office, as if we shoulde do any thynge seuerally by oure selues, but onely he awaketh the slothefullnesse of the fleshe, wherewyth commonlye fayth yt selfe is choked. To the same purpose seemeth that sayeinge of Paule: i. Thes. xix. Extinguyshe not the spirite. for slouthefullnesse dothe oftentimes crepe vpon the fayethfull, yf it be not corrected. Butte yf any manne conclude there vpon, that yt ys in theyr owne choyse to cheryshe the lyghte beynge offred them, his igno­raunce shall bee easily confuted: bycause the selfe same dylygence that Paule requyreth, ij. Cor. vij. cometh onely from God. For we are also oftentimes commaunded to purge oure selues from all fylthynesse: whereas the holy ghoste do the claynte to hym selfe alone the offyce of makynge ho­ly. Fynally that by waye of grauntynge the same thynge, is conueyed to vs that proprely belongeth to God, is playne by the woordes of Ihon: i. [...]. v.xviij. Whosoeuer ys of God, saueth hym selfe. The aduauncers of free­wyll take holde of thys sayeinge, as yf wee were saued partelye by the power of God, partely by oure owne: as though wee had not from [Page] heauen the very same safe keeping, wherof the Apostle maketh men­tion. For whiche cause, Ioh. x [...]ij.xv. Christ also praieth his Father to saue vs from euill, and we knowe that the godly, whyle they warre against Satan, do get the victory by no other armie and weapons, but by the armure and weapons of God. i. Pet. i.xxij. Wherfore when Peter commaunded vs, to pu­rifie our soules in the obedience of truthe, he by and by addeth as by way of correction, (by the holy ghoste.) Finally, how all mans strength are of no [...]orce in the spirituall battell, i. Ioh. iij.ix. 1. Iohn. v.iiij. Iohn briefly sheweth, when he sayth, that they whiche are begottē of God, can not sinne, because the sede of God abideth in them. And in an other place, he randreth a rea­son why: for that our faith is the victory that ouercometh the worlde.

12 Yet there is alleged a testimonie out of the lawe of Moses, whiche semeth to be muche against our saluation. Deut. xxx.xj. For after the publishing of the lawe, he protesteth vnto the people in this maner. The commaun­dement that I commaūde thee this day, is not hid from thee, neither far of: It is not in heauen, but hard by thee, it is in thy mouthe and in thy hearte, thou shouldest do it.

Truely if this be taken to be spoken of the bare cōmaundementes, I graūt they be of no smal weight to this present matter. For though it were easy to mocke it out with saying, that here is spoken not of the easinesse and redinesse of obseruation, but of knowledge: yet euen so, peraduenture it would also leaue some doubte. But the Apostle whiche is no doubtfull expositour, taketh away all doubte from vs, whiche affirmeth that Moses here spake of the doctrine of y ^e Gospell. But if any obstinate man wyll say, Ro. x.viij. that Paul violently wrested those wordes, that they myght be drawen to the Gospell: although his bol­denesse so to say shall not be without impietie, yet is there sufficient matter beside the authoritie of the Apostle to cōuince him withal. For if Moses spake of the commaundementes only, then he puffed vp the people with a moste vaine confidence. For what should they els haue done, but throwen them selues downe hedlonge, if they had taken vpō them the keping of the lawe by their owne strengthe, as a thing not heard for them? Where is thē that so ready easinesse to keepe the law, where there is no accesse vnto it, but by a hedlong fall to destruction? Wherfore there is nothing more certaine, than that Moses in these wordes did meane the couenant of mercie, which he had publyshed together with the streight requiring of the lawe. Deut. xxx.viij. For in a fewe verses before he had taught, that our heartes must be circumcised by the hād of God, that we may loue him. Therfore he placed y ^e easinesse, wherof he streightway after speaketh, not in the strength of man, but in the helpe & succour of the holy ghost, which performeth his worke mighte­ly in our weakenesse. Albeit the place is not simply to be vnderstanded of the commaundementes, but rather of the promises of the Gospell, whiche are so far from stablyshing a power in vs to obteine righteous­nesse, that they vtterly ouerthrowe it. Paule considering that same, proueth by this testimonie, that saluation is offred vs in the Gospell, not vnder that hard and impossible cōdition, wherwith the lawe dea­leth with vs, that is, that they only shall atteyne it whiche haue ful­filled all the commaundementes, but vnder a condition that is easy, ready, and playne to come vnto. Therfore this testimony maketh no­thyng [Page 33] to chalenge freedome to the will of man.

There are also certayne other places wonte to be obiected, where­by 13 is shewed that God sometime, withdrawynge the succour of his grace, tryeth menne, and wayteth to see to what ende they will ap­plie theyr endeuours, Osee. v▪xiiij. as is that place in Osee: I will goe to my place till they putte it in their heart and seeke my face. It were a fonde thyng (saye they) yf the Lorde should consider whether Israell would seke his face, vnlesse their mindes were p [...]able that they might after theyr owne will incline themselues to the one side or the other. As though this were not a thinge commonly vsed with God in the Pro­phetes, to make a shewe as yf he did despise and caste awaye his people, till they haue amended their life. But what will the aduer­saries gather out of suche threateninges? If they meane to gather, that the people beyng forsaken of God, maye purpose their owne sal­uation: all the Scripture shall crye out agaynste them in so doyng. If they confesse that the grace of God is necessarie to conuersion, why [...]ryue they wyth vs? But they so graunt it necessarie, that still they will haue mans power preserued vnto him. Howe proue they that? truely not by this place, nor any like to it. For it one thyng, to departe aside from manne, and to loke what he will doe beyng geuen ouer and lefte to him selfe, and an other thyng to helpe his litle strength after the measure of his weakenesse. What then (will some manne saye) doe these manners of speakyng meane? I aunswer that they are as muche in effecte, as yf God had sayde: For asmuche as I preuayle nothyng wyth this stubborne people by admonishyng, exhortynge and rebukynge, I will withdrawe my selfe a while: and sit [...]e still and suffer them to be afflicted: I will see yf at length, after long [...] miseries, they wil begynne to remember me, to seke my face. The Lordes goynge farre awaye, signifieth the takynge awaye of Prophecie: his lookyng what menne will doe, signifieth that he ke­pynge silence, and as it were hidynge hym selfe, dothe for a time ex­ercise them with diuerse afflictions. Bothe these thynges he dothe to humble vs the more. For we shoulde soner bee dulled than amen­ded, wyth the scourges of aduersitie, vnlesse he dyd frame vs to that tractablenesse by his Spirite. Nowe whereas the Lorde beyng of­fended, and in a manner weried with our obstinate stubbornnesse, dothe not for a time leaue vs (that is by takynge awaye his worde in whyche he is wonte to geue vs a certayne presence of hym selfe) and dothe make a profe what we would doe in his absence, it is falsly gathered hereof that there is any strength of freewill that he should beholde and trie, for asmuch as he doth it to no other end, but to dryue vs to acknowledge our owne beyng nothyng.

They brynge also for their defence the continuall manner of spea­kyng, 14 that is vsed bothe in the Scriptures & in the talke of men. For good workes are called oures, and it is no lesse sayd that we doe the thing that is holy and pleasyng to God, than that we commit sinnes. But if sinnes be iustly imputed to vs, as procedyng from vs, truely in righteous doynges also somwhat by the same reason ought to be assigned vnto vs. For it were against reson that it should be sayd that [Page] we do those thinges, to the doyng whereof beyng vnable of our owne motion, we are moued by God like sto [...]es. Therefore though we geue the chiefe parte to the grace of God, yet these māners of speakyng do shewe that our endeuour hath also yet a seconde parte. If that thyng onely were still enforced, that good workes are called oures, I would obiecte agayne, Math. vi. that the bread is called oures, which we pray to haue geuen vs of God. What will they gette by the title of possession, but that by the bountifulnesse [...]nd free gifte of God, the same thyng beco­meth oures, whiche otherwise is not due vnto vs? Therefore eyther let them laugh at the same absurditie in the Lordes prayer, or let them not recken this to be laughed at, that good workes are called oures, in which we haue no propertie, but by the liberalitie of God. But this is somwhat stronger, that the Scripture oftentimes affir­meth that we our selues do worship God, obey the law, & applie good workes. Sithe these are the duties properly belongyng to the minde & will: howe could it agree that these thinges are both referred to the holy ghost, and also attributed to vs, vnlesse there were a certaine cō ­municating of our endeuour w ^t the power of God? Out of these snares we shal easily vnwinde our selues, if we wel consider the manner how the spirit of the Lord worketh in the holy ones. The similitude where­with they enuiously presse vs is from the purpose, for who is so fonde to thinke that the mouing of mā differeth nothing from the casting of a stone? Neither doth any such thing folow of our doctrine. We recken among the natural powers of man, to allow & refuse, to wil & not wil, to endeuour and to resist, that is, to allowe vanitie and to refuse per­fect goodnesse, to will euell and to be vnwillyng to good, to endeuour our selues to wickednesse and to resist righteousnesse. What doth the Lord herein? If it be his will to vse that peruersnesse as an instrumēt of his wrath, he directeth and appointeth it to what ende he wil, that he by an euell hande maye execute his good worke. Shall we then compare a wicked manne that so serueth the power of God, when he laboreth only to obey his owne lust, to a stone that beyng throwē by the violence of an other, is caried neither with mouing nor sense nor will of his owne? We see how much differēce there is. But what doth he in good thinges, of which is our principal question? Whē he erecteth his kingdome in them, he by his spirit restrayneth mans will, that it be not carried vp and downe with wanderyng lustes, accordyng to the inclination of nature: & that it may be bent to holinesse and righteous­nesse, he boweth, frameth, fashioneth and directeth it to the rule of his righteousnesse: and that it should not stomble or fall, he doth stablish and confirme it with the strength of his spirit. For which reason Au­gustine sayth: Thou will saye vnto me: then we are wrought, & worke not. Yea thou both workest and art wrought, and thou workest well whē thou art wrought of that which is good. The spirit of God that worketh thee, helpeth them that worke, and geueth him self the name of a helper, for that thou also workest somwhat. In the firste parte he teacheth, that mans workyng is not taken awaye by the mouyng of the holy ghost, bicause will is of nature, whiche is ruled to aspire to goodnesse. But where he by and by addeth, that by the name of help, may be gathered that we also do worke somwhat, we ought not so to [Page 34] take it, as if he did geue any thinge seuerally to vs: but bycause he would not cherish slouthfulnesse in vs, he so matcheth the working of God with oures, that to wil may be of nature, & to will well of grace. Therfore he sayd a litle before, Unlesse God helpe vs, we shal not be able to ouercome, no nor yet to fight at all.

Hereby appereth, that the grace of God (as the word is takē when we speake of regeneration) is the rule of the spirit, to direct and go­uerne the will of manne. And it can not gouerne it, vnlesse it correct it, reforme it, and renewe it (from whense we saye that the beginnyng of regeneration is, that that which oures might be destroyed) and vn­lesse it moue it, stirre it, dryue it forward, carry it and hold it. Where­upon we do truely saye, that al the doynges that procede from it, are wholly the only worke of the same grace. In the meane time we de­nie not that it is very true that Augustine teacheth, that will is not destroyed by grace, but rather repayred. For bothe these thinges doe stand very well together: that mens will be sayd to be restored, when the faultinesse and peruersenesse thereof beyng reformed, it is direc­ted to the true rule of iustice: and also that a newe will be sayde to be created in manne, for asmuch as it is so defiled and corrupted, that it needeth vtterly to put on a newe nature. Nowe is there no cause to the contrarie, but that we maye well be sayde to doe the same thyng that the spirit of God doth in vs, although our owne will do of it self geue vs toward it nothing at all, that may be seuered from his grace. And therefore we muste kepe that in minde, which we haue els where alledged out of Augustine, that some do in vayne trauayle to finde in the will of manne some good thinge that is proprely her owne. For what so euer mixture men studie to brynge from the strength of free will to the grace of God, it is nothing but a corruptyng of it, as if a manne would delay wine with dirty and bitter water. But although what so euer good is in the will of manne, it procedeth from the mere instincte of the holy ghoste, yet bicause it is naturally planted in vs to will, it is not whythout cause sayd, that we do those thinges where­of God chalengeth the prayse to him selfe. Firste, bycause it is oures what so euer by his goodnesse he worketh in vs, so that we vnder­stand it to be not of our selues: and then bycause the minde is oures, the will is oures, the endeuour is oures, whiche are by him directed to good.

Those other testimonies biside these, that they scrape togither here 16 & there, shal not much trouble euen meane whittes that haue wel con­ceiued only the solutions aboue sayd. They allege that sayeng out of Genesis, Gen. ii [...], [...]. Thine appetite shalbe vnder thee, and thou shalt beare rule ouer it. Whiche they expound of sinne, as yf the Lord did promise to Cain, that the force of sinne shoulde not get the vpper hande in his minde, yf he would labour in subduyng of it. But we saye that it bet­ter agreeth with the order of the text, that this be taken to be spoken of Abel. For there Gods purpose was to reproue the wickednesse of the enuie that Cain had conceyued against his brother. And that he doth two wayes. One, that in vayne he imagined mischiefe to excell his brother in Gods sight, before whome no honour is geuen but vnto righteousnesse: the other, that he was to much vnthākful for the [Page] benefite of God which he had alredy receyued, which could not abide his brother, although he had him subiect vnder his authoritie. But lest we shoulde seme therefore to embrace this exposition, bicause the other is agaynst vs:let vs admitte that God spake of sinne. If it be so, then God eyther promiseth or commaundeth that whiche he there de­clareth. If he commaundeth, then haue we alredy shewed that there­by foloweth no proofe of the power of manne. If he promiseth, where is the fulfillyng of the promise? for Cain became subiecte to sinne, o­uer whiche he should haue had dominion. They will saye, that in the promise was included a secrete condition, as yf it had ben sayd, that he should haue the victorie yf he would stryue for it. But who will receyue these croked compasses? For yf this dominion be meante of sinne, then no man can doubte that it is spoken by way of cōmmaunde­ment, wherein is not determined what we are able to doe, but what we ought to doe, yea though it be aboue our power. Albeit bothe the matter it selfe and the order of Grammer doe require, that there be a comparison made of Cain and Abel, bicause the elder brother should not haue ben set behinde the younger, vnlesse he had become worse by his owne wicked doyng.

17 They vse also the testimonie of the Apostle, whiche sayth, that it is not of him that willeth, Ro. ix.xvi. nor of him that runneth, but of God that hath mercie. Whereby they gather that there is somewhat in mans will and endeuour, whiche of it selfe, though it be weake, beyng holpen by the mercie of God, is not without prosperous successe. But if they did soberly weye what matter Paule there entreteth of, they woulde not so vnaduisedly abuse this sentence. I know that they may bryng forth Origen and Hierome for mainteiners of their expositiō: Lib. 7. in [...]. ad Rom. Hiero. dial. in P [...]la. and I could on the other side set Augustine against thē. But what thei haue thought, it maketh no mater to vs, if we know what Paule meante, There he teacheth that saluation is prepared only for thē, to whō the lord vouchsaueth to graūt his mercie: & that ruine & destructiō is pre­pared for al those that he hath not chosen. He had vnder the example of Pharao declared the state of the reprobrate, and had also cōfirmed the assurednesse of free election by the testimonie of Moses, I will haue mercie vpon whome I will haue mercie. Nowe he concludeth, that it is not of him thath willeth, or him that runneth, but of God that hath mercie. If it be thus vnderstanded, that will or endeuour ar not sufficient, bicause they are to weake for so great a weight, that whiche Paule sayth, had not ben aptly spoken: Therfore awaye with these suttelties, to saye: It is not of him that willeth, nor of him that runneth, therfore there is some wil, there is some rūning. For Paules meaning is more simply, thus: It is not will, it is not runnyng that get vs the waye to saluation, herein is only the mercie of God. For he speaketh no otherwise in this place than he doth to Titus, Tit. iij.iiij. where he writeth, that the goodnesse and kindenesse of God appereh not by the workes of righteousnesse, whiche we haue done, but for his infinite mercie. Thei thēselues y ^t make this argument, that Paul meant that there is some will & some rūning, bicause he saide, that is not of him y ^t willeth nor of him that runneth, would not geue me leaue to reason after the same fashion, that we haue done some good workes, bicause [Page 35] Paule sayeth, that we haue not atteined the goodnesse of God by the good workes that we haue done. If they see a fault in this argumēt, let them open their eyes, and they shal perceiue that their owne is not without the like deceite, Epist. 107 ad Vitalé▪ For that is a sure reason that Augustine re­steth vpon, If it were therefore sayd that it is not of him that willeth, nor of him that runneth, bicause neyther the will nor the runnyng is sufficient. Then it maye be turned on the contrarie parte that it is not of the mercie of God, bycause it alone worketh not. Sithe this se­conde is an absurditie, Augustine doth rightfully conclude, that this is spoken to this meanyng, that there is no good will of man, vnlesse it be prepared of the Lord, not but that we ought bothe to wil and to runne, but bicause God worketh bothe in vs. No lesse vnaptly doe some wreste that sayeng of Paule: i. Cor. ii [...].ix We are the workers with God, whiche out of doubt ought to be restrayned only to the ministers; and that they are called workers with him, not that they bryng any thing of themselues, but bycause God vseth their seruice, after that he hath made them mete and furnished with necessarie giftes.

They bring forth Ecclesiasticus, whoe, as it is not vnknowen, is a 18 writer of whose authoritie is doubted. But although we refuse it not (whiche yet we maye lawfully doe) what doth he testifie for freewill? He sayeth, Eccl. xv, xiiii. that man so sone as he was created, was lefte in the hande of his owne counsell: that commaundementes were geuen him, which if he obserued, he should agayne be preserued by them: that before manne was set life and death, good and euell: that what so euer he would, should be geuen hym. Be it, that manne receyued from his creation power to obteine eyther life or death. What if on the other side we aunswere that he loste it? Truely my minde is not, to speake agaynst Salomon, whiche affirmeth that man at the beginnyng was create vpright, Eccl. vi [...].xxx. and he forged vnto himselfe many inuentions. But bycause manne in swaruyng, loste as it were by shipwrecke bothe him selfe and all his good thinges, it foloweth not by and by, that all that is geuen to his firste creation belongeth to his nature beyng cor­rupted and degenerate. Therefore I answere, not to them onely, but also to Ecclesiasticus him selfe what so euer he be. If thou meane to instruct man, to seke within him selfe power to atteine saluation, thy authoritie is not of so great force with vs, that it maye be any preiu­dice, be it neuer so small, against the vndoubted worde of God. But if thou only studie to restraine the malice of the flesh, whiche in layeng the blame of her owne euels vpon God, vseth to seke a vayne defense for it selfe, and therefore thou answerest that vprightnesse was geuen vnto men, whereby it maye appere that him selfe was cause of his owne destruction, I willingly agree vnto it; so that againe thou agree in this with me, that nowe by his owne faulte he is spoyled of those ornamentes, wherewith God had clothed him at the beginnyng; and that so we confesse together, that now he more needeth a Physician than a defender.

Yet they haue nothing oftener in their mouth than the parable of Christ of the way faryng man, whome theues layde abrode half dead in the waye. [...] I know that it is common almost with all writers, that the calamitie of mankynde is represented vnder the figure of that [Page] wayfaryng man. Thereupō do our aduersaries gather an argumēt, that man is not so maymed with the robberie of sinne and the Deuell, but that he kepeth still remayning the leauinges of his former good thinges, for asmuch as it is said, that he was le [...]t half aliue. For where is that half life, vnlesse some portion both of right reason and will re­mayned? Firste if I would not geue place to their allegorie, I beseche you, what wold they do? For there is no doubt that it was deuised by the fathers biside the natural sense of the Lordes wordes. Allegories ought to goe no further than they haue the rule of Scripture goyng before them: so far is it of, that they be by thēselues sufficient to ground any doctrines. And there want not resons, whereby I can, if I liste, o­uerthrow this deuise, for the worde of God leaueth not [...]o man halfe a life, but teacheth that he is vtterly dead, for so much as concerneth bles­sed life. Eph. ii.v. And Paule when he speaketh of our redemption, doth not say that we were healed, when we were half dead and half aliue, but that we were raysed vp agayne when we were dead. He calleth not vpon them that are halfe aliue to receiue the light of Christ, but them that slepe and are buried. And in like maner speaketh the Lord him selfe, when he sayth, Ioh. v.xxv that the houre is come when the dead shal rise againe at his voice. With what face would they set this light allusiō against so many playne sentences? But let this allegorie haue the force of a certayne testimonie, yet what shall they wrynge out of vs thereby? Manne is halfe aliue, therefore he hath somewhat left safe. I graunt: he hath a witte capable of vnderstandyng, although it pearce not to the heauenly and spirituall wisedome: he hath true iudgement of ho­nestie: he hath some felyng of the godhed, howebeit that he atteine not the true knoweledge of God. But to what purpose come all these thinges? Truely they bryng not to passe that the same sayeng of Au­gustine be taken from vs, whiche is also approued by cōmon consent of the Scholes: that after mans fall the freely geuen good thinges, whereupon saluation hangeth, are takē awaye from him, and that his naturall giftes are corrupted and defiled. Let therefore this truthe remayne with vs vndoubted, which can be shaken by no engines, that the minde of man is so estranged from the righteousnesse of God, that it conceiueth, coueteth, and enterpriseth all wickednesse, filthinesse, vncleanesse, and mischiefe: that his heart is so throughly soked in poi­son of sinne, that it can breath out nothing but corrupt stinke: But if at any time they doe vtter any goodness [...] in showe, yet still the minde remayneth alwaye wrapped in hypocrisie and deceitefull crokednesse, and the heart entangled with inwarde peruersnesse.

The sixte Chapter. ¶ That manne beyng loste, must seke for redemption in Christ.

1 SIthe all mankinde hath perisshed in the persone of Adam, that excellence and nobilitie of beginnyng which we haue spokē of would so litle profit vs, that it wold rather turne to our greater shame, till God appere the redemer in the person of his only begotten Sonne, which acknowlegeth [Page 36] not men defiled and corrupted with sinne to be his worke. Therefore sithe we are fallen from life into death, al that knowledge of God the creatour wherof we haue entreated, were vnprofitable, vnlesse there folowed also faith setting forth God a father vnto vs in Christ. True­ly this was the natural order that the frame of the world should be a Schoole vnto vs to learne godlinesse, from whense might be made a passage for vs to eternall life & perfect felicite: but sins our falling a­way, whether so euer we turne our eyes, vpward & downeward, the curse of God still presenteth it self vnto our sight, whiche while it pos­sesseth & enwrappeth innocent creatures by our fault, muste needes ouerwhelme our owne soules with desperation. For although Gods wil is that his fatherly fauor toward vs do stil many wayes appere: yet by beholding of the world we cānot gather that he is our Father when our conscience inwardly pricketh vs, and sheweth that there is in sinne iuste cause of forsaking, why God should not accōpt or recken vs for his children. Byside that there is in vs both slouthfulnesse and vnthankefulnesse: bicause both our mindes, as they be blinded, do not see the truthe, and also as all our senses be peruerse, we maliciously defraude God of his glorie. Therefore we muste come to that sayeng of Paule: i. Cor. i.xx [...]. bicause in the wisedome of God, the world knewe not God by wisedome, it pleased God by the foolishnesse of preachyng to saue them that beleue. The wisedome of God he calleth this honorable stage of heauen and earth, furnished with innumerable miracles, by beholdyng whereof we ought wisely to haue knowen God. But bicuase we so ill profited therein, he calleth vs backe to the fayth of Christ, whiche for that it semeth foolish, the vnbeleuers doe disdayne. Wherfore although the preaching of the crosse do not agree with mās witte, yet ought we humbly to embrace it, if we desire to returne to God our creatour and maker, that he maye beginne agayne to be our father. Truely sins the fall of the first manne, no knoweledge of God auayled to saluation, Ioh. xvii.iii. without the Mediatour. For Christe speaketh not of his owne age only, but comprehendeth all ages, when he sayth that this is the eternal life, to know the father the one true God, and him whom he hath sent Iesus Christ. And so much the fowler is their sluggishnesse, which take vpon them to set open heauē to all prophane & vnbeleuing men, without his grace whō, the Scripture eche where teacheth to be the only gate whereby we entre into saluation. But yf any wil restraine that sayeng of Christ only to the publishing of the Gospel, we haue in redinesse wherwith to confute him. For this hath ben a cōmon sentence in all ages and among al nations, that without reconciliatiō they that are enstranged from God & prononced, accur­sed & the children of wrath, can not please God. And here maye be also alleged y ^t which Christ answered to the woman of Samaria: Iohn. [...]iii.xx [...]. Ye wor­ship what ye know not, but we worship that which we know: bicause the saluatiō is frō the Iewes. In which wordes he both condēneth of falshod all the religions of the Gentiles, and also assigneth a reason why, for that the Redemer was promised vnder the lawe to the only chosen people. Whereupon it foloweth, that no worship euer pleased God, Ehp. i [...].x [...]i but that whiche had respect vnto Christ. For whiche cause also Paule affirmeth y ^t al the nations of the Gentiles were without God, [Page] and voide of the hope of life. Nowe whereas Iohn teacheth, that life was from the beginnyng in Christ, and that all the worlde fell from it, we muste nedes returne to the same fountayne Christ. And there­fore Christ, in so much as he is the reconciler, affirmeth him selfe to be the life. And truely the inheritance of heauen belongeth to none, but to the children of God. But it is not mete that they be accompted in the place and degree of children, that are not grafted into the body of the only begotten sonne. And Iohn plainely testifieth, that they which beleue in his name, are made the children of God. But bycause it is not directly my purpose yet to discourse of faith in Christ, therefore it shall for this time be sufficient to haue touched it by the waye.

2 And therefore God neuer shewed him selfe mercifull to the olde people, nor euer did put them in any hope of grace without the Me­diatour. I omit to speake of the sacrifices of the lawe, wherein the faythfull were openly and plainely taught, that saluation is no where els to be sought, but in the cleansing which was performed by Christ alone. Only this I saye, that the blessed and happy state of the church hath ben alwaye grounded vpon the persone of Christ. For though God comprehended all the issue of Abraham in his couenant, yet doth Paule wisely reason, Gal. iii.xvi. that Christ is proprely that seede in whome all nations were to be blessed, for asmuch as we knowe that not all they were reckened his seede that were begotten of him accordyng to the flesh. For (to speake nothing of Ismael & other) howe came it to passe that of the two sonnes of Isaac, that is Esau and Iacob, brethren borne at one birth, while they were yet together in their mothers wombe, the one was chosen, the other refused? Yea howe came it to passe, that the elder was reiected and the yōger only toke place? And howe also came it to passe, that the greater parte should be forsaken? It apppereth therefore, that the seede of Abraham was principally reckened in one persone, and that the promised saluation did neuer stande sure till it came to Christe, whose office is to gather together the thinges that were scattred abrode. Therefore the firste adoption of the chosen people did hange vpon the grace of the Mediatour. Whiche though it be not in so playne woordes expressed by Moses, yet it sufficiently appereth that it was commonly knowen to all the godly. For before that there was any kyng create amonge the people, Hanna the mother of Samuel entreating of the felicitie of the godly, i. Sam. [...].x. euen then sayed thus in her song: God shal geue strength to his king, and shall exalt the horne of his anointed. In whych wordes the mea­neth that God shal blesse his church. Wherewith also agreeth the ora­cle that is within a little after adioyned: The Priest whome I shall a­point shal walke before myn anoynted. Neither is it to be doubted, but that the will of the heauenly father was to haue the liuely image of Christ to be seene in Dauid and his posteritie. Ps. i [...].x [...]. Therefore meanyng to exhorte the godly to the feare of God, he biddeth them to kisse the Sonne. Iohn. v.xxi [...]. Wherewith this sayeng of the Gospel also agreeth: He that honoreth not the sonne, honoreth not the father. Therefore although by fallyng awaye of ten tribes the kingdome decayed: yet it behoued the couenant to stande whiche God had made in Dauid and his suc­cessors: i. Reg. xi. [...].xi [...].xxii [...]. as also he sayde by the Prophetes: I will not altogether cut [Page 37] of the kingdome, for Dauid my seruauntes sake, and for Hierusalems sake, whome I haue chosen: but there shall remayne one tribe to thy sonne Where the same thing is repeted the second and thirde time. It is also expresly added. i. Kings xi.xxxix. i. Kings. xv iii [...]. i. Kings. xi xxxiiij. I will afflict the seede of Dauid, but not for e­uer. Within a litle space of time after, it is sayd. For Dauid his ser­uantes sake God hath geuē a light in Hierusalem, to rayse vp a sonne and to kepe Hierusalem in sauetie. Now when the state grew toward destruction, it was said agayne: God would not scatter Iuda for Da­uid his seruauntes sake, bycause he had spoken that he would geue a light to him and his sonnes for euer. Finally this is the summe, that all other beyng passed ouer, only Dauid was chosen, vpon whome the good pleasure of God should rest. Ps. lxxviij lx.lxvij. As in an other place it is sayd: He hath refused the tabernacle of Silo, and the tabernacle of Ioseph, & he hath not chosen the tribe of Ephraim, but he hath chosen the tribe of Iuda, the mount Sion whiche he hath loued. He hath chosen his seruant Dauid to fede Iacob his people, and Israell his inheritance. To cōclude, it pleased God so to saue his church, that the safetie and preseruation thereof should hange vpon that one hed, and therefore Dauid crieth out, The Lord the strength of his people, the strength of the saluations of his Christ. And by & by he addeth a prayer: Saue thy people and blesse thine inheritaunce: meanyng that the state of the church is with vnseparable knot ioyned to the gouernement of Christ. And in y ^e same meaning in an other place: Psa. xx.x. Lord saue vs: Let the king heare vs in the daye that we shall call vpon him. In whiche wordes he plainely teacheth, that the faithfull did vpon none other confidence flee to the helpe of God, but bycause they were hidden vnder the suc­cour of the king. Ps. c. xviij.xxv.xxvi. Whiche is gathered by an other Psalme. Lord saue vs: Blessed is he that cometh in the name of the Lorde. Where it is playne enough, that the faithfull are called backe vnto Christe, that they maye hope that they shalbe saued by the hand of God. The same respect hath the other prayer, where all the Churche calleth vpon the mercie of God. Psal. lxxx.xviii. Let thy hand be vpon the man of thy right hande, vpō the sonne of man, whom thou hast preserued (or apointed, to thy self. For though the authour of the Psalme bewaileth the scattring abrode of the whole people, yet he prayeth for their restitutiō in the hed alone. Where, when the people was led awaye into exile, the lande wasted, and all thinges to mans seruyng destroyed, Lamēt. 4.20 Hieremie lamenteth the ouerthrowe of the Church, he doth principally complaine that by de­struction of the kingdome al hope was cut of from the faithful. Christ (sayth he) the spirite of our mouth is taken in our sinnes, to whome we sayd, In thy shadow we shal liue among the nations. Herby now it sufficiently appereth, that bicause God can not be mercifull to man­kinde without the Mediatour, therefore Christe was alwaye set be­fore the holy fathers in time of the lawe, to whome they might direct their fayth.

Now, where comfort is promised in affliction, specially where the 3 deliueraunce of the Church is described, there the banner of affiance and hope is auaunced in Christ alone. God went out to the sauyng of his people with his Messiah, Hab. ii [...].xii [...]. sayth Habacuc. And so ofte as the Pro­phetes make mention of the restoryng of the Church, they call backe [Page] the people to the promise made to Dauid, concernyng the euerlasting continuaunce of the kyngdome. And no maruell. For otherwise there had ben no assurance of the couenant. For whiche purpose serueth that notable aunswere of Esaye. For when he sawe that the vnbele­uyng kyng Achaz refused that whiche he had declared to him of the raysing of the siege of Hierusalem and of present safetie, as it were so­denly, he passed ouer to Messias. Esa. vij.xiiij. Beholde a virgin shall conceyue and brynge forth a Sonne, meanyng indirectly that though the king and his people by their frowardenesse refused the promise offred vnto them, as though they dyd of purpose bende themselues to discredite the truthe of God, yet the couenant should not be voyde, but that the Redemer shoulde come at his apoynted tyme. Finally it was the care of all the Prophetes, to the ende they might shewe that God would be merci [...]ull, alwaye to set out that kingedome of Dauid, whereupon hanged the redemption and euerlastyng saluation. Esa. lv.iij. So Esaie saith: I will make a couenant with you, the faythfull mercies of Dauid. Beholde I haue geuen him for a witnesse vnto nations, that is, by­cause the faythfull when their state is at the worste, coulde not other­wise haue any hope, but by the meanes of him beyng witnesse, that God would be appeasable toward them. Hier. xxix.vi. Likewise Hieremie, to raise them vp beyng in despeire, sayth: Beholde the dayes come, wherein I will rayse vp vnto Dauid a righteous branche, and then shall Iuda be saued, Eze. xxxiiij xxiij. and Israell shal dwell in safetie. And Ezechiel sayth, I wil rayse vp one shepeherd ouer my shepe, euen Dauid my seruant. I the Lorde will be a God to them, and my seruaunt Dauid for a shepe­herd. And I will make a couenaunt of peace with them. Also man other place, Eze. xxxvij xxv. after he had entreated of the incredible reneweyng, he sayeth: my seruaunt Dauid shalbe their Kynge, and there shalbe one shepeherd ouer all, and I will make an euerlastynge couenaunt of peace with them. I gather here and there a fewe places out of many, bycause I onely meane to haue the reders put in mynde, that the hope of all the godly hath alwaye ben reposed no where els but in Christe. And all the other Prophetes also speake agreably hereunto, as it is sayde in Osee. Osee. i.xij. The children of Iuda and the children of Isra­ell shalbe gathered together, and shall apoynt to themselues one hed. Whiche he afterwarde more plainely expoundeth, Ose. iij.v. The children of Israel shall returne, and shal seke for the Lord their God and Dauid their king. And Michee speaking of the returne of the people expresly sayeth, The king shal goe before them, and the Lord in their hed. So Amos meanyng to prayse the renewyng of the people, Amos. ix.xi. sayth: I will in that daye rayse vp the tabernacle of Dauid that is fallen downe, & I will hedge vp the gappes, and rayse vp the places ouerthrowen, euen bicause that was the only standard of saluatiō, to haue the royal glo­ry to rise vp againe on hie in the stock of Dauid, whiche is fulfilled in Christ. Zac. ix.ix. Therefore Zacharie, as his age was nerer to the appering of Christe, so dothe he more plainely crie out: be glad thou doughter of Sion, reioyse thou doughter of Hierusalē. Beholde thy king cometh, righteous and saued. Which agreeth w ^t the place of the Psalme before alleged. The lord the strength of the saluations of his anoynted, and saue vs. Where saluation is deriued from the hed to the whole body.

[Page 38]It was Gods wil to haue the Iewes so instructed with these pro­phecies, 4 that to seke for their deliuerance, they should bende their eyes directly to Christ. And though they had shamefully swarued, yet could not the remembrance of that general principle be abolished, that God by the hand of Christ, as he had promised to Dauid, would be the deli­uerer of his church, and so the couenant shoulde be of his owne free graunt, wherby God had adopted his chosen, Hereby it came to passe, that this song sounded in the mouth of the children when Christe a litle before his death entred into Hierusalem, Mat. xxi, ix. Hosianna to the sonne of Dauid. For it appereth that it was cōmonly knowen and spoken of, and accordyng to common vse that they songe, that the only pledge of Gods mercie remayned vnto them, in the comyng of the Redemer. For his cause Christ him self, Ioh. xiiij.i to make his disciples plainely and per­fectly beleue in God, biddeth them to beleue on him self, Beleue ye in God, (sayth he) then beleue also in me. For though (to speake proper­ly) fayth climeth vp from Christ to the father, yet he meaneth that the same faith, albeit it reste vpō God, doth by litle and litle vanish away, vnlesse he become a meane to holde it in assured stedfastnesse. Other­wise the maiestie of God is to hie for mortall menne, whiche crepe vp­on the ground like wormes, to atteine vnto it. Wherefore I allowe that common sayeng, that God is the obiecte of fayth, but in such sorte that it nedeth correction. Bycause Christ is not in vaine called the in­uisible Image of God, Colo, i.xv. but by this title we are put in minde, that yf we finde not God in Christ, saluation can not be knowē vnto vs. For although among the Iewes, the Scribes and Pharisees had darke­ned with false inuentions, that which the Prophetes had spoken con­cernyng the Redemer: yet Christ toke it for a thing confessed as recei­ued by common consent, that there was none other remedie, despered case, and no other meane of deliueryng the church, but by geuyng the Mediatour. In deede that was not commonly knowen amonge the people as it ought to haue ben, Ro, x, iiij, whiche Paule teacheth, that Christ is the ende of the lawe. But howe true and assured it is, doth plainely appere by the lawe and the Prophetes. I speake not yet of fayth, bi­cause there shalbe els where a more conuenient place for it. Only let the reders holde this as faste stablished, that the firste degree of godli­nesse be, to acknoweledge God to be a Father vnto vs, to defende, go­uerne and cherishe vs, till he gather vs together into the euerlastyng inheritaunce of his kingedome: and that hereby it plainely appereth which we sayde euen nowe, that the knowledge of God which brin­geth saluation, standeth not without Christ, and that therefore from the beginnyng he hath ben set forth vnto al the elect, that they should loke vpon him, and that in him should rest al their affiance. According to this meanyng writeth Ireneus, that the Father whiche is vnmesu­rable, is in his Sonne measured, bycause he hath applied him selfe to the measure of our capacitie, least he shuld drowne our mindes with the vnmeasurablenesse of his glory. Whiche thing the phrentike men not consideryng, do wrest a profitable sentence to a wicked fantasie, as though there were in Christ but a portion of the godhed deriued from the whole perfection: i. Iohn. ij, xxxi, whereas it meaneth nothing els, but that God is cōprehēded in Christ alone. That sayeug of Iohn hath alway [Page] ben true: He that hath not the Sonne, neither hath he the father. For though in old time many did boste that thei worshipped the soueraigne God, the maker of heauen and earth: yet bicause they had no Media­tour, it was impossible that they should truely taste of the mercie of God, and so be persuaded that he was their father. Therefore bicause they knew not the head that is Christ, y ^e knowledge of God was but vayne among them: wherby also it came to passe, that at length falling into grosse & filthy superstitions, they bewrayed their owne ignorāce. As at this day the Turkes, although they report with ful mouth, that the creatour of heauen and earth is their God, yet doe they thrust an idole in place of the true God, while they swarue from Christ.

The seuenth Chapter. ¶That the lawe was geuen, not to holde still the people in it, but to nourish the hope of saluation in Christ vn­till his comyng.

BY this continual processe that we haue rehearsed, may be gathered, that the lawe was added about foure hundred yeres after the death of Abraham, not for this entent to leade awaye the chosen people frō Christ: but rather to kepe their mindes in expectation vntill his cōmyng, to kindle a desire of him, & to confirme them in loking for him, that they should not waxe faint w ^t long tarriance. I meane by this word Law, not only the ten cōmaundementes, which prescribe a rule how to liue godlyly and righteously, but also the forme of religiō deliuered by the hand of Moses. For Moses was not made a lawgeuer to abolish the blessyng promised to the kinred of Abraham: but rather we see howe euery where he putteth the Iewes in remembrance of that free coue­nant made with their fathers whose heires they were, as if he had ben sent to renewe the same. That was most plainely set forth by the ceremonies. For what were more vaine and fond, than for mē to offer vp lothesome stinke of the fatte of cattel, to reconcile thēselues to God thereby? to flee to the sprinkling of water or bloud to wash away their filthinesse? Finally, al the seruice of God apointed in the lawe (if it be considered by it self, and do not conteine shadowes and figures, which the truthe should answer vnto) shalbe but a very morkerie. Wherefore not without a cause bothe in Stephens sermon, Act. v. [...]iiij and in the Epistle to the Hebrewes is that place so diligently weyed, Hebr. viij.v. Exod. xxv.xl. where God cōmaun­deth Moses to make all thinges perteinyng to the tabernacle, accor­ding to the paterne that had ben shewed him in the moūt. For if there had not ben some spiritual thing apointed that they should tend vnto, the Iewes shuld no lesse haue fondly spent their labour in them, than the Gentiles did in their trifles. Prophane men that neuer earnestly applied the studie of godlinesse, cannot without lothsome tediousnesse abide to here so many sondry fashions of vsages: & they not only mar­uell why God wearied his people with suche a heape of ceremonies, but also they despise them & scorne them as childrens playes. And the cause is, for that they consider not the ende, frō which if the figures of the law be seuered, they muste needes be condemned of vanitie. But [Page 39] that same figure sheweth, that God did not therefore cōmaunde sacri­fices, bicause he wold occupie them that worshipped him with earth­ly exercises, but rather to raise vp their mindes hier. Whiche may also plainely appere by his nature: for as he is spirituall, so he is delited with no other worshipping but spiritual. This do the sayenges of the Prophetes testifie, wherein they rebuke the Iewes of sluggishnesse, for that thei thought that any sacrifices were of any value with God. Is that bicause their purpose is to derogate any thing from the law? No, but accordyng as they were true expositours of the lawe, so they would by this meane haue mens eyes directed to the marke frō which the common people strayed. Now by the grace offred to the Iewes it is certainly gathered, Exo. x.v [...] ▪ that the law was not voide of Christ. For Mo­ses did set forth vnto them this ende of the adoption, that they should become a prestly kingdome to God. Whiche they coulde not obieine, vnlesse there were had for the meane therof a greater and more excel­lent recōciliation, than by the bloud of beastes. For what is lesse like­ly than Adams children, which by inheritably descendyng infection are al borne the bondslaues of sinne, to be aduaunced to royal digni­tie, and so to become partakers of the glorie of God, vnlesse that so ex­cellent a benefite should come vnto them from els where than from themselues? Also how could the right of priesthode remaine in force a­mong them, who by filthinesse of sinnes were abhominable to God, vnlesse they had ben consecrate in a holy head▪ Wherefore Peter doth very aptly turne that sayeng of Moses, where he teacheth, that the fulnesse of grace, the taste whereof the Iewes had taken vnder the law, i. Pet. ij.i [...] was geuen in Christ: Ye are (sayeth he) a chosen kinred, a kingly priesthode. For to this ende tendeth that turnynge of the wordes to shewe that they, to whome Christ appered by the Gospell, haue obtei­ned more than their fathers, bicause they are all endued bothe with priestly and kingly honour, that trustyng vpon their mediatour, they maye freely be bolde to come forth into the sight of God.

And here by the waye it is to be noted, that the kingdome whiche 2 at length was erected in the house of Dauid, is part of the law, & con­teined vnder the ministerie of Moses. Wherupon foloweth, y ^t as well in all the kinred of the Leuites as in the posteritie of Dauid, Christ was set be [...]ore the eyes of the olde people as in a doble loking glasse. For, as I sayd euen now, they could not otherwise be before God ey­ther kinges or priestes, which were both the bondslaues of sinne & of death, & defiled by their owne corruptiō. Hereby appereth y ^t y ^t sayeng of Paule is moste true, Gal. iii, xxiii [...], that the Iewes were holden as vnder the ke­ping of a Scholemaister, til the sede came for whose sake the promise was geuen. For, bicause Christ was not yet familiarly knowen, they were like vnto children, whose weakenesse could not yet beare a full knowledge of heauenly thinges, but how thei were by ceremonies as it were led by the hand to Christ, is before spokē, & may be better vn­derstand by many testimonies of the Prophetes. For although it was cōmaunded them, to come dayly with newe sacrifices to appease God: yet Esaye promiseth that al their sinnes shalbe cleansed with one only sacrifice. Esa. liij. Wherewith Daniel agreably sayeth: Daniel. ix. The priestes apointed of the tribe of Leui, did enter into the Sanctuarie: but of y ^e only priest [Page] it was ones sayd, y ^t by an othe he was chosen of God to be a priest for euer, Ps. c.x.iiij according to the order of Melchisedech. At that time y ^e anointing with oyle was visible: but Daniel by his vision pronoūceth that there shal be an other manner of anointyng. And, bicause I will not tarry vpon many examples, the authour of the Epistle to the Hebrewes euē from the .iiij. chapter to the xi. doth largely and plainely enough shew, that the ceremonies are nothing worth & vaine til we come to Christ. As concerning the ten cōmaundementes: Rom. x.iiij that lesson of Paule is like­wise to be kept in minde that Christ is the ende of the law vnto salua­tion, to euery one that beleueth: ij. Cor. iij.vi. And an other lesson, that Christ is the Spirit that quickeneth the letter whiche of it selfe slayeth. For in the first of these two, he meaneth that righteousnesse is vainely taught by commaundementes, vntill Christ doe geue it bothe by free impu­tation and by the spirite of regeneration. Wherefore he worthyly cal­leth Christ the fulfilling or ende of the law. Bycause it should nothing profit vs to knowe what God requyreth of vs, vnlesse he did succour vs faynting and oppressed vnder the yoke and vntolerable burden. In an other place he teacheth that the lawe was made for transgres­sions, Gal. i [...]j.xix. that is to bryng menne to humilitie beyng proued gilty of theyr owne damnation. And, bycause this is the true and only preparation to seke Christ, what so euer he teacheth in diuerse wordes, do al very well agree together. But bicause he then was in contentiō with per­uerse teachers, which fained that we do deserue righteousnesse by the workes of the law, to confute their errour, he was compelled somtime to speake precisely of the bare lawe, whiche yet otherwise is clothed with the couenant of free adoption.

3 But now it is good to know, how being taught by the morall law, we are made more inexcusable, that our owne giltynesse maye moue vs to craue pardon. If it be true that we be taught perfectiō of right­ousnesse in the lawe, then this also followeth, that the absolute keping thereof is perfect righteousnesse before God, that is, whereby a man maye be demed and accompted righteous before the heauenly throne of iudgement. Deut. xxx.xix. Wherfore Moses, when he had published y ^e law, doub­ted not to protest before heauen and earth, that he had set before Is­raell life and death good and euell. And we maye not denie, but that the reward of eternal saluation belongeth to the vpright obedience of the lawe, as the lord hath promised it. Agayne, yet it is good to exa­mine, whether we performe that obedience, vpon desert whereof we may conceiue a trust of that reward. For to what small purpose is it, to see the rewarde of eternall life set in kepynge of the lawe, vnlesse we further knowe whether we maye by that waye attaine to eternall life? But herein the weakenesse of the law doth shewe it selfe. For by­cause that kepyng of the law is founde in none of vs al, we are exclu­ded from the promises of life, and doe fall into curse onely. I doe not nowe tell what doth come to passe, but what needes muste so come to passe. For where as the doctrine of the lawe is far aboue the power of manne, he maye in deede a far of, loke at the promises, but yet not ga­ther any fruite of them. Therefore this one thing remayneth, that by the goodnesse of them he may the better weye his owne miserie, while he considereth, that all hope of saluation beyng cut of, death dothe [Page 40] certainely hāg ouer him. Do the other side do presse vs terrible penal lawes, which do holde entāgled & fast bound not only a few of vs, but euery one without exceptiō: they presse vs, I say, & do pursue vs, with vnappeasable rigour, so that we may se most present death in the law.

Therfore if we loke only vpō the lawe, we can do nothing but be 4 discouraged, be confounded, & despeire, for asmuch as by it we are al damned & cursed, & kept far of from the blessednesse that he offreth to them that worship him. Wilt thou say then, Doth the lord so mock vs▪ For how finally doth it differ from mocking, to shewe forth a hope of felicitie, to allure & exhort men vnto it, to protest that it is layed open for vs, whē in y ^e meane season the entrie vnto it is forclosed & impossi­ble to be come to? I answere: although the promisses of the lawe in so much as they are conditional, do hang vpon the perfect obedience of y ^e law, which can no where be found, yet are they not geuen in vaine. For when we haue lerned that they shalbe voide and of no effect vnto vs, vnlesse God embrace vs w ^t his free goodnesse without regarde of our workes, & vnlesse we do embrace by faith the same goodnesse geuē 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, y ^t 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 cōdytion. But we wil at this presēt procede no further in this matter, bicause it shalbe more large­ly to be entreated of, when we shal speake of the Iustificatiō of faith.

Wheras we sayd that it is impossible to kepe the law, that is in few 5 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 pronoūce 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 mē, 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. i Reg. vii [...] xl [...]i Ps. c.xliij. Salomon said, there is not a righteous mā vpon the earth that sinneth not. And Dauid sayd: euery liuing manne shal not be iustified in thy sight. Iob in many places affirmeth y ^e same. But Paul most plainly of all: Gal. [...] 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 [Page] written, D [...]a. xx [...] xxvi. that cursed are al they that doe not abide in al the cōmaunde­mentes 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 cōmaund more thā the faith­ful are able by his grace to performe. Augustine, to auoide their cauil­lation cōfessed, Lib. de [...]tu & gra­ [...]. that the lord might in deede, if he wold, aduaūce 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 y ^t do I also not denie. But I adde further, that it is incōue­niēt 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 y ^e lord, Mat. xix.xiv. [...]. de se [...] ­ritu & li­tera. 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 strōg 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 knowē his goodnesse. We, while we wāder 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, Ro. viij. [...]. if we behold the weakenesse of our owne na­ture, as it shal yet also in an other place be proued by Paule.

6 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 cōteined in these three partes. The first is, that while it sheweth to euery man the righteousnesse of God, y ^e is the righteousnesse which only is acceptable to God, it admonish, certifie, proue gilty, yea & condemne euery mā of his owne vnrightousnesse. For so is it nedeful y ^t 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 sclēdernesse therof, so long as he measureth it by the proportion of his owne wil. But so sone as he beginneth to cōpare his strēgth to the hardnesse of y ^e 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 arrogācie 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 iudgemēt, he deuiseth Hypo­ [...]i [...]e in stede of rightousnesse, wherwith beyng cōtēted, he riseth vp in courage, by I whote not, what forged rightousnesses, against y ^e grace of God. But so soue as he is cōpelled to trie his life by the balaunce of the law, thē leauing the presumption of y ^t counterfait righteousnesse, he seeth himself to be an infinite space distāt frō holinesse: againe, that [Page 41] 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. Rom. lxj.vij. And not withoute cause the Apo­stle saith, y ^t he knew not luste, except y ^e 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, 7 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 muste he needes sticke faste in the myre of synnes. And after sinne by & by foloweth curse. And of how muche y ^e greater transgressiō the lawe holdeth vs gyltye and conuicte, with so muche the more gre­uous iudgemente it condemneth vs. Rom. xij.x [...]j. For this purpose maketh the say­enge of the Apostle, that by the lawe is the knoweledge of synne. For ther he speaketh onely of the fyrste office of the lawe, the proofe wherof is in synners not yet regenerate. And like to this are these twoo say­enges, that the lawe entred that synne mighte abounde, and therefore that it is the ministration of deathe that worketh wrathe and slayeth. Rom. v.xx ii. Cor. in. Rom. iiij.xv. For without doubt so muche more groweth iniquitie, with how muche more vnderstandynge of synne the conscience is striken, bycause vnto breache of lawe is added obstinacie againste the maker of the lawe. It foloweth therfore that the lawe armeth the wrathe of God to the de­struction of the synner, bicause of it selfe it can do nothinge but accuse, condemne and destroy. De corre. & gratiae Vide Am­bros. cap. 1. de iae. & uita beata. cap. 6. And as Augustine writeth, if the spirite of grace be absente, the lawe is presente with vs, onely to thys ende, to accuse vs and kyll vs. And yet when thys is sayde, neyther is the lawe disho­nored thereby, nor any thinge taken from the excellence thereof. True­ly, yf oure will were wholy framed and disposed to the obedience of the lawe, then plainly the onely knoweledge of it were sufficient to saluaci­on. But for asmuche as oure fleshely and corrupte nature fighteth, as an enemie with the spirituall lawe of God, and is nothinge amended with y ^e dyscipline therof, this foloweth that the lawe whiche was ge­uen for saluacion, (if it had founde fitte hearers) tourneth to the occasi­on of sinne & death. For sithe we are all proued transgressours of it, the more plainly y ^t it openeth the righteousnesse of God, so muche the more on y ^e other side it discloseth oure iniquitie: y ^e more surely y ^e it confirmeth the rewarde of life and saluacion laide vp for ryghteousnesse, so muche the more assured it maketh the destruction of the wicked. So farre is it of therefore that these sayinges shoulde be to the dishonoure of the lawe, that they muche auaile to the more glorious commendations of Godes bountie. For truely it herby appeareth that we are hindered by oure owne wickednesse, and peruersenesse, that we enioye not the bles­sednesse of life set openly abroade for vs by the lawe. Wherby the grace of God that helpeth vs without y ^e succoure of y ^e lawe, is made so much the sweter, and the mercie more louely that geueth it vnto vs, where­by we learne that hee is neuer wearied with often doinge vs good and heapinge newe giftes vpon vs.

And whereas the iniquitie and condemnation of vs all is sealed by 8 [Page] the testimonie of the lawe, it is not done for thys purpose (if at leaste we well profyte in it) to make vs fall downe with despere, or with dis­couraged mindes to tumble down hedlong. In deede the reprobate are amased after that manner, butte that ys by reason of theyr obstinatie, but with the chyldren of God, there behoueth to be an other ende of in­struction. I graunte, Rom. iij.xx. the Apostle testifyeth that we are all condemned by iudgemente of the lawe, that euery mouthe maye be stopped, and that all the woorlde maye become bounde vnto God: but yet the same Apostle in an other place teacheth, Rom. xi.xxxij. that God hath concluded all vnder vnbeleife, not to destroye all, or to suffer all to perishe, butte that hee myghte haue mercye of all, that leuinge the foolishe opinion of their owne strength, thei myghte vnderstande, that they stande & are vphol­den by the onely hande of God: that they beynge naked and emptye, maye flee to hys mercye, that they maye rest them selues wholly vpon it, hyde them selues wholly in it, take holde of yt alone in steede of righteousnesse and merites, whyche is layed open in Christe for all menne, who soeuer they bee that wyth true faythe do desyre and looke for yt. For God in the commaundementes of the lawe appeareth butte a re­warder of perfecte ryghteousnesse, whereof we all are destitute, and on the other syde a rygorous iudge of euell doynges. But in Christe hys face shyneth full of grace and lenitye, euen towarde the wreatched and vnwoorthy synners.

9 Of profytynge, to craue the grace of hys helpe, Augustine speaketh ofte, Epist. 200. as when hee wryteth to Hylarie, The lawe commaundeth that endeuorynge to doe the thynges commaunded, and beynge wearyed with oure weakenesse vnder the lawe, wee shoulde learne to aske the helpe of grace. Epist. 200. Agayne to Aselius. The profyte of the lawe is to con­uince manne of hys owne weakenesse, and compell hym to craue the Physycke of grace that ys in Christe. Epist. 95. Agayne to Innocente of Rome, The lawe commaundeth, & Grace mynystreth strengthe to do. Againe to Ualentine: Libro de corre. & gratia. In Psal. 70 In psal. 118 God commaundeth those thynges that wee canne not doe, that wee maye learne to knowe what to aske of hym. Agayne: The lawe was geuen to accuse you, that beynge accused you shoulde feare, that fearinge you shoulde craue pardon, and not presume of your owne strengthes. Againe: The lawe was geuen for this purpose, of greate to make lyttle, to shewe that thou haste no strengthe of thyne owne to ryghteousnesse, that thou as poore, vnwoorthy and needye, shouldest flee vnto grace. Serm. 27. After, hee tourneth hys speache to God and saythe: Do so Lorde, do so mercyfull Lorde, commaunde that which canne not bee fullfylled: yea, commaunde that whyche canne not but by thy grace bee fullfylled, that when menne canne not fullfyll yt by theyr owne strengthe, euerye mouthe maye bee stopped, and no manne maye thynke hym selfe greate. Let all bee lyttle ones, and lette all the woorlde bee gyltye before thee. But I am not wyse to heape vp so manye testimonies, sythe that holly manne hathe wrytten a booke proprely of that matter, whyche hee hathe intituled, Of the Spirite and Letter. The seconde profytynge hee dothe not so lyue­ly descrybe, eyther bycause hee knewe that yt dyd hange vpon the former, or bycause hee dyd not so well vnderstande it, or bycause hee wanted woordes where wyth dystinctely and playnely to expresse hys [Page 42] meaninge of it, whiche yet he rightly conceyued: but this firste office of the lawe is not idle euen in the reprobate also. For thoughe they goe not thus farre forwarde with the children of God, that after the thro­winge downe of their fleshe they bee renued and florishe againe in the inwarde man, but amased with the firste terroure do lie still in despera­tion: yet it serueth to shewe fourth the equytie of Gods iudgemente, that their consciences be tossed with suche wayes. For they euer wyl­lingely desire to make shyfte agaynste the iudgemente of God. Nowe while the same is not yet opened, they yet so astonyshed with the testi­monie of the lawe and their conscience do bewraie in them selues what they haue deserued.

The second office of the lawe, is that thei whiche are touched with 10 no care of that whiche is iuste and right, vnlesse thei be compelled, whē they heare the terrible penall ordinaunces therein, may be restrayned at least with feare of punishement. But thei are restrained, not bycause their inwarde minde is moued or affected withall, but bicause beynge as it were brideled, thei withholde their hande from outwarde worke, and do kepe in their peruersenesse within them, whiche otherwise thei woulde haue outragiously poured oute. Thereby they become truelye nether the better, nor y ^e more righteous before God. For although be­inge letted either by feare or by shame, thei dare not put that in prac­tise which thei haue conceiued in their minde, nor openly blowe abrode the rages of their lust: yet haue thei not a hearte framed to the feare & obedience of God, yea the more that thei holde backe themselues, so much the stronglier within thei are kindeled, thei burne, thei boyle, re­dy to do any thinge, and to breake fourth any whether, if this terroure of the lawe did not staye them. And not that onely, but also thei moste spitefully hate the lawe, and do detest God the lawemaker, so that yf they coulde, thei woulde very faine take him awaie, whome thei canne not abide, neither when he commaundeth rightfull thinges, nor when he reuengeth him vpon the despisers of his maiestie. In some in deede more darkely, & in some more plainely, but in all generally y ^t are not re­generate, is this feelinge, that thei are drawen to the folowinge of the lawe not by willinge submission, but resisting and against their willes, only by violence of feare. But this constrained and enforced righteous­nesse is necessarie for the publike common state of men, the quiet wher­of is herein prouided for, while ordre is taken that all thinges be not cō ­founded with vprore, whiche woulde come to passe, if all thinges were lawefull for all men. Yea it is not vnprofitable for the chyldren of God to bee exercised wyth thys Schoolynge, so longe as they before theyr callynge beynge yet destytute of the spyrite of sanctification, are styll wanton with the follye of the fleshe. For when they are drawen backe, though it be but from outward licentiousnesse, by the terroure of gods vengeance, although for that thei are not yet tamed in minde, thei goe for the present time but a little forwarde, yet thei partely growe in vre to beare the yooke of Christe, so that when thei are called, they be not altogether rude and rawe to dysciplyne, as to a thynge vnknowen. Thys offyce the Apostle seemeth proprely to haue touched, i. Tim. i.ix when hee sayeth that the lawe was not sette for the ryghteous manne, butte for the vnryghteous and dysobedient, wicked and synners, euell [Page] doers & prophane men, slaiers of their parentes, & murtherers, fornica­tors, Sodomites, robbers of children, lyers and periured men, & what soeuer ells is againste sounde doctrine. For he sayeth, that it is a staye to the wylde outragynge lustes of the fleshe, that ells woulde straye abroade without measure.

11 But to bothe maye that bee applyed whyche hee saythe in an other place, Gal. iii. xx [...]iii that the lawe was to the Iewes a Schoolemayster to Christe, for there are twoo sortes of menne, whome wyth her schoolynge shee leadeth by the hande to Christe. The one sorte, of whome wee fyrste spake, bycause they are to full of affyance of theyr owne strengthe or ryghteousnesse, are not meete to receiue the grace of Christe, vnlesse they bee fyrste emptyed, therefore the lawe bryngeth them downe to humilitie by knoweledge of them selues, that so they maye bee prepa­red to desyre that whyche before they thoughte thei wanted not. The other sorte neede a brydle to be holden backe, leaste they so geue loose the remes to the wantonnesse of theyr fleshe, that they fall of alltoge­ther from all studye of ryghteousnesse. For where the spyryte of God doth not yet gouerne, there sometime lustes do so boile, y ^t it is in greate perille leaste thei throwe downe the soule that is subiecte to them into the forgetfullnesse and despisinge of God: and so wolde it come to passe if God did not with this remedie prouide for it. Therefore those whom hee hathe apoynted to the inheritaunce of his kyngedome, yf he do not by and by regenerate them, he keepeth then by the workes of the lawe vnder feare, vntyl the tyme of his visitation, not that chaste and pure feare such as ought to be in chyldren, but yet a profitable feare for this that they may according to their capacitie be taught by introduction to true godlynesse. Of thys we haue so many proues, that it needeth not example. For who soeuer haue any tyme contynued in not knowynge of God, wyll confesse that this happened vnto them, that they were holden by the brydle of the lawe in some feare & obedience of God, vntil the time that beinge regenerate by hys spirite, they beganne hartelye to loue hym.

12 The thirde vse, whiche is also the principall vse, and more nearely lo­keth vnto the propre ende of the law, concerneth the faithful, in whose heartes allready lyueth and reigneth the spirite of God. For although they haue the lawe wrytten and grauen in their heartes by the finger of God, that is to saye, be so affectioned and mynded by the direction of the spirite that thei desire to obeye God, yet doe they still twoo waies profite in the lawe. For it is to them a verye good meane, wherby they maie dayly better & more assuredly learne what is the will of the Lord whyche they aspyre vnto, and maye bee confyrmed in the vnderstan­dynge thereof. As if a seruaunt be already bente with all the affection of hys hearte, to please hys Lorde: yet hathe hee neede dylygentelye to searche oute and marke the fashions of hys Lorde, that hee maye frame and applye hym selfe vnto them. And lette none of vs exempte hym selfe from thys neede. For no manne hathe hetherto attained to so greate wysedome, but that hee may by dayly instruction of the lawe gette newe profyte in proceedynge to the purer knoweledge of Godes wyll. Then bicause wee neede not onely doctrine but also exhortation: thys other profite shall the seruaunt of God take by the lawe, to be by [Page 43] the often meditation thereof stirred vp to obedience, to be strenghthe­ned in it, to be holden backe from the slyppery waye of offendinge. For after thys manner, muste these holly ones dryue forwarde them selues, whyche wyth howe greate cherefullnesse so euer they trauayle to Godwarde accordynge to the spirite, yet thei are alwaye loden with the sluggyshnesse of y ^e fleshe, that they procede not wyth suche ful redi­nesse as thei oughte. To thys fleshe is the lawe geuen as a whyppe, that lyke a slowe and dull Asse yt maye be prycked forwarde to worke, yea to the spirituall manne, bycause hee is not yet dyspatched of the burden of the fleshe, yt shall bee a continuall pricke that suffcreth hym not to stande styll. Psal. xix.vi [...]. Euen to thys vse Dauid hadde respecte, when hee dyd sette fourth the lawe with those notable praises: The lawe of the Lorde ys vndefiled, conuertynge soules: the iustices of the Lorde are vpryghte, and chearynge heartes: the commaundemente of the Lorde ys bryghte, that geueth lyghte to the eyes. &c. Agayne: A launterne to my feete ys thy woorde, and a lyghte vnto my pathes▪ and innume­rable other that hee reherseth in all that Psalme. Neyther are these thynges agaynste the sayinges of Paule, Psal. C. xix. c. v. wherein vs shewed, not what vse the lawe mynystreth to the regenerate, butte what yt ys able to geue to manne of yt selfe. Butte here the Prophete reporteth wyth howe greate profyte the Lorde doothe instructe them by readynge of hys lawe, to whome hee inwardely inspyreth a readynesse to obeye. And hee taketh holde not of the commaundementes onely, butte al­so the promyse of grace annexed to the thynges, whyche onely maketh the bytternesse to ware sweete. For what were lesse ameable than the lawe, yf yt shoulde onely wyth requyringe and threateninge trou­ble soules carefully wyth feare, and vexe them wyth terroure? Butte specially Dauid sheweth, that hee in the lawe conceyued the Media­toure, wythoute whome there ys no delyte or sweetenesse.

Whyche whyle some vnskyllfull menne canne not discerne, they 13 boldely shake awaye all Moses, and bydde the two tables of the lawe farrewell, bycause they thynke yt ys not agreable for Christyans to cleaue to that doctrine that conteyneth the minustration of deathe. Lette thys prophane opynyon departe farre oute of oure myndes. For Moses taughte excellently well, that the same Lawe whyche wyth synners canne engendre nothynge butte deathe, oughte in the holly to haue a better and more excellente vse. For thus, when hee was reddy to dye, Deut. xxxi vi. hee openly sayde to the people: Laye youre heartes v­pon all the woordes that I doe testyfye to youe thys daye, that ye maye commytte them to youre chyldren, that ye maye teache them to keepe, to doe, and to fullfyll all the thynges that are wrytten in the volume of thys lawe, bycause they are not vaynely commaunded you, butte that euerye one shoulde lyue in them: butte yf no manne canne denye that there appeareth in yt an absolute paterne of ryghte­ousnesse, then eyther wee muste haue no rule at all to lyue iustely and vpryghtely, or els yt ys not lawefull for vs to departe from yt. For there are not manye butte one rule of lyfe whyche ys perpetuall and canne not bee bowed. Therefore, whereas Dauid maketh the lyfe of a ryghteous manne continually busied in the meditation of the lawe, let vs not referre that to one age onely, Psal. i. [...]. bycause it is moste meete for [Page] all ages to the cude of the woorlde: and lette vs not therefore be fray­ed awaye, or flee from beynge instructed by it, bycause yt appoynteth a muche more exacte holynesse than we shall perfourme, whyl [...] wee shall carry about the parson of our bodie. For nowe yt executeth not against vs the office of a rygorous exacter that wyll not be satysfyed, but wyth hys full taske perfourmed: butte in thys perfection where vnto it ex­horteth vs, it sheweth vs a marke, towarde whyche in all oure lyfe to endeuoure, is no lesse profitable for vs, than agreable wyth oure dutie. In whyche endeuoure if we fa [...]le not, it is well. For all thys lyfe ys a race, the space whereof beynge runne cute, the Lorde wyll graunte vs to atteine to that marke, towarde whyche our endeuoures do trauaile a farre of.

14 Nowe therefore, whereas the lawe hathe towarde the faythfull a power to exhorte, not suche a power as maye bynde theyr consciences with curse, butte suche as wyth often callynge on, maye shake of slug­gyshnesse and pynche imperfection to awake it: many when thei meane to expresse thys delyueraunce from the curse thereof, do saye, that the lawe is abrogate to the faythfull. (I speake yet of the lawe moral) not that it dothe no more commaunde them that whyche is ryghte, butte onely that it be no more vnto them that whych it was before, that is, that it do no more, by makynge afrayde and confoundynge their con­sciences, damne and destroye them. And truely suche an abrogation of the lawe, Paule dothe plainely teache, and also that the Lorde himselfe spake of it, appeareth by thys that he woulde not haue confuted that opinion that he shoulde dissolue the lawe, Mat. v.xvi [...]. vnlesse it hadde been com­monly receyued amonge the Iewes. Butte forasmuche as it could not ryse causelessly and wythoute any coloure, it is lykely that it grewe v­pon false vnderstandynge of hys doctryne, as in a manner all erroures are wonte to take occasion of truthe, but leaste we shoulde also stumble at the same stone, let vs dylygently make distinction, what is abrogate in the lawe, and what remayneth yet in force. Where the Lorde protes­teth that he came not do destroye the lawe, butte to fullfill yt: and that till heauen and earthe passe awaie, no one iote of the lawe sholde passe awaye, butte that all shoulde be fullfylled: he sufficiently confyuneth that by hys comminge nothinge shoulde be taken awaye from the out keepinge of the lawe. And for good cause: sithe he came rather for this ende, to heale offences. Wherefore the doctrine of the lawe remayneth for all Christians, inuiolable, which by teachynge admonyshynge, rebu­kynge and correctynge maye frame and prepare vs to euerye good woorke.

15 As for those thynges that Paule speaketh of the curse, it is euident that they belonge not to the verye instruction, butte onely to the force of byndynge the conscience. For the lawe not onely teacheth, butte also wyth authoritie requyreth that whyche yt commaundeth. If yt be not perfourmed, yea yf duetye be stacked in any parte, it bendeth her thunderboulte of curse. [...]al. iij.x. D [...]. xxvij.xxvj. For thys cause the Apostle sayth, that all they that are of the woorkes of the lawe, are subiecte to the curse. by­cause it is wrytten: Cursed is euery one, that fullfylleth not all. And he sayeth, that they be vnder the woorkes of the lawe, that do not sette ryghteousnesse in the forgeuenesse of synnes, by whyche we are loosed [Page 44] from the rigoure of the lawe. He teacheth therefore that we muste bee loosed from the bondes of the lawe, vnlesse we wyll miserablye peryshe vnder them. But from what bondes? the bondes of that rigerous and sharpe exactinge, that releaseth nothing of the extremitie of the lawe, and suffereth not any offense vnpunished. From this curse (I saye) that Christe mighte redeeme vs, he was made a curse for vs. For it is wryt­ten: Cursed is euery one that hangeth vpon the tree. Ga. iij. [...]iij & iiiii.iiii. Deut. xxi.xxii [...]. In the capter fo­lowinge in deede he sayth, that Christe was made subiecte to the lawe, to redeeme them that were vnder the lawe: but all in one meanynge, for he by and by addeth, that by adoption we mighte receiue the righte of children. What is that? that we shoulde not be oppressed wyth per­petuall bondage, that shoulde holde oure conscience fast strained with anguishe of death. In the meane tyme thys alwaye remaineth vnsha­ken, that there is nothinge withdrawen of the authoritie of the lawe, but that it oughte styll to bee receyued of vs wyth the same reuerence and obedience.

Of ceremonies it is otherwise, whiche were abrogate not in effecte, 16 but in vse onely. And this, that Christe by hys commynge hathe made an ende of them, doth so no thing diminish their holynesse, that it rather setteth them fourth and maket them glorious. For as they shold haue geuen but a vaine shewe to the olde people, vnlesse the power of the deathe and resurrection of Christe had beene shewed therein, so if they hadde not cessed, wee coulde not at this daye discerne to what purpose they were ordeyned. Therefore Paule, to proue that the keepinge of them, nowe is not onely superfluous, but also hurtefull, teacheeh that they weare shadowes whereof wee haue the bodye in Christe. Colos. ii.xvii. We see therefore howe in the abolishinge of them, the trueth shyneth better than if they did still a farre of, and as it were, with a veile spred before shewe a figure of Christe that hathe already playnelye appeared. Mat. xxv [...] ii. [...] therefore the veile of the Temple at the deathe of Christe was torne in twoo peeces and fell downe: bycause nowe the true and expresse image of the heauenly good thynges was come to lyghte, whyche before had been but vnperfectly begonne wyth darke rude draughtes, as the au­thore of the Epistle to the Hebrues saythe. Heb. x.i. Luc. xvi.xxvi. Herevnto serueth the say­eng of Christe, that the lawe and the Prophetes were vnto the tyme of Ihon, and that from that tune forwarde, the Kyngdome of God be­ganne to bee ioyefully preached: not meaninge that the holy fathers were without the preachynge that conteyneth the hope of saluation, and of eternall lyfe, but bicause a farre of, and vnder shadowes onely they dyd beholde that whiche wee at thys daye see in the full lyghte. But why it behoued that the Churche of God shoulde clymbe vp hyer from those firste instructions, Ihon the Baptist declareth: for that the lawe is geuen by Moses, Ihō. i.xv. but grace & truth beganne by Iesus Chirste. For althoughe the purginge of sinnes were truely promised in the olde sacrifices, & the Arke of the couenant was a sure pledge of the father­ly fauoure of God, yet all this had been but a shadowe, if it had not ben grounded vpon the grace of Christe, wherin is sounde perfect and eter­nal stedfastnesse. Let this then remaine sure, y ^t although y ^e ceremonial vsages of y ^e lawe haue cessed to be obserued, yet by y ^e ende of them it is y ^t better knowen, how great was y ^e profite of them before Christes cō ­minge, [Page] wyth in takinge awaye the vse of them hathe sealed the force & effecte of them with his deathe.

17 Somwhat more harde is the point that Paule noteth, And he hath renued you together with him, Coloss. ii.xii. when ye were deade by sinnes, and the vncircumcision of your fleshe, forgeuinge you of all your offences, blot­ting out the handwriting that remained in y ^e decrees against vs, why­che was contrarie vnto vs, and he hath taken it awaye, fastninge it to the crosse &c. For he seemeth to stretche the abolyshinge of the lawe sō ­what further, that nowe we haue nothing to do with the decrees therof. For thei erre that expond it onely of the lawe morall, whose vnap­peassable rigoure rather then doctrine thereof thei thinke to be taken away. Some more deepely weying the wordes of Paule, do espie that it is proprely spoken of the lawe ceremoniall, and doe shewe that this worde Deuill, doth more than ones so signifie in Paule. For to the Ephesians he saith thus: He is our peace, Ep. [...]i.xiiij that maketh both to be one, y ^t maketh voide the law of cōmaundementes consistinge in y ^e decrees, y ^t he might make two in himselfe into one new man. It is no doubt that he speaketh ther of the ceremonies, for he calleth it the partition wher­with the Iewes were seuered from the Gentiles: wherefore I graunt that those first expositors are rightfully reproued by these: but yet mee thinkes that these do not sufficientlye well set fourth the minde of the Apostle. For I like not at all, to haue these two places compared toge­ther in all pointes, when his purpose was to aduertise the Ephesians of their adoption into the felowship of Israel, he teacheth y ^t the stoppe is taken awaye, whereby they were before tyme kepte asunder, that was in ceremonies. For the vsages of washinges and sacrifices, where­with the Iewes were made holy vnto the Lorde, did seuer them from the Gentiles. But in the epistle to the Colossians, whoe seeth not that [...] [...]oucheth a hyer misterie? In deede the point of the disputation ther, is of Mosaicall obseruations, whervnto the false Apostles did laboure to driue the Christian people. But, as in the Epistle to the Galatians he fetcheth that controuersie further of, and as it wer bringeth it back to the first heade therof, so doth he also in this place. For if in y ^e ceremo­nies you consider nothing els but a necessitie of y ^t vse of them, to what purpose was it, to call it a handwriting against vs? moreouer to set the whole summe in a manner of our redemption in this, that it shold be cā ­celled? Wherefore the matter it selfe trieth out, that here is some more secret thing to be considered. And I truste that I haue atteined the na­turall vnderstandinge of it, if at leaste this be graunted me to bee true, which in one place is most truli written by Augustine, yea that he hath taken out of the plaine wordes of the Apostle, that in the Iewish cere­monies was rather a confession than a cleansinge of sinnes. Heb. vii. & ix. [...]x. For what did thei ells by sacrifices, but confesse thē selues in their conscience gyl­ty of death, that did put cleansinges in their place? What did thei with their cleansinges, but testifie them selues to be vncleane? And so was the handwriting of their sinne, and vncleannesse oft renewed by them, but ther was no discharge in that testifying thereof. For whyche cause the Apostle writeth that at lengthe by meane of the deathe of Christe, Heb. ix.xv was perfourmed the redemption of the offences that remayned vnder the olde Testamente. Therefore the Apostle dothe woorthyly call the [Page 45] Handwritinges againste those that obserue them: for as­much as by them ther did openly s [...]ale to their owne damnation & vn­cleannesse. And it hindereth not, that they were also partakers of the same grace with vs. For this they obteyned in Chryste, not in the cere­monies, whyche there the Apostle dothe seuer from Christe, bicause be­ing at that time vsed, they did obscure the glorie of Christe. Thus learn we, that the ceremonies, if they be consydered by them selues, are well and fittly called handwrytynges againste the saluation of men, bicause they were as solemne instrumentes that testified their beinge bounde. When the false Apostles wente aboute to binde the Christian Churche to them againe, Paule did not withoute cause admonyshe the Coloss [...] ­aus, by fetchinge their signification of them further of, to what poynte thei shoulde fall backe agayne, if they suffered them selues in such sorte to be yoked by them. For there withall was the benefite of Christ wre­sted awaie from them, in as muche as he hauinge ones perfourmed the eternall clensinge, hathe vtterly abolyshed these dayly obseruations, whiche were onely of force to seale sinnes, but coulde do nothing 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 1 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 y ^e terroure of y ^e iudgement, syth thei sawe thē 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 sūme 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 y ^e perfectiō 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, [Page] 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, y ^t 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.

2 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 ca [...]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.

3 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 y ^e righteousnesse of y ^e law with our life, to learne, y ^t we are farr of from being able to satisfie y ^e will of God, & y ^t 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 y ^t it is not onli insufficiēt to fulfil y ^e law, but also vtterli none at al. [Page 46] 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 4 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 his laboure in vayne, whosoe­uer he bee, that shall obey hys commaundementes. Hee proclameth on the other syde, that hee not onely abhorreth vnryghtcousnesse, but al­so that it shall not escape vnpunyshed, for that hee wyll bee a reuenger of the contempte of hys maiestie. And, to exhorte vs by all meanes, hee promyseth as well the blessinges of thys present lyfe, as also eternall blessednesse, to their obedience that keepe his commaundementes: and to the transgressors therof, he threateneth bothe present miseries and the punyshmente of eternal death. For the same promise, (he that doth these thynges, Leu. xvi [...] v. shall liue in them:) and also the threatenynge that aun­swereth it, (the soule that synneth, the same shall dye) doe wythoute doubte belonge to the immortalitie or deathe that is to come, Eze. xviij.iiii. & xx. and shall neuer be ended. All be it, wheresoeuer is mentioned the good wyll or wrathe of God, vnder the one is contained eternitie of lyfe, vnder the other eternall destruction. Of present blessynges and curses there is a longe regyster rehersed in the lawe. Leu. xxvi▪iiii. D [...]. xxvii [...].i. And in the penall ordinaunces ap­peareth the soueraigne cleannesse of God, that can suffer no iniquitie: but in his promises, byside his greate loue of righteousnesse, (which he can not finde in his hearte to defraude of her rewarde) ther is also pro­ued his merueilous bountifullnesse. For wheras we and all oures are indetted vnto his maiestie, by good ryght whatsoeuer he requyreth of vs, he demaundeth it as due det, but the payment of det is not worthy of rewarde. Therfore he departeth with his owne right, when he offe­reth rewarde to oure obediences, which we do not yelde of oure selues as thinges y ^t were not due: but what those promises do bring vnto vs, is partly said alreadye, and partly shall appeare more plainely in place fitte for it. It sufficeth for this present, if we remembre and consyder, that there is in the promysses of the lawe, no small commendation of, [Page] ryghteousnesse, that it maye the more certainely appeare howe muche the keepynge thereof pleaseth God: that the penall ordinaunces are set forthe more detestation of vnryghteousnesse, leaste the synner, de­lited with the swete flatteringes of vyces, sholde forget that the iudg­ment of the lawemaker is prepared for hym.

5 Nowe whereas the Lorde geuynge a rule of perfecte ryghteous­nesse, hathe applyed all the partes thereof to hys owne wyll, therein is declared that nothynge is to hym more acceptable than obedyence, whiche is so muche more diligently to be marked, as the wantonnesse of mans mynde is more ready to deuyse nowe and then dyuerse sortes of worshyppinge to winne his fauoure wythall. For in all ages that ir­religious affectation of religion, bycause it is naturally planted in the witte of manne, hath shewed and yet dothe shewe fourthe it selfe, that menne do alwaye delyte to inuente a waye to obtayne ryghteousnesse bysyde the woorde of God, whereby it commeth to passe, that the com­maundementes of the lawe haue but small place amonge the woorkes that are commonly called good woorkes, while that innumerable rate of mennes woorkes occupyeth allmoste all the roome. But what other thynge meante Moses than to restraine suche lycentiousnesse, Deut. x [...].viij. when after the publyshynge of the lawe hee spake thus to the people: Geue heede, and heare all the thynges that I commaunde thee, that it may bee well to thee and to thy chldren after thee for euer, when thou shalte doe that whyche is good and pleasaunte before thy God. What I commaunde thee, that onely do: adde not vnto it, nor dymynyshe yt. And before, when hee hadde protested, that thys was hys wysedome and vnderstandynge before other nations that hee hadde receyued iudgementes, ryghteousenesse and ceremonies of the Lorde, hee saide futher, [...]eut. [...]iij.ix. Keepe therefore thy selfe and thy soule carefully, that thowe forgette not the woordes whyche thyne eyes haue seene, and that at no tyme they fall oute of thy hearte. For, bycuase God did foresee, that the Israelites woulde not reste, butte that after they hadde re­ceyued the lawe, they woulde besyde it trauaile in bryngynge fourthe newe ryghteousnesse, yf they were not seuerely holden backe: there­fore hee pronounceth that herein is conteyned the perfection of rygh­teos [...]nesse, whyche shoulde haue beene the strongest staye to holde them backe, and yet they dyd cesse from that boldenesse so muche for­bydden them. Butte what of vs? wee are surely comprehended wyth­in the same charge: for it is no doubte that that continueth styll wher­by the Lorde hathe chalenged to hys lawe the absolute doctryne of righteousnesse, yet wee not contented therewyth, doe monsterouslye trauaile with forgynge and coyninge of newe good woorkes one vpon an other. For the healinge of thys faulte, the best remedye shall bee, yf thys thoughte shall be stedfastely settled in vs, that the lawe is geuen vs from God to teache vs a perfect ryghteousnesse: y ^t therin is taught no righteousnesse, butte the same that is examined, by the appoynted rule of Gods wyll: that therefore newe fourmes of workes are vayne­ly attempted to winne the fauoure of God, whose true worshype stan­deth in onely obedience: butte rather that suche studye of good woor­kes as wandereth oute of the lawe of God, is an intolerable defylynge of Gods ryghteousnesse and of the true ryghteousnesse. [Page 47] Augustine also saythe moste truely, Lib. 4. de c [...]i. De [...]. [...]. 12 de bo [...]o coniugali contra ad­uer. Legis & proph. [...] whyche calleth the obedyence that is done to God, somtime the mother and keeper, somtime the originall of all vertues.

But when wee haue expounded the lawe of the Lorde, then more fitely and with more pofite shall that be confirmed whiche I haue be­fore spoken of the office and vse of the lawe. But before that I beginne to discusse euery seuerall commaundemente by it selfe, it shall be good nowe to geue suche lessons as serue to the vniuersall knoweledg ther­of. Fyrste let vs holde for determined, that the life of man is instructed in the lawe, not onely to outewarde honestye, but also to inwarde and spirituall righteousnesse. Whiche thynge whereas no man can denye, yet ther be fewe that rightly marke it. That commeth to passe, bicause they loke not vpon the lawemaker, by whose nature the nature of the lawe also ought to be weied. If any kinge do by proclamation forbid to committe fornication, to kill, or to steale: in this case I graunt that yf a man do onelye conceiue in his minde a luste to committe fornication to synne, or to steale, & do not comitte any of these thynges in deede, he is out of the compasse of this prohibition. And the reason is, for that, bicause the foresighte of a mortall lawemaker, coulde not extende but to outwarde ciuilitie: his commaundementes are not broken, but whē the outewarde offences are committed. But God (whose eye nothinge escapeth, and whyche regardeth not so muche the outewarde shewe as the cleannesse of the hearte) vnder the forbiddinge of fornication, manslaughter and thefte, forbiddeth luste, wrathe, hatred, co [...]etynge of an other manns, guyle, and what soeuer ys lyke to these. For inso­muche as hee ys a spirituall lawemaker, hee speaketh no lesse to the soule than to the bodye. Butte the manslaughter of the soule, are wrathe and hatred: the thefte of the soule, ys euell desyre and coue­tousenesse: the fornycation of the soule, ys luste. Butte mans lawes also (wyll some man saye) haue regarde to ententes and wylles, and not to successes of fortune. I graunte, but yet they are suche ententes and wylles, as haue outewardely broken oute. They weye wyth what entente euerye outewarde acte hathe been done, butte they searche not the secrete thoughtes. Therefore they are satysfyed when a manne onely wythholdeth hys handes from offendynge. On the other syde, bycause the heauenly lawe ys made for oure mindes, ther­fore the restraynte of myndes ys pryncypally needefull to the keepinge thereof. Butte the common sorte of menne, euen when they mightylie dissemble there contempt of the lawe, doe frame theyr eyes, their feete, their handes, and all the partes of their bodye to some obserua­tion of the lawe, in the meane time thei holde their hearte moste farre of from all obidience, and thynke them selues well dyscharged, yf they keep close from menne that whiche thei do in the sighte of God. They heare yt sayde: Thou shalte not kyll: Thou shalte not committe adul­terie: Thou shalte not steale: they drawe not oute their swerde to kil [...] thei ioyne not their bodyes with harlotes: they laye not their handes vpon other menns goodes. All thys ys well hytherto. Butte in their whole heartes they breathe oute murders, they boile in luste, thei cast their eyes asyde at all mens goods, and deuoure them with couetinge. [Page] nowe wanteth that whiche was the chiefe pointe of the law. Whense, I praie you, commeth so grosse dullnesse, but that leauinge the lawe­maker, thei rather measure righteousnesse by their own witie? Against these doth Paule mightily crie oute, Rom. vij x [...] ▪ affirminge that the lawe is spiri­tuall: whereby he meaneth, that it not onely demaunndeth an obedi­e [...]ce of the soule, mynde and wyll, but also requireth an Angelike pure­nesse, whiche hauinge all y ^e fylthynesse of y ^e fleshe cleane wyped awaye, maye sauoure nothinge but of the spirite.

7 When we saie that this is the meaninge of the lawe, we thruste not in a newe exposition of oure owne, but we folowe Christ the best expo­sitoure of the lawe. For when the Pharises hadde infected the people with a false opinion, [...] that he perfourmeth the lawe that hathe wyth outewarde worke committed nothinge againste the lawe, he reproued this moste perilous erroure, and pronounced that vnchaste lookinge at a woman ys fornication: hee protested that they are mansleyers that hate their brother, for he maketh them gyltye of iudgement that haue but conceiued wrathe in their minde, & them gylty of the counsell that in murmuringe or grudginge haue vttered any token of a displeased minde: and them gyltye of Hell fyer, that with tauntes and raylynge breake fourth into open anger. They that haue not espied these thyn­ges, haue famed Christe to be an other Moses, the geuer of the lawe of the Gospell, whiche supplied the imperfection of the lawe of Moses. Wherevpon commeth that common pryncyple of the perfection of the lawe of the Gospell, whyche farre passeth the oulde lawe, whiche ys a moste pernicious opinion. For hereafter, wher we shal gather a summe of the commaundementes, it shall appeare by Moses himselfe, howe reprochefully thei dishonoure the lawe of God. Truely it sheweth that all the holynesse of the fathers dyd not muche dyffer from hypocrisye, and it leadeth vs awaye frome that onely and perfecte rule of ryghte­ousnesse. But it is very easye to confute that erroure: for that they thoughte that Christe did adde vnto the lawe, whereas he did but re­store the lawe to her integritie, whyle hee made it free, and cleansed yt beinge obscured with lies, and defiled with leuen of the Pharises.

8 Let this be oure secounde note, that there is alwaye more contey­ned in the commaundementes and prohibitions, than is by wordes ex­pressed, whiche yet is so to be tempered, that it bee not like a Lesbion rule, whereby licenciously wrestinge the Scriptures, we may make of every thing what we lyste. For many bringe to passe by this vnmeasu­red libertie of runninge at large, y ^t with some the authoritie of Scrip­ture groweth in contempte, and other some despere of vnderstandinge it. Therefore, yf yt bee possyble, wee muste take some suche waye, that maye by ryghte and perfecte pathe leade vs to the wyll of God, wee muste I saye searche howe farre oure exposition maye exceede the boundes of the woordes, that it maye appeare that it is not an addi­tion of mennes gloses knitte to the woorde of God, butte rather that the pure and naturall meaninge of the lawe geuer ys faythefully ren­dred. Truely in a manner in all the commaundementes yt ys so many­fest, that there are fyguratiue speaches, meaninge more in expressinge parte that he maye woorthyly bee laughed at that wyll restraine the meaninge of the lawe to the narrownesse of the wordes. It is euident [Page 48] therefore, that sober exposition dothe passe beyonde the woordes: but howe farre, that remaineth harde to iudge, vnlesse there be some mea­sure appoynted: wherefore I thynke thys to be the best measure, that if it be directed to the entente of the commaundemente, that is, that in euery commaundemente be weyed, why it was geuen vs. As for ex­ample: Euerye commaundemente is either by waye of byddynge, or of forbidding: the trueth of bothe sortes shall fourthwith be founde, if we consider the entent or the ende thereof. As the ende of the fifte con­maundement is, that honoure is to be geuen to them to whome God appoynteth it. This therefore is the summe of the commaundement, that it is righte and pleaseth God, that wee honoure them to whome he hathe geuen any excellence, and that he abhorreth contempte and stabbournnesse againste them. The entente of the fyrste commaunde­mente is, that God alone be honored. The summe therefore of the commaundement shallbe, that true godlinesse, that is to say, true wor­ship of his maiestie pleaseth God, and that he abhorreth vngodlynesse. So in euery commaundement we muste looke, vpon what matter yt treateth: then muste we searche oute the ende, till we fynde what the lawemaker doth testifie therin proprely to please or displease him: and laste of all muste wee drawe an argument from the same to the contra­rie, after this manner: If this pleaseth God, then the contrary displea­seth him: if this displease hym, then the contrarie pleaseth him: if hee commaunde this, then he forbiddeth the contrarie: if he forbid this, thē he commaundeth the contrarye.

That whiche is now somwhat darkely touched, shal in expounding 9 of the commaundementes become very plaine by practise, wherfore yt suffyseth to haue touched it, sauing that this last pointe, is to be short­ly confirmed with some profe thereof, bicause otherwise either it sholde not bee vnderstanded, or beinge vnderstande, it might parhappes at the beginninge seeme to sounde lyke an absurditie. Thys needeth no profe, that when a good thing is commaunded, the euell is forbidden y ^t is contrarie to it: for ther is no man but he will graunt it me. And com­mon iudgemente will not much sticke to admitte, that when euell thin­ges are forbidden, the contrarie dueties are commaunded. It is an vni­uersall opinion that vertues are commended, when the contrarie vices are condemned. But we require somwhat more than those formes of speache do signifie commonly amonge the people. For thei for the moste part take the vertue contrary to any vice, to be the absteining from the same vice: we say y ^t it procedeth farther, y ^t is to contrarie duties & do­inges. Therfore in this commaundement, Thou shalt not kyll, the com­mon sense of men will consider nothing ells, but that we must absteine from all hurt doing, or lust to do hurte. I say that there is further con­teined, y ^t we shold by all y ^e helpes that we may, succoure the life of oure neigheboure. And, leaste I speake without a reason, I proue it thus: God forbiddeth y ^t our brother be hurte or missused, bicause he willeth y ^t our neighebours life be deare & precious vnto vs: he doth therfore re­quire withall those dueties of loue that may be done by vs for the pre­seruatiō of it. And so may we see how y ^e ende of y ^e cōmaundement doth alwai disclose vnto vs al y ^t we are therin cōmaunded or forbiddē to do.

But why God, in suche as it were halfe commaundements hath by 10 [Page] figures rather secretli signified, than expressed what his wil was, wher as ther are wonte to be many reasons rendred thereof, this one reason pleaseth me aboue y ^e rest. Bicause y ^e flesh alway endeuoreth to extenu­ate the fylthinesse of sinne, & to coloure it with faire pretenses, sauinge where it is euen palpable for grossenesse, he hathe set forthe for an ex­ample in euery kinde of offence that whiche was moste wicked and ab­hominable, at the hearinge whereof oure very senses might be moued with horroure, therby to emprinte in oure myndes a more haynous de­testing of euery sorte of sinne. This manie times deceiueth vs in wey­inge of vices, y ^t if thei be any thinge secret, we make them seme small. These deceites the Lorde dothe disclose, when hee accustometh vs to referre al the whole multitude of vices to these principall heads, which do best of all shewe, how muche euery kinde is abhominable. As for ex­ample, wrathe and hatred are not thoughte so heynous euells, when thei are called by their owne names, but when they are forbidden vs vnder the name of man slaughter, we better vnderstande how abho­minable they are before God, by whose worde they are set in the degree of so horrible an offence: and we moued by his iudgement, do accustome oure selues better to weye the haynousenesse of those faultes that be­fore seemed but lyghte vnto vs.

11 Thyrdely is to be consydered, what meaneth the dyuidynge of the lawe of God into twoo tables, whereof all wisemen wyll iudge that there is somtime mention made not vnfitly from the purpose, nor with oute cause. And we haue a cause ready, that dothe not suffer vs to re­maine in doubte of this matter. For God so diuided his lawe into two [...] partes, in whiche is conteined the whole righteousnesse, that he hath assigned the fyrste to the dueties of religion that do peculiarly pertaine to the worshipinge of his Godheade, the other to the dueties of Cha­ritie whiche belonge vnto men. The first foundation of righteousnesse is the worship of God: whiche beinge ones ouerthrowen, all the other membres of righteousenesse are torne in sunder and dissolued, like to the partes of a house vnioynted and fallen downe. For what manner of righteousnesse wylte thowe call yt, that thou vexest not men wyth robberye and extorcious, if in the meane time by wicked sacrilege thou spoylest Gods maiestie of his glorie? that thou defilest not thy bodye with fornication, if with thy blasphemies thou prophanely abuse the sacred name of God? that thou murtherest no man, if thou trauaile to destroye and extinguishe the memorie of God? Wherefore righteouse­nesse is vainely bosted of without religion, and maketh no better shew, than if a mangeled bodye with the heade cutte of, shoulde be broughte fourth for a beautifull syghte. And religion is not onely the principall part of righteousnesse, but also the very soule wherwith it breatheth: and is quickened. for men keepe not equitie and loue amonge them sel­ues without the feare of God. Therfore we saye, that the worshipe of God is the beginning and foundation of righteousenesse, bicause when it is taken awaie, al the equitie, continence and temperance that men vse amonge them selues, is vaine and tryflinge before God. We saye also that it is the springe heade and liuely breathe of righteousnesse, bicause hereby men do learne to lyue among them selues temperately and wythoute hurte doynge one to an other, if they reuerence God as [Page 49] the iudge of right and wrong. Wherefore in the first table he instruc­teth vs to godlinesse and the propre duties of religion, wherwith his maiestie is to be worshipped: in the other he prescribeth home for the feares sake of his name, we ought to behaue our selues in the felow­ship of men. Matt. xxij xxxvij. Luke. x.xxvij. And for this reason our Lord (as the Euāgelistes reherse it) did in a summe gather the whole law into two principall pointes, the one that we should loue God with al our heart, with al our soule, with all our strength: the other, that we loue our neighbour as our selues. Thus thou seest how of the two partes wherein he concludeth the whole lawe, he directeth the one toward God, and apointeth the other toward men.

But although the whole law be cōteined in two principal pointes, 12 yet, to the ende to take away al pretense of excuse, it pleased our God, to declare in the ten commaundementes more largely and plainly al thinges that belong both to the honour, feare and loue of himself, and also to that charitie, whiche he cōmaundeth vs to beare to men for his sake. And thy studie is not ill spent to knowe the diuision of the com­maundementes, so that thou remember that it is such a matter wher­in euery man ought to haue his iudgement free, for whiche we ought not contentiously to striue with him that thinketh otherwise. But we must needes touche this point, least the readers shoulde eyther scorne or maruell at the diuision that we shall vse, as newe and lately deui­sed. That the law is diuided in ten wordes, bicause it is oft approued by the authoritie of God himselfe, it is out of controuersie, wherefore there is no doubt of the number, but of the manner of diuiding. They that so diuide them, that thei geue three cōmaundementes to the first table, and put other .vij. into the second, do wipe out of the number the cōmaundement concernyng images, or at least they hide it vnder the first: whereas without doubt it is seuerally set by the Lord for a com­maundement, and the tenth commaundement of not couetyng the thinges of his neighbour, they do sendly teare into two. Biside that it shal by and by be done to vnderstande, that suche manner of diuidyng was vnknowen in the purer age. Other do reckē, as we do, fower se­uerall cōmaundementes in the first table, but in 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, shalbe 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 shalbe rehear­sed. Augustine also to Boniface agreeth with vs, Lib. [...]. qu. [...]et. Test. 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 [Page] he sticketh not to confesse that otherwise he rather liketh our diuisiō. Byside these, the authour of y ^e 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, Matt. xix.xix. in the number of the secōd table. Now let vs heare God himself, spea­kyng in his owne wordes.

The. ix. Chapter. ¶ That Christ, although he was knowen to the Iewes vnder the law, yet was deliuered only by the Gospell.

BYcause it pleased God in the olde time not vainely by ex­piations 1 and sacrifices to declare himself a Father, and not in vayne he did consecrate a chosen people to himselff euen then without doubte he was knowen in the same image, wherein he now appereth to vs with full bright­nesse. Therefore Malachie, Mal. iiii.ii. after that he had bidden y ^e Iewes to take hede to the law of Moses, & to continue in studie thereof, (bicause af­ter his death there should come a certaine interruption of the office of the Prophetes) did forthwith declare, that there shuld arise a sonne of righteousnesse. In which wordes he teacheth, that the lawe auaileth to this purpose to hold the godly in expectation of Christ to come: but yet that there was muche more light to be hoped for, when he should be come in deede. i. Pet. i.xii. For this reason doth Peter say, that the Prophetes did make searche, and diligently enquire, of the saluation that is now opened by the Gospell: and that it was reueled vnto them, that they should minister, not to themselues, nor to their owne age but vnto vs, those thinges that are declared by the Gospel. Not that their doctrine was vnprofitable to the people in olde time, or nothing auailed them­selues: but bicause thei enioyed not the treasure which God sent vnto vs by their hand. For at this day the grace wherof they testified, is fa­miliarly set before our eyes. And wheras they did but a litle sippe of it, there is offred vnto vs a more plentiful enioyeng therof. Therefore Christ himself, whiche affirmeth y ^t he had witnesse borne him by Mo­ses, yet extolleth the mesure of grace wherby we excel the Iewes. For speaking to the Disciples, Iohn. v.xlvi. Mat. xiii.xvi. Luc. x.xxiij. he sayd: Blessed are the eyes that see that whiche ye see, & blessed are the eares that here athat whiche ye heare. For many kinges & Prophetes haue wished it, & haue not obteined it. This is no smal cōmendation of the reuelyng of the gospel, that God preferred vs before the holy fathers that excelled in rare godlinesse. With whiche sentence that other place disagreeth not, where it is sayd, Iohn. vi [...] lvi. that Abraham saw the daye of Christ, and reioysed. For though the sight of a thing farre distant was somwhat darke, yet he wanted nothyng to the assurance of good hope. And thense came that ioye whiche accompanied the holy Prophet, euen to his death. And that sayeng of Iohn Baptist, Iohn. i▪ xviij. No man hath seen God at any time, the on­ly begotten that is in the bosome of the father, hath declared him vn­to vs, doth not exclude the godly whiche had ben dead before him, frō the [...]elowship of the vnderstandyng & light that shineth in the persone of Christ. But cōparyng their estate with oures, he teacheth y ^t those misteries, which thei saw but darkly vnder shadowes, are manifest to vs: as the author of the episte to y ^• Hebrewes doth wel set out, sayeng, that: God diuersly and many wayes spake in olde time by the Pro­phetes, Hebr. i. [...] ▪ but now by his beloued Sonne. Although therefore that only begotten one, which is at this day to vs the brightnesse of the glory, & the point of the substance of God the father, was in olde time knowen [Page] to the Iewes, as we haue in an other place alleaged out of Paule, that he was the guide of the old deliuerance: yet is it true, whiche the same Paule els where teacheth, ii. Cor. iiii vi. that God which cōmaunded the light to shine out of darknesse, hath nowe shined vpon our heartes to set forth the knowledge of the glorie of God in the face of Iesus Christ: bicause when he appered in this his image, he did in a maner make himself visible, in comparison of the darke and shadowish forme that had ben of him before. And so much the more fowle and detestable is their vnthankefulnesse & peruersnesse, that are here so blinde at midde daye. And therefore Paule sayth, that their mindes are darkened by Satan, that they should not see the glorie of Christ shining in the gos­pell, though there be no veile set betwene them and it.

2 Now I take the Gospell for the clere disclosyng of the misterie of Christ. i. Tim. iiii.vi. I graunt truely, that in that respect that Paul calleth the gos­pel the doctrine of fayth, al the promises that we here and there finde in the law, concernyng the free forgeuenesse of sinnes, whereby God reconcileth men to himself, are accompted partes therof. For he cōpa­reth faith against these terrors, wherewith the conscience should be troubled & vexed, if saluation were to be sought by workes. Wherupō foloweth that in takyng the name of the gospel largely, there are cō ­teined vnder it all the testimonies that God in old time gaue to the fa­thers, of his mercie and fatherly fauour. But in the more excellent signification of it, I saye it is applied to the publishyng of the grace geuen in Christ. And that meanyng is not only receyued by common vse, but also hangeth vpon the authoritie of Christ and the Apostles. Whereupon this is proprely ascribed vnto him, Mat. iiii.ix. Mar. i.i. that he preached the Gospell of the kingdome. And Marke maketh his preface in this ma­ner, The beginnyng of the Gospell of Iesus Christ. And there is no neede to gather places to proue a thing sufficiently knowen. Christ therefore by his cōmyng hath made clere the life and immortalitie by the Gospell. ii. Tim. i.x. By whiche wordes Paule meaneth, not that the fathers were drowned in darknesse of death, vntil the sonne of God did put on flesh: but clayming this prerogatiue of honour to y ^e gospell, he teacheth that it is a newe and vnwonted kinde of message, whereby God per­formed those thinges that he had promised, that the truthe of his pro­mises shuld be fulfilled in the persone of the Sonne. For although the faithful haue alway found by experiēce, that same sayeng of Paule to be true, that in Christ are all the promises, yea and Amen, bycause they were sealed in their heartes: yet bicause he hath accomplished al partes of our saluation in [...]his flesh, therefore that selfe liuely deliue­ryng of the thinges rightfully obteyned a newe and singular title of prayse. Ioh. i.li. Whereupon cometh that sayeng of Christ: Hereafter ye shall see the heauens open, and the Angels of God ascendyng and descen­dyng vpon the sonne of manne. For though he seme to haue relation vnto the ladder shewed in a vision to the Patriarch Iacob: yet he set­teth out the excellēcie of his cōming by this mark, that he opened the gate of heauen to all men, that the entrie thereof maye be stand fami­liarly open to all men.

3 But yet we must take hede of the deuelish imagination of Seruet tus, which whē he goeth about, or at least faineth that he goeth about, [Page 68] to extoll the greatnesse of the grace of Christ, vtterly abolissheth the promises, as if they were ended together with the lawe. He layeth for him, that by the fayth of the Gospell there is brought vnto vs the accomplishment of all the promises: as though there were no diffe­rence betwene vs and Christ. I did in deede euen nowe declare that Christ left nothyng vnperformed of the whole summe of our saluatiō: but it is wrongfully gathered thereupon, that we do alredy enioye the benefites purchaced by him, as though that sayeng of Paule were false, that our saluation is hidde in hope. I graunt in deede, that we by beleuyng in Christ, do also passe frō death to life: But in the meane season we muste holde this sayeng of Iohn, that although we knowe we be the children of God, yet it hath not as yet appered, till we shalbe like vnto him: that is, till we shall see him suche as he is. Therefore although Christ offer vnto vs in his Gospell present fulnesse of spiri­tuall good thinges, yet the enioyeng thereof lieth still hidde vnder the kepyng of hope, till beyng vnclothed of the corruptible fleshe, we be transfigured into the glorie of him that goeth before vs. In the meane time the holy ghoste biddeth vs to reste vpon the promises, whose au­thoritie ought with vs to put to silēce all the barkinges of that filthy dogge. i. Tim. iii [...] viii. ii. Tim. i. ii. Cor. vii. For as Paule witnesseth, godlynesse hath a promise as well of the life to come, as of y ^e life present. For which reason he boasteth that he is an Apostle of Christ, accordynge to the promise of life that is in him. And in an other place he putteth vs in minde, that we haue the same promises, whiche in the olde time were geuen to the holy men. Finally, he setteth this for the summe of felicitie, that we are sealed vp with the holy spirit of promise, but yet we do no otherwise enioye Christe, but so farre as we embrace him clothed with his promises. Whereby it cometh to passe, that he in dede dwelleth in our heartes, and yet we wander in yourney abrode from him: bicause we walke by fayth and not by sight. And these two thinges do not ill agree toge­ther: that we possesse in Christ all that perteineth to the perfection of the heauenly life: and yet that faith is a beholdyng of good thinges that are not seene. Only there is a difference to be noted in the nature or qualitie of the promises: bicause the Gospell sheweth with her fin­ger that thing, which the lawe did shadow vnder figures.

And hereby also is their errour conuinced, whiche do neuer other­wise 4 compare the lawe with the Gospell, but as they compare the me­rites of workes with the free imputation of righteousnesse. Although in deede this comparison of contraries be not to be reiected: bycause Paule doth oftentimes vnderstand by the name of the lawe, a rule to liue righteously, wherin God requireth of vs, that whiche is his, not geuing vs any hope of life, vnlesse we in al pointes obeye it: & on the o­ther side adding a curse if we do neuer so litle swarme frō it: that is in such places as he disputeth, y ^t we do freely please God, & are by par­don reckened righteous, bicause the obseruation of the law, wherunto the reward is promised, is no where found. Therfore Paule doth fitly make y ^e righteousnesse of the law & of the gospel, contrarie the one to the other. But the gospell did not so succede in place of y ^t whole lawe, that it shoulde brynge any diuerse meane of saluation, but rather to confirme and proue to be of force, what so euer the law had promised, [Page] and to ioyne the body to the shadowes. For when Christ sayth, that the lawe and the Prophetes were vntill Iohn: he maketh not the fa­thers subiect to the curse, whiche the bound seruantes of the lawe can not escape: but rather only that they were instructed with certayne [...]udimentes, so as they stayed a great way beneath the heygheth of the doctrine of the Gospell. Ro. l.xvi. Therefore Paule callyng the Gospell the power of God, to saluation to euery beleuer, by and by addeth, that it hath witnesse of the lawe and the Prophetes. But in the ende of the same Epistle, although he shew that the litle of praise of Iesus Christ is the reuelation of the misterie kepte secret in euerlastyng times: yet he doth qualifye that sayeng, with adding an expositiō, teachyng that he is openly shewed by the writynges of the Prophetes. Wherupon we gather, that when we are to entreate of the whole lawe, the Gos­pell differeth from the lawe only in respecte of the playne disclosyng thereof. But yet for the inestimable flowyng store of grace, whiche hath ben layed open for vs in Christ, it is not without cause sayde, that at his commyng the heauenly kingdome of God was erected in earth.

5 Nowe betwene the lawe and the Gospell came Iohn, whiche had an osfice that was meane and of affinitie to them bothe. For though when he called Christ the lambe of God, and the sacrifice for the clean­syng of sinnes, he shewed forth the summe of the Gospell: yet bicause he dyd not expresse that same incomparable strēgth and glorie, which at length appered in his resurrection, therefore Christ sayeth, that he was not egal to the Apostles. Matt. xi.xi. For so do those wordes of his meane: y ^• though Iohn excell amonge the sonnes of womē, yet he that is least in the kingdome of heauen, is greater than he. Bicause he doeth not there commend the persones of men, but after he had preferred Iohn before all the Prophetes, he auaunceth the preachyng of the Gospell to the hiest degree: whiche preachyng we see in an other place signi­fied by the kyngdome of heauen. Ioh. i.xxiii But whereas Iohn himselfe dothe answere that he is but a voice, as though he were inferiour to the pro­phetes, he dothe not that for fayned humilities sake, but meaneth to teache that the propre office of the Embassadour was not commit­ted to him, but that he only executeth the office of an apparitor: as it was forespoken by Malachie: Mal. iiii.v. Beholde, I sende Elias the prophet, before that the great and terrible daye of the Lorde doe come. And truely he dyd nothing els in the whole course of his ministerie, but endeuour to get disciples to Christ: as also Esaye proueth, that this was enioyned hym from God. And in this sense Christ is called a can­dell burnyng and shinyng, Iohn. v.xxiv. bycause the broade daye had not yet ap­pered. And yet this is no let, but that he maye be reckened among the publishers of the Gospell, like as he vsed the same Baptisme, whiche was afterwarde deliuered to the Apostles. But that whyche he be­ganne, was not fulfilled but by the Apostles, with free procedynge, after that Christ was taken vp from them into the heauenly glorie.

The. x. Chapter. ¶Of the likenesse of the olde and newe Testamen [...].

BY the thinges aforesaide it may now appere euidētly, that 1 all the men whom from the beginning of the world God adopted into the estate of his people, were with the same law, & with the bond of the same doctrine, which now re­maineth in force among vs, bound in couenāt to him. But bicause it is of no smal importance that this point be wel established, I will adioyne vnto it for an addition, sithe the fathers were parta­kers of al one inheritance with vs, & hoped for all one saluatiō by the grace of al one mediatour, how farre their estate differed from oures in this felowship. But although the testimonies that we haue ga­thered out of the law and the Prophetes for profe therof, do make it playne that there was neuer any other rule of religion and godlinesse in the people of God: yet bicause in writers there are oftentimes ma­ny thinges spokē of the difference of the old and new Testament, that may make the reder y ^t is not of very sharp iudgement to be in doubte: therefore we shall rightfully apoint one peculiar place for the better and more exact discussyng of this matter: Yea & that thing also, which otherwise shuld haue bē very profitable for vs, is now made necessa­rie by that mōstruous losel Seruettus, & by diuerse other mad mē of the sect of Anabaptistes, which haue no other opinion of the people of Israel, thā as of a heard or swine: which thei fondly faine to haue bē fatted vp by the Lord here in this earth, without any hope of heauen­ly immortalitie. Therfore that we maye kepe away this pestilent er­rour from godly mindes, and also to plucke out of them all doubtes whiche are wont by and by to arise vpon hearyng mention of the di­uersitie betwene the old and new Testament: let vs by the way loke, what they haue in them like, and what vnlike one to the other: what couenant the Lord made with the Israelites in the olde time before the comyng of Christ, and what couenant he hath now made with vs sins Christ hath ben openly shewed.

And bothe these pointes maye be made playne with one word. The 2 couenant of al the fathers so differeth nothing frō oures in substance & in the matter it selfe, that it is altogether one and the selfe same: but the ministration is diuerse. But bicause of so great shortnesse no man were able to atteine a certaine vnderstādyng, we must needs procede on with a longer declaratiō if we meane to profit any thing at all. But in shewyng how they are like or rather all one, it shalbe superfluous to discourse againe of new vpō al the special particulars that haue al­redy ben declared: and it shalbe out of season to mingle those thinges together that remayne yet to be spokē in other places. Here we must chiefly rest vpon three principall pointes: Firste, that we holde, that carnal wealth and felicitie was not the marke apointed to the Iewes to aspire vnto, but that they were by adoption chosen vnto the hope of immortalitie: and that the truthe of this adoption was certainly assured vnto them bothe by oracles, and by the lawe, and by the prophetes. Secondarily, that the couenāt whereby thei were ioyned [Page] to the Lord, was vpholden not by any merites of theires, but by the only mercie of God that called them. Thirdly, that they bothe had and knew Christ the mediatour, by whome they should bothe be ioy­ned to God and enyoye his promises. Of whiche pointes, bycause the seconde paraduenture is not yet sufficiently knowen, it shall in place appointed for it be declared at large. For we shall confirme by many and clere testimonies of the Prophetes, that it was of his owne mere goodnesse and tender fauour, what so euer good the Lord at any time did, and promised to the people of Israell. The third also hath alredy had here and there some plaine declaratiōs of it, and we haue not left the first altogether vntouched.

3 Therfore in settyng out of this point, bicause it moste specially be­longeth to this present matter, and for that they make vs moste con­trouersie about it, we will employe the more earnest trauaile: but yet so that if there wante yet any thyng of the explication of the other, it maye be by the way supplied, or in conuenient place be added. Truely the Apostle taketh awaye all doubt of them all, Rom. i.ij. when he sayth, that God the Father long before by the Prophetes in the holy Scriptures promised the Gospell, whiche he afterward published accordynge to the time apointed. Ro. iij. [...]xi. Agayne, that the righteousnesse of fayth whiche is caught by the Gospell it selfe, hath witnesse of the lawe and the Pro­phetes. For the gospell doth not hold the heartes of men in the ioye of this present life, but lifteth them vp to the hope of immortalitie: doth not fasten them to earthly delites, but preachyng to thē a hope layed vp in heauen, doth in a manner transport them thether. For thus he defineth in an other place. Eph. i.xiij Sins that ye beleued the Gospell, ye are sealed vp with the holy Spirit of prymise, which is the earnest of our inheritance, for the redemption of the possession purchaced. Agayne, we haue heard of your faith in Christ Iesu, Col. i.iiii. and of your charitie to­ward the holy ones, for the hopes sake that is layed vp for you in hea­uen, wherof ye haue heard by the true speache of the gospell. Againe: He hath called vs by the gospel to the partakynge of the glorie of our lord Iesus Christ. 1. Thess. ii xiiii. Wherefore it is called, both the word of saluation, and the power of God to saue the faithfull, and the kingdome of hea­uen. Now if the doctrine of the gospell be spirituall, and openeth the entrie to the possession of an incorruptible life: let vs not thinke that, they to whome it was promised and declared, did passe ouer and ne­glect the care of their soule, and lie dully like beastes in sekyng plea­sures of the body. Neither let any man here cauill that the promises whiche are sealed in the law and the Prophetes, cōcernyng the gospel, were ordeyned for the new people. For within a litle after that which he spake of the Gospell promised in the lawe, he addeth, that all the thinges that the law conteineth, are without doubt properly directed to them that are vnder the lawe. I graunt in deede it is in an other argument. But he was not so forgetfull, that when he had ones sayd that all the thinges whiche the lawe conteineth belong to the Iewes, Ro. iii.xix. he did not remember what in a fewe verses before he had affirmed of the gospell promised in the lawe. Wherefore the Apostle sheweth most plainly, that the old Testament chiefly tended to the life to come, when he sayth, that vnder it are conteined the promisses of the gospel.

[Page 70]By the same reason foloweth, bothe that it stoode vpon the free 4 mercie of God, and also was confirmed by the meane of Christ. For the very preachyng of the gospell pronoūceth no other thing, but that sinners are iustified by the fatherly kindenesse of God, without their owned deseruyng: and the whole summe thereof is fulfilled in Christ. Whoe then dare make the Iewes without Christ, with whome we heare that the couenant of the gospell was made, whereof Christ is the only fundation? Whoe dare make them strangers from the bene­fite of free saluatiō, to whom we heare that the doctrine of the righte­ousnesse of fayth was ministred? But, that we dispute not longe of an euident matter, Ioh. viii.lvi. we haue a notable sentence of the Lord. Abraham re­ioysed that he might see my daye, he sawe it & was glad. And the same thing which Christ there testifieth of Abraham, the Apostle sheweth that it was vniuersal in the faithful people, Heb. xiii.viii. whē he sayth, that Christ abideth, yesterday, this daye, and for euer. For he speaketh not there only of the eternall godhed of Christe, but also of his power, whiche was continually opened to the faythfull. Wherefore bothe the blessed Uirgin and Zacharie in their songes, Luc. i.liiix & lxxii. do say, that the saluation reue­led in Christ, is the performance of the promises, whiche God in olde time had made to Abraham and the Patriarches. If the Lord in ge­uyng his Christ, discharged his olde othe, it can not be sayd but that the ende therof was alway in Christ, and euerlasting life.

Yea and the Apostle doth make the Israelites egall with vs, not 5 only in the grace of the couenant, but also in signification of Sacra­mentes. For meanyng by examples of punishmentes, wherewith the Scripture reciteth that they were corrected in the olde time, to make the Corinthians afrayde, i. Cor. x.i. & xi. that they should not runne into the like of­fenses, he beginneth with this preface, that there is no cause why we should chalenge any prerogatiue vnto our selues, to deliuer vs from the vengeance of God which they susteined, for asmuch as the Lord did not only graunt vnto them the same benefites, but he hath glori­ously set forth his grace among them with the same tokens: As yf he should haue sayd: If ye trust that ye be out of peril, bicause both Bap­tisme wherewith ye be marked, and the Supper which ye dayly re­ceyue, haue excellent promises, and in the meane time despisyng the goodnesse of God, ye are licētiously wanton: Know ye, that the Iewes also were not without such sacramentes, against whom yet the Lord did most seuerely put his iudgementes in execution. They were Bap­tized in passyng ouer the Sea, and in the cloude wherewith they were defended from the burnyng heate of the sonne. They saye, that that same passage was a carnall Baptisme, whiche after a certayne pro­portion answereth to our spirituall Baptisme. But yf that were al­lowed true, the Apostles argument could not procede, which meaneth here to haue this taken away from the Christians, that they thinke that they excell the Iewes by the prerogatiue of Baptisme. Neyther is that whiche by and by after foloweth, subiect to this cauillation: that they did eate the same spirituall meate that we eate, and dronke the same spiritual drinke, whiche he expoundeth to be Christ.

To ouerthrowe this sentence of Paule, they obiecte that whiche 6 Christ sayth: Iohn. vi. Your fathers did eate Manna in the wildernesse, and [Page] are dead: he that eateth my fleshe, shall not dye for euer. Whiche two places are very easily made to agree together. The Lorde, bycause he then talked to hearers that sought only to bee filled with foode of their belly, but cared not for the meate of the soule, tempered his talke somewhat to their capacitie, but specially he frameth the com­parison of Manna and of his bodye accordynge to their sense. They required that he, to gette himselfe some credite, woulde approue his power with doynge some suche miracle, as Moses dyd in the wilder­nesse, when he ob [...]eyned Manna from Heauen. But in Manna they conceyued nothynge but the remedie of carnall hunger, wherewith the people was then vexed: but they pearced not to that hyer miste­rie whiche Paule hath respect vnto: Christ therefore, to shewe howe muche greater a benefite they ought to loke for at his hande, than that which they reported that Moses dyd bestow vpon their fathers, frameth this comparison: If it were a great miracle in your opinion, and worthye to be remembred, that the Lorde by Moses ministred fonde from Heauen to his people, to susteine them for a smal time, that they should not perishe for hunger in the wildernesse: gather hereby howe muche more excellente is the meate that geueth immortalitie. We see why the Lord passed ouer that thyng whiche was principall in Manna, and spake onely of the bacest profit of it: euen bycause the Iewes as it were of purpose to reproche hym, dyd caste Moses in his teeth, whiche succored the necessitie of the people with remedie of Manna: he answered that he is the minister of a muche hyer grace, in comparison whereof, the carnall fedynge of the people, whiche alone they so muche estemed, ought of righte to be nothyng regarded. But Paule, bycause he knewe that the Lord when he rayned Manna from heauen, dyd not only poure it downe for the seding of their belly, but also dyd distribute it for a spirituall misterie, to be a figure of the spi [...]ituall quickenynge that is had in Christ, dyd not neglecte that parte that was most worthy of consideration. Wherfore it certaine­ly and clerely foloweth, that the same promises of eternall and heuē ­ly life, whiche nowe the Lord vouchesaueth to graunt vnto vs, were not only communicated vnto the Iewes, but also sealed with very spiritual Sacramētes. Of whiche mater Augustine disputeth largely agaynst Faustus the Manichee.

7 But yf the readers had rather to haue testimonies alledged vnto them out of the lawe and the Prophetes, whereby they may perceyue that the spirituall couenant was common also to the fathers, as we heare by Christ and the Apostles: I will also follow that desire, and so muche the more willingly, bycause by that meane the aduersaries shalbe more surely conuinced, so that they shall haue afterwarde no waye to dallye. And I will beginne at that profe, whiche although I knowe that the Anabaptistes pride will thinke verye fonde and in a manner to bee laughed at, yet shall muche auayle with suche re­ders as are willyng to learne and haue their sounde wit. And I take it as a principle confessed, that there is suche effectuall force of lyfe in the worde of God, that whome so euer God vouchesaueth to be par­takers therof, 1. Pet. i.xxiij. it quickeneth their soules. For this sayeng Peter hath alwaye ben of force, that it is the incorruptible seede whiche abideth [Page 71] for euer, Esa. xi.i [...] as he also gathereth out of the wordes of Esaye. Now sithe God in the old time bound the Iewes vnto him with this holy boūd, it is no doubt that he did also seuer them into the hope of eternal life. For when I saye they embraced the worde, whiche should ioyne them [...]yer to God, I take it for the maner of cōmunicatyng it: not that ge­nerall manner, whiche is poured abrode throughout the heauen and earth and all the creatures of the world, whiche although it do quickē all thinges, euery one after the proportion of their nature, yet it doth not deliuer them from necessitie of corruption: but I speake of this speciall manner, whereby the soules of the godly are bothe lightened vnto the knowledge of God, and in a manner coupled to him. By this enlightenyng of the worde, sithe Adam Abel, Noe, Abraham, and the other fathers cleaued vnto God, I saye that it is not doubtfull that they had an entrie into the immortall kingdome of God. For it was a sound partakyng of God, whiche can not be without the benefit of e­ternall life.

But yf this seme somewhat entangled: goe to, let vs come to the 8 very forme of the couenant, which shall not only satisfie sobre wittes, but also shall sufficiently conuince their ignorance that bende them­selues to speake agaynst it. For God did alwaye thus couenant with his seruantes: Leu. xxvi.xij. I will be to you a God, and ye shalbe to me a people. In whiche wordes the Prophetes themselues are wont to expound, that both life and saluation, and the whole summe of blessednesse is cō ­prehended. For Dauid doth not without cause often pronounce, Ps. c.xliii [...] xv. Ps. xxxiii.xij. that blessed is the people, whose God is the lord: blessed is the natiō, which he hath chosen to be his inheritance: and that not for earthly felicities sake, but bycause he deliuereth them from death, he preserueth them for euer, and cōtinually sheweth them eternal mercie, whome he hath taken to his people: Abac. i.x [...] Esa. xxxiii.xxi. Deu. xxxii [...] xxix. as it is in the other Prophetes, Thou art our God, we shall not die: The Lord is our king, our lawmaker, he shall saue vs. Blessed art thou, O Israel, bycause thou art saued in the lord God. But, not to labour ouermuch in a thynge needelesse, this admo­nition is sound eche where in the Prophetes, that we shall wante no­thyng toward all abundance of good thinges, and assurance of salua­tiō, so that the Lord be our God. And rightfully: For if his face so sone as it beginneth to shine, is a most present pledge of saluation, to what man shall he openly shewe himselfe for his God, but that he will also open to him his treasure of saluation? Leu xxvi.xij. For he is our God with this condition, to dwell in the middest of vs: as he testified by Moses. But such presence can not be obteyned, but that life must be also together had in possessiō with it. And although there were no more expressed, yet had thei a promise of spiritual life plaine enough in these wordes: I am your God. Exod. vi.vij. For he did not declare that he would be a God vnto their bodies alone, but principally to their soules. But soules, vnlesse they be ioyned to God by righteousnesse, remaine estranged from him in death. But on the other side, let that ioyning be present, it shal bring euerlastyng saluation with it.

Byside that, he did not only testifie that he was to them their God, 9 but he also promised that he would be so alway: to the ende that their hope not contented with present benefites, should be extended to eter­nitie. [Page] And many sayenges do shewe, that the speakyng in the future time meant so much, as where the faithfull not only in present euels, but also for the time to come, doe comfort themselues with this, that God will neuer fayle them. Nowe as concernyng the seconde part of the promise, he yet more plainely assured them of the blessyng of God to be prolonged vnto them beyond the boundes of this life, in sayeng: I will be the God of your seede after you. Gen. xvij.vij. For if he minded to declare his good will toward them beyng dead, in doyng good to their poste­ritie, much more would his fauour not faile toward themselues. For God is not like vnto menne, whiche do therefore carry their loue to their frendes children, bicause their power is interrupted by death, so that they can not employe their frendely doynges vpō them to whom they did beare good will. But God, whose bountifulnesse is not hyn­dered by death, taketh not awaye from the very dead the frute of his mercie, whiche for their sakes he poureth out into a thousand genera­tions. Therefore the Lordes will was by a notable profe to set forth vnto them the greatnesse and flowyng plētie of his goodnesse which they should fele after death, Exo. xx.vi when he described it to be such as should slowe ouer into all their posteritie. And the truthe of this promise the Lord did then seale, and as it were brought forth the fulfillyng of it, when he named himself the God of Abraham, Exo. iij.vi Isaac and Iacob, long after their death. For, what? had it not ben a fond naming, if thei had vtterly perished? For then had it ben all one, as if he had sayd, I am the God of them that are not. Mat. xxij.xxi [...]. Luc. xx.xxxi [...]. Deu. xxxiij iij. Wherefore the Euangelistes reherse, that with this one argument the Sadduces were so driuen to a streight, that they could not denie that Moses did testifie the resurrection of the dead, for that they had learned by Moses, that all the Saintes were in his hand. Wherupon it was easy to gather, that they are not destroyed by death, whome he that is the iudge of life and death had receyued into his sauegard, custodie, and protection.

10 Now (which is the principal point wherupon this cōtrouersie han­geth) let vs loke, whether the faithfull themselues haue not ben so in­structed of the Lord, that they perceiued that they shuld haue a better life els where, and so neglectyng this life, had an eye to the other. First the state of life that was enioyned them by God, was a continuall ex­ercise, whereby they might be put in minde, that they were the moste miserable of all men, Gen. iij.xvij. if their happinesse were only in this life. Adam, most vnhappy, euen with only remembrance of the happynesse that he had lost, did with painfull labours hardly susteyne his nedynesse, and that he shuld not be pressed with the curse of God, in the only labours of his handes, euen there receyued he extreme sorrow of that whiche remayned for him to be his comfort. Of his two sonnes, the one was taken awaye by the wicked slaughter of his brother: the other he had lefte aliue, Gen. iiii.viii. whose sight he worthily detested & abhorred. Abel cruelly murthered in the very floure of his age, became an example of the wretchednesse of men. Gen. vi.xxii. Noe, while the whole world carelesly liued in pleasure, spent a good part of his age with great werinesse in bildyng the Arke. This that he escaped death, came to passe by his greater troubles, Gen. i [...]. [...]iii. than yf he should haue died a hundred deathes. For byside that the Arke was to him as a graue for x. monethes, there is nothing [Page] more vnpleasaunt than to be holden so longe in manner drowned in dong of beastes. When he had passed ouer so great difficulties, he fell into newe matter of grefe, he saw him self scorned of his owne sonne, and was compelled with his owne mouth to curse him, whom by the great benefit of God he had receiued safe from the generall flood.

Abraham in deede may be one alone to be compared with a hūdred 11 thousand, Gen. xii, iiii. if we consider his faith, which is set for [...] vnto vs for y ^• best rule of beleuing, of whose kinred we must be accōpted, that we maye be the children of God. But what more absurditie is there▪ than Abra­ham to be the father of all the faithfull, and not to possesse so much as the smalest corner among thē? but he can not be throwen downe out of the number, no not from the moste honorable degree, but that the whole churche muste be destroyed. Now as touchyng the experiences of his lyfe: When he was firste called by the cōmaundement of God, he was plucked away from his cōtrey, his parentes and his frendes, in whome menne thinke to bee the chiefe swetenesse of life: euen as if God of determined purpose meante to spoyle him of all the pleasures of life. So sone as he came into the lande where he was commaun­ded to dwell, he was dryuen out from thense with famine. Thither he fled for succour, where to saue himselfe, he was compelled to deli­uer out his wife to be abused, whiche we knowe not whether it were not more bitter to him than many deathes. When he was returned into the lande of his owne dwellyng, he was driuen out agayne from thense with famine. What a felicitie is this, to dwell in that lande, wherein a man muste so oft be hungry, yea die for famine if he runne not awaye? And therewithall he was brought to that necessitie with Abimelech, Gen. xli.xii. that he muste needes redeme his life with the losse of his wife, while many yeres longe he wandred vncertainely hether and thether, he was compelled by the continuall brawlynges of his ser­uantes to put away his nephew, whome he loued as his owne sonne. Whiche departyng without doubt he dyd no otherwise take, than yf he had suffred the cutting of one of his limmes. A litle after, he heard that he was carried awaye captiue by his enemies. Whether so euer he wente, he founde neyghbours outrageously barbarous, whiche woulde not suffer him so muche as to drynke water out of the welles that himselfe had digged with great labour. For he woulde not haue redemed the vse of them at the hand of king Gerar, if he had not first ben forbidden. Now when he came to old age, he saw the thing which is the most vnpleasant and bitter that that age hath, himselfe puni­shed with hauing no children, till beside all hope he begate Ismaell, whose birth yet he payed dere for, whē he was weried with the braw­lyng of Sara, as yf he in maynteinyng the stubbornnesse of his bond­woman were himselfe the cause of the trouble of his household. At length Isaac was borne, but with this condition that his firste be­gotten Ismaell must, as forsaken, be cruelly caste out of dores. When only Isaac was left, in whome the weryed age of the silly good man might rest, within a litle after he was commaunded to kil him. What can mans wit deuise more miserable, than the father to be made the butcher of his owne sonne? If Isaac had dyed of any sickenesse, whoe woulde not haue thought the olde manne moste miserable, that had [Page] a sonne geuen him in mockeage, for whome his griefe of want of chil­dren should be doubled? If he had ben slayne by some straunger, the vnhappinesse of the thyng woulde haue muche encresed his miserie. But this passeth all examples of miserie, to haue him slayne with his fathers one hande. Finally, he was in all the whole course of his life so tossed and vexed, as if a man would in a table paint out an example of a miserable life, he could finde none more fit, than this of Abraham. And let no man obiect that he was not altogether vnhappy, for that he at length prosperously escaped from so many and so greate tem­pestes. For we can not saye that he liueth a blessed lyfe, whiche for a longe space together paynefully weareth out of infinite troubles, but him that without felyng of euels, quietly enioyeth present good thinges.

12 Isaac that was lesse troubled with euelles, yet scarce euer toke any taste of swetenesse. He also felt the same vexations, that doe not suffer a manne to be blessed in the earth. Famine chaced him out of the lande of Chanaan: Gen. xxvi xxxv. he had his wyfe violently plucked away from his bosome: his neighbours ofte troubled him, and by all meanes op­pressed him, so that he was fayne to stryue for his water: at home in his owne house, Ge. xxviii i. he suffred muche troublesonnesse by his childrens wiues, he was greued wyth disagreementes of his sonnes, and could not remedie that so greate a mischiefe, but by the banishment of him whome he had blessed. But as for Iacob, he is nothynge els but a notable example of extreme infelicitie. He passed his childehod moste vnquietly at home amonge the threatenynges and terrors of his el­der brother, Ge. xxviii v. to whiche at length he was cōpelled to geue place. When he was fled from his parentes and his natiue countrey, Ge. xxix.xx. biside that it was a greuous thing to liue in banishment, he was nothyng more kindly or gently receiued of his vncle Laban. Thē it sufficed not that he had serued seuen yere a hard & cruell seruice, but that also he muste be by guile defrauded of his wife. For an other wiues sake he was driuen into new seruice, where he was all the daye fried with heate of the sunne, and all the night laye wakyng and payned with froste and cold, as himselfe complayned. While he by the space of .xx. yeares suffred so hard a life, he was dayly vexed with newe iniuries of his father in lawe. Gen. xxxi.xxiii. Neyther was he quiet in his owne house, seyng it di­uided and in a manner scattered abrobe with the hatred, brawling & enuye of his w [...]ues. When he was cōmaunded to returne into his coū ­trey, he was compelled to watche an auantage to take his iourney, much like a shamefull runnyng awaye: and yet could he not so escape the vniust dealyng of his father in lawe, but was fayne to suffer his re­proches and rebukes in the middes of his iourney. Then fell he into a muche more cruell distresse. Gen. xxxii xi. For when he came nere to his brother, he had so many deathes before his eyes, as mighte be prepared by a cruell manne and a bent enemie. So was he aboue mesure tormented & as it were drawen in sonder with terrible feares, so long as he loked for his brothers comyng: whē he came ones in his sight, he fel downe as half dead at his feete, vntill he found him more fauorable than he durste haue hoped. Gen. xxxv xvi. Biside that, at his firste entrie into the lande, he lost Rachel his derely beloued wyfe. Afterwarde he heard word that [Page 72] the sonne whiche he had by her, Ge. xcj [...] xxx [...] ▪ and whome therefore he loued aboue the reste, was torne with wilde beastes: by whose death howe great griefe he conceyued, he himselfe declared in this, that after longe we­pynge he obstinately stopped vp all wayes whereby comfort mighte come to him, leauyng hymselfe nothynge, but to goe downe to his sonne waylyng into the graue. Ge. xxx [...]ii [...] ij. In the meane time howe great cau­ses of griefe, wayting and werinesse were the rauishment and deftourynge of his daughter, and the boldenesse of his sonnes in reuenging it, whiche not only made him to be abhorred in sight of all the inhabi­tantes of that countrey, but also procured him moste present perill of vtter destruction? Gen. xxxvi xij. Then followed that horrible outragious offense of Ruben his first begotten sonne, whiche was suche as their coulde not chaunce a more greuous. For wheareas the defilyng of a mans wyfe is reckened amonge the hyest yll fortunes: what is to be sayde of it, when that wickednesse is committed by a mans owne sonne? Within a litle whyle after, Ge. xxxvi [...] xviii. his house is spotted with an other vuna­turall adulterie: so that so many shames might well breake a heart, that otherwise were most constant and vnable to be vanquished with calamities. Nere before the ende of his life, while he sought to pro­uide succour for the famine of himself and other, he was striken with tidynges of a newe misfortune, vnderstandynge that an other of his sonnes was kepte in pryson, Gen. xl [...], xxxii. for recoueryng of whome he was com­pelled to leaue to the rest Beniamin his only dearling. Who cā think, that in suche a heape of mischeues he had any one moment geuen hym safely to take breath in? And therefore he himselfe the beste wit­nesse of himselfe, Gen. x [...]vii ix. affirmed to Pharao, that his dayes were shorte and [...]uell vpon the earth. Nowe truely he that declareth that he hath pas­sed his lyfe by continuall miseries, denieth that he felte that prospe­ritie whiche the Lorde had promised him. Therefore eyther Iacob did vnkindely and vnthankefully weye the grace of God, or he true­ly professed that he had ben miserable vpon the earth. If his affir­mation were true, then it foloweth, that he had not his hope fastened vpon earthly thinges.

If these holy fathers loked for (as vndoubtedly they did) a blessed 13 lyfe at the hande of God, truely they bothe thought and sawe it to bee an other manner of blessednesse, than the blessednesse of earthly li [...]e. Whiche thynge the Apostle also doth shewe excellently well: Abra­ham (sayth he) direct by fayth in the lande of promise as in a strange land, Heb. xi.ix. dwellyng in tentes with Isaac and Iacob parteners with him of the same inheritaunce. For they loked for a citie set vpon a good fundation, the maker and bilder whereof is God. All these are dead in fayth, not receyuyng the thinges promised, but loking at them a farre of, and beleuyng and confessyng that they were gestes and strangers vpon the land. Whereby they declare that they sought for a coūtree. And yf they had ben moued with desire of that lande from whense they came, they had power to returne. But they sought for a better, that is the heauenly coūtree. Wherefore God is not a shamed to be called their God, for asmuch as he hath prepared them a citie. For they had ben duller than blockes, to followe promises to earnestly▪ wherof there appered no hope in earth, vnlesse they had loked for the [Page] fulfillynge of them els where. But this he chiefely enforceth, and that not without good reason, that thei called this life a iourney from home, euen as Moses reporteth. For if they were strangers and fore­ners in the lande of Chanaan, where is the Lordes promise wherby they were made heires of it? Gen. x [...]v [...] ix. He sheweth plainely therefore, that the Lordes promise, cōcernyng the possessiō therof, had a further respect. Wherefore they purchaced not one foote in the land of Chanaan, but for burial, wherby they testified, that they did not hope that they shuld receiue the frute of the promise till after death. And that is the cause why Iacob so much estemed to be buried there, Gen. x [...]vij [...]x [...]x. &. xxx. that he compelled his sonne Ioseph to promise it him, and to swere to performe it: and why Ioseph willed his bones, Ge. l.xxv. certayne ages after, when they were longe before fallen into powder, to be remoued thither.

14 Finally, it appereth plainely, that in all the trauailes of this life they had alway set before them the blessednesse of the life to come. For to what purpose should Iacob haue so much desired, & with so great danger sought the preeminence of the first begotten, whiche shoulde procure him nothyng but banishment, and in a manner to be caste of from beyng his childe: but no good at all, vnlesse he had respecte to a hyer blessyng. And he declared, y ^t he had this meanyng by the wordes which he spake among his last breathinges: Gen. xlix.xviij. Lord, I will loke for thy saluation. What saluation could he haue loked for, whē he sawe that he laye ready to geue vp the ghost, vnlesse he had seene in death the be­ginnyng of a newe life? But what dispute we of the holy ones and chrildren of God, when euen he was not without a taste of suche vn­derstandyng, whiche otherwise was enemie to the truthe? For what meant Balaam whē he sayd: Num. xxiij x. Psa. cxvi.xv. Ps. xxxiiij.xx [...]j. Let my soule dye the death of the righte­ous, and let my laste times be like vnto theires? but that he meante the same thynge that Dauid afterwarde vttered, that the death of the Sainctes is precious in the sighte of the Lorde, but the death of the wicked, is very euell? If the furthest bounde and ende were in death, there coulde in it be noted no difference betwene the righte­ous and vnrighteous, they differ one from the other by the diuersite of the estates, that after death shall befall to them bothe.

15 We are not yet come beyonde Moses: Whiche (as these menne saye) had no other office, but to perswade the carnall people to wor­ship God by the frutefulnesse of the ground and plentie of all thinges. And yet (vnlesse a manne will flee the light that willyngly offreth it selfe) there is alredy a playne declaration of the spirituall couenant. But yf we come downe to the Prophetes, there with most full bright­nesse bothe the lyfe euerlastyng and the kyngdome of Christ do vtter themselues. And first of all Dauid, which as he was before the other in time, so accordyng to the order of Gods distribution, he shewed the heauenly misteries in shadowes more darkely than the rest, yet with what plainnesse & certaintie directeth he al his sayenges to that end? How he estemed y ^e earthly dwelling, Ps. xxx x.xiii. this sentēce testifieth: I am here a forener & strāger, as al my fathers were. Euery liuing mā is vanitie, euery one walketh about as a shadow. But now what is my exspec­tatiō, Lord? euen to thee is my hope. Truely he y ^t cōfessyng that in the [Page 73] earth there is nothinge sounde or stedfast, kepeth still a stedfastnesse of hope in God, cōsidereth his felicitie layed vp in an other place. To such consideration is he wont to call all y ^e faithefull, so oft as he meaneth to comforte them truely. For in an other place, after he had spoken of the shortenesse, and the transitorie and vanishing image of mans life, he addeth: Psal. [...].xvii. but the mercie of the Lorde is for euer vpon them that feare him. Like wherevnto is that which is in the hundred and seconde Psalme. At the beginning Lorde thou didst lay the foundation of the earth, and the heauens are the workes of thy handes. Thei shal perishe, but thou abidest: thei shal waxe olde like a garment, and thou shalt change them as apparell, but thou remaine the selfe same, and thy yeares shall not faile: the sonnes of thy seruantes shall dwell, and thy posteritie shalbe stablished before thee. If the Godly cesse not for the decay of heauen & earth to be stablished before the Lorde, it foloweth, that their saluaciō is ioyned with the eternitie of God. But that hope can not stand at all, vnlesse it rest vpon the promise that is set forth in Esaic: Esai. li.vi The heauens (sayth the Lorde) shall vanish away like smoke, the earth shalbe worne out like a garment, & the inhabitantes of it shall perish like those thyn­ges. But my saluacion shalbe for euer, and my righteousnesse shall not faile: where euerlastingnesse is geuen to righteousnesse and saluacion, not in respect that thei remaine with God, but in respect that thei are felte of men.

Neither may we otherwyse take those thynges, that he commonly 16 speaketh of the prosperous successe of the faithfull, but to applie them to y ^e open shewing of y ^e heauenly glorie. As these saienges: The Lorde kepeth the soules of the righteous, Psa. xcvii.x. he shal deliuer them from the hand of the sinner. Light is arisen to the righteous, and ioye to the vpright in hearte. Psal. cxii.vii.ix. Ps. c.xl.x i Ps. c.xii.vi Ps. xxxiiii.xxiii. The righteousnesse of the Godly man abideth for euer: hys horne shalbe exalted in glorie, the desire of the sinner shal perish. Again: but the righteous shall confesse vnto thy name, the vpright shall dwell with thy countenance. Againe y ^e righteous shall be in eternall remem­brance Againe. The Lorde shall redeeme the soules of hys seruantes. For the Lorde oftentimes leaueth his seruantes to the lust of the wyc­ked, not onely to be vexed, but also to be torne in peeces and destroied: he suffereth the good to lye languishing in darkenesse and filth, whyle the wicked do in a manner shine among the starres. And he doth not so chere them with the brightnesse of his countenance, that they enioye long continuing gladnesse. Wherefore euen he also hideth not, that yf the faithfull fasten their eyes vpon the presente state of thynges, they shalbe striken with a sore temption, as though there wer no fauoure or reward of innocencye with God. So much doth wickednesse for y ^e most part prosper & florish, while y ^e companie of the Godly is oppressed with shame, Ps. lxxiii.xvii. pouertie, contempt and all kyndes of crosses. It wanted but lit­tle (saith he) that my foote slipped not, and my steppes fell not abroade, while the fortune of fooles greueth me, and while I see the prosperitie of the wicked. At length after rehersall of it he concludeth. I bente my thought, if I coulde vnderstand these thinges. But it is tormente to my spirit, till I enter into the sanctuarie of the Lorde, and vnderstand the last ende of them.

Let vs therfore learne, yet by this confession of Dauid, that the ho­ly. 17 [Page] fathers vnder the old testament were not ignorant, how seldome or neuer God doth in this world performe to his seruantes those thin­ges that he promiseth them, and that therefore they dyd lifte vp theyr mindes to Gods sanctuarie, wherein thei had that laied vp in store, whi­che appeareth not in the shadowe of this present life. That was, the last iudgement of God, which when thei coulde not see with eyes, they were content to vnderstande by faithe. Trustinge vpon which affiance, whatsoeuer happened in the worlde, yet thei doubted not a time wold ones come, when the promises of God shoulde be fulfilled. As these say­engs do witnesse, Psa. xvij. Psa. l [...].x. Psa. x [...]ij.xiij. I wil behold the face of God in righteousnesse: I wil be satisfied with thy countenance. Againe. I as a greene Oliue tree in the house of the Lorde. Againe. The righteous shall florish as a Date tree, and shal sprede in branches like the Ceder of Libanus, being plan­ted in the house of the Lorde, thei shall florishe in the Palaces of oure God: They shall still beare frute, thei shall be fat and grene in their olde age. When he had saide a little before: Now deepe are thy thoughtes, O Lord, while the wicked do florish, thei budde out like an herbe, y ^t thei may perishe for euer. Where is that faire shew and beautie of the faith­full, but when the face of this worlde shall bee tourned in warde by dys­closing of the kingdome of God? When thei tourned their eyes to that eternitie, thei despised the hardnesse enduring but a moment of present miseries, Psal. lv.xxiix. and boldly burste forth into these woordes: Thou shalte not suffer for euer the righteous to dye, but thou shalte throwe downe the wicked hedlong into the pit of destruction. Where as in this worlde the pitt of eternall destruction that may swallowe vp the wicked? Amonge whose felicities, this is also reckened in an other place, that thei close vp the ende of their life in a moment, Iob. xxi.xiij. without long languishing. Where is that so greate stedfastnesse of the holly ones, whom Dauid himselfe eche where complaineth, not onely to be shaken with trouble, but also to be oppressed, and vtterly broken in peeces? Forsoothe, he did set be­fore his eyes, not what the altering course of the worlde beareth, whi­che is vnstable & more vnstedfast than the ebbing and flowing of tides, but what the Lorde will do, when he shall one day sitte for the eternall settling of heauen and earth. Psa. xl.ix v [...]. As in an other place hee excellently well describeth it: The foolish do stay vpon their welthinesse, and are proude bicause of their great riches. And yet no man, though he florish in neuer so great dignitie, can redeeme his brother from death, no man can paye to God y ^e price of his raunsome, but wheras thei see that bothe y ^e wyse do dye, and that the wicked also and fooles do perishe & leaue their ry­ches to strangers, yet thei thinke that thier houses shal abide for euer, & their dwellynges to the ende of ages, and thei aduaunce their names vpon the earth, but man shall not continue in honore: he shalbe like to the beastes y ^t die. This imaginacion of theires is extremest folly, why­che yet their posteritie do gredyly folow. Thei shalbe placed like a flock in Hell, and deathe shall haue rule ouer them. When the lyght ariseth, the vpright shall haue dominion ouer them, the beautie of them shall perishe, Hell is their dwelling house. First this laughing to scorne of the foolish, for that thei rest on the slipperie and rollynge good thinges of the worlde, dothe shewe that the wyse must seeke a farre other felicitie. But there he more euidently discloseth the misterie of the resurrection, [Page 74] where after the destruction & extinguishmente of them, he erecteth the kingdome of the Godly. For what rising of light (I pray you) shall wee call that, but the reueling of the newe life whyche foloweth the ende of thys present life.

From thense did spring vp that consideration, whiche the faythfull 18 oftentimes vsed for a comforte of thir miseries and remedie of patience: It is but a momente in the Lordes displeasure, Ps. xxx.v [...] and life in his mereye. Howe did they determine afflictions to ende in a moment, that were in affliction in a manner of their life longe? where dyd thei espye so longe an e [...]duringe of Godes kindenesse, whereof thei scarsely felt any lyt­tle taste? If thei hadde sticked faste vpon the earthe, they coulde haue founde no such thing, but bicause thei loked vpon heauen, thei acknow­ledged that it is but a moment of time, while the Lord exercise his ho­ly ones by the crosse, but that his mercies, wherein thei are gathered together, do last the worldes age. Againe, they did [...]oresee the eternall and neuer endinge destruction of the vngodlye, whiche were as in a dreame happy for one daie. Pro. x.vij Wherevpon came these sayinges: The re­membrance of the righteous shall be in blessing, butte the name of the wicked shall rotte. Precious is the deathe of the Saintes in the sighte of the Lorde, Ps. c.xvi & xxx.x [...]i. i. Sa. [...]. [...]x. but the deathe of the wicked, moste euell. Againe in Sa­muel. The Lorde shall keepe the feete of the holy, and the wicked shall be put to silence in darkenesse. Whiche do declare that thei well knewe, that howesoeuer the holy were diuersly carryed aboute, yet their laste ende is lyfe and saluation: and that the prosperitie of the wycked is a pleasaunt waye, whereby thei by little and little slide forwarde into the gulfe of deathe. Therefore thei called the deathe of suche, the destructi­on of the vncircumcised, E [...]. xx [...] x. & xxxi. Ps. lxix.xx [...]i. as of them from whome the hope of the resur­rection was cutte awaie. Wherefore Dauid coulde not deuise a more greuous curse than this: Let them be blotted out of the boke of life, and not be written with the righteous.

But aboue all other, notable is that sayeng of Iob: I knowe that 19 my redemer liueth, & in the last daie I shal rise againe out of the earth, and in my fleshe I shall see God my sauioure: This hope is layed vp in my bosome. Some that haue a mynde to make a shewe of their sharpe witte, do cauill that this is not to be vnderstanded of the last resurrec­tion, but of the firste daye that Iob loked to haue God more gentle to him, Iob. x [...]x.xxv. whiche although we graunt them in parte, yet shall wee enforce them to confesse whether they wyll or noe, that Iob coulde not haue come to that largenesse of hope, if he had rested his thoughte vpon the earthe. Therefore we muste needes confesse, that he lifted vp his eyes to the immortalitie to come, whiche sawe, that his redeemer would be present with him euen lyeng in his graue. For to them that thinke on­ly of his present life, death is their vttermost desperation: whiche very death coulde not cutt of Iobs hope. Iob. [...]iij.xv. Yea though he kill me (said he) ne­uerthelesse I will still hope in him. And let no trifler here carpe against me and saie▪ that these were the sayenges but of a fewe, whereby ys not proued that suche doctrine was among the Iewes. For I wyll by and by answer him, that these fewe dyd not in these sayenges vtter a­ny secret wisedome, wherevnto onely certayne excellente wittes were seuerally and priuately suffred to atteine▪ but that as thei were by the [Page] holy Ghoste apointed teachers of the people, so they openly published those misteries of God that were to be vniuersally learned, and ought to be the principles of the common religion among the people. There­fore when we heare the publike oracles of the holy Ghoste, wherein he spake of the spirituall lyfe so clerely and plainely in the Churche of the Iewes, it were a pointe of vntolerable stubbournesse, to sende them a­way only to the fleshly couenant, wherin is mention made of nothing, but earth and earthly wealthinesse.

20 If I come downe to the latter Prophetes, there wee maye freely walke as is oure owne felde. For yf it were not harde for vs to gett the vpperhande in Dauid, Iob, and Samuel, here it shall be muche more easye. For God kepte this distribution and ordre in disposinge the coue­nant of hys mercye, that howe muche the nearer it drewe on in pro­cesse of tyme to the full perfourmance thereof, with so muche grea­ter encreasementes of reuelation hee dyd daye by daie more bryghtly shewe it. Therefore at the beginning when the firste promise of salua­tion was made vnto Adam, there glystered oute but as it were smale sparkles of it. After, hauinge more added vnto it, a greater largenesse of light began to be put forth: whiche from thense fourth brake out more and more, and displayed her bryghtnesse farther abroade, till at length all the cloudes were dryuen awaye, and Christe the sonne of righteous­nesse fully lyghtned the whole woorlde. We neede not therfore to feare that wee fayle of testimonies of the Prophetes, if we seeke them to proue oure cause, but bicause I see that there wyll aryse a huge deale of matter, wherevpon I shoulde bee constrained of necessytie to tarrye longer than the proportio [...] of my purpose maye beare, for it woulde so growe to a worke of a great volume, and also bicause I haue already, by those thinges that I haue saide before, made plaine the waye, euen for a reader of meane capacitie, so as he maye goe forwarde wythoute stumbling: therefore I wyll at this present absteine from long tedious­nesse: whyche to do ys no lesse necessarie: but geuing the readers war­ning before hande, that they remembre to open theyr owne waye with that key that we haue fyrste geuen them in theyr hande. That is, that so ofte as the Prophetes speake of the blessednesse of the faithfull peo­ple, whereof scarscely the leaste steppes are seen in this present life, thei maye resorte to this distinction: that the Prophetes, the better to e [...] ­presse the goodnesse of God, did as in a shadow expresse it to the people by temporall benefites, as by certaine rough drawing of y ^e portraiture therof: but that y ^e perfect image, y ^t thei haue painted therof, was suche as might rauish mens myndes out of the earh, and out of the elements of this worlde, and of the age that shal perishe, and of necessitie rayse it vp to the considering of the felicitie of the lyfe that ys to come and spi­rituall.

21 We wyll be content with one example. When the Israelites being carryed awaye to Babylon, sawe their scattering abroade to be like vn­to deathe, they coulde hardely be remoued from thys opinion that they thought that al was but fables that Ezechiel prophecied of their restitution: [...]. xxxv [...]j.iii [...]. bicause thei reckened it euen all one as if he had tolde them that rotten carcases shoulde be restored againe to lyfe. The Lorde to shewe, that euen that same difficultie coulde not stop him from bringing [Page 75] hys benefite to effect, shewed to the Prophete in a vision a field full of due bones, to the which in a moment with y ^e onely power of hys worde he restored breath & liuelienesse. The vision in dede serued to correct the incredulitie at that present time: but in the meane season he did put the Iewes in minde how far y ^e power of the Lord extended beyond the ac­compt of the people, whyche so easyly quyckened with his onely becke, bones already rotten and scattered abroade: wherefore you shall com­pare that wyth an other sayeng of Esaie. Esa. xxvi.xix. The deade shall rise, my car­case, thei shall rise againe. Awake ye and reioyse that dwell in the dust, bicause the deaw of the greene fyelde is thy deaw, and thou shalt pluck downe the lande of the Gyantes into ruine. So my people, enter into thy tentes: shutt thy dores vpon thee: hide the a little whyle, tyll my displeasure passe ouer. For beholde, the Lorde shall goe out of hys place, to visite the iniquitie of the dweller vpon the earthe agaiste hym, and the earth shal shewe forth her bloode, and shal no longer hide her slaine.

Albeith a man shoulde do fondly, that woulde goe about to drawe all 22 to suche a rule. For there be some places that wythout any couering do shewe the immortalitie to come, that is prepared for the faithful in the kingedome of God, of whyche sorte we haue recited some, and of lyke sorte are the moste parte of the reste, specially these twoo, the one in Esaie. Esai. lxvi.xxj. As newe heauen, and a newe earthe which I make to stande be­fore mee, so shal your seede stande, and there shal be moneth of moneth, and Sabbat of Sabbat: all fleshe shall come to worshippe before my face, faith the Lorde. And they shall goe out and see the deade carcases of the men that haue offended against mee, that their worme shall not dye, Da. xij.i. and their fyer shall not be quenched. The other of Daniel. In that time shal rise vp Michael the great prince, that standeth for the sonnes of his people, and there shall come a tyme of distresse, suche as was not syns nations fyrste began to be, and then shall all thy people be saued that shall be founde wrytten in thy boke. And of those that slepe in the duste of the earthe, there shall awake some to eternall life, and some to euerlastinge shame.

Nowe as for prouinge the other twoo pointes that the fathers had 23 Christe for pledge of their couenant, and that they reposed in him all their affiance of bleesing, I wyll not trauaile therein at all, bicause they haue both lesse controuersie and more plainnesse. Let vs therfore boldely determine thys, whych by no engines of the deuel may be remoued, that the olde Testament or couenant whiche the Lorde made with his people Israel, was not limited within the compasse of earthly thinges, but also conteyned the promyse of the spirituall and eternall life: the expectation whereof must nedes haue ben imprinted in all their mindes that truely consented to the couenant. But let vs put farre awaye this madde and pernicious opinion, that either God did set forth in hys pro­mise to the Iewes nothinge ells, or that the Iewes sought nothynge ells but syllynge of their belly, delites of the fleshe, floryshinge wealth, outwarde power, frutefullnesse of chyldren, and whatsoeuer a naturall man esteemeth. Mat. viij.xi. For at this daie Christe promiseth no other kingdome of heauen to his, but where thei shall rest with Abraham, Isaac, and Iacob. Act [...]. iii xxii And Peter affirmed, that the Iewes of his time were heires of the grace of the Gospel, for that thei wer the children of the Prophets, [Page] comprehended in y ^e couenant, which y ^e Lord had in the olde time made wyth his people. And, that the same shoulde not bee wittenessed wyth wordes onely, the Lorde also approued it by deede. For in the very mo­ment that he rose againe, Mat. xxvii li. he vouche saued to haue many of y ^e holy men to rise againe in companie with him, and made them to bee seen in the Citie: so geuing an assured token, that whatsoeuer he did and suffered for the purchacing of eternall saluacion, pertemeth no lesse to the faith­ful of the old testament, Ar. xv.vi [...]j than vnto vs. For as Peter testifieth, thei were also endued with the same spirit of faith, wherby we are regenerate in­to lyfe. Nowe, when we heare that the same spirit which is in vs a cer­taine sparcle of immortalitie, wherevpon it is also in an other place cal­led The earnest of our inheritance, did likewise dwel in them, how dare we take from them the inheritance of life? Whereby it is so muche the more maruell, that in the olde time the Sadduces fell to such grossnes of erroure, that they denyed bothe the resurrection & also the substance of soules, bothe whiche poyntes thei sawe sealed with so clere testimo­nies of Scriptur. And no lesse to be maruelled at, euē at this day, were the [...]olly of all that nation in loking for the earthly kingdome of Christ, if the Scriptures had not long before declared, that they shoulde haue that punishment for refusing the Gospell. For so it behoued, by the iuste iudgement of God, to strike those myndes with blindenesse, whiche in refusinge the lighte of heauen being offered them, dyd wylfully brynge them selues into darken [...]e. [...]. Cor. iii.xiiii. Therefore thei reade and continually turne ouer Moses, butte they are stopped wyth a veyle sette betweene them and him, that thei can not see the light that shineth in his counte­nance. And so shal it remaine couered & hidden from them, til he be tur­ned to Christe, from whome nowe thei trauaile to leade and drawe him away so muche as in them lieth.

The xi Chapter. Of the difference of the one Testament from the other.

WHat then? wilt thou say: shall there be no dyfference lefte betweene the olde testament and the newe? and to what purpose serue all those places of Scripture, wher thei are compared one againste the other, as thinges moste con­trary? I do willingly allowe those differences that are rehersed in the Scripture: but so that they nothing hinder the vnitie al­ready stablyshed, as it shalbe plaine to see, when we shall haue entrea­ted of them in ordre. Those dyfferences are (as farre as euer I coulde marke or can remembre) chefely fower in numbre, to y ^• which if you lyst to adioyne the v. I am not against it. I say and trust to proue that thei are all suche as rather belong to the manner of ministratiō, than to the substance of them. And by this meane thei shall nothinge hinder, but y ^t the promises of both the olde & new testament may remaine al one & all one foundatiō of y ^e same promises, Christ. Now the fyrst difference is, y ^t although, euen in the olde time also, the Lordes wyl was to dyrect the myndes of his people, and to haue them raysed vp to the heauenly in­heritance: yet, that they myght be the better nourished in hope therof, he gaue it to be seen or rather to be tasted of, vnder earthly benefytes: [Page 76] But nowe hauing reueled the grace of the lyfe to come, by the Gospell, he more clerely and plainly directeth our mindes the streight way to the meditation thereof, leauinge the inferioure manner of exercising why­che he vsed with the Israelites. They that marke not this purpose of God, doe not thynke that the olde people clymbed any hyer than to the good thynges promised to the bodye. Thei so often heare the lande of Chanaan named, as the excellent, or rather only reward for the kepers of Gods lawe. Thei heare that God threatneth nothing more seuerely to the transgressors of the same law, than that they shal be dryuen out of the possession of the same lande, and scattered abroad into strange re­gions. Thei see that in a manner to this effect come all the blessinges & curses that are pronounced by Moses. Herby they do vndoubtedly de­termine, that the Iewes not for their owne sakes, but for others, were seuered from other nations: that is, that the Churche of Christ might haue an image, in whose outwarde forme shee might see exaumples of spirituall thinges. But fith the Scripture dothe sometimes shew, that God himselfe directed all the earthly benefites that hee did for them to this ende, that so he might leade them by the hande to the hope of hea­uenly benefites. It was to muche vnskilfulnesse, I wyll not sate bloc­kishnesse, not to consider this ordre of disposition. The issue or pointe of oure controuersie with this sorte of men is thys, that they teache that the possession of the land of Chanaan was to the Israelites their chefe and last blessednesse, and that to vs after the reuelinge of Christ, it doth but figuratiuely signifie the heauenly inheritaunce. On the other syde we affirme, that thei dyd in the earthly possession whiche they enioyed, as in a lokinge glasse beholde the inheritance to come, whiche they be­leued to be prepared for them in heauen.

That shall better appeare by the similitude that Paule vsed to the 2 Galatians. Gal. ii [...]j. [...]. He compareth the nation of the Iewes to an hyer, wythin age, whiche being not yet able to gouerne hym selfe, foloweth the guy­dinge of the tutor or schoolemaister, to whose custodie hee is commit­ted. And whereas he applieth that similitude to the ceremonies, that nothinge hindereth but y ^t it may also very fittly serue to this purpose. The same inheritance was apoynted for them, that was apoynted for vs: but suche as yet for want of age, thei were not of capacitie to enter vpon and vse. The same Churche was among them, but whereof the age was yet but childyshe. Therefore the Lorde kepte them vnder this schooling, that hee gaue them not the spirituall promises so naked and openly, but as it wer shadowed with earthly promises. Therfore, wher he called Abraham, Isaac, and Iacob, and their posteritie vnto hope of immortalitie, he promised them the lande of Chanaan to be their inhe­ritance: not to determine their hopes vpon it, but that in beholdynge of it, they shoulde exercise and confirme them selues in the hope of that true inheritance that did not yet appeare. And that they myghte not be deceiued, there was geuen them a hyer promyse to testifie, that that lande was not the hyest benefite of God. So Abraham was not suffred to f [...]ye slouthefull in the promyse receyued of the lande, but hys minde was w ^t a greater promise raised vp vnto y ^t Lorde. For Abraham hearde this saide vnto him: Ge. xv.i. I am thy protector, and thy rewarde excee­dinge greate. Here we see, that Abraham hathe the ende of his reward [Page] set fourth in the Lorde, that he shoulde not accompte vpon a transitorie and slippery reward in the elementes of this worlde, but rather thinke it to be suche as canne not wither away. Afterwarde he adioyneth the promise of the lande to no other entent, but that it sholde be a token of the good will of God, & a figure of the heauenly inheritance. And that the holy men had this meaning, their owne sayenges do declare. So Dauid riseth vpwarde from temporall blessinges, to that same highest and last blessing. Ps. lxxiij.xxvi. & lxcxiiii.iiij Ps. xvi.v. Ps. cxlii.vi. My hearte (saith he) and my fleshe fainte for desire of thee. God is my portion for euer. Againe. The Lorde is the parte of my inheritance, and of my cuppe: thou art he that sauest mine heritage for me. Againe. I haue cryed vnto thee, O Lorde, I have saide, Thou art my hope, my portion in the lande of the liuing. Truly thei that dare so speake, do withoute doubt professe that with their hope thei climbe a­boue the worlde, and all the good thinges here presente. But the Pro­phetes do ofte describe this blessednesse of the worlde to come, vnder y ^t figure that thei had receiued of the Lorde. And so are these saienges to be vnderstanded. Iob. xviii.xv. [...]. That the Godly shal possesse the land by inheritance, and the wycked shal be destroied out of it. That Hierusalem shal aboud with all kinde of richesse, and Syon ouerflowe with plentie of al thin­ges. All whiche we see, can not proprely be spoken of the lande of oure wayfaringe, or the earthly Ierusalem, but of the true contrey of the faithfull, Ps. c.xxxii [...] iij. and that heauenly citie wherein the Lorde hathe commaun­ded blessinge and life for euer.

3 This is the reason why it is reade that the holy men in time of the olde testament, did esteme the mortal life and the blessinges therof more than is nowe meete to do. For although thei knewe wel that thei shold not rest in it, as in the ende of their race, yet when thei called to mynde, what markes of his grace the lord had pointed therin, to exercise them according to y ^e small rate of their tendernesse, thei felte a greater swet­nesse of it, than if they had considered it by it selfe. But as the Lorde in testifyinge his good will toward the faithful, by present good thinges, did as in shadowe expresse the spirituall felicitie, by suche figures and signes: so on the other side he did in corporal paines shewe exaumples of hys iudgement againste the reprobate. Therefore, as the benefytes of God wer to be seen in earthly thinges, so wer also his punishmētes. Whyle the vnskilfull do not weye thys comparison or agreement, as I may call it, betweene the punishmentes and the rewardes, thei marue [...]l at so muche alteration in God, that in olde time was so sodeinely ready to take vengeance on euery offence of man with sterue and horrible pu­nishmentes, and nowe as if he had layed awaye the affection of his old angrienesse, he punisheth bothe muche more gentlie and seldomer, yea and for the same cause they doe almoste imagine severall gods of the olde and newe testament: whiche the Manichees did in deede. Butte we shal easily be delivered from suche doubtes, if we laye our mindes to consider this ordrely disposition of God that I haue spoken of, whose will was for the tyme to signifie and set forthe in figure both the grace of the eternal felicitie to come, by temporall benefites, and the greuous­nesse of the spirituall deathe, by corporall peines. Whereby hee deli­uered hys Testament to the Israelites, as yet after a certaine manner folded vp.

[Page 77]An other difference of the olde and newe Testament is sayde to bee 4 in the fygures: for that the olde testamente dyd shewe onely an image in abscence of the truthe, and a shadowe in steede of the bodye. But the newe testament geueth the truthe present, and the sounde bodie it self. And this difference is mentioned commonli whersoeuer the new testa­ment is in comparison set againste the olde: but it is more largely en­treated of in the epistle to the Hebrues than any where els. There the Apostle disputeth againste them, whiche thought that the obseruati­ons of Moses lawe might not be taken awaye, but that thei sholde al­so drawe wyth them the ruine of all religion. To confute thys erroure, he vseth that whiche had been forespoken by the Prophete concerning the presthoode of Christe. For whereas there is geuen hym an eternall presthoode, Psa. c.x. it is certaine, that that prestehoode is taken away, wherin newe successors were dayly put in, one after an other. But hee proueth that the institution of this newe prestehoode is to be preferred, bicause it is stablished with an othe. He after addeth further, that in the same change of the preestehoode, He. vij.xl, & xix. & ix.ix. & x.i. is also conteined the change of the Testa­ment. And that it was necessarie so to be, he proueth by this reason: for that the weakenesse of the law was such that it coulde helpe nothing, to perfection. Then he procedeth in declaring what was that weake­nesse, euen this, that it had certaine outwarde righteousnesses of the fleshe, whyche could not make the obseruers of them perfect, according to conscience: that by sacrifices of beastes, it coulde neither wipe away synnes, nor purchase true holynesse. He concludeth therefore that there was in it a shadowe of good thynges to come, but not the liuely image of the thinges them selues: and that therefore it had not other office, but to bee as an introduction into a better hope, whiche is delyuered in the Gospell. Here is to bee seen, in what poynte the couenant of the lawe is compared with the couenant of the Gospell: and the ministerie of Christe with the ministerie of Moses. For if the comparison concer­ned the substance of the promisses, then were there greate dyfference betweene the twoo testamentes: but sithe the poynte of oure case lea­deth vs an other waye, we muste tende to thys ende, to fynde oute the truth. Let vs then set forth heere the couenant whiche he hathe stabli­shed to be eternall, and neuer to peryshe. The accomplyshment therof, whereby it atteineth to be stablished and continuing in force, is Christe. Whyle suche establyshment was in expectation, the Lorde did by Mo­ses apointe ceremonies, to bee as it were solemne signes of the coufyr­mation. Nowe this came there in question, whether the ceremonies that were ordeyned in the lawe, oughte to geue place to Christe or no. Althoughe these ceremonies were in deede onely accidentes, or verylye additions and thynges adioyned, or (as the people call them) accessarie thynges to the couenaunte, yet bycause they weare instrumentes or meanes of the admynistration thereof, they beare the name of the couenaunte yt selfe, as the lyke ys wonte to bee attri­buted to other Sacramentes. Therefore in summe, the olde Testa­mente is in thys place called the solemne fourme of confyrmynge the couenaunte, conteyned in Ceremonies and Sacrifices. The Apostle saythe, that bycause in yt ys nothynge perfecte, vnlesse wee passe further, therefore yt behoued that they shoulde bee dysco [...] ­tinued [Page] and abrogate, that place myght be geuen to Christe, the assurer and mediatore of better testament, by whome eternall sanctification is ones purchaced to the elect, and the transgressions blotted oute that remayned vnder the lawe. Or, if you like it better, thus: That the olde testament of the Lorde was that, whiche was deliuered, wrapped vp in the shadowish and effectual obseruation of ceremonies: and that ther­fore it was but for a time, bicause it did but (as it wer) hang in suspense, vntyll it myght staye vpon a more stedfast and substantiall confyrmati­on: and that then onely it was made newe & eternall, after that it was consecrate and stablyshed by the bloode of Christe. Wherevpon Christe calleth the cuppe that he gaue at his supper to his Disciples, The cup of the newe testament in his bloode: Mat. xxvi. [...]. to signifie, that then the testamēt of God attemeth his trueth: by whiche it be cōmeth newe and eternal, when it is sealed with his bloode.

5 Hereby appeareth in what sense the Apostle saide: that in the scho­lynge of the lawe, Gal. iii.xxiiii. & iiii. the Iewes were brought vnto Christ, before that he was shewed in the flesh. And he confesseth, that thei were the children and heires of God, but yet suche, as for their yonge age were to be kept vnder the custodie of a schoolemaster. For it behoued, that ere the sonne of righteousnesse was yet rysen, their sholde neither be so great bright­nesse of reuelation, nor so great deepe sight of vnderstandynge. There­fore God so gaue them in measure the light of hys worde, that thei saw it as yet farre of and darkely. Therfore Paule expresseth this sclender­nesse of vnderstanding by y ^e terme of yonge age, whiche the Lords wil was to haue to be exercised with y ^t elements of this worlde & with out warde observations, as rules of instruction for children vntyll Christe shoulde shyne a broade, by whom it behoued that the knowledge of the faithfull people shoulde growe to full age. This distinction Christe him selfe meant of, Mat. xi.xiii. when hee saide, that the lawe and the Prophetes were vntyll Ihon, and that from thenseforth the kingedome of God is prea­ched. What did the lawe and the Prophetes open to men of their time euen this, thei gaue a taste of y ^t wisedome which in time to come sholde be plainely disclosed: and thei shewed it before as it were twinclingely shyning a farr of. But when it came to passe that Christ might be poin­ted to with the finger, then was the kingedome of God set open. For in him are laied abroade the treasures of al wisdome and vnderstanding, whereby wee atteine, Clos. i.ix. euen in a manner, into the secret closettes of heauen.

6 And it maketh not against vs, that ther can scarsely any one be found in the Christian Churche, that in excellencye of faith maye be compared with Abraham, or that the Prophetes excelled in suche force of spirite, that euen at this daye thei lighten the whole worlde withall. For oure question is not here, what grace the Lord hathe bestowed vpon a few, but what ordinarie disposition he vsed in teachinge his people: suche as is declared in the Prophetes them selues, which were endued with pe­culiar knoweledge aboue the rest. For euen their preaching is dark and enclosed in figures, as of thinges a farre of. Moreouer howe meruel­lous knoweledge soeuer appeared in them aboue other, yet forasmuche as they wer dryuen of necessitie to submit them to the common childish [...]struction of the people, thei them selues also were reckened in the nū ­bre [Page 78] of children. Fynallye, there neuer chaunged any suche clere sfyght to any at that tyme, but that it dede in some parte savoure of the dark­nesse of the time. Matt. xiij.xvij. Lu. x.xxiiij Whervpon Christ saide, Many kinges and Prophetes haue desired to see the thinges that ye see, and haue not seen them: and to heare the thynges that ye heare, and haue not hearde them. There­fore blessed are your eyes, bicause they see, and your eares bicause they heare. And truely it was meete that the presence of Christ sholde haue this excellencye of prerogatiue, that from it shoulde arise the clere reue­linge of the heauenly mysteries. And for this purpose also maketh that, which euen we nowe alleaged out of the firste epistle of Peter: ▪Pet. i.x [...] that yt was opened to them, that their trauaile was profitable, principally for oure age.

Nowe I come to the thirde dyfference, whiche is taken oute 7 of Ieremie, Ier. xxxi.xxxj. whose woordes are these. Beholde the dayes shall come, saithe the Lorde, and I wyll make a newe couenant with the house of Israel, and the house of Iuda, not accordinge to the couenant that I made wyth your Fathers, in the daye when I toke them by the hand, to leade them oute of the launde of Egypt, the couenant that thei made voyde althoughe I ruled ouer them. But thys shall be the couenant that I will make with the house of Israel. I wyl put my lawe in theyr bowelles, and I wyll wryte it in their heartes, and I will be mercifull to their iniquitie. And no man shall teache hys neighboure, and no man his brother. For they shall al knowe me, from the leaste vnto the moste. Of whyche wordes the Apostle tooke occasion to make thys compari­son betweene the lawe and the Gospell, that hee called the lawe a lite­rall, and Gospel a spiritual doctrine: i. Cor▪ [...].vi. the lawe, he sayde, was fashioned oute in Tables of stone, the Gospell wrytten in heartes: that the lawe was the preachinge of deathe, the Gospell the preachinge of lyfe: the lawe the preachinge of damnation, the Gospel the preachinge of righ­teousnesse: that the lawe is made voyde, that the Gospell abydeth. Sithe the Apostles purpose was butte to declare the meanynge of the Prophete, it shall bee suffycient that wee weye the woordes of one of them, to atteyne the meanynge of them bothe. All bee it, there is some vnly [...]enesse betweene them. For the Apostle speaketh more odiouslye of the lawe than the Prophete dothe: and that not in symple respecte of the [...]we, but bycause there were certayne naughty menne, hauinge a wronge zeale to the lawe, whyche did with peruerse loue of the cere­monies, obscure the brightnesse of the Gospel. He disputeth of the na­ture of the lawe, accordinge to their erroure & foolish affection. There­fore it shall be good to note that peculiarly in Paule. But both of them, bycause they do by comparison sette the olde and the newe testament, the one against the other: do consider nothing in the law, but that whi­che proprely belongeth vnto it. As for example. The lawe dothe com­monly in euery place containe promises of mercie, but bycause they are borowed from ells where, therfore they are not reckened as part of the lawe, when the mere nature of the lawe is spoken of. The onely thing they ascribe vnto it, to commaunde thinges that are right, & to forbidde wicked doynges: to promyse reward to the folowers of righteousnesse, & to threaten punishmente to the transgressors: but in the meane time neither to change nor amende y ^e peruersenesse of heart, y ^• is naturally in [Page] all men.

8 Nowe let vs expounde the Apostles comparison, one peece after an other. The olde testament is literall, bicause it was published without the effectuall workinge of the spirit: The newe is spiritual, whyche the Lorde hathe spiritually grauen in the heartes of men. Therefore the seconde diuersitie is as it were a declaration of the fyrste. The olde is deadly, bicause it can do nothinge but wrappe all mankinde within the curse. The newe is the instrumente of lyfe, bycause it deliuereth from curse, and restoreth into fauoure with God. The olde is the ministerie of damnation, bycause it condemneth all Adams children of vnrighte­ousnesse. The newe is the ministerie of ryghteousnesse, bicause it reue­ [...]eth the mercie of God, by whyche we are made ryghteous. The last di­uersitie is to be referred to the ceremonies. Bycause the olde testament had an [...]mage of thynges absent, it behoued that it shoulde in tyme de­ [...]aye and vanyshe away: but the Gospell, bycause it geueth the true bo­dye in deede, kepeth styll a fyrme and perpetuall stedfast [...]esse. Ieremie in dede calleth euen the morall lawes, a weake and fraile couenant: but that is for an other reason, bycause by the sodeine fallynge away of the vnthankfull people, it was by and by broken, but forasmuche as suche breakynge of it was the faulte of the people, it can not proprely be lay­ed vpon the testamente. But the ceremonies, forasmuche as by theyr owne weakenesse were dissolued by the comminge of Christe, had the cause of their weakenesse within them selues. Nowe, that dyfference of the letter and spirite is not so to be taken, as thoughe the Lorde hadde geuen his lawes to the Iewes wythout any frute at all, hauyng none of them conuerted vnto hym: But it is spoken by waye of comparison, to aduaunce the abundance of grace, wherewyth the same lawemaker as it were puttinge on a newe personage, did honorably sette forth the preachinge of the Gospell. For yf wee recken vp the multitude of these whome the Lorde oute of al peoples hath by the preaching of the Gos­pell regenerate wyth hys spirite, and gathered into the communion of his Churche, we shall saye, that there were very fewe, or in a manner none in the olde time in Israell, that wyth affection of mynde and en­tirely from their heart embraced the couenant of the Lorde: whoe yet were very many, yf they bee reckened in theyr owne numbre wythoute comparison.

9 Out of the third difference riseth the fourth. For the Scripture cal­leth the old testament, the testament of bondage, for that it ingendreth feare in mens myndes: but the newe testament, the testament of liber­tie, bycause it rayseth them vp to confydence and assurednesse. So sayth Paule in the eyght to the Romames. Rom. iv. Ye haue not receyued the spirit of bondage agayne to feare, but the spirite of adoption, by whiche we crie Abba, father▪ Hervnto serueth that in the epistle to y ^e Hebrues, that the faithefull are not nowe come to the bodyly mount, [...]. xii.xx [...]i [...]. and to kind led fyre, an whirlewinde, darkenesse and tempest, where nothing can be heard or seen but that striketh menns mindes with terrore, in so much that Moses hym selfe quaked for feare, when the terryble voyce sounded, whyche they all besoughte, that they myghte not heare: Butte that wee are come to the Mounte Syon, and the Cytye of the sy [...]ynge God, the heauenly Hierusalem. Butte that whyche [Page 79] Paule shortly toucheth in the sentence that we haue alleged out of the epistle to the Romaines, he setteth out more largely in y ^e Epistle to the Galatians, when he maketh an allego [...]e of the twoo sonnes of Abra­ham, after this manner, Gala. iiij.xxi. that Agar the bondwoman is a fygure of the mount Sinai, where the people of Israel receiued the lawe: Sara the freewoman is a figure of the heauenly Hierusalem, from whense pro­cedeth the gospell. That, as the seede of Agar is borne bonde, whiche maye neuer come to the inheritance, and the seede of Sara is [...]orne free, to whome the inheritaunce is due: so by the lawe we are made sub­iect to bondage, by the Gospell onely we are regenerate into freedome. But the summe commeth to this effecte, that the olde testamente dyd stricke into consciences feare and tremblinge: but by the bene [...]ite of the newe testament it commeth to passe, that thei are made ioyefull. The olde did holde consciences bounde vnto the yoke of boudage, by the ly­beralitie of the newe thei are discharged of bondage, and brought into freedome. But if oute of the people of Israel thei obiect againste vs the holy fathers, who sithe it is euident, that they were endued wyth the same spirit that we are, it foloweth that thei were also partakers both of the selfe same freedome and ioye: We answer, that neither of bothe came of the lawe. But that when thei felte them selues by the lawe to be both oppressed with estate of bondage, and weried with vn [...]e [...]es of conscience, they s [...]ed to the succoure of the Gospell, and that therefore it was a peculiar frute of the newe testament, that beside the common lawe of the olde testament they wer exempted from these euels. More­ouer, we wyll denye that they were so endewed wyth the spirit of free­dome & assurednesse, that they did not in some part fele both seare and bondage by the lawe. For howe soeuer they enioyed that prerogatiue whyche they had obteined by grace of the Gospell, yet were they sub­iect to the same bondes and b [...]rdens of obseruation, that the common people were. Sithe therefore they were compelled to the carefull kee­ping of those ceremonies, whyche were the signes of a scholing muche like vnto bondage, and the handewritinges whereby they confessed them selues gylty of synne, did not discarge them from being bonde: it maye rightfully be saide, that in comparison of vs they were vnder the testament of bondage and feare, while wee haue respecte to that com­mon ordre of dystribution that the Lorde then vsed wyth the people of Israel.

The three laste comparisons that we haue recited, are of the lawe 10 and the Gospell. Wherfore in them by the name of the Olde testament is meant the Lawe, & by the name of the Nwe testament is meant the Gospell. The fyrste stretched further, for it comprehendeth vnder it the promises also that were published before the lawe, Lib. 3. ad▪ Boni. ca. 4 butte whereas Au­gustine denyeth that they oughte to be reckened vnder the name of the olde testament, therein he thought very well, and meant euen the same thynge that we do nowe teache, for hee hadde regarde to those sa [...]enges of Hieremie and Paule, where the olde testament is seuered from the woorde of mercye and grace. And thys also hee very aptelye adioyueth in the same place, that the chyldren of promise regenerate of God, whyche by faythe woorkynge throughe loue, haue obeyed the commaundements, do from the beginning of the worlde belong to the [Page] newe testament, and that in hope not of fleshly, earthly and temporall▪ but spiritual, heauenly, and eternal good thinges, principally beleuing in the mediatore, by whome thei doubted no [...] that the spirite was not munstred vnto them, bothe to do good, & to haue pardon so oft as they sinned, For the same thinge it is that I minded to affirme, that all the Sainctes whome the Scripture reherseth to haue been from the be­ginning of the worlde chosen by God, were partakers of the selfe same blessing with vs vnto eternal saluation. This difference therfore is be­twene oure diuision and Augustines: that oures (according to that say­eng of Christe: Matth. [...]i. [...]j. The lawe and the Prophetes were vnto Ihon: from thenseforthe the kingdome of God is preached) dothe make distinction betweene the clerenesse of the Gospell, and the darker dystribution of the woorde that wente before: and Augustine doothe onely [...]ouer the weakenesse of the lawe from the strength of the Gospell. And here also is to be noted concerning the holy fathers, that they so liued vnder the olde testamente, that they steyed not there, but allwaye aspired to the newe, yea and imbraced the assured partakinge thereof. For the Apo­stle condemneth them of blindenesse and accursednesse, whiche beinge contented with present shadowes, did not stre [...]ch vp their minde vnto Christe. For (to speake nothinge of the rest) what greater blindenesse can be imagined, than to hope for the purginge of sinne by the killinge of a beast, than to secke for the cleansing of the soule in outward sprink­ling of water? than to seeke to appease God with colde ceremonies, as thoughe he were muche delited therewith? For to all these absurdities do thei fall, that sticke fast in the obseruations of the lawe without re­spect of Christe.

11 The fifth dyfference that we may adde, lyeth in this: that vntill the comming of Christe the Lorde had chosen out one nation, within why the he woulde keepe seuerall the couenant of his grace. When the hyest did dystribute the nations, when he deuided the sonnes of Adam (saith Moses) his people fell to his possession: De [...]. xxxi.viii. De. x.xiiij. Iacob the corde of his inheri­tance. In an other place he thus speaketh to the people: Beholde the heauen and earth and all that is in it, are the Lord thy Gods. He clea­ned onely to thy fathers, he loued them, to choose their sede after them euen your selues oute of all nations. Therefore hee vo [...]tchesaued to graunte the knoweledge of hys name to that people onely, as yf they onely of all men belonged vnto hym: he layed hys couenant as it were in theyr bosome: to them he openli shewed the presence of his Godhed: them he honored with all prerogatiues. Butte (to omitte the reste of his bene [...]ites, and speake that whiche onely here is to oure purpose) he bounde them to hym by the communycatynge of his woorde, that hee might be called and co [...]mpted their God. In the meane season he suffe­red other nations to walke in vanitie, as though they had not any en­ter course or any thynge to do wyth hym: Act x [...]iij.xvi. neither dyd he to helpe their destruction, euen them that which was onely the remedie, namely the preachinge of hys woorde. Therefore Israel was then the Lordes sonne that was hys derlynge, other were straungers: Israell was knowen to hym and receyued into hys charge and protection, other mere le [...]te to their owne darkenesse. Israell was sanctified by God, other were prophane: Israell was honoured wyth the presence [Page 80] of God, other were excluded from comming nye vnto him. But when the fullnesse of time was come, appointed for the restoringe of all men, and that same reconciler of God and men was deliuered in deede, the particion was plucked downe, Ga. iiij.iii [...] Ep. ij.xiiii. Gala. vi.xv. Psal. ij.v [...]. Psal. lxi [...]. whiche had so longe holden the mercye of God enclosed within y ^e boundes of Israel, and peace was preached to them that were farre of, euen as to them that were nere adioyned, that being together reconciled to God, they might growe into one peo­ple. Wherefore, nowe there is no respect of Greke or Iewe, circumcision or vncircumcision, but Christe is all in all, to whom the nations are ge­uen for his inheritaunce, & the endes of the earth for his peculiar posses­sion, y ^t vniuersally without difference he might haue dominion from sea to sea, and from the riuers to the vttermost endes of the worlde.

Therfore the callinge of the Gentiles is a notable token, whereby 12 is clearely shewed the excellencie of the new testament aboue the olde. It had in deede beene before testified by many, and most plaine oracles of the Prophetes, but so as the perfourmance thereof was still differ­red vnto the kyngdome of Messias. And Christe hym selfe dyd not pro­cede vnto it at y ^e first beginning of his preaching, but differred it so long vntill that all the partes of oure redemption being perfourmed, Phil. ii. Mat. xv.xxiiv. and y ^e time of his abacement ended, hee receiued of his father a name that ys aboue all names, before whom all knees shoulde bowe. For which cause when this conuenience of time was not yet fulfilled, he saide to the wo­man of Chanaan, that he was not sent but to the lost sheepe of y ^e house of Israel. And he suffred not his Apostles at the firste sending, to passe these bondes. Goe not ye, (saith hee) into the waye of the Gentiles, nor entre into the Cities of the Samaritanes, but rather go ye to the loste sheepe of the house of Israell. But howesoeuer it was before vttered by so many testimonies, yet when the Apostles were first to beginne it, it seemed so newe and strange a thing vnto them, that they wer afraid of it, as of some monster. Truely very fearefully and not without sty [...] ­king at it, thei firste did set vpon it. And no maruel, for it seemed against reason, that the Lorde whiche by so many ages had chosen out Israel from all other nations, shoulde nowe vndoe that choise, as it were, so­denly changing his purpose. It was in dede spoken of afore by prophe­cies: but thei coulde not geue so great heede to the prophecies, as to be nothing moued with the newenesse of the thing that they sawe. And these examples whiche the Lord had shewed of the calling of the Gen­tiles y ^t sholde one day come to passe, were not sufficient to moue them. For biside this that he hade called very few, he did after a certaine mā ­ner engraffe them into the householde of Abraham, to adde them vnto his people as percel of them: but by this general calling the Gentiles, were not onely made egall with the Iewes, but also it appeared that they came into the place of the Iewes, that were become deade. And yet all those strangers whome God hath before that tine brought in­to the bodie of the Churche, were neuer made egall with the Iewes. And therefore not without a cause dothe Paule so extoll this misterie hidden fron [...]ages and generations, Col. i [...]xv [...] and whiche hee also saythe to bee maruellous to the very Angles.

In these fower or fiue pointes, I thinke, I haue well and faithfully 13 sette foorthe the whole dyfference of the olde and newe testamente, [Page] to muche as sufficeth to the simple ordre of teaching. But bicause many report this varietie in gouerning the Churche, this diuers manner in teaching, so great alteration of vsages and ceremonies, to be a greate absurditie: thei are also to be answered before that we passe forth to o­ther thinges. And that may be done shortly, bicause the obiections are not so strong that thei nede a curious confutation. It hangeth not to­gether (saie thei) that God which doth alway stedfastly agree with him selfe, shoulde suffer so great an alteration, as afterwarde to disalowe y ^e same thing, which he had before both commaunded and commended. I answer, that God ought not therefore to be compted mutable, for that he applied diuerse formes to diuerse ages, as he knewe to bee expedient for euery one. If the husbandman apoint to his household one sorte of businesse in winter, and an other in sommer, shall wee therefore accuse him of inconstancie, or thinke that he swarueth from the righte rule of husbandrie which agreeth with the continuall ordre of nature? Lyke­wise if a father of a household doe instructe, rule & ordre his children of one sorte in childhoode, of an other in youth, & of an other in mans state, we can not therefore saye that he is fickle and forsaketh his own pur­pose. Why therfore do we charge God with reproche of inconstantie, for y ^t he hath seuered the diuersitie of times with fite & agreable markes? The last similitude ought fully to satifye vs. Paule maketh the Iewes like vnto children, and Christians to yongmen. What disordre is therin this gouernement of God, y ^t he helde them in their childish lessons, whi­che according to the capacitie of their age were fitte for them, & instruc­ted vs with stronger and as it were more manly discipline. Therefore herein appeareth the constancie of God, that he taught one selfe same doctrine in all ages, and continueth in requyring the same worshippe of his name, which he commaunded from the beginning. But wheras he chaunged the outwarde forme and manner thereof, in that he shewed not him selfe subiect to change: butte so farre he tempered him selfe to the capacitie of man, which is diuerse and chaungeable.

14 But whense (say thei) commeth this diuersitie, but bicause God wil­led it to be such? Coulde he not as well from the beginning as sins the comming of Christ, reuele the eternal life in plaine wordes without any figures, instruct those that are his with a few sacraments and easye to perceaue, geue his holy spirite, and poure abroad his grace throghoute the whole worlde? This is euen like as if thei should quarell with God for that he hathe created the worlde so late, sith he might haue created it from y ^e beginning: or for y ^t his will was to haue enterchaunged cour­ses betwene winter and sommer, betwene daye and night. But as for vs, euen as al Godly men ought to thinke, let vs not doubt that what­soeuer God hath done, is wisely and righteously done, although often­times we knowe not the cause why it ought so to haue been done. For that were to take presumptuously to much vpon vs, not to geue God leaue to haue the causes of his owne purpose secret to hymselfe frō vs. But it is meruellous (say thei) that he nowe refuseth and abhorreth y ^e sacrificeng of beastes, and all that furniture of the Leuiticall presthode, wherewith in the olde time he was delited. As though these outward and transitorie thinges did delite God, or any waye moue affection in him. We haue already said that he did none of these for his owne cause, but disposed them all for the saluation of men. If a Physicion do heale [Page 81] a yong mā after one very good meane frō his disease, & afterward do vse an other maner of healyng with the same man beyng old: shall we therefore say, that he hath refused the manner of healyng whiche be­fore pleased him, but rather continuyng still in the same, he hath cōsi­deration of age? So behoued it, that Christ beyng absent, should be expressed in figure by one sort of signes, and by an other sort be before shewed that he was to come: & it is mete that now beyng alredy deli­uered, he be represented by other signes. But as concernyng Gods callyng, nowe at the commyng of Christ more largely spred abrode among all peoples than it was before, and the graces of the holy ghost more plentiously poured out, whoe, I pray you, cā denie it to be right, that that God haue in his owne hande and will the disposyng of his owne graces, to geue light to what nations it pleaseth him? to rayse vp the preachyng of his worde in what places it pleaseth him? to geue what doctrine and howe great profityng and successe of doctrine it pleaseth him? & in what ages he will, to take away the knowledge of his name out of the world for theyr vnthākefulnesse? and againe whē he will to restore it for his owne mercie? We see therfore, that the ca­uillatiōs are to much vnmete, wherwith wicked men do in this point disquiet the mindes of the simple, to make them call eyther the righte­ousnesse of God, or the faith of the Scripture into doubte.

The. xii. Chapter. ¶That it behoued, that Christ, to performe the office of the Mediatour, should be made man.

NOw, it much behoued vs that he should be bothe God and 1 man, whiche should be our Mediatour. If a man aske of the necessitie, it was not in deede a symple or absolute ne­cessitie, as they commonly call it, but it proceded from the heauenly decree, whereupon hanged all the saluation of men. But the most mercifull father apointed that which should be best for vs. For whereas our owne iniquities had, as it were, cast a cloude betwene him and vs, and vtterly excluded vs from the kingdome of heauen, no mā could be the interpreter for restoryng of our peace, but he that could atteine vnto God. But whoe could haue atteyned vnto him? coulde any of the sonnes of Adam? But all they dyd with theyr father shūne the sight of God for feare. Could any of the Angels? but they also had neede of a head, by whose knittyng together they might perfectly and vnseuerably cleaue vnto God. What then? It was past all hope, vnlesse the very maiestie of God wold descend vnto vs, for we could not ascende vnto it. So it behoued that the sonne of God should become for vs Immanuel, that is, God with vs: and that in this sort, that by mutuall ioynyng, his godhed and the nature of man might grow into one together. Otherwise neyther could y ^e nerenesse be nere enough, nor the allyance stronge enough for vs to hope by, that God dwelleth with vs. So greate was the disagreement betwene our filthinesse, and the moste pure cleannesse of God. Although manne had stande vndefiled without any spot, yet was his estate to base to [Page] atteyne to God without a Mediatour. What could he then do beyng plenged downe into death and hell with deadly fall, defiled with so many spottes, strikyng with his owne corruption, and ouerwhelmed with all accur [...]ednesse? i. Tim. ij.iii. Therfore not without cause. Paule meanyng to set forth Christe for the Mediator, doth expresly recite that he is Man. Our Mediator sayth he) of God & man, the man Iesus Christ. He might haue sayd, God: or at y ^e least he might haue left the name of Man as well as of God. But bycause the holy ghost speakyng by his mouth, knew our weakenesse: therfore to prouide for it in time, he vsed a most fit remedie, setting amōg vs the sonne of God familiarly as one of vs. Therefore least any man should trouble himself to know where the Mediatour is to be sought, or whiche waye to come vnto him, in namyng Man, he putteth vs in minde that he is nere vnto vs, yea so nere that he toucheth vs, for asmuch as he is our owne fleshe. Truely he meaneth there euen the same thyng that in an other place is set out with moe wordes: that we haue not a bishop that can not haue compassion of our infirmities, Hebr. iiii.xv. for asmuche as he was in all thinges tempted as we are, only sinne excepted.

2 That shall also appere more plainely, if we consider how it was no meane thyng that the Mediatour had to do: that is, so to restore vs into the fauour of God, as to make vs of the children of men, the chil­drē of God: of the heyres of hell, the heyres of the kingdome of heauē. Whoe coulde doe that, vnlesse the sonne of God were made also the sonne of manne, and so take oures vpon hym to conueye his vnto vs, and to make that oures by grace, whiche was his by nature? There­fore by this earnest we trust, that we are the chyldren of God, bicause the naturall sonne of God hath shapen for himselfe a bodie of our bo­dy, fleshe of our fleshe, bones of our bones, that he might be all one with vs. He disdayned not to take that vpon hym whiche was pro­pre vnto vs, to make agayne that to belonge to vs whiche he had pro­pre to himselfe, and that so in common together with vs, he might be bothe the sonne of God and the sonne of man. Hereupon cōmeth that holy brotherhode whiche he commendeth with his owne mouth when he sayth: Ih. x.xvii. I goe vp to my father and your father, my God and your God. By this meane is the inheritance of the kingedome of beauen assured vnto vs: for that the only sonne of God, to whome it wholly did proprely belonge, hath adopted vs into his brethren: bycause yf we be brethren, Rom. viii xvii. then are we partakers of the inheritaunce. More­ouer it was for the same cause very profitable, that he whyche should be our redemer, shoulde be bothe very God and very manne. It was his office to swallowe vp death: whoe coulde doe that but lyfe it selfe? It was his office to ouercome sinne: whoe coulde doe that but ryghteousenesse it selfe? It was his office to vanquish the pow­ers of the worlde and of the ayre: whoe coulde doe that but a power aboue bothe worlde and ayre: Nowe in whose possession is life, or righteousnesse, or the empire & power of heauen, but in Gods alone? Therefore the moste mercifull God, in the persone of his only begot­ten sonne, made himselfe our redemer, when his will was to haue vs redemed.

3 An other principal point of our reconciliation with God was this, [Page 82] that man which had lost by his disobedience, shuld for remedie set obe­dience against it, should satisfie the iudgement of God, & paye the pe­naltie of sinne. Therfore there came forth the true man, our Lord, he put on the persone of Adam, & toke vpon him his name to entre into his stede in obeyeng his father, to yeld our fleshe the pryce of the satis­faction to the iust iudgement of God, and in the same fleshe suffer the peyne that we had deserued. For asmuch as therefore neyther beyng only God he could fele death, nor beyng only man he could ouercome death, he coupled the nature of man with the nature of God, that he might yelde the one subiect to death to satisfie for sinnes. and by the power of the other he might wrastle with death, & get victorie for vs. They therfore that spoile Christ eyther of his godhed or of his man­hode, do in deede eyther diminishe his maiestie & glory, or obscure his goodnesse: but on the other side they do no lesse wrong vnto mē whose faith they do thereby weaken and ouerthrowe, which can not stande but restyng vpon this fundation. Byside that, it was to be hoped, that the Redemer should be the sonne of Abraham and Dauid, whyche God had promised in the lawe and the Prophetes. Wherby the god­ly mindes do gather this other frute, that beyng by the very course of his pedigree brought to Dauid and Abraham, they do the more cer­tainely knowe that this is the same Christ that was spoken of by so many oracles. But this whiche I euen now declared, is principally to beholden in mynde, that the common nature betwene him and vs is a pledge of our felowship with the sonne of God: y ^t he clothed with our flesh vāquished death & sinne together, that the victorie so might be oures and the triūph oures: that he offred vp for sacrifice the flesh that he receyued of vs, that hauyng made satisfaction he might wype away our giltinesse, and appease the iust wrath of his father.

He that shalbe diligently hedefull in cōsidering these things as he 4 ought, wil easily neglect those wādryng speculatiōs that [...]auish vnto them light spirites & desirous of noueltie: of which sort is, that Christ shuld haue ben mā, although there had ben no neede of remedie to re­deme mākinde. I graunt y ^t in the first degree of creation, & in [...]he state of nature vncorrupted he was set as head ouer Angels and mē. For which cause Paule calleth him the first begotten of al creatures. Col. i.xv. [...] sithe al the Scripture crieth out, that he was clothed w ^t flesh, that he might be the Redemer: it is to much rashe presumptiō to imagine any other cause or end. To what end Christ was promised frō the begin­ning it is well enough knowē: eue to restore the world fallē in ruine, and to succour men beyng lost. Therefore vnder the law, the image of him was set forth in sacrifices, to make the faythful to hope that God would be mercyfull to them, when after satisfaction made for sinne, he should be reconciled. But whereas in all ages, euen when the law was not yet published, the Mediatour was neuer promised without blood: we gather that he was apointed by the eternal counsell of God to purge the filthinesse of men, for that the shedyng of bloud is a tokē of expiation. The Prophetes so preached of hym y ^t they promised that he should be the recōciler of God and men. That one specially notable testimonie of Esaye shall suffice vs for all, Esa. liij.xiv. where he fortelleth, that he shalbe stricken with the hande of God for the sinnes of the people, [Page] that the chastisement of peace should be vpon him: and that he should be a priest that should offer vp himself for sacrifice: that of his woūdes should come health to other: and that, bicause al haue strayed and ben scattered abrode like shepe, therfore it pleased God to punish him, that he might beare the iniquities of all. Sithe we heare that Christe is properly apointed by God to help wretched sinners, who so euer pas­seth beyond these boundes, he doth to much follow foolish curiositie. Nowe when himself was ones come, he affirmed this to be the cause of his cōmyng, to appease God, and gather vs vp from death into life. The same thyng did the Apostles testifie of him. Ioh. i.ix. So Iohn before that he teacheth that the Worde was made fleshe, declareth of the fallyng awaye of manne. But he himselfe is to be hearde before all, when he speaketh thus of his owne office: Ioh. i.xiiij So God loued the world, that he gaue his only begotten sonne, that who so euer beleueth in him shuld not perish, but haue euerlasting life. Againe: Iohn. iii.xvi. Ioh. v.xxv Iohn. xi. Mat. xviij Matt. ix. The houre is come that the dead shall heare the voice of the sonne of God, and they that heare it, shal liue. I am the resurrection and life: he that beleueth in me, al­though he be dead, shall liue. Agayne. The sonne of mā cometh to saue that whiche was lost. Agayne. The whole neede not a Physician. I should neuer make an ende, if I should reherse all. The Apostles do all with one consent call vs to this fountayne: And truely if he had not come to reconcile God, Hebr. v.i. the honor of the priesthode shoulde haue come to nought. For asmuche as the priest apointed meane betwene God and man to make intercessiō: ii. Cor. v.xix. and he should not be our righteous­nesse, bicause he was made a sacrifice for vs, that God should not im­pute sinnes vnto vs. Finally, he shoulde be spoyled of all the honora­ble titles, wherewith the Scripture doth set him out. And also that sayeng of Paule should proue vaine, Ro. viii.iii that that whiche was impossible to the law, God hath sent his owne sonne, that in likenesse of the flesh of sinne he shoulde satisfie for vs. Tit. ii.xi. Neyther will this stande that he teacheth in an other place, that in this glasse appered the goodnesse of God & his infinite goodnesse toward men, when Christ was geuen to be the Redemer. Finally, the scripture euery where assigneth no other ende, why the sonne of God would take vpon him our fleshe, & also re­ceiued this cōmaundement of his father, but to be made a sacrifice to appease his father toward vs. Lu. xxiiii.xxvi. Ioh. x.xvii Iohn. iii.xiiii. Iohn. xii.xxvij. and xxviii. So it is written, and so it behoued that Christ should suffer, & repentance be preached in his name. Therfore my father loueth me, bycause I geue my lyfe for the shepe, this com­maundement he gaue me. As Moses lifted vp the Serpent in y ^e desert, so must the sonne of man be lifted vp. In an other place. Father, saue me frō this houre. But I am therfore come euen to this houre. Father glorifie thy sonne. Where he plainly speaketh of the end why he toke fleshe, that he might be a sacrifice and satisfaction to do awaye sinne. After the same sort doth Zacharie pronounce, Lu. i.xix. that he came according to the promise geuen to the fathers, to geue light to them that sate in the shadow of death. Let vs remember that all these thinges are spo­ken of the sonne of God: Col. ii.iii. i. Cor. ii.ii. in whome Paule in an other place testifieth, that all the treasures of knowledge and wisedome are hidden, and byside whome he glorieth that he knoweth nothing.

5 If anye manne take exception and saye, that none of all these [Page 83] thinges proue the contrarie, but that the same Christ that redemed men beyng dāned, might also in puttyng on their flesh testifie his loue toward thē, beyng preserued & safe. The answer is short, y ^t for asmuch as the holy ghost pronounceth, that by the eternal decree of God these two thynges were ioyned together, that Christ should be our rede­mer, and also partaker of all one nature with vs, therefore it is not lawefull for vs to searche any further. For who so euer is tickled with desire to knowe any more, he beyng not contented with the vnchange­able ordinance of God, doth shewe also that he is not contented with the same Christ that was geuen vs to be the price of our redemption. But Paule not only reherseth to what ende he was sente, but also climbyng to the hye misterie of the predestination, he very fitly repres­seth all wantonnesse and itchyng desire of mans wit. Eph. iiij.v. The father chose vs in Christ before the creation of the worlde, to make vs his sonnes by adoption, according to the purpose of his will: and he accepted vs in his beloued sonne, in whom we haue redēptiō by his bloud. Truely here is not the fal of Adā set before as though it were formost in time but is shewed what God determined before all ages, when his will was to help the miserie of mākinde. If the aduersarie obiecte againe, that this purpose of God dyd hang vpon the fall of manne whiche he did fores [...]ent is enough and more for me, to saye, that they with wic­ked boldnesse breake forth to fayne them a newe Christ, who so euer suffer themselues to searche for more, or hope to know more of Christ than God hath foreapointed them by his secret decree. And for good cause did Paule, Ephe. iii.xvi. after he had so discoursed of y ^e proper office of Christ, whish to y ^e Ephesians the spirit of vnderstanding, to cōprehend what is the length, heygth, bredth, and depth, euen the loue of Christe that surmounteth al knowledge: euen as if of purpose he would set barres about our mindes, that when mention is made of Christ, they should not, be it neuer so litle, swarue from the grace of reconciliation. Wher­fore, i. Tim. i.xv. sithe this is a faithfull sayeng (as Paule testifieth) that Christ is come to saue sinners, I do gladly rest in the same. And whereas in an other place the same Apostle teacheth, that the grace whiche is nowe disclosed by the Gospell, was geuen vs in Christe before the times of the worlde: I determine that I ought constantly to abide therein to the ende. Agaynst this modestie Osiander carpeth vniustly whiche hath agayne in this time vnhappily stirred this question be­fore lightly moued by a few. He accuseth them of presumption y ^t saye, that the sonne of God shuld not haue appered in the flesh, yf Adā had not fallen, bycause this inuention is confuted by no testimonie of Scripture. As though Paule did not bridle froward curiositie, when after he had spoken of redemption purchaced by Christ, he by and by cōmaundeth to auoyde foolish questions. [...]. iij.ix. The madnesse of some dyd burst out so farre, that while they disordrely coueted to seme witty, they moued this questiō, whether the Sonne of God might haue takē vpon him the nature of an Asse. This monstruousnesse which all the godly do worthyly abhorre as detestable, let Osiander co [...]fute with this pretense that it is neuer expressely confuted in the Scripture. As though when Paule accompteth nothing precious or worthy to be knowen, but Christ crucified, he doth therfore admit an Asse to be the [Page] authour of saluatiō. Eph. iiij.xxij. Therfore he that in an other place reporteth, that Christ by the eternal coūsel of his father was ordeined to be a head to gather althinges together: wil neuer the more acknowledge an other that hath no office of redemyng apointed him.

6 But as for the principle that he braggeth of, it is very triflyng. He would haue it, that man was created after the image of God, bicause he was fashioned after the paterne of Christ to come, that he mighte resemble him, whom the father had alredy decreed to clothe with our fleshe. Whereupon he gathereth, that yf Adam had neuer fallen frō his firste and vncorrupted originall state, yet Christ should haue ben man. Howe triflyng this is and wrested, all menne that haue sounde iudgement, do easily perceiue of themselues. In the meane time first he thinketh that he hath seene what was the ymage of God, that for­sothe the glorie of God did not onely shyne in those excellent giftes wherewith he was garnished, but also that God himselfe essentially dwelt in him. But as for me, although I graunt that Adā did beare the image of God, in so much as he was ioyned to God, (whiche is the true and hyest perfection of dignitie) yet I saye, that the likenesse of God is no where els to bee sought, but in those markes of excellencie wherewith he had garnisshed Adam aboue other liuynge creatures. And that Christe was then the image of God, all menne doe graunt with one consent, and therefore that what so euer excellencie was grauen in Adam, it proceded from this, that by the onely begotten sonne he approched to the glorie of his creatour. [...]e. i.xxvij Therefore manne was created after the image of God, in whome the creatours will was to haue his glorie seene as in a lookynge glasse. To this degree of honour was he aduaūced by the benefite of the only begottē sonne: But I saye further, that the same sonne was a common head as well to Angels as to menne, so that the same dignitie that was bestowed vpon manne, did also belong vnto Angels. For when we heare them called the children of God, it were inconuenient to denie, that there is somethyng in them wherein they resemble their father. Nowe yf his will was to haue his glorie to be represented as well in Angels as in menne, and to be seene in bothe natures, Osiander dothe fondely trif [...]e in sayeng, that the Angeles were then set behinde menne, bi­cause they did not beare the image of Christ. For they could not con­tinually enioye the present beholdyng of God, vnlesse they were like hym. Co [...]o. iij.x▪ And Paule teacheth, that menne are no otherwise renewed af­ter the image of God, but if they be coupled with Angels, that they maye cleane together vnder one head. Finally, yf we beleue Christ, this shalbe our laste felicitie, to be made of like forme to the Angeles, when we shalbe receyued vp into heauen. But if Osiander will con­clude, that the originall paterne of the image of God was in Christ as he is man, by the same reason a manne maye say, that Christ muste needes haue ben partaker of the nature of Angels, bicause the image of God perteineth also to them.

7 Therefore, Osiander hath no cause to feare, that God shoulde bee found a lier, vnlesse it had ben firste stedfastly and vnchangeably de­creed in his minde, to haue his sonne incarnate: bycause yf the in­tegritie of Adam had not fallen, he should with the Angels haue ben [Page 84] like vnto God, and yet it should not therfore haue ben necessarie, [...] the sonne of God should be made eyther man or Angel. And in [...]ame he feareth that absurditie, least vnlesse the vnchangeable counsell of God had ben before the creation of man that Christ should be borne, not as the redemer but as the first man, he should haue loste his pre­rogatiue: for asmuch as nowe he should be borne man only by an ac­cident cause, that is to restore mankinde beyng loste, and so it might be gathered thereupon, that Christ was created after the image of Adam. For why should he so muche abhorre that whiche the Scrip­ture so openly teacheth, that he was made like vnto vs in all thinges, except sinne? Hebr. iiii, xv. Luke. iii.xxxviii. i. Cor. xv.xlvii. Whereupon Luke doubteth not to recken h [...]m the sonne of Adam in his Genealogye. And I would fayne know why Paule calleth Christ the seconde Adam, but bycause the estate of manne was apointed for him, that he might rayse vp the posteritie of Adam out of their ruine. For if he were in order before that creatiō, he should haue ben called the firste Adam. Osiander boldly affirmeth, that bycause Christ was alredy before knowē man in the minde of God, men were formed after the same paterne. But Paule in namyng him the second Adam setteth meane betwene the first beginnyng of man & the resti­tution which we obteine by Christ, the fall of man whereby grew the necessitie to haue nature restored to her first degree. Wherupon it fo­loweth, y ^t this same was the cause why the sonne of God was borne to become man. In the meane time, Osiander reasoneth ill and vnsa­uorily, that Adam, so longe as he had stande without fallyng, should haue ben the ymage of himselfe and not of Christ. I aunswere by the contrarie, bycause though the sonne of God had neuer put on fleshe, neuerthelesse both in the body and in the soule of manne should haue shyned the image of God, in the bright beames whereof it alwaye ap­pered, that Christ is verily the head and hath the soueraigne supre­micie in all. And so is that foolishe suttletie assoyled, whiche Osian­der bloweth abroade, that the Angels shoulde haue lacked this head, vnlesse it had ben purposed by God to clothe his sonne with fleshe, yea though there had ben no fault of Adam. For he doth to rashly snatche holde of that whyche no manne in his right wit will graunt, that Christ hath no supremicie ouer Angels, that they shoulde haue him for their Prince, but in so muche as he is manne. But it is easily ga­thered by the wordes of Paule, Colos. [...].xv that in as muche as he is the eternall worde of God, he is the firste begotten of all creatures: not that he is create, or ought to be reckened amonge creatures: but bycause the state of the worlde in integritie, suche as it was at the begynnynge garnished wyth excellentt beautie, had no other originall: and then, that in as much as he was made manne, Coloss. i.xviii. Col. [...].xvi. he was the firste begotten of the dead. For the Apostle in one shorte clause setteth forth bothe these poinctes to bee considered: that all thynges were create by the sonne, that he mighte beare rule ouer Angels: and that he was made manne, that he might begynne to be the redemer. Of lyke ignoraunce is it that he sayth, that men should not haue had Christ to their kyng, yf he had not ben man. As though the kyngdome of God coulde not stād, yf the eternal sonne of God, although not clothed with y ^e flesh of man, gatheryng together both Angels & men into the felowship of his [Page] heauenly glorie and life, should himselfe beare the soueraintie. But in this false principle he is alwaye deceiued, or rather deceyueth himself, that the Church should haue bē without a head, vnlesse Christ had ap­pered in the flesh. As though, euen as the Angeles enioyed him their head, he could not likewise by his diuine power rule ouer menne, and by the secret force of his spirit quickē and nourish them like his owne body, till beyng gathered vp into heauen, they might enioy al one lite with the Angels. These trifles that I haue hether to confuted, Osian­der accompteth for most strong oracles: euē so as beyng dronke with the swetenesse of his owne speculations, he vseth to blowe out fonde Bacch [...]s cries of matters of nothyng. But this one that he bringeth after, he [...]yth is much more strōg, that is the prophecie of Adā, which, seyng his wife sayd, Ge. i.xviii this nowe is a bone of my bones and fleshe of my flesh. But how proueth he that to be a prophecie? Bicause in Mat­thew Christ geueth the same sayeng to God. As though that what so euer God hath spoken by men, conteyneth some prophecie. Let Osiā ­der seke prophecies in euery commaundement of the lawe, whiche, it is certaine to haue come from God the author of them. Biside that, Christ should haue ben grosse and earthly, yf he had rested vpon the [...]erall sense. Bycause he speaketh not of the mistical vi [...]on wherunto he hath vouchesaued to receyue his churche, but only of faithfulnesse betwene man and wife: for this cause he reacheth, that God pronoun­ced that man and wife shalbe one flesh, that no man should attemp [...] to breake tha [...] insoluble knot by diuorce. If Osiander lothe this simpli­citie, let him blame Christ, for that he led not his disciples further to a misterie▪ in more suttelly expoūding the sayeng of his father. Neyther yet doth Paule mameteyne his errour, Eph. iij.xxx. whiche after he had sayd that we are flesh of the flesh of Christ▪ by & by addeth, that this is a great misterie, for his purpose was not to tel in what meaning Adam spake it, but vnder the figure and similitude of mariage, to set forth the holy couplyng together, that maketh vs one with Christ. And so doe the wordes sound. Bicause when he geueth warnyng that he speaketh this of Christ and his church, he doth as it were by way of correction, seuer the spirituall ioynyng of Christ and his church from the law of mariage. Wherfore this fickle reason easily vanisheth awaye. And I thinke I nede no more to shake vp any more of that sort of chaffe, bi­cause the vanitie of them all is sone found out by this short confuta­tion. But this sobrietie shall aboundantly suffice to [...]eede soundly the children of God: that when the fulnesse of tunes was come, the sonne of God was sent, made of woman, made vnder the lawe, to redeme them that were vnder the lawe.

The .xiii. Chapter. ¶ That Christ toke vpon him the true substance of the flesh of man.

1 NOW, vnlesse I be deceiued, it were superfluous to entreate agayne of the godhed of Christ, whiche hath alredy man other place ben proued with playne & strong testimonies. It remayneth therefore to be seene, how he beyng clothed with our flesh, hath fulfilled the office of Mediatour. The [Page 85] truth of his humaine nature hath in the olde time ben impugned both by the Manichees and the Marcionites: of whome, the Marcionites fained a ghost in stede of the body of Christ, and the Manichees drea­med that he had a heauenly flesh. But bothe many and strong testi­monies of the Scripture do stand against them both. For the blessing is promised neyther in a heauenly seede, nor in the coun [...]erfaite shape of man, Ge. [...]. & xii.xviii. & xxvi.iiii. Psal. x [...]v.vii. Mat. i.i. Rom. i.iii. Rom. ix.v but in the sede of Abraham and Iacob. Neither is the eternal throne promised to a man made of ayre, but to the sonne of Dauid and to the frute of his wombe. Therefore beyng deliuered in the flesh, he is called the sonne of Dauid and Abrahā: not bicause he is only borne of the wombe of the Uirgin, & create in the ayre, but bicause (as Paule expoundeth it) he is accordyng to the flesh made of the seede of Da­uid: as in an other place the Apostle teacheth, that he descended of the Iewes. For whiche cause the Lorde himselfe not contented with the bare name of man, doth oftentimes call himself the sonne of manne, meanyng to expresse more plainely that he was man truely issued of the seede of mankinde. Sithe the holy ghoste hath so oft by so many meanes with so great diligence and simplicitie declared a thinge not obscure of it self, who would haue thought any men to be so shamelesse as to presume yet to spred mistes to darken it? And yet we haue other testimonies at hand, if we listed to heape vp more of them. As is that sayeng of Paule: Gal. iiij.iiii. that God sent his sonne made of womā. And innu­merable other places, whereby appereth that he was subiect to hun­gre, thirst, colde, and other infirmities of our nature. But out of ma­ny these are chiefly to be chosen, that maye moste auaile to edifie our mindes in true cōfidēce. Heb. i [...] xvi As, where it is sayd, that he gaue not so great honour to the Angels, as to take their nature vpon him: but toke our nature, that in flesh and bloud he might, by death, destroy him that had the power of death. Agayne, that by benefite of that communicating we are reckened his brethrē. Heb. i.xi, [...].xvii. Hebr. iiii.xv. Againe, that he ought to haue ben made like vnto his brethren, that he might be made a merciful and [...]aith [...]ull intercessour: that we haue not a Bishop that can not be compariont of our infirmities. And such like. And for y ^e same purpose serueth that whiche we touched a litle before, that it behoued that the sinnes of the world should be cleansed in our flesh: Whiche Paule playnely af­firmeth. And truely, Ro. viiii.iii what so euer the [...]ather hath geuen to Christ, it doth therefore belong to vs, bicause he is the head, from whiche the whole body beyng knit together, groweth into one. Yea, & otherwise that will not agree together, Ioh. i.xvi. whiche is sayd: that the Spirit was ge­uen him without measure, that all we shoulde drawe of the fulnesse thereof. For asmuch as there is no greater absurditie than to say, that God is enriched in his essence by any accidentall gifte. Ioh. xvii.xix. And for this cause Christ sayth in an other place: I do sacrifice my self for them.

As for the places that they bryng forth to confirme their errour, 2 they doe to vnaptly wrest them, and they nothyng preuayle by their triflyng suttelties, when they goe about to wipe away those thinges that I haue alleged for our part. Marcion imagineth that Christ did put on a fantasticall body in stede of a true body, bicause in some pla­ces it is sayd, Phil. ii.vii that he was made after the likenesse of man, and that he was found in shape as a manne. But so he nothing weyeth what is [Page] Paules purpose in that place. For his meanyng is not to teach what manner of body Christe toke vpon him, but that whereas he might haue shewed [...]orth his godhed, he made none other shewe of himself, but as of an abiect and vnregarded man. For, to exhort vs by his ex­ample to submission, he sheweth, that for asmuch as he was God, he might haue by and by set forth his glory to be seene to the worlde: but yet that he gaue ouer some of his owne right, and of his owne accord abaced himself, bicause he did put on the ymage of a seruant and con­tended with that humilitie, suffred his godhed to be hidden with the veile of the flesh. He doth not here teache what Christ was, but how he behaued himselfe. And also by the whole processe of the texte it is easily gathered, that Christ was abaced in the true nature of manne. For what meaneth this, that in shape he was founde as manne, but that for a time the glorie of his godhed dyd not shyne forth, but only the shape of manne appered in base and abiect estate? For otherwise that place of Peter coulde not stande together, i. Pet. iii.xviii. that he was dead in the fleshe, but quickened in the spirit, yf the sonne of God had not ben weake in the nature of manne: whiche Paule expresseth more plaine­ly in sayeng, ii. Cor. xiii iiii. i. Cor. xv.xlvii. that he suffred by reason of the weakenesse of the fleshe. And hereunto serueth the exaltation: bycause it is expressely sayd, that Christe atteyned a newe glorie after that he abaced himselfe, whiche could not well agree to be spoken of any, but of a man hauing fleshe and soule. Manichees framed Christ a body of ayre, bycause Christ is called the seconde Adam, heauenly of heauen. But neyther in that place doth the Apostle bryng in a heauenly essence of the bo­dy, but a spirituall force whiche beyng poured abrode by Christ, doth quicken vs. Nowe, as we haue alredy seene, Peter and Paule doe seuer the same from his fleshe. But rather that doctrine whiche is receiued among the true teachers, concernynge the flesh of Christ, is v [...]ry well proued by that place. For if Christ had not all one nature of body with vs it were a very vaine argument, that Paul with such vehemencie [...]oloweth: i. Cor. xv.xvi. that yf Christ be risen agayne, we shal also rise agayne: and y [...] we do not rise, then that Christ also is not risen. By what cauillatio [...]s so euer eyther the olde Ma [...]ichees or their newe Disciples goe aboute to escape, they shall not winde thēselues away. It is a fowle shifte, that thei fondly say, that Christ is called the sonne of manne, in so much as he is promised of menne. For it is playne, that after the Hebrewe phrase, very man in deede is called the Sonne of manne. And Christ without doubte kepte the phrase of his owne tonge. Also it ought to make no question, what ought to be vnder­standed by the children of Adam. And (not to goe farre of) the place of the .viij. Psalme, whych the Apostles apply to Christ, shalbe suffi­cient enough: What is man that thou arte myndefull of him, or the sonne of man, that thou visitest him? In this figure is expressed the true manhode of Christe. For though he were not immediatly be­gotten of a mortall father, yet his race came from Adam. For els that place could not stande whiche we haue alredy alleged, that Christ is made par [...]aker of fleshe and bloud, Hebr. ii.xiiii. that he might gather to him yonge childrē to the seruice of God. In which wordes it is plainely determi­ned, that Christ is made fellow & partaker of all one nature with vs. [Page 86] In whych meanyng also he sayth, that bothe the authour of holinesse and they that are made holy, are all of one. For it is proued by the pro­cesse of the text, that the same is referred to the felowship of nature: bi­cause he by and by addeth, Therefore he is not ashamed to call them brethren. For if he had sayd before, that the faythfull are of God in so great dignitie, what cause should there be to be ashamed? But bicause Christ of his infinite grace doth ioyne himselfe to the base & vnnoble, therfore it is sayd, y ^t he is not a shamed. But in vaine the [...] obiect, that by this meane y ^e wicked shal become the brethern of Christ: bycause we know that the children of God are not borne of fleshe and bloud, but of the holy ghost by fayth. Therfore only fleshe maketh not a brother­ly ioyning. But although the Apostle geue this honour to the faithful only, to be of one with Christ, yet it foloweth not, but that the wicked maye be borne of the same originall. As when we saye that Christ was made man, to make vs the sonnes of God: this sayeng extendeth not to all men, bicause fayth is the meane whiche spiritually graffeth vs into y ^e body of Christ. Also they foolishly moue a brawle about the name of First begottē. Rom. viij.xxix. They saye that Christ should haue ben borne of Adam streight at the beginning, that he might be the first begotten among brethren. For the title of First begottē, is not referred to age, but to the degree of honour, Hebr. ij.xvi. and excellence of power. And more colour hath that whiche they bable, that Christ toke to him man and not An­gels, bicause he receyued mankinde into fauour. For, to set out more largely the honour which God vouchesaued to geue vs, he compared the Angels with vs, which were in this behalf set behinde vs. And yf the testimonie of Moses be well weyed, where he sayth that the seede of the woman shall breake the serpentes head, Ge. iii.xv it shal vtterly ende the controuersie. For only Christ is not there spoken of, but all mankinde. Bicause the victorie was to be gotten by Christ for vs, he generally prounounceth that the posteritie of the woman should get the vpper­hand of the Deuell. Whereupon foloweth, that Christ issued of man­kinde, bicause it was Gods purpose there to rayse vp Eue, whom he spake vnto with good hope, that she should not fainth with sorrow.

They do no lesse wickedly than foolishly entangle with allegories 3 these testimonies where Christ is called the seede of Abraham, and the frute of the wombe of Dauid. For if the name of Seede had ben spo­ken in an allegorie, truely Paule wold not haue left it vntolde, where he plainely and without figure affirmeth, that there are not many sonnes of Abraham redemers, Gal. iii.xviii. but one Christ. Of like sort is it that they allege: that he is no otherwise called the sonne of Dauid, but bi­cause he was promised and at length in his dewe time deliuered. For after that Paule had ones named him the sonne of God: in that he by and by addeth, Rom. i.iii. Accordyng to the fleshe, he truely meaneth of nature. And so in the .ix. chapter callyng hym the blessed God, he sayth seue­rally byside, that accordyng to the fleshe he descended of the Iewes. Nowe if he were not truely begotten of the seede of Dauid, to what purpose shalbe this sayeng, that he is the frute of his wombe? What meaneth this promise? Ps. cxxxii, xi▪ Out of thy loynes shall he descende, that shall abide in thy seate. Now in the Genealogie of Christ, as it is rehersed of Matthew, they do Sophistically mocke. For though he do not re­herse [Page] the parentes of Marie but of Ioseph, yet bicause he speaketh of a thyng sufficiently knowen abrode among the people, he reckeneth it enough to shewe that Ioseph came of the seede of Dauid, whē it was well knowen that Marie was of the same stocke. But Luke more presseth them in teachyng that saluation brought by Christ, is cōmon to all mankinde: bicause Christ the author of saluation proceded from Adam the common parent of al. I graunt in deede, that by the Gene­alogie it can none otherwise be gathered that Christ was the sonne of Dauid, but in so much as he was begotten of the Uirgin. But the newe Marcionites to colour their errour do to proudely, in this that to proue that Christ toke his body of nothyng, they affirme that wo­men are sedelesse, and so they ouerthrow the principles of nature. But bycause that is no questiō of diuinitie, and the reasons that they bring are so fickle, that they maye very easily be confuted: therefore I will not touch those thinges that belong to Philosophie and Physike, and will hold me contented to wipe away those thinges that they alleage out of Scripture: that is, that Aaron and Ioiadah toke wiues of the tribe of Iehuvah, and so the difference of tribes had then ben cōfoun­ded, if woman had engendryng seede in her. But it is well enough knowē, tha [...]s touchyng ciuile order, the kinreds are reckened by the seede of the man, and yet the excellēcye of the kinde of man aboue wo­man proue [...]h nor the contrarie, but that in generation the sede of wo­man mu [...] [...]te. And this solution extendeth to all the Genealogies. Oftentimes when the Scripture reckeneth vp a Genealogie, it na­meth the m [...]n only: shal we therfore saye, that the womē are nothing? But very children do know, that women are comprehēded vnder the name of men. And after this sort it is sayde, that women bryng forth to their husbandes, bicause the name of the household alway remay­neth with the males. Nowe as this is graunted to the excellencie of the male kinde, that the children are compted noble or vnnoble, accor­ding to the estate of their fathers: so also in the state of bōdage the issue foloweth the womb, according to the iudgemēt of the Ciuile lawiers. Whereby we maye gather, that the issue is engendred of the seede of the woman. And it hath of long time ben receyued in common vse of all natiōs, that the mothers are called Genitrices, that is engendrers. Wherewith Gods lawe also agreeth, whiche els should wrongefully forbidde the mariage of the vncle with his sisters daughter, bicause there were no consanguinitie betwene them: and also it were lawful for a man to marry his sister by the mothers side, so that she were be­gotten of an other father. But as I graunte that there is a passiue power as [...]ribed to women, so do I answer that the same thing is in­differently spoken of them that is of men. Gal. [...].iiii. And Christ himselfe is not sayde to be made by the woman, but of the woman. But some of theyr companie shakyng of all shame do to lewdely aske, whether we will saye that Christ was engendred of the menstruall sede of the Uirgin, for I will likewise aske of them, whether he did not congele in the bloud of his mother, whiche they shalbe cōstrayned to confesse. Ther­ [...]ore it is fitly gathered of Matthewes wordes, that bicause Christe was begotten of Marie, [...] he was engendred of her seede: as a like en­g [...]ndring is meant when it is sayd, that Booz was begottē of Rahab. [Page 87] Neither doth Matthewe here describe the Uirgin as a condu [...] pipe through whiche Christ passed: but he seuereth this maruellous man­ner of generatiō from the common maner, for that by her Christ was begotten of the seede of Dauid. For euen in the same sort, that Isaac was begotten of Abraham▪ Salomon of Dauid, and Ioseph of Ia­cob, likewise it is sayd, that Christ was begottē of his mother. For the Euangelist so frameth the order of his speache, and willyng to proue that Christ came of Dauid, is contented with this one reason, that he was begotten of Marie. Whereby it foloweth, that he toke if for a matter confessed, that Marie was of kinne to Ioseph.

The absurdities wherewith they would charge vs, are stuffed ful 4 of childish cauillations. Thei thinke it a shame & dishonour to Christ, if he should haue taken his original of men: bicause so he could not be exempt from the vniuersall lawe that encloseth all the ofspryng of A­dam, without exceptiō, vnder sinne. But the comparison that we reade in Paul doth easily assoyle this doubte: Ro. v.xii. that as by one mā came sinne, and by sinne death, so by the righteousnesse of one man grace hath abounded. i. Cor. xv.xlvii. Wherewith also agreeth an other comparison of his: the first Adam of earth, earthly and natural, the second of heauen, heauē ­ly. Therefore in an other place, Rom. viii.iii. the same Apostle, where he teacheth that Christ was sent in the likenesse of sinfull flesh to satif [...]ie the law, doth so expresly seuer him from the common estate of men, that he be very man without fault and corruptiō. But very childishly they trifle in reasonyng thus: If Christ be free from all spot, and was by the se­cret workyng of the holy ghost begotten of the seede of Marie, then is not the womans seede, but only the mans seede vncleane. For we doe not make Christ free from all spot, for this cause that he is only engē ­dred of his mother without copulatiō of man, but bicause he is sanc­tified by the holy ghost, that the generation might be pure and vncor­rupted, such as should haue ben before the fall of Adam. And this al­way remayned stedfastly determined with vs, that so oft as the scrip­ture putteth vs in minde of the clennesse of Christ, it is meant of his true nature of manhode: bicause it were superfluous to say that God is cleane. Also the sanctificatiō that he speaketh of in the .xvii. of Iohn, could haue no place in the nature of God. Neyther are their fayned two sedes of Adā, although there came no infection to Christ: bicause the generatiō of man is not vncleane or vicious of it self, but acciden­tall by his fa [...]lyng. Therefore it is no maruel, if Christ, by whome the estate of innocencie was to be restored, were exempt from common corruption. And whereas also they thrust this vpon vs for an absur­ditie▪ that yf the Worde of God did put on flesh, then was it enclosed in a narrow pryson of an earthly bodie: this is but mere waywarde­nesse: bycause although the infinite essence of the Worde did growe together into one person with the nature of man: yet do we fayne no enclosyng of it. For the Sonne of God descended maruel­lously from heauen, so as yet he left not heauen, it was his will to bee maruelously borne in the Uirgins wombe, to be conuersant in earth, & hange vpon the crosse, yet that he alway filled the world euen as at the beginnyng.

The .xiiii. Chapter. ¶ Howe the [...]wo natures of the Mediatour do make one persone.

1 NOw where it is sayd, that the Worde was made flesh: that is not so to be vnderstanded, as though it were e [...]her tur­ned into flesh▪ or confusely mingled with flesh, Ioh. i.xiiij but bicause he chose him a temple of the Uirgins wombe to dwell in: he that was the Sonne of God, became also the sonne of man, not by confusion of substance, but by vnitie of persone. For we so affirme the godhed ioyned & vnited to the manhode, that eyther of thē haue their whole propretie remayning, and yet of them bothe is made one Christ. If any thyng in all worldly thinges maye be found like to so great a misterie, the similitude of man is moste fit, whome we see to consist of two substances, whereof yet neyther is so myngled with other, but that eyther kepeth the propertie of his owne nature. For neyther is the soule the body, nor the body the soule. Wherefore both that thyng maye be seuerally spoken of the soule, whiche can no waye agree with the body: and likewise of the body that thynge maye be sayd, whiche can by no meane agree with the soule: and that maye be sayd of the whole man, whiche can be but vnfitly taken neyther of the soule nor of the body seuerally. Finally, the propreties of the soule are sometime attributed to the body, and the properties of the body sometime to the soule▪ and yet he that consisteth of them is but one man and not many. But such formes of speache do signi [...]ie bothe that there is one persone in man compounded of two natures knit toge­ther, and that there are two diuerse natures which do make the same persone. And so doe the Scriptures speake of Christ: Sometime they geue vnto him those thinges that ought singularly to be referred to his manhode, and sometime those thinges that do peculiarly belong to his godhed, and sometime those thinges that do comprehend both natures, and doe agree with neyther of them seuerally. And this con­ioynynge of the two natures that are in Christ, they doe with suche religiousnesse expresse, that sometime they do put them in common to­gether: which figure is among the olde authors called, Communica­tyng of propreties.

2 These things were but weake, vnlesse many phrases of Scripture, and such as be eche where redy to finde, dyd proue that nothing here­of hath ben deuised by man. That same thing whiche Christ spake of himself, Ioh. viij.lviij. sayeng: Before that Abrahā was, I am: was far disagreyng from his māhode. Neither am I ignorant with what cauillation the erronious spirites do depraue this place: for they say y ^t he was before all ages, bicause he was alredy foreknowen the Redemer, as well in the counsell of the father, as in the mindes of the godly. But where as he openly distinguissheth the daye of his manifestation from his eternall essence, & o [...] purpose pronunce [...]h vnto himselfe an authoritie by antiquitie wherin he excelleth aboue Abrahā, he doth vndoutedly chalenge to himself y ^e which is propre to the godhed. Wheras Paule affirmeth y ^t he is the first begottē of al creatures, Colos. i.xv. Ih. xvii.v. which was before al thinges, & by whom al thinges kepe their beyng: & wheras he himself [Page 88] reporteth that he was in glorie with the father before the creation of the world, Ih. v.xvii. & that he worketh together with the father: these things do nothing more agree with y ^e nature of men. It is therfore certaine, that these & such like are peculiarly ascribed to the godhed. Esa. xlij.l. Luc. i.lii. Ih. viii.l. Mat. xiii. Ih. xiiii.x. &. vi.xxxvi. But wheras he is called the seruant of the father: & wheras it is sayd, that he grew in age, wisedome and fauour with God and men: that he seketh not his owne glorie: that he knoweth not the last day: that he speaketh not of himself: that he doeth not his owne will: where it is sayd, that he was seene and felt: this wholly belongeth to his only manhode. For in re­spect that he is good, Luc. xxiiii.xxxix. neither can he encrease in any thing, and he wor­keth all thinges for his owne sake, neyther is any thing hidden from him, he doeth all thinges accordyng to the free choise of his owne wil, and cā neyther be seene nor felt. And yet he doth not seuerally ascribe these thinges to his nature of man only, but taketh thē vpon himself, as yf they did agree with the person of the mediatour. But the com­municating of propreties is in this that Paule sayth, Act. xx.xxviiii. i. Co. ii.vi. i. Iho. i.i. that God did by his owne bloud purchase vnto him a Church: and the Lord of glorye crucified. Againe, where Iohn sayth, that the Worde of life was felte. Truely God neither hath bloud, nor suffereth, nor cā be touched with handes. But bicause he whiche was bothe very God and man, Christ beyng crucified, did shed his bloud for vs: those things that were done in his nature of man, are vnproperly, and ye [...] not without reason ge­uen to his godhed. i. Iho. iii.xvi. A like example is, where Iohn teacheth that God gaue his soule for vs: therefore there also the propretie of the māhode is cōmunicate with the other nature. Ih. iii.xiii. Agayne, when Christ sayd be­yng yet conuersant in earth, that no man hath ascended into heauen, but the sonne of manne that was in heauen: truely accordyng to his manhode, and in the flesh that he had put on, he was not then in hea­uen: but bycause hymselfe was bothe God and manne, by reason of the vnitie of bothe natures, he gaue to the one that, whiche belonged to the other.

But most playnely of all do these places set forth the true substāce 3 of Christ, which do comprehende both natures together: of which sort there are very many in the gospell of him. For that which is there red is singularly belonging neither to his godhed nor to his manhode, but bothe together: Ih. i.xxix. &. v.xxi. that he hath receiued of his father power to forgeue sinnes, to rayse vp whom he will, to geue righteousnesse, holinesse and saluatiō, to be made iudge ouer the quicke and the dead, to be honored euen as the father is: Iho. ix.v. Finally, that he is called the light of the world, the good shepeherd, the only dore, y ^e true Uine. For such prerogatiues had the sonne of God, when he was shewed in y ^e flesh: which although he enioyed with his father before the world was made, Ih. xxi.i. yet he had thē not in the same maner or the same respect, & which could not be geuen to such a man as was nothyng but man. i. Cor. xv, xxiiii In the same meanyng ought we to take that whiche is in Paule: that Christ after the iudgement ended, shal yelde vp the kingdome to God & the father: Euen the king­dome of the sonne of God, which had no beginning, nor shal haue any ending: but euen as he laye hid vnder the basenesse of the fleshe, and abaced himselfe takyng vpon hym the forme of a seruaunt, Philip. ij, v [...]. and la­yng aside the porte of maiestie, he shewed himselfe obedient to his fa­ther: [Page] and hauyng performed al such subiection, at length is crowned with honour & glory, Heb. ii.vi. Phil. ii.x. i. Cor. xv.xxvi [...]. and auaunced to the hiest dominion, y ^t all knees shal bowe before him: so shal he then yeld vp to his father bothe that name & crowne of glorie, & what so euer he hath receiued of his father, that God may be al in all. For to what purpose is power and dominiō geuen him, but that the father shuld gouerne vs by his hād? In which sense it is also sayd, y ^t he sitteth at the right hād of the father. But this is but for a time, til we may enioye y ^e present beholding of the godhed. And here y ^e errour of y ^e old fathers cā not be excused, which while thei toke no heede to the person of y ^e Mediatour, haue obscured the natu­ral meaning of almost al y ^t doctrine that is read in the gospel of Iohn, and haue entangled themselues in many snares. Let this therefore be vnto vs the keye of right vnderstandyng, that such thinges as belōg to the office of the Mediatour, are not spoken simply of the nature of God, nor of the nature of mā. Therfore, Christ shal reigne till he come forth to iudge the world, in so much as he ioyneth vs to his father, ac­cordyng to the smal measure of our weakenesse. But when we beyng made partakers of the heauenly glory, shal see God such as he is, then he hauing performed the office of Mediatour, shall cesse to be the em­bassador of his father, & shalbe contented with that glory whiche he enioyed before the making of the world. And y ^e name of Lord doth in no other respect peculiarly agree with y ^e person of Christ, but in this, that it signifieth the meane degree betwene God & vs. For which pur­pose maketh y ^t sayeng of Paul: i. Cor. viij. [...]i. One God, of whom are al things, & one Lord, by whom are althinges, euē he to whom the dominiō for a time is cōmitted by the father, vntil his diuine maiestie be to be seene face to face. Frō whom so fare is it of y ^t any thing shal decay, by yelding vp the dominiō to his father, y ^t he shal become so much y ^e more glorious. For thē shal God also cesse to be y ^e head of Christ, bicause christes god­hed shal thē shine of it self, wheras yet it is couered w ^t a certaine veile.

4 And this obseruatiō shal do no smal seruice to assoile many doutes, if y ^e readers do fitly applie it. For it is maruellous how much the vn­skilful, yea some not vtterly vnlearned, are combred with such formes of speache, which they see spokē by Christ, which do wel agree neither with his godhed nor with his manhode: bicause they cōsider not that they do agree with his persone wherin he is shewed both God & mā, & with the office of Mediatour. And it is alway easy to see, how well althinges hang together, if they haue a sober expositour, to examine so great misteries w ^t such deuout reuerence as they ought to be. But there is nothyng that these furious and phrētike spirites trouble not. They catche holde of those thinges that are spoken of his manhode, Aug. in [...] ad [...]. cap. 30. to take awaye his Godhed: and likewise of those thynges that are spoken of his godhed to take away his manhode: and of those things that are so ioyntly spoken of bothe natures, that they seuerally agree wyth neither, to take awaye bothe. But what is that els but to say, that Christe is not manne, bycause he is God: and that he is not God, bycause he is manne: and that he is neyther manne nor God, bycause he is bothe manne and God? We therefore doe determine that Christ, as he is bothe God and manne, consistynge of bothe na­tures vnited, though not confounded, is oure Lorde and the true [Page 89] sonne of God, euen according to his manhoode, though not by reason of his manhoode. For the erroure of Nestorius is to be driuen farre away from vs, which when he went about rather to draw in sonder, than to distinguish y ^e nature, did by y ^t meane imagine a doble Christ. Wheras we see y ^t the Scripture crieth oute with loude voice against it, where bothe the name of the sonne of God is geuen to him that was borne of the Uirgin, Luc. xxxiij. & xl [...]i. and the Uirgin her selfe is called the mother of our Lorde. We must also beware of the madnesse of Eutiches, leaste while we goe about to shewe the vnitie of the person, we destroie either nature. For we haue already alleged so many testimonies, & there are euery where so many other to be alleged, where his Godhede is distinguished from his manhoode, as may stoppe the mouthes euen of the moste contenti­ous. And a little here after I will adioyne some testimonies, to confute better that fained deuise, but at this present, one place shal content vs. Christ woulde not haue called his bodie a Temple, Iho. ij.xix. vnlesse the Godhed did distinctly dwell therein. Wherefore as Nestorius was worthily cō ­demned in the synode at Ephesus, so also was Eutiches afterwarde condemned in the synodes of Constantinople & Chalcedon: for asmuch as it is no more lawfull to confounde the twoo natures in Christ, than it is to drawe them in sonder.

But in oure age also there hath risen vp no lesse pestilent a monster, 5 Machaell Seruettus, whiche did thruste in place of the sonne of God, a fained thing made of the essence of God, of spirit, fleshe and three ele­mentes vncreate. And firste he denieth that Christ is by any other way the sonne of God, but in this that he was begotten of the holy ghost in the wombe of the Uirgin. But to this ende tendeth his subtletie, that the distinctiō of y ^e two natures being ones ouerthrowen, Christe might be thought to be a certaine thing mingled of God and man, and yet nei­ther God nor man. For in his whole processe he trauaileth toward this point, that before Christ was openly shewed in the flesh, there wer one­ly certaine shadowish fygures in God, whereof the trueth or effect then at length was in being, when that worde whiche was ordeined to that honore, began truely to be y ^e sonne of God. And wee in dede do confesse that y ^e Mediator which is borne of the Uirgin, is proprely the sonne of God. For Christ in that he is man, coulde not be the mirore of the inesti­mable fauoure of God, vnlesse this dignitie were geuen him to be, and be called the onely begotten sonne of God. But in the meane season the definition of the Church standeth stedfastly grounded, that he is cōpted the sonne of God, bicause he being the Worde begotten of the father be­fore all worldes, did by hypostatical vnion take vpon him the nature of man. Now the hypostatical vnion is called with the olde fathers, that whiche maketh one person of twoo natures, whiche phrase of speache was deuised to ouerthrowe the dotinge erroure of Nestorius, bicause he fained that the sonne of God did so dwell in fleshe, y ^t yet he the same was not man. Seruettus slaundereth vs, that we make twoo sonnes of God, when we saie that the eternall Word was already the sonne of God before that it was clothed with fleshe, as if we did saie any thinge els but that he was manifested in the flesh. Neyther dothe it folowe, y ^t if he were God before that he was man, he beganne to be a newe God. And no more absurditie it is to saye, that the sonne of God appeared in [Page] the fleshe, whiche yet had this alwaie from eternall begetting to be the Sonne, whiche the Angeles wordes to Marye do secretly shew, That holy thinge that shall be borne of thee, shall be called the sonne of God: as if he shoulde haue saide, that the name of the Sonne whiche was obscure in time of the lawe, shoulde nowe become famous and euery where knowen abroade. Rom. viij.xv. Wherewith agreeth that sayenge of Paule, that nowe by Christe we are the children of God, freely and with bold­nesse to crye Abba, Father. But were not the holy fathers in the olde tyme also accompted among the chyldren of God? Yea: and bearynge them bolde vpon that interest, they called vpon God by name of theyr Father. But bicause sins the only begotten sonne of God was brought fourth into the worlde, the heauenly fatherhod is become more plaine­ly knowen: therefore Paule assigneth this, as it were, a priuilege to the kingdome of Christ. But yet this is stedfastly to be holden, that God ne­uer was father either to Angelles or men, but in respecte of the onely begotten sonne: and that men specially, whome their owne wickednesse maketh hatefull to God, are his children by free adoption, bycause hee is the sonne of God by nature. And there is no cause why Seruettus shoulde cauill, that this hangeth vpon filiation or becomming a sonne, whiche God hadde determined with him selfe: bicause oure purpose is not heare to speake of the fygures howe the expiation was shewed in the bloode of beastes: but bicause thei coulde not in dede be the children of God, vnlesse their adoption were grounded vpon the head, it is with out reason to take that from the heade which is common to all the mē ­bres. I goe yet further: Whereas the Scripture calleth the Angelles the sonnes of God, Ps. lxxxij.vii. whose so greate dignitie dyd not hang vpon the re­demption to come: yet muste it needes be, that the sonne is in ordre be­fore them, whiche maketh the father to be their father. I will repete it againe shortly, & adde the same of mankinde. Sith from at their first be­ginning bothe Angelles and men were created, with this condition, y ^t God shoulde be common father to them bothe, if that sayeng of Paule be true, that Christe was alway the heade and the firste begotten of all creatures, Col. i.xv. to haue the firste degree in all: I thinke I do rightly gather that he was also the sonne of God before the creation of the worlde.

6 But if his Filiation (if I may so terme it) beganne sins he was mani­fested in the fleshe, it shal folowe, y ^t he was also Sonne in respect of his nature of man. Seruettus and other suche frentike men woulde haue it, that Christe which appeared in the flesh, is the sonne of God, bycause out of the fleshe hee coulde not be called by that name. Nowe let them aunswere me whether he be the Sonne accordinge to bothe natures, and in respect of bothe. So in deede thei prate, but Paule teacheth farr otherwise. We graunte in deede, that Christe is in the fleshe of man cal­led the Sonne, but not as the faithfull are, that is by adoption onely and grace, but the true and naturall, and therefore onely sonne, that by this marke he may be discerned from all other. For God voutsaueth to geue the name of his sonnes to vs, that are regenerate into a newe life: but the name of the true and onely begotten sonne, he geueth to Christ onely. How can he be the onely sonne in so great a numbre of brothren▪ but bycause hee possesseth that by nature, whiche wee haue receiued by gyfte? And the honoure wee extende to the whole person of the Medi­atore, [Page 90] that he be truely and proprely the Sonne of God, whyche was also borne of the Uirgin, and offered hym selfe for sacrifice to hys father vpon the crosse: Rom. i. [...]. but yet in respecte of hys Godheade, as Paule teacheth, when he saith, he was seuered oute to preache the Gospell of God, whiche he had before promised of his Sonne, whiche was begot­ten of the seede of Dauid according to his fleshe, and declared the sonne of God in power. But why, when he nameth him distinctly the Sonne of Dauid accordinge to the fleshe, shoulde he seuerally say, that he was declared the Sonne of God, vnlesse he meante to shewe that this dyd hange vpon some other thinge, than vpon the very fleshe? For in the same sense in an other place he saithe, ii. Co. xlii.iiii that hee suffered by the weake­nesse of the fleshe, and rose againe by the power of the spirite, euen so in this place he maketh a dyfference of bothe natures. Truely they must needes graunt, that as he hathe that of his mother for whiche he is called the Sonne of Dauid, so he hathe that of his Father for whi­che he is called the Sonne of God: and the same is an other thing and seuerall from the nature of manne. The Scripture geueth hym twoo names, callynge him here and there sometimes the Sonne of God, and sometimes the Sonne of Man. Of the seconde there can be no conten­tion moued: but according to the common vse of the Hebrue tongue he is called y ^e Sonne of Man, bycause he is of y ^e ofspringe of Adam. By y ^e contrarie I affyrme, that he is called the Sonne of God in respecte of the Godheade and eternall essence: bycause it is no lesse meete that yt be referred to the nature of God, that he is called the Sonne of God, than to y ^e nature of man, y ^t he is called y ^e Sonne of Man. Again, in the same place that I alleaged, Paule dothe meane that hee whiche was accordinge to the fleshe begotten of the seede of Dauid, Ro. ix.v. was no other­wise declared the Sonne of God in power, thā he teacheth in an other place, that Christe whiche accordinge to the fleshe descended of the Iewes, is God blessed for euer. Nowe yf in bothe places the distinction of the double nature bee touched, by what ryghte will thei saye, that he whiche according to the fleshe is the Sonne of Man, is not also the Sonne of God, in respect of the nature of God?

They do in deede disordrely enforce for the maintenance of their er­rore, 7 the place where it is saide, Rom. viij.xxxij. that God spared not his owne Sonne: and where the Angel commaunded, that the very same he that shoulde be borne of the Uirgin, Lu. i.xxxij. shoulde be called the Sonne of the highest. But, leaste thei shoulde glorie in so fickle an obiection, lette them weye with vs a little, how strongly thei reason. For if it be rightly concludeth, that from his conception he beganne to be the Sonne of God, bycause hee that is conceiued is called the Sonne of God, then shal yt folowe, that he beganne to be the woorde at hys manifesting in the fleshe, bycause Ihon saith, i. Ih. i.i. that he brengeth them tydinges of the Worde of life, whi­che hys handes haue handled. Lykewyse that, whiche is reade in the Prophete, [...]jic. v.ij Thou Bethleem in y ^e lande of Iuda, art a little one in thou­sandes of Iuda: Out of y ^t shal be borne to me a guide to rule my people Israell, and hys comminge fourth from the beginninge, from the daies of eternitie. Howe wyll they bee compelled to expounde thys, yf they wyll be content to folowe suche manner of reasoninge? For I haue pro­tested, that we do not agre with Nestorius, whiche imagined a double [Page] Christe: whereas by oure doctrine, Christe hathe made vs the sonnes of God wyth hym, by ryghte of brotherly conioyninge, bycause hee is the onely begotte sonne of God in the fleshe whiche hee toke of vs. And Augustine dothe wisely admonishe vs, that this is a bright glasse, wherein to beholde the maruellous and syngular fauoure of God, that he atteined honoure in respect that he is man whiche he coulde not de­serue. Therefore Christe was adorned with this excellencie, euen accor­dinge to the fleshe from the wombe of his mother, to be the Sonne of God. Yet is there not in the vnitie of person to be fained suche a mix­ture, as maye take awaye that whiche is propre to the Godheade. For it is noe more absurditie, that the eternall woorde of God and Christe, by reason of the twoo natures vnited into one person, bee dyuerse waies called the Sonne of God, than that hee bee accordinge to diuerse respectes, called sometime the Sonne of God, and sometyme the Sonne of Man. And no more dothe that other cauillation of Ser­uertus accomber vs: that before that Christe appeared in the fleshe, he is no where called the Sonne of God, but vnder a figure, bycause al­though the describinge of hym, then was somewhat darke: yet where as it is already clerely proued that he was no otherwise eternall God, but bycause he was the worde begotten of the eternal father, and that this name dothe no otherwise belonge to the person of the Mediatore whiche he hathe taken vpon him, but bicause he is God openly shewed in the fleshe: and that God the Father had not been called Father from the beginninge, if there hadde not then been a mutuall relation to the Sonne, Ep. iii.xv by whome all kinred or fatherhoode is reckened in heauen and in earthe: hereby it is easy to gather, that euen in the time of the lawe and the Prophetes, he was the Sonne of God, before that this name was commonly knowen in the Churche. But if they striue onely about the onely woorde, Salomon discoursinge of the infinite hyghenesse of God, affyrmeth as well hys Sonne as hymselfe to be incomprehensi­ble. Tell hys name yf thou cannest (saithe he) or the name of his sonne. Pro. xxx.iiij. Yet I am not ignorant, that with the contentions this testimonie will not be of sufficient force: neither do I muche grounde vpon it, sauinge that it sheweth that thei do maliciously cauill, that denye Christe to be the Sonne of God, but in this respect that he was made man. Bysyde that, all the oldest writers with one mouthe and consent haue openly testified the same: so that their shamelesnesse is no lesse worthy to bee scorned than to be abhorred, which dare obiect Ireneus an Tertullian againste vs, bothe whiche do confesse that the Sonne of God was in­uisible, whiche afterwarde appeared visible.

8 But althoughe Seruettus hathe heaped vp horrible mounstruous deuises, whiche paraduenture the other woulde not allowe: yet yf ye presse them harde, ye shall perceiue that all they that do not acknowe­ledge Christe to be the Sonne of God but in the fleshe, do graunt it on­ly in this respect, that he was conceiued in the wombe of the Uirgin by the holy Ghost, like as the Maniches in olde time did foolishly affyrme, that man hath his soule (as it were) by deriuation from God, bycause thei reade that God breathed into Adam the breathe of lyfe. For they take so faste holde of the name of Sonne, that they leaue no difference betweene the natures, but babble disordrely, that Christ being man, is [Page 91] the Sonne of God, bycause accordinge to hys nature of man, he is be­gotten of God. So the eternall begettinge of Wysedome, that Salo­mon speaketh of, is destroyed, and there is noe accompte made of the Godheade in the Mediatore, Ec. xxiiij.xiiii. or a fantasyed ghooste is thruste in place of the Manhoode. It were in deede profitable to confute the grosser deceytes of Seruettus, wherewith he hathe bewitched hymselfe and some other, to the ende that the godly readers admonyshed by thys exaumple, maye holde them selues within the compasse of sobrenesse and modestie: sauinge that I thinke it shoulde bee superfluous, by­cause I haue already done it in a booke by it selfe. The summe of them commeth to this effecte, that the Sonne of God, was a forme in mynde from the beginning, and euen then he was before appointed to be man that shoulde be the essentiall image of God. And hee dothe acknowledge no other Woorde of God, butte in outewarde shewe. This hee expoundeth to bee the begettinge of hym, that there was begotten in God from the beginninge a will to begette a Sonne, whi­che also in acte extended to the nature yt selfe. In the meane tyme hee confoundeth the Spirite wyth the Woorde, for that God distributed the inuisible Woorde and the Spirite into fleshe and soule. Finally the fyguration of Christe, hathe with them the place of begettinge, but he saithe, that hee whiche then was but a shadowyshe sonne in fourme, was at lengthe begotten by the woorde, to whyche hee assigneth the office of seede. Whereby it shall folowe that hoges and doges are as well the chyldren of God, bycause they were create of the original sede of the woorde of God. For althoughe hee compounde Christe of three vncreate elementes, to make him begotten of the essence of God, yet he faineth that hee is so the fyrste begotten amonge creatures, that the same essentiall Godheade is in stones, accordinge to their degree. And leaste he shoulde seeme to strippe Christe oute of hys Godheade, hee affyrmeth that hys fleshe is consubstantiall wyth God, and that the Woorde was made manne by tourninge the fleshe into God. So whyle he canne not conceyue Christe to be the Sonne of God, vnlesse hys fleshe came from the essence of God, and were tourned into God­heade, he bryngeth the eternall person of the Woorde to nothinge, and taketh from vs the sonne of Dauid, that was promised to be the Re­deemer. He ofte repeteth thys, that the Sonne was begotten of God by knoweledge and predestination, and that at lengthe he was made manne of that mater whyche at the begynnynge shyned wyth God in the three elementes, whiche afterwarde appeared in the fyrste lyghte of the worlde, in the cloude and in the pyller of fyre. Now howe shame fully hee sometime dysagreeth with himselfe, it were to tedious to re­herse. By thys shorte recitall the readers that haue their sounde witte maye gather, that with the circumstances of thys vncleane doge the hope of saluation is vtterly extinguished. For yf the fleshe were the Godheade it selfe, it shoulde cesse to be the temple thereof. And none can be oure redeemer, but he that begotten of the seede of Abraham & Dauid, is accordinge to the fleshe truely made man. And he wrongful­ly standeth vpon the wordes of Ihon, that the Word was made flesh. for as thei resiste the erroure of Nestorius, so thei nothing further this wicked inuention, whereof Eutiches was authore, forasmuche as the [Page] onely purpose of the Euangelist was to defende the vnitie of persons in the twoo natures.

The .xv Chapter. That we maie knowe, to what ende Christ was sent of his Father, and what he brought vs: three thinges are principally to be considered in him, hys Propheticall office, his Kingdome, and his Preesthoode.

15 AUgustine saithe rightly, that although the Heretikes doe bragge of the name of Christe, yet they haue not all one foundation wyth the godly, [...] but that it remayneth onely propre to the Churche. For yf these thinges be diligently considered that belong to Christe. Christe shall be founde among them only in name, & not in very dede. So at this daie the Pa­pistes, although the name of the Sonne of God, redemer of the world, sounde in their mouth: yet bicause beinge contented wyth vayne pre­tense of the name, they spoyle him of hys power and dignitie: this say­eng of Paule maie be wel spoken of them, Col. ii xix. that thei haue not the head. Therfore, that faith maie finde sounde mater of saluation in Christ, and so rest in him, this principle is to bee stablished, that the office whi­che is committed to hym by hys Father, consysteth of three partes. For he is geuen bothe a Prophete, a King, and a Preest. Albeit, it were but small profite to knowe those names, withoute knowledge of the ende and vse of them. For thei are also named among the Papistes, but cold­ly and to no greate profite, where it is not knowen what eche of these titles conteineth in it. We haue saide before, how, though God sending Prophetes by continuall course one after an other did neuer leaue his people destitute of profitable doctrine, and suche as was sufficiente to saluation: that yet the myndes of the godly hadde alwaie this per­swasion, that full lyghte of vnderstandinge was to be hoped for onely at the comminge of Messias: yea and the opinion thereof was come, euen to the Samaritanes, whoe yet neuer knewe the true religion, as appeareth by the sayeng of the woman: Io. iii.xxv When Messias commeth, he shall teache vs all thinges. And the Iewes hadde not rashly gathered this vpon presumptions in their mindes: But as thei were taught by assured oracles, so they beleued. Notable among the other is that say­eng of Esaie: Esa. [...]v.iiij Beholde, I haue made him a witnesse to peoples, I haue geuen hym to be a guide and Schoolemayster to peoples: euen as in an other place he had called him the Angell or interpreter of the great counsell. After this manner the Apostle commending the perfection of the doctrine of the Gospell, Hebr. i.i. after that he hadde saide, that God in the olde time spake to the Fathers by the Prophetes diuersly, and vnder manifolde fygures, addeth that laste of all he spake vnto vs by his be­loued Sonne. But bicause it was the common office of the Prophetes to keepe the Churche in suspense, and to vpholde it vntil the comming of the Mediator, therefore we reade that in their scattering abroade, the faithfull complayned that thei were depriued of that ordinarie be­nefite, sayeng: Ps. lxxiiii.ix. Danie. ix.xxiiii. We see not oure tokens: there is not a Prophet among vs: there is no more any that hathe knoweledge. But when Christe was now not farre of, there was a time appointed to Daniell to seale [Page 92] vp the vision and the Prophete, not onely that the prophecye, whyche is there spoken of, shoulde be stablished in assured credit, but also that the faythfull shoulde learne wyth contented mynde to want the Pro­phetes for a time, bicause the fulnesse and closing vp of all reuelations was at hande.

Now it is to be noted, that y ^e title of commendation of Christ belon­geth 2 to these three offices. For we know that in the tyme of the law, as well the Prophetes as Preestes and Kynges were anoynted with holy oyle. For whyche cause the renoumed name of Messias was ge­uen to the promised Mediator. But thoughe in deede I confesse (as I haue also declared in an other place,) that he was called Messias by peculiar consideration and respect of his kyngedome: yet the annoin­tinges in respecte of the office of prophet & of preeste, haue their place, and are not to neglected of vs. Of the fyrste of these twoo is expresse mention made in Esaie, Esa. ii.i. in these woordes: The spirite of the Lorde Iehoua vpon me. Therefore the Lorde hathe annoynted me, that I shoulde preache to the meeke, shoulde brynge healthe to the contrite in hearte, shoulde declare deliuerance to captiues, shoulde publishe the yere of good wyll. &c. We see that he was anoynted wyth the Spirit, to bee the publisher and witnesse of the grace of the Father. And that not after the common manner: for he is seuered from other teachers, that hadde the lyke office. And here againe is to be noted, that he toke not the anoyntinge for him selfe alone, that he myghte execute the of­fice of teachinge, but for his whole bodie, that in hys continuall prea­chinge of the Gospell, the vertue of the Spirit shoulde ioyne wythal. But in the meane tyme thys remayneth certayne, that by thys perfec­tion of doctrine whiche he hathe broughte, an ende is made of all pro­phecys: so that they doe diminish his authoritie, that beinge not con­tent wyth the Gospell, doe patche any forain thynge vnto it. For that voyce whyche thundered from heauen, Mat. i [...].xvij saienge: This is my beloued Sonne, heare him: hathe auaunced hym by singular priuilege aboue the degrees of all other. Then, thys oyntement is poured abroade from the heade vnto all the membres: as it was forespoken by Ioel: Ioel. ij.xxviij i. Cor. i.xxx Col. ij.iii. your chyldren shall prophecie, and youre daughters shall see visions. &c. But where Paule sayth, y ^t he was geuen vs vnto wysedome: and in an other place. that in him are hidden all the treasures of knowledg and vnderstandin he: this hathe somewhat an other meaninge: that is, that oute of hym there is nothinge profitable to knowe, and that they whyche by fayth perceaue what hee is, haue comprehended the whole infinitnesse of heauenly good thynges. For whyche cause hee writeth in an other place: i. Cor. ii. [...]. I haue compted it precious to knowe nothinge, but Iesus Christe, and him crucified: whiche is moste true, bycause it is not lawfull to passe beyonde the simplicitie of the Gospel. And herevnto tendeth the dignitie of a prophetes office in Christ, that we might knowe that in the summe of the doctrine, whiche hee hathe taught, are conteined all poyntes of perfect wisedome.

Nowe come I to hys kingdome, of whyche were vayne to speake, 3 if the readers were not firste warned, that the nature thereof is spiri­tuall. For thereby is gathered, bothe to what purpose it serueth, and what it auaileth vs, and the whole force and eternitie therof, and also [Page] the eternitie whyche in Daniel the angell dothe attribute to the per­son of Christe: and agayne the Angell in Luke dothe woorthily applie to the saluatiō of the people. But that is also double or of two sortes, for the one belongeth to the whole bodie of the Churche, the other is propre to euery membre. To the firste is to bee referred that whyche is saide in the Psalme: Psa. lxxxix xxxvi. I haue ones sworne by my holynesse to Da­uid, I wyll not lye, his seede shall abide for euer, hys seate shall bee as the Sunne in my syghte, yt shal be stablyshed as the Moone for euer, and a faythfull wytnesse in heauen. Neyther is it doubtfull, but that God dothe there promise, that he will be by the hande of his sonne an eternal gouerner and defender of his Churche. For the true perfour­mance of thys prophecie canne be founde noe where els but in Christ: for asmuche as immediatly after the deathe of Salomon, the greater parte of the dignitie of the kingedome fell awaie, and was to the dis­honoure of the house of Dauid conueyed ouer to a priuate man, and afterwarde by little and lyttle was diminished, tyll at length it came to vtter decaie wyth heauy and shamefull destruction. And the same meaninge hathe that exclamation of Esaie: Whoe shall shewe fourth his generation? [...]sa. liii. [...]ii. For he so prnounceth that Christe shall remayne aliue after deathe, that he ioyneth hym wyth hys membres. Therefore, so ofte as we heare that Christe is armed wyth eternall power, let vs re­membre that the euerlastinge continuance of the Church is vpholden by this support, to remayne stil safe among the troublesome tossinges, wherewith it is continually vexed, and amonge the greuous and ter­rible motions that threaten innumerable destructions. So when Da­uid scorneth the boldnesse of hys enemies; Psalm. ii.xxxiiii that goe aboute to breake the yoke of God and of Christe, and saith, that the kinges and peoples raged in vayne, bycause he that dwelleth in heauen is strong enough to breake their violent assaultes: he assureth the Godly of the conty­nuall preseruation of the Church, and encourageth them to hope well so ofte as it happeneth to be oppressed. So in an other place, when he saithe in the person of God: Psal. [...]. fitte on my righte hande, till I make thine enemies thy foote stoole: he warneth vs, that howe many and strong enemies so euer do conspire to besege the Churche, yet they haue not strengthe enoughe to preuaile agaynste that vnchangeable decree of God, whereby he hathe apointed hys sonne an eternall kinge: where­vpon it foloweth, that it is impossible that the Deuell with all the preparation of the woorlde, maye bee able at any time to destroy the Churche, whiche is grounded vpon the eternall seate of Christe. Now for so muche as concerneth the speciall vse of euery one, the very same eternall continuance ought to raise vs vp to hope of immortalitie. For we see, that whatsoeuer is earthly and of the worlde, endureth but for a time, Iob. [...]viii.xxxvi. yea and is very fraile. Therefore Christe, to lifte vp oure hope vnto heauen, pronounceth that his kingdome is not of this worlde. Fi­nally, when any of vs heareth, that the kingdome of Christe is spiritu­al, let him be raised vp with this saieng, and let him pearce to the hope of a better lyfe: and whereas hee is nowe defended by the hande of Christ, let hym looke for the ful frute of this grace in the world to come.

4 That, as we haue sayde, the force and profite of the kingedome of Christe can not otherwise be perceiued by vs, but when wee knowe it [Page 93] to be spirituall, appeareth sufficiently though it were but by this, that while we muste liue in warfare vnder the crosse, during y ^e whole course of oure life, our estate is harde and miserable: what then sholde it pro­fite vs to be gathered together vnder y ^e dominion of a heauenly kinge, vnlesse we wer certaine to enuy the frute therof out of the state of this earthly life? And therefore it is to be knowen, that whatsoeuer felicitie is promised vs in Christ, it consisteth not in outward cōmodities, that we shold leade a merry and quiet life, florish in wealth, be assured from al harmes, & flowe full of those deliteful thinges that the flesh is wont to desire, but that it wholy belongeth to the heauenly lyfe. But as in the worlde the prosperous & desired state of the people is partly main­teyned by plentie of good thinges and peace at home, and partely by strong forceable defenses, wherby it maie be safe against outward vio­lence: so Christe also dothe enriche his with all thynges necessarie to eternall saluation of soules, and fortifieth them with strength, by whi­che thei mai stande inuincible against al assaultes of spiritual enemies. Whereby we gather, that he reigneth more for vs than for himself, and that both within & without: that being furnished, so farr as God kno­weth to be expedient for vs, with y ^e gyftes of y ^e spirite, wherof we are naturally empty, we maie by these fyrste frutes perceaue that we are truely ioyned to God vnto perfect blesednesse. And then, that bearinge vs bolde vpon the power of the same spirit, we may not doubt that we shall alwaie haue the victorie against the Deuell, the worlde, and euery kinde of hurtfull thinge. Luc. xvij.xxviii. To thys purpose tendeth the a unswer of Christe to the Pharises, that bicause the kingedome of God is with in vs, it shal not come with obseruation. For it is likely that bicause he professed that hee was the same kinge, vnder whome the souereigne blessinge of God was to be hoped for, they in scorne requyred hym to shewe fourth his signes. But hee, bycause thei (who otherwise are to muche bent to the earth) shoulde not foolishly rest vpon worldly pom­pes, byddeth them to enter into their owne consciences, Ro. x [...]iii.xvii. bycause the kingdome of God is righteousnesse, peace and ioye in the holy ghos [...]e. Hereby we are breefely taughte, what the kingedome of Christ auay­leth vs. For, bycause it is not earthly or fleshly, subiecte to corruption, but spirituall: he lifteth vs vp euen to eternall lyfe, that we maie pa­tienth passe ouer this life in miseries, hunger, cold cōtempt, reproches, and other greues, contented with this one thinge, that oure king will neuer leaue vs destitute, but succoure vs in oure necessities, till hauing ended oure warre, we be called to triumph. For suche is his manner of reigning, to communicate with vs all that he hathe rec [...]iued of his fa­ther. Nowe whereas he armeth and furnisheth vs wyth power, and garnisheth vs with beautie & magnificens, enricheth vs with wealth: hereby is ministred vnto vs moste plentyfull matter to glorie vpon, & also bold courage to fight without feare against the Deuell, sinne and death. Finally, y ^t clothed w ^t hys righteousnes, wee may valiantly ouer­come al the reproches of y ^e world, and as he liberally filleth vs with his giftes, so we againe for oure parte, may bring forth frute to his glorye.

Therfore his kingly anointing is set forth vnto vs, not done w ^t oyle or ointmētes made w ^t spices, but he is called y ^e anointed of god, bicause vpō him hath rested y ^e spirit of wisdome, vnderstāding, coūsel, strength and feare of God. Thys is the oyle of gladnesse, wherewpth the [Page] Psalme reporteth that he was annoynted aboue his fellowes, bicause if there were not suche excellencie in hym, we shoulde be all needy and hungry. For, as it is already saide, hee is not priuately enriched for hym selfe, Ihon. iii.xxxiiii. Iho. i.xvi. but [...]o poure his plentie vpon vs being hungry and drie. For as it is sayde, that the father gaue the spirite to his sonne, not by mea­sure, so there is expressed a reason why, that all we shoulde receiue of his fulnesse, and grace for grace. Oute of which fountaine floweth that liberall geuinge, Eph. iiii.vii. whereof Paule maketh mention, whereby grace is diuersly distributed to the faithful, according to y ^e measure of the gyfte of Christe. Hereby is that whiche I saide, sufficiently confyrmed, that the kyngedome of Christ consisteth in the spirite, not in earthly delytes or pompes, and therefore we muste forsake the woorlde that we maye be partakers of it. Ih [...]. xxxii Lu. iii.xxii A visible signe of this holy anoyntinge was shewed in the baptisme of Christe, when the holy ghooste rested vpon him in the lykenesse of a doue. That the holy ghooste and hys gyftes are meante by the woorde Anoyntinge, oughte to seeme neither noueltie nor absurditie. For we are none other waie quickened, specially for so muche as concerneth the heauenly lyfe: there is no droppe of lyuely force in vs, but that whiche the holy ghoste poureth into vs, whyche hathe chosen his seate in Christe, that from thense the heauenly ry­chesse mighte largely flowe oute vnto vs, whereof wee are so neady. And whereas bothe the faythfull stande inuincible by the strengthe of their king, & also his spiritual richesse plenteously flow out vnto them, thei are not vnwoorthyly called Christians. But this eternitie wherof we haue spoken, i. Cor. xv.xxiiii. 1. Cor. xv.xxviii. is nothynge derogate by that sayeng of Paule: Then he shall yelde vp the kyngdome to God and the Father. Againe▪ the sonne hym selfe shall be made subiecte, that God maye be all in all thynges: for hys meaninge is nothynge els, but that in that same per­fect glorie, the administration of the kyngedome shall not bee suche as it is nowe. For the father hathe geuen all power to the sonne, that by the sonnes hande he maye gouerne, cherishe and susteine vs, defende vs vnder hys sauegarde, and helpe vs. So whyle for a lyttle time we are waueringe abroade from God, Christ is the meane betweene God and vs, by lyttle and lyttle to brynge vs to perfect conioyning wyth God. And truely, whereas he sytteth on the right hande of the father, that is as muche in effecte, as yf hee were called the fathers deputee, vnder whome is the whole power of his dominion, bycause it is Gods will to rule and defende hys Churche by a meane (as I maie so call it) in the person of hys Sonne. As also Paule dothe expounde it in the fyrste chapiter to the Ephesians, that he was sette at the ryght hande of the father, to be the heade of the Churche, whyche is his body. And to no other meanynge tendeth that whyche hee teacheth in an other place, Phi. ii.ix. that there is geuen hym a name aboue all names, that in the name of Iesus all knees shoulde bowe, and all tongues confesse that it is to the glorie of God the Father. For euen in the same woordes also hee setteth oute in the kingedome of Christe an ordre necessarye for oure presente weakenesse. So Paule gathereth ryghtely, that God shall then bee by hymselfe the onely heade of the churche, bycause Christes office in defendynge of the Churche, shall be fulfylled. For [Page 94] the same reason the Scripture commonly calleth him Lorde, bycause hys Father dyd sette hym ouer vs to thys ende, to exercise hys owne Lordely power by hym. For though [...] there bee manye lordeshippes in the worlde, yet is there to vs but one God the father, of whome are all thynges and we in hym, and one Lorde Christ, by whome are all thin­ges and we by him, saithe Paule. Wherevpon is rightly gathered that he is the selfe same God, Esa. xxx [...] xx [...] whyche by the mouthe of Esaie affyrmed him selfe to be the kynge and the lawemaker of the Churche. For thoughe he do euery where call all the power that hee hathe, the benefite and gifte of the Father, yet he meaneth nothynge ells, but that he reigneth by power of God: bycause hee hathe therefore putte on the personage of the Mediator, that descendinge from the bosome and incomprehen­sible glorie of the father, he might approche nye vnto vs. And so muche more rightfull it is, that wee bee with all consent prepared to obey, and that wyth greate cherefullnesse we directe oure obediences to hys commaundement. For as he ioyneth the offices of king and pastor to­warde them that willingly yelde them selues obedient: so on the other syde we heare that he beareth an yron scepter, Psa. i [...]. [...]. Psa. [...]x. [...]x. to breake and broose all the obstinate lyke potters vessells: wee heare also that he shall be the iudge of nations, to couer the earthe wyth dead corpses, and to ouer­throwe the heigth that standeth againste hym. Of whiche thinge ther are some examples seen at this daye: but the full proofe thereof shal be at the laste iudgement, whiche maie also proprely be accompted the laste acte of his kingedome.

Concerninge his Preesthoode, thus it is breefely to be holden, that 6 the ende and vse of it is, that hee shoulde be a Mediatore pure from all spotte, that shoulde by hys holynesse reconcile vs to God. But bycause the iuste curse possesseth the entrie, and God accordinge to hys office of iudge is [...]ente againste vs, it is necessarie that some expiation be v­sed, that hee beinge a preeste maie procure fauoure for vs, to appease the wrathe of God. Wherfore, that Christ might fulfill this office, it be­houed that hee shoulde come fourth with a sacrifice. For in the lawe yt was not lawefull for the preeste to entre into the sanctuarie withoute bloode, that the faithful might know, y ^t thoughe there were a preeste become meane for vs to make intercession, yet God coulde not be made fauourable to vs before that oure sinnes were purged. Upon whyche poynte the Apostle discourseth largely in the epistle to the Hebrues, from the seuenth chapiter almoste to the ende of the tenth. Butte the summe of all commeth to this effect, that the honoure of preestehoode can be applied to none but to Christ, which by the sacrifice of his death hathe wyped awaie oure gyltynesse, and satisfied for oure synnes. But howe weightie a mater it is, wee are enfourmed by that solemne othe of God, Ps. [...]x.iiii whiche was spoken without repentance: Thou art a preest for euer, according to the ordre of Melchisedech. For without doubte hys will was to establishe y ^• principle pointe, which he knew to be the chefe ioynte wherevpon oure saluation hanged. For, as it is saide, there ys no waie open for vs or for oure praiers to God, vnlesse oure filthynesse being purged, the prestes do sanctifie vs and obteine grace for vs, from which y ^e vncleannesse of our wicked doinges & sinnes doth debarre vs. So do we see, y ^t we must beginne at y ^e death of Christ, y ^t the efficacie & [Page] profyte of hys Preesthoode maie come vnto vs. Of thys it foloweth that hee ys an eternall intercessor, by whose mediation wee obteyne fauoure, where vpon againe ariseth not onely affiance to praye, but al­so quietnesse to godly consciences, whyle they safely leane vpon the fatherly tendernesse of God, and are certaynely perswaded that it plea­seth him whatsoeuer is dedicated to him by the Mediator. But wher­as in the time of the lawe, God commaunded sacrifices of beastes to be offered to him: there was an other and a newe ordre in Christe, that one shoulde be bothe the sacrificed hoste, and the Prest: bicause there neither coulde be founde any other meete satisfaction for synnes, nor any was worthy so great honoure to offer vp to God his onely begot­ten sonne. Nowe Christe beareth the person of a preest, not onely by e­ternall meane of reconciliation to make the Father fauourable & mer­cifull vnto vs, but also to bryng vs into the felowship of so great [...]n ho­noure. For we y ^t are defyled in oure selues, yet beinge made Preestes in him do offer vp oure selues, Reue. i.vi. and all oures to God, and do freely enter into the heauenly sanctuarie, that all the sacrifice of prayer and prayse that come from vs, may be acceptable and sweete smelling in the sight of God. And thus farre dothe that saying of Christe extende: For their sakes I sanctifie my selfe: Io. xvij.xv bicause, hauinge his holynesse poured vpon vs, in as muche as he hathe offered vs with himselfe to his father, we that otherwise do stincke before him, do please him as pure and cleane, yea and holy. Hervnto serueth the anoynting of the sanctuarie, wher­of mention is made in Daniell. Dani. ix.xxiiij. For the comparison of contrarietie is to be noted between this anointing, and that shadowish anointing that then was in vse: as if the Angell should haue sayd, that the shadowes being driuen away, there should be a cleere preesthod in the person of Christe. And so muche more detestable is their inuention, whiche not contented with the sacrifice of Christe, haue presumed to thrust in them selues to kil him: which is daily enterprised among the Papists, where the Masse is reckened a sacrificing of Christe.

The .xvi. Chapter. Howe Christe hathe fulfilled the office of Redeemer, to purchace saluacion for vs, Wherin is intreated of his Deathe, and Resurrection, and hys Ascendyng into Heauen.

16 AL that we haue hetherto saide of Christe, is to be directed to this marke, that being damned, deade, and loste in oure selues, we maie seke for rigteousnesse, deliuerance, life and saluation in him: as we be taught by that notable saing of Peter, Act. ii [...]i.xii. that ther is none other name vnder heauen geuen to men wher in ther must be saued. Neither was the name of Iesus giuen him vn­aduisedly, or at chaunsable aduenture, or by y ^t will of men, but brought from heauen by the Angell the publysher of Gods decree, and wyth a reason also assigned: bicause he was sent to saue the people from their sinnes. Mat. i.xii. Lu. xxxi. In which wordes that is to be noted, whiche we haue touched in an other place, that the office of redeemer was appoynted hym, that hee shoulde bee oure sauioure: butte in the meane time oure re­demptiō [Page 95] shoulde be but vnperfect, vnlesse hee should by continuall pro­ceedynges conuey vs forwarde to the vttermoste marke of saluation. Therefore, so sone as we swarue neuer so lyttle from hym, oure saluati­on by lyttle and lyttle vanisheth awaie, whiche wholly resteth in hym: so that all they wilfully spoile them selues of all grace, that reste not in him. And that admonition of Bernarde is worthy to be rehersed, Ber. in. can. sermo. 15. that the name of Iesus is not onely lyght, but also meate, yea and oile also, without which al the meate of the soule is drye, and that it is also salte without the seasoning, wherof al that is set before vs is vnsauorie. Fy­nally, that it is hony in the mouth, melodie in the eare, and ioyfulnesse in the hearte, and also medicine, and that whatsoeuer is spoken in dis­putation is vnsauorie, but where thys name soundeth. But here it be­houeth to weie diligently, howe saluation is purchased by him for vs: that we may not onely be perswaded that he is y ^e author of it, but also embracing such thinges as are sufficient to the stedfast vphold in of our faithe, wee maye refuse all suche thinges as myghte drawe vs awaye hether or thether. For sithe no man can descende into him selfe, and ear­nestly consider what he is, but feelinge God angry and bent agaynste hym, he hathe neede carefully to seeke a meane and waye to appease him, whiche demaundeth satisfaction: there is no common assurednesse required, bicause the wrathe & curse of God lyeth alwaie vpon sinners, tyll they be loose from their gyltenesse: who, as he is a righteous iuge, suffereth not his lawe to be broken without punishment, but is ready armed to reuenge it.

But before we goe any further, it is to be seen by the waye, howe it 2 agreeth together, that God whiche preuented vs wyth his mercie, was oure enemie vntyll he was reconciled to vs by Christe. For howe could hee haue geuen vs in hys onely begotten Sonne a syngular pledge of his loue, vnlesse he had already before that embraced vs wyth hys free fauoure? Bycause therefore here ariseth some seminge of contrarietie, I will firste vndo this knotte. The holy ghoste commonly speaketh af­ter this manner in the Scriptures, Rom. v.x. that God was enemye to men, tyll they were restored into fauoure by the deathe of Christ: Gal. iii.x. Col. i.xxi. that thei were accursed till theyr iniquitie was purged by his sacrifice: that thei were seuered from God, tyll they were receyued into a conioyninge by hys bodie. Suche manner of phrases are applied to oure capacitie, that we maie the better vnderstande howe miserable and wreatched our estate is beinge oute of Christe. For if it were not spoken in expresse woordes, that the wrathe and vengeance of God, and euerlastinge death did rest vpon vs, we woulde lesse acknowledge howe miserable we shoulde bee without Gods mercie, and woulde lesse regarde the benefite of deliue­rance. As for example. If a man heare this spoken to him: If God, at suche time as thou wast yet a sinner, had hated thee, and cast thee away as thou hadst deserued, thou shouldest haue suffered horrible destructi­on: but bicause he hath willingly & of his owne free kindenesse kept the in fauoure, and not suffered thee to be estranged from hym, he hathe so deliuered thee from that perill: truely he will bee moued with, and in some parte feele howe muche he oweth to the mercie of God. Butte yf hee heare on the other syde that whyche the Scripture teacheth, that hee was by synne estraunged from God the heyr of wrathe, sub­iect [Page] to the curse of eternall deathe, excluded from all hope of saluation, a stranger from all blessing of God, the bondslaue of Satan, captiue vnder the yoke of synne. Fynally, ordeined vnto and already entangled wyth horrible destruction, that in this case Christe became an interces­sor to entreate for him, that Christ toke vpon him & suffered the punysh­ment whiche by the iuste iudgement of God did hange ouer al sinners, that he hathe purged with his bloode those euels y ^t made them hate­full to God, that by this expiation is sufficient satisfaction and sacrifice made to God the father: that by this intercessor his wrath was appea­sed: that within thys foundation resteth the peace betweene God and men: that vpon this bonde is conteined his good wyll towarde them: shall not he be so muche the more moued with these, as it is more liuely represented, out of howe greate miserie he hathe been deliuered? In a summe: bicause oure minde can neither desirously enoughe take holde of life in the mercie of God, nor receiue it with suche thankefulnesse as we ought, but when it is before striken and throwne downe wyth the feare of the wrath of God and dreade of eternal death, we are so taught by holy Scripture, that wythout Christe wee maye see God in manner wrathfully bent againste vs, and his hande armed to our destruction: & that wee maye embrace hys goodwyll and fatherly kindnesse no other­where, but in Christe.

3 And althoughe this bee spoken according to the weakenesse of oure capacitie, yet is it not falsly saide. For God whyche is the hyghest rygh­teousnesse, can not loue wickednesse whiche he seeth in vs all. Therfore we al haue in vs that, which is worthy of the hatred of God. Therfore in respect of oure corrupted nature, and then of euell life added vnto it, truely we are all in displeasure of God, gylty in his sight, and borne to damnation of hell. But bicause the Lorde wyll not lose that whiche ys his in vs, he fyndeth yet somwhat that he of hys goodnesse maye loue. For howesoeuer we be sinners by our owne faulte, yet we remaine hys creatures. Howesoeuer we haue purchaced death to oure selues, yet he made vs vnto lyfe. So is he moued by meere and free louinge of vs, to receiue vs into fauoure. But sith there is a perpetuall and vnappea­sable disagreement betweene righteousnesse and iniquitie, so longe as we remayne sinners, hee canne not receiue vs wholy. Therefore, that taking a waie all matter of disagreement, he might wholy reconcile vs vnto him, he doth by expiation sette forth in the deathe of Christe, take away whatsoeuer euel is in vs, that wee, which before weare vncleane and vnpure, may nowe appeare righteous and holy in hys sight. Ther­fore God the Father dothe wyth hys loue preuent and goe before oure reconciliation in Christe: i. Ih. iiii.xxix yea, bycause he fyrste loued vs, therefore hee afterwarde doothe reconcile vs vnto hymselfe. But bycause, vntyll Christe wyth hys deathe come to succoure vs, there remaineth wicked­nesse in vs, whiche deserueth Gods indignation, and is accursed & dam­ned in his sight: therefore wee are not fully and fyrmely ioyned to God, vntill Christe do ioyne vs. Therefore if wee will assure oure selues to haue God made well pleased and fauourable vnto vs, we muste fasten oure eyes and myndes vpon Christe onely: as in deede we obteyne by him onely, that oure synnes be not imputed to vs, the imputing where­of, draweth with it the wrathe of God.

[Page 96]And for this reason Paule saith, that the same loue, wherwith God 4 embraced vs before y ^e creation of y ^e worlde, was staied & grounded vpō Christ. These things are plaine & agreable with y ^e scripture, & do make those places of Scripture to accorde very well together, where it is saide: Ihon. iii.xvi. Rom. v.x. that God declared his loue towarde vs in this, that he gaue hys onely begotten sonne to deathe: and yet that he was oure enemie till he was made fauourable againe to vs by the deathe of Christe. But that they maie be more strongly proued to them that require the testa­ment of the olde Churche, I will allege one place of Augustine, where he teacheth the very same that we do. Tract. in Euang. lo. 1.10. The loue of God (saith he) is in­comprehensible and vnchangeable. For he beganne not to loue vs, sins the time that wee weare reconciled to him by the bloode of his sonne. But before the making of the worlde he loued vs, euen before that we weare any thynge at all, that we myght also be his children wyth hys onely begotten Sonne. Therefore whereas wee are reconciled by the deathe of Christe, it is not so to be taken as thoughe the Sonne dyd therefore reconcile vs vnto hym, that he myghte nowe beginne to loue vs whome he hated before: but we are reconciled to him that already loued vs, to whome we weare enemies by reason of sinne. An whether this be true or no that I saie, Ro. v.viij. let the Apostle b [...]are witnesse. Hee dothe commende (saith he) his loue towarde vs, bicause when wee were yet sinners. Christ died for vs. He therfore had a loue to vs, euen thē when we weare enemies to hym and wroughte wickednesse. Therefore after a maruellous and deuine mannner he loued vs, euen then when he hated vs. For he hated vs in that we weare suche as he had not made vs, and bicause oure wickednesse had on euery syde wasted awaie hys woorke, he knewe howe in euery one of vs, bothe to hate that whiche we oure selues had made, and to loue that whiche he had made. These be the wordes of Augustine.

Nowe where it is demaunded, howe Christe hathe done away our 5 sinnes, and taken away the strife betwene vs and God, and purchased suche righteousnesse as mighte make him fauourable and well willing towarde vs: it maie be generally answered, that he hathe brought yt to passe by the whole course of hys obedience. Whiche is proued by the testimonie of Paule. Ro. v.xix. As by one mans offense many wer made synners, so by one mans obedience wee are made righteous. And in an other place he extendeth the cause of the pardon that deliuereth vs from the curse of the lawe, Gal. iiii.iiij. Mat. iii.xxv. to the whole life of Christe, saying: When the fulnesse of tyme was come, God sente his sonne made of a woman, subiecte to the lawe, to redeeme them that were vnder the lawe: And so affir­med that in his very baptisme was fulfilled one part of righteousnesse, that he obediently dyd the cōmaundement of his father. Finally, from the time that he toke vpon him the person of a seruant, he beganne to paye the raunsome to redeeme vs. Butte the Scripture to sette oute the manner of oure saluation more certainely, Mat. x.xviv. doothe ascribe this as peculiar and proprely belonginge to the deathe of Christe. Hee hym selfe pronounced that hee gaue hys lyfe to bee a redemption for many. Rom. iiij.xxv. Ihon. i.xxix. Paule teacheth that hee dyed for oure synnes. Ihon the Bap­tiste cryed oute that Christe came to take awaye the synnes of the woorlde, bycause hee was the Lambe of God. In an other place Paule [Page] saith, Rom. iij. Rom. v. i. Cor. v.xxi. that we are iustified freely by the redemption that is in Christ, by­cause he is set forth the reconciler in his owne bloode. Againe, that we are iustified in his bloode, and reconciled by his deathe. Againe▪ He that knewe no sinne, was made sinne for vs, that we might be the ryghte­ousnesse of God in him. I will not recite all the testimonies, bicause the mimbre woulde be infinite, and many of them muste bee hereafter alle­ged in their order. Therefore in the summe of belefe, whiche thei call the Apostles creede, it is very ordrely passed immediatly from the byrthe of Christe to his deathe and resurrection, wherein consisteth the summe of perfecte saluation. And yet is not the reste of his obedience excluded, whiche hee perfourmed in his life: [...]hi. i.vii. as Paule comprehendeth it wholye from the beginninge to the ende in sayinge, that he abaced him selfe, ta­king vpon him the forme of a seruant, & was obedient to his father to death, euen y ^e death of the crosse. And truely euen in the same death his willing submission hath the firste degree, bicause the sacrifice, vnlesse it had ben willingly offred, [...]on. x.xv had nothing profited toward righteousnesse. Therfore, where the Lord testified, that he gaue his soule for his shepe, he expressly addeth this, no man taketh it awaye from my [...]elfe. Accor­ding to y ^t which meaning, Esaie saith, Esa. vij. Ihō. xviij.iiii. Mat. xxvij ij. y ^t he helde his peace like a lambe before the sherer. And the historie of the Gospel reherseth, that he went forth and met the souldiers, and before Pilate he left defending of him selfe, and stode still to yelde him selfe to iudgement to be pronounced v­pon him. But that not without some strife: for bothe he had taken our infirmities vpon him, and it behoued that his obedience to his father, shoulde be this way tried. And this was no sclender shew of his incom­parable loue towarde vs, to wrastle with horrible feare, & in the mid­dest of these cruell tormentes, to cast awaie all care of hymselfe, that he might prouide for vs. And this is to be beleued, that there could no sa­crifice bee well offered to God any otherwise, but by this that Christe forsaking all his owne affection, did submitte and wholy yelde himself to his fathers will. Heb. x.v. Psa. xl.ix. For proofe whereof, the Apostle dothe fyttly allege that testimonie of the Psalme: In the booke of the lawe it is written of me, y ^t I may doe thy will, O God. I will, & thy lawe is in the middest of my heate. Then I saide: Loe, I come. But bicause trembling conscien­ces finde no reste but in sacrifice and washing whereby sinnes are clean­sed: therefore for good cause we are directed thither, and in the deathe of Christe is a appointed for vs the matter of lyfe. Nowe forasmuche as by oure owne gyltinesse, curse was due vnto vs, before the heauenly iudgement seate of God, therefore fyrste of all is recited howe hee was condenmed before Ponce Pilate presidente of Iurie: that wee shoulde know that the punishement wherunto we weere subiecte, was iustely layde vpon vs. Wee could not escape the dreadfull iudgement of God: Christe, to deliuer vs from it, suffred himselfe to be condemned before a mortall man, yea a wicked and heathen man. For the name of the presi­dent is expressed not onely to procure credit to the historie, but that we shoulde learne that whiche Esaie teacheth, Esa.liij.ix. that y ^• chastisemente of our peace was vpon him, and that by his stripes wee weare healed. For to take awaie oure damnation, euery kinde of deathe sufficed not for him to suffer, but to satisfye oure redemption, one speciall kynde of deathe was to bee chosen, wherein bothe drawinge away oure damnation to [Page 97] himselfe, and takyng our giltynesse vpon himself, he might deliuer vs from them bothe. If he had ben murthered by theues, or had ben ragyngly slayne in a commotiō of the common people: in such a death there shoulde haue ben no apparance of satisfaction. But when he was brought to be arrained before the iudgement seate, when he was accused and pressed with witnesses agaynst him, & by the mouth of the iudge condemned to dye: by these tokens we vnderstande, that he dyd beare the persone of a gilty manne and of an euell doer. And here are two thinges to be noted, whiche bothe were afore spoken by the prophecies of the Prophetes, and doe bryng a singular comforte and confirmation of fayth. For when we heare that Christ was sent from the iudges seate to death, and was hanged amonge theues, we haue the fulfillynge of that prophecie whiche is alleged by the E­uangelist. He was accompted amonge the wicked. [...] liij.xi [...] Mar. xv.xv [...]. And why so [...] euen to take vpon him the stede of a sinner, not a man righteous or in­nocent, bycause he suffred death not for cause of innocencie, but for sinne. On the other side when we heare that he was acquited by the same mouth whereby he was condemned, for Pilate was compelled openly more than ones to beare witnesse of his innocencie: let that come in our mynde whiche is in the other Prophet: Ps. lxij.v that he repayed that whiche he had not taken awaye. And so we shall beholde the persone of a sinner and euell doer represented in Christe: and by the open apparance of his innocencie it shall become playne to see, that he was charged rather with others offence than his owne. He suf­fred therefore vnder Ponce Pilate, and so by the solemne sentence of the President, Ih. xviii.xxxviij. was reckened in the number of wicked doers: but yet not so, but that he was by the same iudge at the same time pronoun­ced righteous, when he affirmed that he founde no cause of condem­nation in him. This is our acquitall, that the giltynesse which made vs subiect to punishment, is remoued vpō the head of the sonne of God. For this settyng of the one agaynst the other, we ought principally to holde faste, leaste we tremble & be carefull all our life long, as though the iuste vengeance of God dyd hang ouer vs, which the sonne of God hath taken vpon himselfe.

Byside that, the very manner of his death is not without a singu­lar 6 mysterie. The Crosse was accursed, not onely by opinion of men, but also by decree of the lawe of God. Therefore when Christ was lyfted vp to the Crosse, he made hymselfe subiecte to the curse. And so it behoued to be done, that when the curse was remoued from vs to him, we might be deliuered from all curse that for our sinnes was prepared for vs, or rather dyd alredy rest vpon vs. Whiche thynge was also by shadowe expressed in the lawe. For the sacrifices and sa­tisfactorie oblations that were offred for sinnes, were called Ashe­moth: Whiche worde proprely signifieth sinne it selfe. By whiche fi­guratiue chaunge of name, the holy ghost meant to shewe, that they were lyke vnto cleansyng playsters to drawe out to themselues, and beare the curse due to sinnes. But that same whiche was figurati­uely represented in the sacrifices of Moses, is in deede deliuered in Christ the original paterne of all y ^e figures. Wherfore he▪ to performe [Page] a perfect expiat [...]o, Esa. liij.v. &. xxi. gaue his owne soule to be an ashame, that is a sa­tisfactorie oblation as the Prophete calleth it, vpon the whyche our filt and punishement might be caste, and so cesse to be imputed to vs. The Apostle testifieth the same thyng more playnely where he teach­eth, ij. Cor. v.xxi. that he whiche knewe no sinne, was by his father made sinne for vs, that we might be made the righteousnesse of God in him. For the sonne of God beyng most cleane from all faulte, dyd yet put vpon him the reproche and shame of our iniquities, and on the other side coue­red vs with his cleannesse. Rom. viij.iij. It semeth that he meante the same, when he speaketh of sinne, that sinne was condemned in his fleshe. For the father destroyed the force of sinne, when the curse thereof was re­moued and layed vpon the fleshe of Christ. It is therefore declared by this sayeng, that Christ was in his death offred vp to his father for a satisfactorie sacrifice, that the whole satisfaction for sinne beyng ended by his sacrifice, we might cesse to dread the wrath of God. Nowe is it playne, Es. liij.vi. what that sayeng of the Prophete meaneth, that the iniquities of vs all were layed vpon him, that is, that he enten­dynge to wype awaye the filthinesse of our iniquities, was hymselfe as it were by waye of enterchanged imputation, couered with them. Of this, the crosse whereunto he was fastened was a token, as the Apostle testifieth. Gala. iij.xiij. Deu. xxvij.xxvi. Christe (sayeth he) redemed vs from the curse of the lawe, when he was made a curse for vs. For it is wrytten: Accur­sed is euery one that hangeth on the tree: that the blessynge of Abra­ham mighte in Christe come to the Gentiles. And the same had Pe­ter respect vnto, where he teacheth that Christ dyd beare our sinnes vpon the tree. i. Pet. ij.xxv [...]. Bycause by the very token of the curse we doe more playnely learne that the burden wherewyth we weare oppressed was layed vpon hym. And yet it is not so to bee vnderstanded, that he toke vpon hym suche a curse, wherewith hymselfe was ouerloden, but rather that in takyng it vpon him, he dyd treade downe, breake and destroye the whole force of it. And so fayth conceyueth acqui­tall in the condemnation of Christ, and blessyng in his beyng accur­sed. Wherefore Paule dothe not without a cause honorably report [...] the triumph that Christe obteyned to hymselfe on the crosse, as if the crosse whyche was full of shame, had ben turned into a Chariot of triumphe. Col. ij.xix. For he sayth, that the hande wrytyng whiche was against vs, was fastened to the crosse, and the Princely powers were spoy­led and led openly. Hebr. ix.xv [...]j. And no maruell: bycause (as the other Apostle testifieth) Christe offred vp hymself by the eternall spirit. And ther­upon proceded that turnynge of the nature of thinges. But that these thynges maye take stedfaste roote, and be throughly settled in our heartes, let vs alwaye thynke vpon his sacrifice and washyng. For we coulde not certainely beleue that Christe was the raunsome, redemption, and satisfaction, vnlesse he had ben a sacrificed hoste. And therefore there is so often mention made of bloud, where the Scrip­ture sheweth the manner of our redemyng. Albeit the bloud of Christ that was shed, serued not only for sacrifice, but also in steede of wash­yng, to cleanse awaye our filthynesse.

7 It foloweth in the Crede, that he was dead and buried. Where [Page 98] agayne it is to be seene, howe he dyd euerye where putte hymselfe in our stede, to paye the pryce of our redemption. Death held vs bound vnder his yoke, Christ in our stede dyd yelde hymselfe into the power of death, Heb. ij.ix. to deliuer vs from it. This the Apostle meaneth where he wryteth, that he tasted of death for all men. For he by dyeng brought to passe that we shoulde not dye, or (whiche is all one) by his death he dyd redeme lyfe for vs. But in this he differed frō vs, that he gaue hymselfe to death as it were to be deuoured, not that he shoulde be swallowed vp with the gulfes of it, but rather that he shoulde swal­lowe vp it, of whyche we shoulde haue benne presently swallowed: that he gaue hymselfe to death to be subdued, not that he shoulde be oppressed wyth the power thereof, but rather that he shoulde ouer­throwe death whyche approched nere vs, yea and had already bea­ten vs downe and triumphed vpon vs. Heb. ij.xix. Finally, that by death he mighte destroye hym that had the power of death, that is the De­uell: and might deliuer them that by feare of death were all their lyfe longe subiecte to bondage. This is the fyrste fruite that his death dyd brynge vs. An other is, that by enterpartenyng of hymselfe with vs, he mortifieth our earthly membres, that they should no more here­after vse their owne workes: and killeth our olde manne, that it shoulde no more liue and beare frute. And to the same purpose per­teyneth his buriall, that we beyng partakers thereof, should also be buried to sinne. Gal. ij.xix &. ix.xiiii. For when the Apostle teacheth that we are graffed into the lykenesse of the death of Christe, and buried with hym to the death of sinne, that by his crosse the worlde was crucified to vs, and we to the worlde, that we are dead together with him: he dothe not onely exhorte vs to expresse the example of Christes death, Col. iii.iii. but he declareth that there is suche effectualnesse in it, as ought to ap­pere in all Christians, vnlesse they will make his death vnprofita­ble and frutelesse. Therefore in the death and buriall of Christe, there is offred vs a double benefite to be enioyed, that is deliuerance from death, whereunto we weare become bonde, and the mortifieng of our fleshe.

But it is not meete to ouerpasse his goynge downe to the helles, 8 wherein is no small importaunce to the effecte of redemption. For although it appeareth by the wrytynges of the olde fathers, that that parte whiche is read in the Crede was not in olde time so much vsed in the Churches: yet in entreatynge of the summe of our doc­trine, it is necessarie that it haue a place allowed it, as a thyng that conteyneth a very profitable and not to be despised misterie of a right weyghty matter. And there are also some of the olde wryters that doe not leaue it out. Whereby we maye gesse, that it was after a cer­tayne time added, and dyd not presently but by little and little growe in vse in the Churches. But this certaynely is out of question, that it proceded of the common iudgement of all the godly: For as muche as there is none of the Fathers that dothe not in his wrytynges make mention of Christes goyng downe to the helles, although af­ter dyuerse manner of exposition. But by whome, or at what tyme it was firste added, maketh litle to the purpose. But rather in the Crede this is to be takē heede vnto, that we therein certainely haue a [Page] full and in all poyntes perfect summe of our fayth, whereinto nothing maye be thrust, but that whiche is taken out of the most pure worde of God. Nowe yf any will not for precise curiositie admit it into the Crede, yet shall it streight waye bee made to appere playnely, that it is of so great importaunce to the summe of our redemption, that yf it be lefte out, there is loste a great parte of the fruite of the death of Christ. There are agayne some that thynke, that there is no newe thyng spoken in this article, but that in other wordes the same thing is repeted whyche was spoken before of his buriall: for asmuche as the worde Infernum, hell, is in the Scripture oftentimes vsed for the graue. I graunt that to be true whyche they allege of the significa­tion of the worde, that Hell is oftentymes taken for the graue: but there are agaynste their opinion two reasons, by whyche I am easi­lye persuaded to dissent from them. For what an idlenesse were it, when a thynge not harde to vnderstande, hath ones ben set out in playne and easye wordes, afterwarde wyth darker implication of wordes rather to pointe toward it than to declare it. For when [...]wo maners of speakyng that expresse one thynge be ioyned together, it behoueth that the later be an exposition of the former. But what an exposition were this, yf a manne should saye thus: Whereas it is sayde that Christ was buried, thereby is meante that he went downe to hell? Agayne, it is not likely that such a superfluous vayne repeti­tiō could haue crepte into this abrigemēt, where in the chefe pointes of our faith are summarily noted in as fewe wordes as was possible. And I doubte not that so many as shall haue somewhat diligently weyed the matter it selfe, will easily agree with me.

9 Some expounde it otherwyse, and saye, that Christ went downe to the soules of the fathers that dyed in the time of the lawe, to carry them tidynges, that the redemption was performed, and to deliuer them out of the pryson wherein they were kepte enclosed: and to the profe herof they do wrongfully draw testimonies out of the Psalme, Psa. x.xvi. that he brake the brasen gates and yron barres. Agayne out of Za­charie, Zaca x.xi. that he redeemed them that were bounde, out of the pit wher­in was no water. But whereas the Psalme speaketh of theyr deli­uerances that in farre countrees are caste captiue into bondes, and Zacharie compareth the Babylonicall ouerthrowe, wherein the peo­ple was oppressed, to a drye pit or bottomlesse depth, and there with­all teacheth that the saluation of the whole Churche is as it were a commynge out of the depe helles. I wote not howe it is come to passe, that they whiche came after, thought that there was a certaine place vnder the earth whereunto they haue fayned the name of Lim­bus. But this fable, although they were great authours, & at this day many do earnestly defende it for a truthe: is yet nothing els but a fa­ble. For, to enclose the soules of dead men as in a pryson, is very chil­dish. And what neede was it y ^t Christes soule shuld go downe the ther to set thē at libertie? I do in deede willingly cōfesse, y ^t Christ shined to them by the power of his spirit, that they might know that the grace which thei had only tasted of by hope, was then deliuered to y ^e world, And to this purpose may y ^e place of Peter be probably applied, where he sayeth, y ^t Christ came & preached to the spirites y ^t were in a dōgeon [Page 99] or pryson, as it is commonly translated. i. Pet. iij.xix. For the very processe of the text leadeth vs to this, that the faithfull which were dead before that time, were partakers of the same grace that we were: bicause he dothe thereby amplifie the force of Christes death, for that it pearced euen to the dead, when the godly soules enioyed the presente sight of that visitation whiche they had carefully loked for: on the other side it did more plainely appere to y ^e reprobrate that they were excluded frō all saluation. But whereas Peter in his sayeng maketh no distinction betwene them, that is not so to be taken, as though he mingled toge­ther the godly and vngodly without difference: but only he meante to teache that generally they bothe had one common felyng of the death of Christ.

But concernyng Christes goyng downe to the helles, byside the 10 consideracion of the Crede, we muste seke for a more certayne exposi­tion, and we assuredly haue suche a one out of the worde of God, as is not only holy and godly, but also full of singular comforte. Christes death had ben to no effect, yf he had suffred only a corporall death: but it behoued also that he shoulde feele the rigour of Gods vengeance: that he might bothe appease his wrathe and satisfie his iuste iudge­ment. For which cause also it behoued that he should as it were hand to hande wrastle with the armies of the helles and the horrour of e­ternall death. We haue euen nowe alleged out of the Prophet that the chastisement of our peace was layed vpon him: Esa. liij.v. that he was stri­ken of his father for our sinnes, and broused for our infirmities. Whereby is meante, that he was put in the stede of wicked doers, as suretie and pledge, yea and as the very gilty persone himselfe, to able and suffer all the punishmentes that shoulde haue ben layed vpon them: this one thyng excepted, Act. ii.xxiiij. that he could not be holden still of the sorrowes of death. Therefore it is no maruell yf it be sayde that he wente downe to the helles, sithe he suffred that death wherewith God in his wrathe stryketh wicked doers. And their exception is very fonde, yea and to be scorned, whyche saye, that by this exposi­tion the order is peruerted, bycause it were an absurditie to set that after his buriall whyche wente before it. For after the settyng forth of those thynges that Christe suffred in the sighte of menne, in very good order foloweth that inuisible and incomprehensible iudgement whiche he suffred in the sight of God: that we shoulde knowe that not only the body of Christ was geuen to be y ^e price of our redemptiō, but that there was an other greater and more excellent price payed in this, that in his soule he suffred the terrible tormentes of a dāned and forsaken manne.

According to this meaning doth Peter say, that Christ rose againe 11 hauyng loosed the sorrowes of death, [...]. ii.xx [...]i [...]. of whiche it was impossible that he should be holden, or ouercomme. He doth not name it simply death; but he expresseth that the sonne of God was wrapped in the sor­rowes of death, whiche procede from the curse and wrath of God, whiche is the originall of death. For howe small a matte [...] had it ben, carelesly and as it were, in sporte to come forthe to suffer death▪ But this was a true profe of his infinite mercye, not to shunne that death whyche he so sore trembled at. And it is no doubte that [Page] the same is the Apostles meanyng to teache, in the Epistle to the He­brewes, where he wryteth: Iob. v.vij that Christ was heard of his owne Feare: some translate it Reuerence or pietie, but how vnfitly, bothe the mat­ter it selfe, and the very manner of speakynge proueth. Christ there­fore prayeng with teares and mightye crye, is hearde of his owne feare: not to be free from death, but not to be swallowed vp of death as a sinner: bicause in y ^t place he had but oure persone vpon him. And truely there can be imagined no more dredfull bottomlesse depth, than for a manne to fele himselfe forsaken and enstranged from God, and not to be heard when he calleth vpon hym, euen as yf God him­selfe had conspired to his destruction. Euen thether we see that Christ was throwen downe, so farre that by enforcement of distresse he was compelled to crye out: Ps. xxij. [...]i. Mat. xx [...]ij.x [...]. My God, my God, why hast thou for­saken me? For whereas some woulde haue it taken, that he so spake rather accordynge to the opinion of other, than as he felte in himselfe: that in no case probable, for asmuche as it is euident, that this sayeng proceded out of the very anguishe of the bottome of his heart. Yet doe we not meane thereby, that God was at any tyme his enemie or angry with him. For how coulde he be angry with his beloued sonne, vpon whome his mynde rested? Vide Cy­rill. lib. 2. de recta fi­de ad Re­gin. Or howe coulde Christ by his inter­cession appease his fathers wrath towarde other, hauynge him hate­fully bente agaynst himselfe? But this is our meanyng: that he suf­fred the greuousnesse of Gods rigor, for that he beyng striken and tor­mented with the hande of God, did fele all the tokens of God when he is angry and punisheth. Lib. 4. de Trin. Whereupon Hylarie argueth thus, that by this goyng downe we haue obteyned this, that death is slaine. And in other places he agreeth with our iudgement, Lib. 1. & Lib. 3. as where he sayth. The crosse, death, and helles are our lyfe. Agayne in an other place. The sonne of God is in the helles, but manne is carried vp to heauen. But why doe I alledge the testimonie of a priuate manne, when the A­postle affirmeth the same, rehersing this for a frute of his victorie, that they were deliuered whiche weare by feare of death al their life long subiect to bondage? It behoued therefore, that he shal ouercōme that feare, that naturally dothe continually torment and oppresse all mor­tall men: whiche coulde not be done but by fightyng with it. More­ouer, that his feare was no common feare or conceiued vpon a sclen­der cause, shall by and by more playnely appere. So by fightynge hand to hand with the power of the Deuel, with the horrour of death, with the peines of the helles it came to passe, that he both had the vic­torie of them, and triumphed ouer them, that we nowe in death shoulde no more feare those thynges, whiche our Prince hath swal­lowed vp.

Here some lewde menne, although vnlearned, yet rather moued by malice than by ignoraunce, crye out that I do a haynous wrong to Christ, bycause it was agaynste conueniencie of reason, that he should be fearefull for the saluation of his soule. And then they more hardly enforce this cauillation with sayeng, that I ascribe to the sonne of God desperation, whiche is contrarie to fayth. First they doe but maliciously moue controuersie of Christes feare and trembling, whiche the Euangelistes do so playnely report. For a little before that [Page 100] the time of his death approched, he was troubled in spirit, and passio­neth wyth heauynesse, and at his very metyng with it, he began more vehemently to tremble for feare. If they say that he did but counter­fait, y ^t is to foule a shift. We must therefore, as Ambrose trulie teach­eth, boldly confesse the sorrowfulnesse of Christ, vnlesse we be a sha­med of his crosse. And truely yf his soule had not ben partaker of peyne, he had ben only a redemer for bodies. But it behoued that he should wrastle, to rayse vp them that laye throwen downe. And his heauenly glorie is so nothyng appeired thereby, that euen herein glo­riously shineth his goodnesse whyche is neuer sufficiently praysed, that he refused not to take our weakenesses vpon him. From whense is also that comforte of oure anguishes and sorrowes, whiche the Apostle setteth before vs: that this Mediatour dyd feele our infir­mities, that he might bee the more earnestly bente to succour vs in mi­serie. They saye: that that thynge whiche is euell of it selfe, Hebr. iiii.xv. is vn­worthily ascribed to Christ. As though they were wiser than the spi­rit of God, whiche ioyneth these two thinges together, that Christe was in all thynges tempted as we are, and yet that he was without sinne. Therfore there is no cause that the weakenesse of Christ should make vs afrayde, whereunto he was not by violence or necessitie cō ­pelled, but by mere loue of vs and by mercie was led to submit him­selfe. And what so euer he of his owne will suffred for vs, diminish­eth nothyng of his power. But in this one poynte are these backebi­ters deceyued, that they do not perceyue in Christ an infirmitie cleane and free from all faulte and spot, bycause he kepte himselfe within the boundes of obedience. For whereas there can be founde no mo­deration in our corrput nature, where al our affections do with trou­blesome violence excede all measure, they doe wronge to measure the forme of God by that standard. But when man was in his vncorrup­ted state, then there was a moderation hauyng force in all his affec­tions. to restrayne excesse. Wherby, he might well be that he was like vnto vs in sorrowe, dread, and fearefulnesse, & yet that by this marke he differed from vs. Beyng so confuted, thei leape to an other cauilla­tion, that though Christ feared death, yet he feared not the curse and wrath of God frō which he knew himself to be safe. But let the godly readers weye how honorable this is for Christ, y ^t he was more tēder and more fearefull than the most part of the very rascall sort of men. Theues & other euell doers do obstinately hast to death, many do w ^t haute courage despise it: some other do midly suffer it. But what con­stācie or stoute courage were it, for the sonne of God to be astonished & in a maner striken dead w ^t feare of it? For euen that whiche among the common sort might be accompted miraculous, is reported of him, that for vehemencie of griefe, very droppes of bloud did fal from his face. Neither did he this to make a shew to the eyes of other, but whē in a secret corner whether he was gone out of companie, he groned vnto his father. And this putteth it out of all dout, y ^e it was needeful that he should haue Angels to come downe frō heauen to relieue him w ^t an vnwonted maner of cōforting. How shameful a tēdernesse, as I sayd, should this haue ben, to be so far tormented for feare of cōmon death, as to melt in bloudy sweate, and not to be able to be comforted [Page] but by sight of Angels? What? doth not that prayer thryse repeted, (Father, Mat. xxvi. [...]xxix if it be possible, let this cuppe departe from me) proceding frō an incredible bitternesse of heart, shewe that Christ had a more cruell and harder battell than with common death? Whereby appereth that those triflers agaynst whome I nowe dispute, doe boldly babble vpon thynges that they knowe not, bicause they neuer earnestly con­sidered what it is, or of howe great importance it is that we be rede­med from the iudgement of God. But this is our wisedome, well to vnderstand how deere our saluation dyd cost the sonne of God. Now yf a man should aske me, if Christ went then downe to hell, when he prayed to escape that death: I answere, that then was the beginnyng of it: whereby may be gathered, how greuous and terrible tormentes he suffred, whē he knew himself to stand to be arrayned for our cause before the iudgement seate of God. But although for a moment of time, the diuine power of the spirit did hide it selfe, to geue place to the weakenesse of the fleshe: yet muste we know, that the tentation by fe­lyng of sorrowe and feare was suche as was not agaynst fayth. And so was that fulfilled whiche is in the Sermon of Peter, Act. ij.xxiiij. that he could not be holden of the sorrowes of death, bycause when he felt himselfe as it were forsaken of God, yet he did nothyng at all swarue from the trust of his goodnesse. Whiche is proued by that his notable callyng vpon God, [...] when for extremitie of peyne he cryed out, My God, my God, why hast thou forsaken me? For though he was aboue measure greued yet he cesseth not to call him his God, of whome he cryeth out that he was forsaken. Moreouer hereby is confuted as well the er­rour of Apollinaris, as theirs that were called Monothelites. Apol­linaris fayned that Christ had an eternall spirit in stede of a soule, so that he was only but half a mā. As though he could cleanse our sinnes any other way, but by obeyeng his father. But where is the affectiō or will of obedience but in the soule? whiche soule of his we knowe was troubled for this purpose, to driue awaye feare, and bryng peace and quietnesse to our soule. Agayne, for confusion of the Monothe­lites, we see how nowe he willed not that thinge accordyng to his na­ture of manhode, whiche he willed according to his nature of godhed. I omit to speake howe he did subdue the aforesayd feare with a con­trarie affection. Ioh. xii.xxvii For herein is a playne shewe of contrarietie. Father deliuer me from this houre. But euen herefore I came euen into this houre. Father glorifie my name. In whiche perplexitie yet was there no such outrage in him as is seen in vs, euen then when we must of al endeuour to subdue our selues.

13 Nowe foloweth his resurrection from the dead, without which al that we haue hetherto, were but vnperfect. For sithe there appereth in the crosse, death, & buriall of Christ nothyng but weakenesse: faith must passe beyond all those thinges, that it maye be furnished with ful strength. Therfore although we haue in his death a full accomplish­ment of saluation, bicause by it bothe we are reconciled to God, and his iust iudgement is satisfied, and the curse taken awaye, and the pe­naltie fully payed: yet we are sayd to be regenerate into a liuing hope, not by his death, i. Pet. i.iii. but by his risyng agayne. For as he in risyng againe rose vp the vanquisher of death, so the victorie of our fayth consisteth [Page 101] in the very resurrection: but howe this is, is better expressed in the wordes of Paule. Rom. iiij.xxv. For he sayth, that Christ died for our sinnes, and was raysed vp agayne for our iustification: as if he should haue sayd: that by his death sinne was taken awaye, and by his risyng agayne righteousnesse was renewed and restored. For how could he by dy [...]ng deliuer vs from death yf he himself had lyen still ouercōme by death? Now could he haue gotten victorie for vs, if himself had ben vanqui­shed in fight? Wherefore we doe so parte the matter of our saluation betwene the death and resurrection of Christ, that by his death we saye sinne was taken awaye and death destroied, and by his resurrec­tion righteousnesse was repaired, and lyfe raysed vp agayne: but so that by meane of his resurrectoī, his death doth shewe forth her force and effect vnto vs. Therefore Paule affirmeth, that in his very resur­rection he was declared the sonne of God, bycause then at last he vt­tered his heauenly power, whiche is bothe a cleare glasse of his god­hed, & a stedfast staye of our fayth. As also in an other place he teach­eth, that Christ suffred after the weakenesse of the flew, i. Cor. xiij.iiii Phil. iij.x. & rose againe by the power of the spirit. And in the same meaning, in an other place, where he entreateth of perfection, he sayth: that I maye knowe him and the power of his resurrection. Yet by and by after he adioyneth the fellowship with death. Wherw th most aptly agreeth that sayeng of Peter: i. Peter. i.xxi. that God raysed him vp from the dead and gaue him glorie, that our faith and hope might be in God: not that our faith beyng vp­holden by his death should wauer, but that the power of God whiche kepeth vs vnder fayth, doth principally shewe it selfe in the resurrec­tion. Therefore let vs remember, that so oft as mention is made of his death only, there is also comprehended that whiche properly belon­geth to his resurrection: and like figure of comprehension is there in the word Resurrectiō, as oft as it is vsed seuerally without speaking of his death, so that it draweth with it that whiche peculiarly pe [...]tei­neth to his death. But for as much as by risyng agayne he obteyned the crowne of conquest, so that there should be both resurrection and life: i. Cor. xv.xvij therefore Paule doth for good cause affirme y ^t fayth is destroyed, and the Gospell is become vayne and deceitefull, if the resu [...]tion of Christ be not fastened in our heartes. Therfore in another place, after he had gloried in the death of Christ agaynste all the errors of damnation, Rom. viij.xxxiiij to amplifie the same he sayth further: Yea the same He whiche died, is risen vp agayne and nowe standeth a Mediatour for vs in the presence of God. Furthermore as we haue before declared, that vpon the partakyng of his crosse hangeth the mortificatiō of our flesh: so is it to be vnderstanded, that by his resurrection we obteyne an other commoditie whiche answereth that mortificatiō. For (sayth the Apostle) we are therefore graffed into the likenesse of his death, Rom. vi.iiij. that beyng partakers of his resurrection, we may walke in newnesse of life. Therefore in an other place: as he gathereth an argument of this that we are dead together with Christ, Col. iij.v. to proue that we ought to mortifie our members vpon earth: likewise also, bicause we are ri­sen vp with Christ, he gathereth thereupon that we ought to seke for those thinges that are aboue, Col. iij.i. and not those that are vpon the earth. By which wordes we are not only exhorted to be raysed vp after the [Page] exāple of Christ, to follow a newnesse of life. But we are taught that it is wrought by his power y ^t we are regenerate into righteousnesse. We obteyne also a third frute of his resurrection y ^t we are, as by an earnest deliuered vs, assured of our owne resurrection, of whiche we knowe that his resurrection is a most certaine argument. Whereof he disputeth more at large in the .xv. chapter of his first Epistle to the Corinthians. But by the waye this is to be noted, that it is sayd, that he rose agayne from the dead: in which sayeng is expressed the truthe bothe of his death and of his resurrection: as yf it had ben sayd, that he did bothe die the same death that other menne naturally doe dye, and receyued immortalitie in the same fleshe whiche he had put on mortall.

14 To his resurrection is not vnfittly adioyned his ascendynge into heauen. For although Christ beganne more fully to set forth his glo­rie and power by risyng agayne, for that he had nowe layed awaye that base and vnnoble estate of mortal life and the shame of the crosse: yet by his ascendynge vp into heauen only, he truely beganne his kyngedome. Eph. iiij.x Whiche the Apostle sheweth where he teacheth, that Christ ascended to fulfil al thinges Where in semyng of repugnancie he sheweth that there is a goodly agreement: bycause he so departed from vs, that yet his presence might be more profitable to vs, whiche had ben penned in a base lodgyng of the flesh, while he was conuer­sant in earth. Iohn. vij.xxxvij. And therefore Iohn, after that he had rehearsed that notable callyng, If any thirst, let him come to me, &c. By and by sayth, that the holy ghost was not yet geuen to the faythfull, bycause Iesus was not yet glorified. Whiche the Lord himselfe also did testifie to the Disciples, Iohn. xvi.vij. sayeng: It is expedient for you that I goe awaye. For if I doe not goe away, the holy ghost shall not come. But he geueth them a comfort for his corporall absence, that he will not leaue them as parentlesse, but will come agayne to them after a certayne man­ner, in deede inuisible, but yet more to be desired, bycause they were then taught by more assured experience, that the authoritie whyche he enioyeth, and the power whiche he vseth, is sufficient for the faith­full, not only to make them liue blessedly, but also to die happyly. And truely we see howe muche greater abundance of his spirite he then poured out, how much more royally he then aduaūced his kingdome, howe much greater power he then shewed, bothe in helpyng his, and in ouerthrowyng his enemies. Beyng therefore taken vp into hea­uē, he toke away the presence of his body out of our sight: not to cesse to be present with the faythfull that yet wandred in the earth, but with more present power to gouerne both heauen and earth. But ra­ther the same that he had promised, that he would be with vs to the ende of the worlde, he performed by this his ascendyng, by whiche as his bodye was lifted vp aboue all heauens, so his power and effec­tuall workynge was poured and spred abrode beyonde all the baun­des of heauen and earth. But this I had rather to declare in Augu­stines wordes than mine owne. Traec [...]a. in. Euan. Ioha. 109. Christ (sayth he) was to goe by death to the right hande of the father, from whense he is to come to iudge the quicke and the dead: and that lykewyse in bodyly presence ac­cordyng to the [...]ounde doctrine and rule of fayth. For in spirituall [Page 102] presence with them, he was to come after his ascension. And in an o­ther place more largely and plainely: Accordyng to an vnspeakeable and vnuisible grace is that fulfilled whiche he had spoken: Ma. xxvii [...] xx. beholde I am with you all the dayes, euen to the ende of the worlde. But accor­dyng to the fleshe which the Worde toke vpon him, accordyng to that that he was borne of the Uirgin, accordyng to that that he was ta­ken of the Iewes, that he was fastened on the tree, that he was takē downe from the crosse, that he was wrapped in linen clothes, that he was layed in the graue, that he was openly shewed in his risynge agayne: this was fulfilled, Ye shal not alway haue me with you. Why so? bycause he was conuersant accordyng to the presence of his body forty dayes with his disciples, Act. i.iii. &. ix and they beyng in his companie, seyng him, not folowyng him, he ascended into heauen and is not here, for he sitteth there, at the right hande of his father: and is here, for he is not gone awaye in presence of maiestie. Therefore accordyng to the presence of his maiestie, we alwaye haue Christ: accordyng to the pre­sence of his fleshe, Marc. xvi Heb. i.iij. it was truely sayd to his Disciples: but me ye shall not alwaye haue. For the church had him a few dayes accordyng to the presence of his flesh, but nowe she holdeth him by fayth, but seeth him not with eyes.

Wherfore, it by and by foloweth, that he is sittē downe at the right 15 hande of his father: whiche is spoken by waye of similitude, taken of princes that haue theyr sitters by, to whome they commit their office to rule and gouerne in their stede. So it is sayd, that Christ, in whom the father will be exalted and reigne by his hand, was receyued to sit at his right hand: as yf it had ben sayd, that he was inuested in the do­minion of heauen and earth, solemnely entred vpon the possession of the gouernement committed vnto him, & that he not only entred vpon it, but also continueth in it till he come downe to iudgement. For so doth the Apostle expounde it, Eph. i.xx. Phi. ij.ix. i. Cor. xv.xxvii. Eph. iiii.xv. Act. ii.xxx. & iii.xxi when he sayth thus: The Father hath set him at his right hand, aboue all principalitie, and power, & strēght and dominion, and euery name that is named not only in this world, but in the world to come, &c. He hath put althinges vnder his feete, and hath geuen him to be head of the church aboue althynges. Nowe you see to what purpose belongeth that sittyng, that is, that all crea­tures bothe heauenly and earthly maye with admiration loke vpon his maiestie, be gouerned with his hande, beholde his countenance, and be subiect to his power. Heb. i.vii. And the Apostles meane nothyng els, when they so oft rehearse it, but to teache, that all thinges are lefte to his will. Therefore they thinke not rightly, which thinke that blessed­nesse is only meant by it. Act vii.lv [...] And it forceth not, that in the Acres, Ste­phen testifieth that he saw him standing, bicause we speake not heare of the gesture of his body, but of the maiestie of his dominion: so that to Sitte is nothyng els, but to be chiefe iudge in the heauenly iudge­ment seate.

Hereupon doth faith gather manifolde frute: For it learneth, that 16 the Lord by his ascendyng into heauen, hath opened the entrie of the heauenly kingdome, whiche before had ben stopped vp by Adam. For when he entred into it in our flesh as in our name, therupon followeth that whiche the Apostle sayth, Eph. ii.vi. that we doe alredy in him after a cer­taine [Page] manner sit in heauen. For that we doe not with bare hope loke for heauen, but alredy in our head we possesse it. Moreouer fayth per­ceyueth that he sitteth with his father to our great benefit. Zachr. vii.xiv. &. ix.xi For he is entred into a [...]anctuarie not made with handes, and there appereth before the face of the Father a continuall aduocate and intercessor for vs: he so turneth the fathers eyes to his righteousnesse, that he tur­neth them awaye from our sinnes: Rom viii. [...]xxxiiii. He so reconcileth his minde vnto vs that by his intercession he prepareth vs a waye and passage to his throne, fillyng it with grace and mercifulnesse, which otherwise wold haue ben full of horrour to wretched sinners. Thirdly, fayth concey­ueth his power, wherein consisteth our strength, might, welth, and glorieng agaynst the helles. Eph. iiii.vi. For ascendyng into heauen he led capti­uitie captiue, and spoilyng his enemies he enriched his people, and dayly filleth them with heapes of spirituall richesse. He sitteth there­fore on hye, that from thense pouryng out his power vnto vs, he maye quicken vs to a spiritual life, sanctifie with his spirit, and garnish his church with the diuerse giftes of his grace, preserue it safe agaynst all hurtes by his protection, restrayne with the strength of his hand the ragyng enemies of his crosse and of our saluation: Psa. [...]x.i. finally, holde all power bothe in heauen and in earth, till he haue ouerthrowen all his enemies whiche are also our enemies, and made perfect the bildyng vp of his Church. And this is the true state of his kingdome: this is the power that his father hath geuen him, till he make an ende of the laste act, when he cometh to iudge the quicke and the dead.

17 Christ doth in deede here shewe to them that be his, plaine proues of his power present amonge them: but bicause vnder the basenesse of flesh his kingdome doth in a manner lie hidden in earth, therefore for good cause is fayth called to thinke vpon that visible presence, which he will openly shew at the laste day. Act. i.xi. For he shal in visible forme come downe from heauen, euen such as he was seen to goe vp: and he shall appere to all men with vnspeakeable maiestie of his kyngdome, Mat. xxiiij xxx. with bright glistryng of immortalitie, with infinite power of godhed, with a garde of Angeles. From thense therefore we are bidden to loke for him to come our redemer at that day, whē he shall seuer the Lambes from the Goaste, the chosen from the forsaken: and there shal be none of all, eyther the quicke or the dead, that shall escape his iudgement. For from the furthest corners of the world shal be heard the sounde of the trompet, Mat. xxv.xixi i. Thes. iiii.xvi. wherwith all shal be called to his iudgement seate, both they that shalbe founde alyue at that daye, & they whome death hath before taken out of the companie of the quicke. Some there be that in this place expoūd the wordes of the Quicke and the dead otherwise: and we see that some of the olde wryters dyd stick in doubte vpon the constructiō of this article. But as the aforesayd meanyng is plaine & easy to perceyue: so doth it better agree with y ^e Crede which is euidēt that it was written accordyng the capacitie of the cōmon people. And herewith nothyng disagreeth that whiche the Apostle affirmeth, Hebr. ix.xvij. that it is apointed to all men ones to die. For although they whiche shall remayne in mortall life at the last iudgement, shall not dye after a na­turall manner and order: yet that change whyche they shall suffer, by­cause it shalbe like a death, is not vnproprely called death. It is in [Page] deede certayne, [...] that not all shall slepe, but all shalbe [...] meaneth that▪ In one moment their mortall life shall perish [...] be swallowed vp and be vtterly transformed into a newe nature. This perishyng of the fleshe no man can denye to be a death: and yet in the meanetime it remayneth true, that the quicke & the dead shalbe sum­moned to the iudgement: i. The. ii [...].xvi. bicause the dead that are in Christ shal first rise, and then they that shall remayne and beliuyng, shall with them be sodenly taken vp into the ayre to meete the Lord. And truely it is likely that this article was taken out of the sermon of Peter, Act. x.xlij. ii. Ti. iiii.i whiche Luke reciteth, and out of the solemne protestation of Paule to Ti­mothee.

Hereupon ariseth a singular comforte, when we heare that he is 18 iudge, whiche hath alredy apointed vs parteners w ^t him in iudging: so far is it of, that he will goe vp into the iudgement seate to condēne vs. For how shuld the most mercyfull prince destroy his owne people? how should the head scatter abrode his owne membres? how should the patrone condemne his owne clyentes? Roma. v.xxxiii. For yf the Apostle dare crie out, that while Christ is intercessour for vs, there cā none come forth that can cōdemne vs: it is much more true, that Christ himself beyng our intercessour, will not condemne them whome he hath receyued into his charge and tuition. It is truely no small assurednesse, that we shalbe brought before no other iudgement seate, but of our owne redemer, from whome our saluation is to be loked for: moreouer that he whiche nowe by the Gospell promiseth eternall blessednesse, shall then by sittyng in iudgement performe his promise. Ioh. v.xxij. Therefore to this ende the father hath honored the sonne, in geuyng him al iudgement, that so he hath prouided for the consciences of them that he his, trem­blyng for feare of the iudgement. Hetherto I haue folowed the order of the Apostles Crede, bycause whereas it shortly in fewe wordes cō ­teyneth the chiefe articles of our redemption, it maye serue vs for a table, wherein we do dinstinctly and seuerally see those thinges that are in Christ worthy to be taken heede vnto. I call it the Apostles Crede, not carefully regardynge whoe were the author of it. It is truely by great consent of the olde wryters ascribed to the Apostles, eyther bycause they thought that it was by cōmen trauaile written and set out by the Apostles, or for that they iudged that this abridge­ment beyng faythfully gathered out of the doctrine, deliuered by the handes of the Apostles, was worthy to be cōfirmed with such a title. And I take it for no doubt, that whēse so euer it proceded at the first, it hath euen from the first begynnyng of the church, and from the ve­ry time of the Apostles, be vsed as a publike confession, and receyued by consent of all men. And it is likely that it was not priuately writ­ten by any one man, for asmuch as it is euident that euen frō the far­thest age it hath alwaye continued of sacred authoritie and credit a­mong all the godly. But that thing whiche is only to be cared for, we haue wholly out of controuersie, that the whole Historie of our fayth is shortly and well in distinct order rehersed in it, and that there is nothyng conteyned in it that is not sealed with sounde testimonies of the Scripture. Which beyng vnderstanded, it is to no purpose either curiously to doubte, or to stryue with any mā, whoe were the author [Page] of it: vnlesse parhappe it be not enough for some man to be assured of the truthe of the holy ghost, but if he do also vnderstād either by whose mouth it was spoken, or by whose hande it was written.

19 But for asmuche as we do see, that the whole summe of our salua­tion, and all the partes thereof, Act. iiij.xii. are comprehended in Christ, we must beware, that we do not drawe awaye from him any part therof be it neuer so litle. If we seke for saluatiō, we are taught by the very name of Iesus, i. Cori. i.xxx. Hebr. xii.xvii. that it is in him. If we seke for any other giftes of the spi­rit, they are to be found in his anoynting. If we seke for strength, it is in his dominion: yf we seke for cleannesse, it is in his conception: yf we seke for tender kindnesse, it sheweth it selfe in his byrth, where­by he was made in all thinges like vnto vs, that he might learne to sorrowe with vs: yf we seke for redemption, it is in his passion: yf we seke for absolution, Gala. iij.xiii. it is in his condemnation: if we seke for release of the curse, it is in his crosse: yf we seke for satisfaction, it is in his sacri­fice: yf we seke for cleansyng, it is in his bloud: yf we seke for reconci­liation, it is in his goyng downe to the helles: if we seke for mortifi­cation of the fleshe, it is in his buriall: yf we seke for newnesse of lyfe, yt is in his resurrection: yf we seeke for immortalitie, yt is in the same: if we seke for the inheritance of the kingdome of heauen, it is in his entrance into heauen: if we seke for defense, for assurednesse, for plentie and store of all good thinges, it is in his kingdome: if we seke for a dredlesse lokynge for the iudgement, it is in the power geuen to him to iudge. Finally, sithe the measures of all sortes of good thinges are in him, let vs draw thense and from no where els, euen till we be full withall. For they whiche, beyng not content with him alone, are carried hether and thether into diuerse hopes, although they haue principall regard to him, yet euē in this thei are out of the right way, that they turne any parte of their knowledge to any other where. Al­beit such distrust can not crepe in, where the abundance of his good giftes hath ones ben well knowen.

The .xvii. Chapter. ¶ That it is truely and properly sayde, that Christ hath deserued Gods fauour and saluation for vs.

1 THis question is also to be assoyled for an addition. For there are some suttle men after a wrong maner, whiche, although they confesse y ^t we obteine saluation by Christ, yet cā not abide to heare the name of deseruing, by which they think the grace of God to be obscured: & so they will haue Christ to be only the instrumēt or minister, not y ^e author, guide, or Prince of life, Act. iij.x. as Peter calleth him. In deede I confesse, y ^t if a man will set Christ simply and by himself agaynst the iudgement of God, thē there shalbe no roome for deseruing: bicause there can not be foūd in man any worthinesse that may deserue the fauour of God: But, as Augustine moste truely wryteth, Libro. i. de. [...] sa [...] ­ctorū. the moste clere light of predestina­tion and grace is our Sauiour hymselfe, the manne Christe Iesus, whiche hath obteyned so to be, by the nature of manne, whiche is in him, without any deseruynges of workes or of fayth goyng before. [Page 104] I beseche you let me be answered, whereby that same Man deserued to be taken vp by the Worde that is coeternall with the father into one persone, and so to be the only begotten sonne of God. Let therfore appere in our head the very fountayne of grace, frō whome according to the mesure of euery one, it floweth abrode into all his members. By that grace euery one from the beginnynge of his fayth is made a Christian. by whiche that same man from his beginnyng was made Christ. De bo [...]o perseuerā [...]. cap. vlt. Agayne in an other place: there is no playner example of pre­destination than the Mediatour himselfe. For he that made of the seede of Dauid a man righteous that neuer should be vnrighteous, without any deseruynge of his will goynge before, euen the same he dothe of vnrighteous make them righteous that are the membres of that hed: and so forth as there foloweth. Therefore when we speake of Christes deseruyng, we doe not say that in him is the beginnyng of deseruyng, but we clymbe vp to the ordinance of God, whiche is the firste cause thereof: bycause God of his owne mere good will apoin­ted him Mediatour, to purchace saluation for vs. And so is the deser­uyng of Christ vnfitly set agaynst the mercie of God. For it is a com­mon rule, that thinges orderly one vnder an other doe not disagree. And therefore it maye well stande together, that mans iustification is free by the mere mercie of God, and that there also the deseruyng of Christ come betwene, which is conteyned vnder the mercie of God. But agaynst our workes are aptly set, as directly contrarie, both the free fauour of God, and the obedience of Christ, either of them in their degree. For Christ could not deserue any thyng but by the good plea­sure of God, and but bycause he was apointed to this purpose, with his sacrifice to appease the wrath of God, and with his obedience to put away our offences. Finally in a summe: bicause the deseruynge of Christ hangeth vpon the only grace of God, whiche apointed vs this meane of saluatiō, therfore as well the same deseruing, as that grace, is fitly set against all the workes of men.

This distinction is gathered out of many places of the Scripture. 2 God so loued the world, Ih. iij.xiii y ^t he gaue his only begotten sonne, that who so euer beleueth him, shall not perish. We see how the loue of God hol­deth the first place, as the soueraigne cause or original, & thē foloweth fayth in Christ, as the second or nerer cause. If any man take excep­tion and saye, that Christ is but the formal cause, he doth more dimi­nish his power than the wordes may beare. For yf we obteine righte­ousnesse by fayth that resteth vpon him, then is the matter of our sal­uation to be sought in him, whiche is in many places playnely pro­ued. Not that we first loued him, Ih. iiij.i [...]. but he firste loued vs, and sente his sonne to be the appeasyng for our sinnes. In these wordes is clerely shewed, that God, to the ende that nothing should withstand his loue toward vs, apointed vs a meane to be reconciled in Christ. And this worde Appeasyng, is of great weight: bycause God after a certayne vnspeakeable manner, euen the same time that he loued vs, was also angry with vs vntil he was reconciled in Christ. And to this purpose serue all those sayenges: He is the satisfactiō for our sinnes. [...] Againe: It pleased God by hym to reconcile all thinges to hymself, appeasyng himselfe through the bloud of the crosse by him, &c. Agayne. God was [Page] in Christ, reconcilyng the worlde to himselfe, not impu [...]yng to men their sinnes. Ephe. ij. [...]vi. Eph. i.vi. Agayne: He accepted vs in his beloued sonne. Agayne. That he might reconcile thē bothe to God into one man by the croūe. The reason of this mysterie is to be fetched out of the first chapter to the Ephesians, where Paule, after that he had taught that we were chosen in Christ, addeth therwithal, that we haue obteined fauour in him. How did God beginne to embrace with his fauour them whō he loued before the making of the world, but bicause he vttered his loue when he was reconciled by the bloud of Christ? For sithe God is the fountaine of al righteousnesse, it must needes be, that mā so long as he is a sinner, haue God his enemie & his iudge. Wherfore the beginning of his loue is righteousnesse, ii. Cor. v. [...]. such as is described by Paule: He made him that had done no sinne, to be sinne for vs, that we might be the righteousnesse of God in him. For he meaneth, that we haue obteyned free righteousnesse by the sacrifice of Christ, y ^t we should please God, which by nature are the children of wrath, & by sinne estranged from him. But this distinction is also meante so oft as the grace of Christ is ioyned to the loue of God. Wherupō foloweth, that he geueth vs of his owne that which he hath purchaced: For otherwise it would not agree with him, that this prayse is geuen him seuerally from his fa­ther, that it is his grace and procedeth from him.

3 But it is truely and perfectly gathered by many places of the Scripture, that Christ by his obedience hath purchaced vs fauour with his father. For this I take for a thyng confessed, that if Christ hath satisfied for our sinnes, if he hath suffred the punishmēt due vnto vs, if by his obediēce he hath appeased God, finally, if he beyng righte­ous, hath suffred for the vnrighteous, then is saluation purchaced for vs by his righteousnesse: whiche is as much in effecte as to deserue it. But, Ro. v.xi. as Paule witnesseth, we are reconciled and haue receiued recon­ciliation by his death. But recōciliation hath no place, but where there went offence before. Therefore the meanyng is: that God, to whome we were hateful be reasō of sinne, is by y ^e death of his sonne appeased, so that he might be fauorable vnto vs. And the comparison of contra­ries that foloweth a litle after, is diligently to be noted: As by the trās­gression of one man, Ro. v.xix. many were made sinners: so also by y ^e obediēce of one, many are made righteous. For y ^e meaning is thus: As by y ^e sinne of Adā we were enstranged from God & ordeined to destruction, so by the obedience of Christ we are receiued into fauour as rigteous. And the future time of the verbe doth not exclude present righteousnesse, as appereth by the processe of the texte: For he had sayd before, that the free gift was of many sinnes vnto iustification.

4 But when we saye, that grace is purchaced vs by the deseruyng of Christ, we meane this, that we are cleansed by his bloud, and that his death was a satisfactiō for our sinnes. i. Ih. i.v. Luc. xxij.xx. His bloud cleāseth vs frō sinne. This bloud is it y ^t is shed for remission of sinne. If this be the effect of his bloud shed, y ^t sinnes be not imputed vnto vs: it foloweth, that with that price the iudgemēt of God is satisfied. To which purpose serueth that sayeng of Iohn the Baptist: Ih. i.xxix. Beholde the lambe of God, that ta­keth awaye the sinne of the worlde. For he setteth in comparison Christ agaynst all the sacrifices of the law, to teache that in him only [Page 105] was fulfilled that whiche those figures shewed. And we knowe, what Moses eche where saith: Iniquitie shalbe cleansed, sinne shalbe putte awaie & forgeuen. Finally we are very well taught in the olde figures, what is the force and effect of the death of Christe. And this point the Apostle setteth out in the epistle to the Hebrues, Hebr. ix.xxii. very fytly taking this principle, that remission is not wrought withoute shedynge of bloode. Whervpon he gathereth, that Christ for the abolishing of sinne, appea­red ones for all by his sacrifice. Againe: that he was offred vp to take awaie the sinnes of manie. And he hadde saide before, that not by the bloode of goates or of calues, butte by his owne bloode hee ones en­tred into the holy place, finding eternall redemption. Nowe when he thus reasoneth: If the bloode of a calfe do sanctifie, accordinge to the cleannesse of the flesh, that muche more consciences are cleansed by the bloode of Christ from deade workes: it easily appeareth that the grace of Christe is to muche diminished, vnlesse we graunt vnto his sacrifice the power of cleansinge, appeasing and satisfieng. As a little after hee addeth: This is the mediator of the new testament, that the [...] whiche are called, maie receiue the promise of eternall inheritance, by meane of death for the redemption of sinnes goinge before, which remained vn­der the lawe. But specially it is conuenient to weye the relation which Paule describeth, Ga. iii.xiii that he became curse for vs. &c. For it were superflu­ous, yea and an absurditie, that Christ shoulde be charged with curse, but for this entent, that he payinge that which other did owe, shoulde purchace righteousnes for them. Esa. liii.v. Also the testimonie of Esaie is playne that the chastisement of our peace was laied vpon Christ, and that we obteined healthe by his stripes. For if Christe had not satisfied for oure sinnes, it coulde not haue been saide, that he appeased God by takinge vpon him the peine wherevnto we were subiect. Wherewith agreeth that whyche foloweth in the same place: For the sinne of my people I haue striken him. Let vs also recite the exposition of Peter, i. Pet. ii.xxiii [...]. which shall leaue nothing doubtful: that he did beare our sinne, vpon the tree. For he saithe, that the burthen of damnation from whiche we were deliue­red, was laide vpon Christe.

And the Apostles do plainely pronounce, that he payed the pryce of 5 raunsome to redeeme vs from the gyltinesse of deathe. Rom. iii.xxiij. Being iustified by his grace, through the redemption whiche is in Christ, whome God hathe set to be the propiciatorie by faith which is in his bloode. Paule commendeth the grace of God in this point, bicause he hath geuen the price of redemption in the deathe of Christ: and then he biddeth vs to flee vnto hys bloode, that hauinge obteined righteousnesse, we maye stande boldly before the iudgement of God. And to the same effecte is that saieng of Peter: i. Peter. i.xviii that we are redeemed, not by golde and siluer, but by the precious bloode of the vnspotted Lambe. For the compari­son also woulde not agree, vnlesse with that price satisfaction had ben made for sinnes: i. Cor. vi.xx. for whiche reason Paule saith, that we are preciously bought. Also that other saieng of his wold not stande together: Ther is one mediator that gaue hymselfe to bee a redemption, vnlesse the peine hadde ben caste vpon him whiche wee had deserued: Therefore the same Apostle defyneth, that the redemptino in the bloode of Christ is the forgeuenesse of synnes: Col. i.xiiii. as if he shoulde haue saide, that wee are [Page] iustified or acquyted before God, bycause that bloode aunswereth for satisfaction for vs. Col. v.ii.xiiii. Wherewyth also agreeth the other place, that the hande writinge which was against vs, was cancelled vpon the crosse. For therein is meant the payment or recompense that acquyteth vs from gyltinesse. There is also great weight in these wordes of Paule: If we be iustified by the workes of the lawe, Gal. ij.xxi then Christe dyed for no­thynge. For hereby we gather, that we muste fetche from Christe that whyche the lawe woulde geue, yf any man can fulfyll it: or (whyche is all one) that wee obteyne by the grace of Christe that, whyche God promysed to oure woorkes in the lawe, Le. xviij.v when he sayde: He that dothe these thynges, shall lyue in them. Whyche he no lesse playnely confyr­meth in hys sermon made at Antioche, Act. xiii.xxxviii. affyrmeth that by beleuynge in Christe we are iustified from all those thynges, from whiche we coulde not be iustified in the lawe of Moses. For if the kepinge of the lawe be righteousnesse, who can denie that Christe deserued fauoure for vs, when takynge that burden vpon hym, he so reconciled vs to God, as yf we our selue had kept the law? To the same purpose serueth y ^t whiche he afterward writeth to the Galatians: Gal. iiii.iiii. God sent his Sonne subiecte to the lawe, that he mighte redeeme those that were vnder the lawe. For to what ende serued that submission of his, but that he purchaced to vs righteousnesse, taking vpon hym to make good that whyche we wer not able to pay? Hereof cōmeth that imputation of righteousnesse without woorkes, Rom. iiii. wherof Paule speaketh, bycause the righteousnesse is reckened to vs which was founde in Christ only. And truely for no o­ther cause is the fleshe of Christ called our meate, Ioh. vi.lv but bicause we finde in him the substance of life. And that power proceedeth from nothinge els, but bicause the Sonne of God was crucified, to be the price of our righteousnesse. Eph. v.ii. Rom. iiii. [...] xxv. As Paule sayth that he gaue vp hymselfe a sacrifice of swete sauoure. And in an other place: He died for our sinnes, he rose a­gaine for our iustification. Hervpon is gathered, that not only saluatiō is geuen vs by Christe, but also y ^t for his sake hys father is now fauou­rable vnto vs. For there is no doubt y ^t that is perfectli fulfilled in him, which God vnder a figure pronounceth by Esaie, Esa. xxxvii.xxxv. saieng: I wil do it for mine owne sake, & for Dauid my seruantes sake. Whereof the Apostle is a right good witnesse, where he saith: Your sinnes are forgeuen you for his names sake. i. Io. ij.xii. For though the name of Christ be not expressed, yet Ihon after his accustomed manner signifieth hym by thys pronoune He. Io. vi.lvij In whiche sense also the Lorde pronounceth: As I liue bicause of my father, so shall ye also liue bycause of me. Wherewith agreeth that whiche Paule saith, Phi. i.xxix It is geuen you bicause of Christe, not onely to be­leue in him, but also to suffer for him.

6 But to demaūd, whether Christ deserued for himself, (as Lombard, & y ^e other scholemen do) is no lesse foolish curiositie, thā it is a rash deter­mination when thei affirme it. Sentent. li. 3. dist. 18. For what neded y ^e sonne of God to come down to purchace any new thing for himselfe? And the Lord declaring his own counsel, doth put it wholy out of doubt. For it is not said, y ^t the father prouided for the cōmoditie of his sonne in his deseruinges, but y ^t he deliuered him to death, Rom. viii. Esa. ix.vi. & spared him not, bicause he loued y ^e worlde. And the prophetes manners of speaking are to be noted, as A child is borne to vs. Again: Reioce y ^e daughter of Siō: behold thy king cōmeth [Page 106] to thee. Also that confyrmation of loue shoulde be very colde whyche Paule setteth oute, Rom. v.x. that Christe suffered deathe for his enemies. For therevpon we gather, that he had no respect of himselfe: & that same he plainely affirmeth in saieng: Ioh. xvii. I sanctifie my selfe for them. For he that geueth awaie the frute of his holynesse vnto other, doth thereby testifie that he purchaceth nothing for hymselfe. And truely this is moste worthyly to be noted, that Christe, to geue him selfe wholy to saue vs, did after a certaine manner forget himselfe. But to thys pur­pose thei doe wrongfully drawe this testimonie of Paule: Phi. ii.ix. Therefore the father hath exalted him, & geuē him a name. &c. For by what deser­uinges coulde man obteine to be iudge of the worlde, and the heade of the Angeles, and to enioye the soueraigne dominion of God, and that in hym shoulde rest that same maiestie, the thousandth parte whereof all the powers of men and Angeles can not reache vnto? But the solution thereof is easy and playne, that Paule doth not ther entreate of the cause of exalting of Christe, Lu. xxiiii.xxvi. but onely to shewe the ef­fect ensuing there­of, that it might be for an ex­ample to vs. And no other thing is meant by that whiche is spoken in an other place, that it behoued that Christe shold suffer, and so enter into the glorie of his Father.

The fyrste Chapter. That those thinges which are spoken of Christ, do profite vs by secret working of the holy Ghoste.

1 NOwe it is to be seen howe those good thinges doe come vnto vs, whiche the Father hathe geuen to his only begotten Sonne, not for his own priuate vse, but to enriche them that were without them & needed them. And fyrste this is to be learned, that so longe as Christe is oute of vs, and we be seuered from him, whatsoeuer he suffered or dyd for the sal­uation of mankinde, is vnprofitable and nothinge auayleth for vs. Therefore that he maye enterparten wyth vs those thinges that he hathe receiued of hys Father, it behoueth that he be­come oures, Ephe. iiii.xv. Rom. viii.xxix Ro. xi.xvii Ga. iii.xvi and dwell in vs. And for that cause he is called our heade, and the fyrste begotten amonge many brethren: and on the other side it is saide, that we are graffed into him, and did putte on hym. For (as I haue before saide) all that euer he possesseth belongeth nothinge to vs, vntyll we growe together into one with hym. But although it be true that wee obteyne thys by faythe: yet forasmuche as we see that not al without dyfference do embrace this enterpartening of Christe, whyche is offered by the Gospel, therefore very reason teacheth vs to clymbe vp hyer, and to enquire of the secret effectuall workinge of the Spirite, by whyche it is brought to passe, that we enioye Christe and all his good thynges. I haue before entreated of the eternall godhede and essence of the Spirit, at thys present let vs be content wyth thys one speciall article, that Christe so came in water and bloode that the Spirite shoulde testifie of hym, leaste the saluation that he hathe pur­chaced, shold slippe awaie from vs. For as there are alleged three wit­nesses in heauen, i. Io. v.vii the Father, the Worde and the Spirit, so are there also three in earth, Water, Bloode & y ^e Spirit. And not without cause is the testimonie of the Spirite twise repeted, whiche we feele to bee engrauen in oure heartes in steede of a seale: whereby commeth to passe, that it sealeth the washinge and sacrifice of Christ. After whi­che meaninge Peter also saith, that the faythfull are chosen in santifi­cation of the spirit vnto obedience and sprynkling of y ^e blood of Christ. i. Pe. i.ii. By whiche woordes he telleth vs, that to the entent the shedinge of that holy bloode shoulde not become voyde, oure soules are cleansed wyth it by the secrete wateringe of the holy Spirite. According wher­vnto Paule also speakinge of cleansinge and iustification, saieth that we are made partakers of them bothe in the name of Iesus Christe and in the Spirite of oure God. Finally thys is the summe, that the [Page 107] holy Spyrite is the bonde wherewyth Christe effectually byndeth vs vnto hym. For proofe whereof also do serue all that wee haue taughte in the laste booke before thys, concernynge hys anoyntynge.

But that this, being a matter specially worthy to be knowen, may be made more certainly euident, we must holde this in minde, that Christ came furnished with the holy Spirit after a certaine peculiar manner, to the ende that he might seuer vs from the worlde, and gather vs to­gether into the hope of an eternal inheritance. For this cause he is cal­led the Spirit of sanctification, bicause he doth not onely quicken and nourish vs with that general power which appeareth as wel in man­kinde as in all other liuinge creatures, but also is in vs the roote and feede of heauenly life. Therefore the Prophetes do principally cōmend the kingdome of Christe by this title of prerogatiue, that then shoulde florishe more plentifull aboundance of the Spirit. And notable aboue all the rest is that place of Ioel: Ioel. ii.xxviii. In that day I will poure of my Spi­rit vpon al fleshe. For though the Prophet there seeme to restraine the giftes of the Spirit to the office of prophecieng, yet vnder a figure he meaneth, that God by the enlightning of his Spirite will make those his scholers whyche before were vnskilfull and voyde of all heauenly doctrine. Nowe forasmuche as God the Father dothe for his Sonnes sake geue vs his holy Spirit, & yet hathe left with him the whole ful­nesse thereof, to the ende that he shoulde be a minister and distributer of his liberalitie: he is sometime called the Spirite of the Father, and sometime the Spirite of the Sonne. Rom. viii ix. Ye are not (saith Paule) in the fleshe, but in the Spirit, for the Spirit of God dwelleth in you. But if any haue not the spirit of Christe, he is not his. And herevpon he put­teth vs in hope of ful renuing, for that he which raised vp Christ from the deade, shall quicken our mortall bodies bicause of his Spirit dwel­ling in vs. Ro. viii.xi. For it is not absurditie, that to the Father bee ascribed the praise of his owne giftes, whereof he is the author: & yet that the same be ascribed to Christe, with whome the giftes of the Spirite are lefte, that he maie geue them to those that be his. Ihon. vii, xxxvii. Eph. iiii.vii. Therefore he calleth all them that thirste, to come to him to drynke. And Paule teacheth that the Spirit is distributed to euery one, according to the measure of the gifte of Christ. And it is to be knowen, that he is called the Spirite of Christ, not onely in respect that the eternall Worde of God is with the same Spirit ioyned with the Father, but also according to his person of mediator, bicause if he had not had that power, he had come to vs in vaine. i. Cor. xv.xlv. After whiche meaning he is called the seconde Adam geuen frō heauen, to be a quickning Spirit: whereby Paule compareth y ^e singu­lar life y ^t the sonne of God breatheth into them y ^t be his y ^t thei may be alone with hym, with the natural life that is also common to y ^e repro­bate. Likewise where he wissheth to the faithful the fauoure of Christ and the loue of God, he ioyneth withall the common partaking of the Spirit, without which no man can tast neither of the fatherly fauoure of God, Ro. v.v. nor of the bountifulnesse of Christe. As also he saith in an other place: The loue of God is poured out into oure heartes by the holy Spirite that is geuen vs.

And here it shalbe profitable to note, wyth what titles the Scrip­ture 3 setteth out the holy Spirite, where it entreateth of beginninge [Page] and whole restoring of oure saluation. Fyrste he is a called the Spirit of adoption, bicause he is a wytnesse vnto vs of the free goodwil of God, wherewyth God the Father hathe embraced vs in hys beloued onely begotten Sonne, that he might be a father vnto vs, and doth encou­rage vs to praie boldly, yea and dothe minister vs wordes to crie with oute feare Abba, Gal. iiii.vi ij. Cor. i.xxi Father: by the same reason hee is called the earnest pledge, and seale of our inheritance, bicause he so geueth life from hea­uen to vs wandringe in the worlde, and being like to deade men, that we maie be assured that oure soule is in safegarde vnder the faithefull keping of God: for which cause he is also called life, by reasō for righte­ousnesse. And forasmuch as by his secret watering he maketh vs frut­full to brynge forth the buddes of righteousnesse, Ro. viiij.x. he is oftentimes cal­led water, Esa. lv.i. Esa. xliiii.ii. Iohn. vii.xvii. Eze. xxxvi.xxv. as in Esaie: All ye that thyrste come to the waters. Againe: I will poure out my spirit vpon the thyrsty, and stoodes vpon the drie land: wherewith agreeth that sayeng of Christ, which I did euen now allege: If any thyrste, let him come to me. Albeit sometime he is so cal­led, by reason of his power to purge and cleanse, as in Ezechiell where the Lord promiseth cleane waters wherwith he wil washe his people from fylthinesse. And forasmuch as herestoreth & norisheth into liuely quicknes, them vpō whom he hath poured the liquore of hys grace, he is therefore called by the name of oyle and anoyntement. i. Io. ii.xx. Lu. iii.xvi. Agayne by­cause in continually seethynge oute and burninge vp the vices of oure luste, hee setteth oure heartes on fyre wyth the loue of God and zeele of godlynesse, Iohn. iiii.xiiii. Act. i.xxi. he is also for thys effect worthyly called fyre. Finally he is described vnto vs as a fountaine, from whense do flowe vnto vs all heauenly rychesse, or the hande of God, wherewyth he vseth hys po­wer: bycause by the breathe of hys power he so breatheth diuine lyfe into vs, that wee are not nowe styrred by oure selues, but ruled by hys styrringe and mouynge: so that yf there bee any good thynges in vs, they bee the frutes of hys grace: but oure owne gyftes wyth­out hym, bee darkenesse of mynde and pereuersnesse of hearte. Thys poynte ys sette oute playnely enoughe, that tyll oure myndes bee bente vpon the holy ghoste, Christe lyeth in a manner idle, bycause we coldely espye wythout vs, yea and farre awaye from vs. But wee knowe that hee profyteth none other but them whose heade hee ys, and the fyrste begotten amonge brethren, Ephe. iiij.xv. Rom. viii.xxix. Gala. iij.xxvii Eph. v.xxx and them whyche haue putte on Hym. Thys conioynynge onely maketh that, as concernyng vs, he is come not vnprofytably wyth the name of sauioure. And for proofe hereof serueth that holy mariage whereby we are made fleshe of hys fleshe, and bones of hys bones, yea and all one wyth hym. but by the Spirite onely hee maketh hym selfe one wyth vs: by the grace and power of the same Spirite wee are made hys membres, so that hee conteyneth vs vnder hym, and wee agayne possesse hym.

4 But forasmuche as faithe is his principall woorke, to it are for the moste parte referred all those thynges, that we commonly finde spo­ken to expresse his force and working: bicause he bryngeth vs into the light of y ^e Gospel by nothyng but by faith: as Ihon baptiste teacheth, y ^t this prerogatiue is geuen to them y ^e beleue in Christ, Io. i.xiii. y ^t thei be y ^e chil­drē of God which ar borne not of flesh & blood, but of God: wher setting [Page 108] God againste fleshe and bloode, he affirmeth it to be a supernaturall gift that thei receiue Christe by faith, whoe otherwise shoulde remaine subiect to their owne infidelitie. Like where vnto is that answer of Christe: Mat. xvi.xvii. Fleshe and bloode hathe not reueled it to thee, but my Father whiche is in heauen. These thinges I do nowe but shortly touche, by­cause I haue already entreated of them at large. And lyke also is that saieng of Paule, Eph. i.xiii. that the Ephesians were sealed vp with the holy spi­rit of promisse. For Paule sheweth that he is an inwarde teacher, by whose workynge the promyse of saluation pearceth into oure mindes, whiche otherwise shoulde but beate the ayre or oure eares. Likewyse when he saith, ii. The. xiii. that the Thessalonians were chosen of God in the sanc­tification of the spirit and beleuing of the truth: by whiche ioyning of them together, he brefely admonisheth that faythe it selfe proceedeth from nothing els but from the holy spirit: i. Ioh. iii.xxiiij. & iiii. Ioh. xiiij.xvij. whych thyng Ihon setteth out more plainely, saieng: We knowe that there abideth in vs of the spirit whiche he hathe geuen vs. Againe. By this we knowe that we dwel in him, and he in vs, bicause he hath geuen vs of his spirit. Ther­fore Christ promised to his Disciples the Spirit of truthe whiche the worlde canne not receiue, that thei might bee able to receiue the hea­uenly wisedome. And he assigneth to the same spirit this propre office, to put them in mynde of those thynges that he hadde taught them by mouthe. Bicause in vaine shoulde the light shewe it selfe to the blinde, vnlesse the same spirit of vnderstanding shoulde open the eyes of their minde: so as a man may rightly call the holy spirit, the keye by which the treasures of the heauenly kingdome are opened vnto vs: and may call his enlightning, ij. Cor. iij.vi. the eyesight of oure minde to see. Therefore doth Saint Paule so muche commend the ministerie of the spirit: bycause teachers shoulde crie without profiting, vnlesse Christ himselfe the in­warde maister shoulde drawe them with his spirit that are geuen him by his Father. Therefore as we haue sayde, that persecte saluation is founde in the person of Christ: so that we may be made partakers therof, he doth baptize vs in the holy spirit and fyre, Lu. iii.xvi. lightning vs into the faith of his Gospell, and so newe begetting vs, that we maie be newe creatures: and purging vs from vnholy fylthynesse, doth dedicate vs to be holy temples to God.

The seconde Chapiter. Of faithe, wherein bothe is sette the definition of it, and the propreties that it hathe, are declared.

BUt al these thinges shalbe easy to vnderstand, when there is shewed a plaine definitiō of fayth, that the readers may knowe the force and nature thereof. But fyrste it is conue­nient to call to minde againe these thynges that haue ben already spoken, that syth God doth appoint vs by his law what we ought to do, if we fall in any point thereof, the same terrible iudgement of eternall death that he pronounceth doth rest vpon vs. Againe, that forasmuch as it is not only hearde but altogether aboue oure strength and beyond all oure power to fulfill the lawe, if we only beholde our selues, & w [...]ie what estate is worthy for our deseruinges, [Page] there is no good hope left, but we lie cast away from God vnder eter­nall destruction. Thirdly this hath ben declared, that there is but one meane of deliuerance to drawe vs out of so wretched calamitie: wher­in appeareth Christ the Redeemer, by whose hand it pleased the hea­uenly father, hauing mercie vpon vs of his infinite goodnesse & clemen­cie, to succoure vs, so that we wyth sounde faith embrace thys mercie, and with constant hope rest vpon it. But now it is conuenient for vs to weie this, what manner of faith this ought to be, by which al thei that are adopted by God to be hys chyldren, do enter vpon the possession of the heauenly kingdome, forasmuch as it is certaine that not euery opi­nion nor yet euery perswasion is sufficient to bring to passe so great a thing. And with so much the more care & study must we loke about for, and searche out the natural propretie of faith, by how muche the more hurtfull at thys day is the erroure of many in this behalf. For a great part of the world, hearing the name of faith, conceiueth no hier thing, but a certaine common assent to the historie of the Gospel. Yea when thei dispute of faith in the scholes, in barely callynge God the obiecte of faithe, thei do nothinge but (as we haue saide in an other place) by vaine speculation rather draw wretched soules out of the right way, thā direct them to the true mark. i. Tim. vi.xvi. For wheras God dwelleth in a light that none can atteine to, it behoueth of necessitie that Christe become meane betweene vs and yt. For whyche cause he calleth hym selfe the light of the world: & in an other place The way, the Truth, & the Life, bicause no man commeth to the father (which is the fountaine) of life, Iohn. viij.x [...]. Ih. xiiij.vi Luc. x.xij. i. Cor. ij. Act. xx.xvii. ii. Cor. iiii vi. but by him: bicause he onely knoweth the Father, & by him the faith­ful to whome it pleaseth him to disclose him. According to this reason, Paule affirmeth, that he accompteth nothing excellent to be knowen, but Christ: and in the .xx. chapiter of the Actes he saith, that he prea­ched faith in Christ, &c. And in an other place he bringeth in Christ speakeinge after this manner, I wil send thee amonge the Gentiles, y ^t thei maye receiue forgeuenes of sinnes, & por [...]ion among holy ones, by the faith which is in me. And Paule testifieth, y ^t the glorie of God is in his person visible vnto vs: or (whiche is all one in effect) that the enlight­ning of the knowledge of Gods glorie shineth in his face. It is true in dede y ^t faith hath respect only to the one God, but this also is to be ad­ded, that it acknowledge him whome he hath sent, euen Iesus Chrste. Bicause God himselfe shoulde haue lyen secret and hydden farre from vs, vnlesse the brightnesse of Christe did cast his beames vpon vs. For this entent the father left al y ^t he had with his onely begotten sonne, euen by the cōmunicatinge of good thynges wyth him to expresse the true image of his glorie. For as it is saide, that we must be drawen by the spirit, y ^t we maie be stirred to seeke Christ, so againe we ought to be admonished, Libr. 11. de Ciuit. Dei, cap. 2. that the inuisible father is no where els to be sought but in this image. Of whiche mater Augustine speaketh excellently well, whiche entreating of the marke that faith should shoote at, saith that we must know whether we must goe and which waie: and then by & by after he gathereth y ^t the safest waye against all erroures is he that is both God and man. For it is God to whome we go, and man by whom we go: and bothe these are founde no where but in Christe. Neyther dothe Paule when he speaketh of faith in God, meane to ouerthrowe that whiche he so ofte repeteth of faith that hath her whole stay vpon [Page 109] Christe. i. P [...]. i.xxi. And Peter dothe most fittly ioyne them bothe together, saieng that by him we beleue in God.

Therefore thys euell, euen as innumerable other, is to be imputed 2 to the Scholemen, whiche haue hidden Christe as it were with a veile drawen before hym, to the beholdyng of whome vnlesse we be dyrectly bent, we shall alwaie wander in many vncertaine mazes. But bysyde thys that with theyr darke definition they doe deface and in a manner bring to naught the whole force of faithe, they haue forged a deuyse of vnexpressed faith, wyth which name thei garnyshing theyr most grosse ignorance doe with greate hurte deceyue the silly people, yea (to saye truely and plainely as the thinge is in deede) thys deuyse doth not on­ly burie but vtterly destroye the true faithe. Is this to beleue, to vnderstand nothing, so that thou obediently submitte thy sense to the Churche? Faythe standeth not in ignorance but in knoweledge, and that not onely of God, but of the wyll of God. For neither do we ob­teine saluation by thys that wee eyther are ready to embrace for true whatsoeuer the Churche appoynteth, or that we do committe to it all the office of searchyng and knowing: but when we acknowledge God to be a mercifull father to vs by the reconciliation made by Christ, and that Christe is geuen vs vnto ryghteousnesse, sanctification, and lyfe. By thys knoweledge, I saye, not by submitting of oure sense, we at­teine an entrie into the kyngedome of heauen. Rom. x.x. For when the Apostle saith, that with the hearte we beleue to righteousnesse, and wyth the mouthe confession is made to saluation, hee sheweth that it is not enoughe, if a man vnexpressedly beleue that whiche he vnderstandeth not, nor seeketh to learne: but he requyreth an expressed acknowle­ging of Gods goodnesse, in whyche consysteth oure ryghteousnesse.

In dede I denie not (such is y ^e ignorance wherwith we are cōpassed) 3 y ^t ther now be & herafter shalbe many thinges wrapped & hidden from vs, till hauing put of the burden of our flesh we come nerer to the pre­sence of God: in which very thinges that be hidden from vs, nothing is more profitable than to suspend our iudgment, but to stay our mind in determined purpofe to kepe vnitie with the Churche. But vnder thys coloure to entitle ignoraunce tempered with humilitie by the name of faith, Io. xvii.ii [...] is a great absurditie. For faith lieth in knoledg of God & of Christ not in reuerence of y ^e church. And we se what a maze thei haue framed with this their hidden implication, that any thinge whatsoeuer it be wythoute any choise, so that it bee thrust in vnder title of the Church, is gredy receiued of the ignorant as it wer an oracle, ye sometime also most monsterous erroures. Whyche vnaduysed lyghtnesse of beleefe, wheras yt is a mooste certayne downefall to ruyne, is yet excused by them, for that yt beleueth nothynge determynately, but wyth this cō ­dition adioyned, yf the faith of the Church be suche. So do they faine, that truth is holden in erroure, light in blindnes, true knowledg in ig­norance. But bicause we wil not tarry long in confuting them, we doe only warne y ^e readers to cōpare their doctrine wyth oures. For y ^e very pleanesse of the trueth it sefe wil of it selfe minister a confutation ready enough. For this ys not y ^e question among them, whether fayth be yet wrapped wyth many remnauntes of ignoraunce, but they definitiue­ly say that thei beleue aryght, which stande amased in their ignorance, [Page] yea and doe [...]atter them selues therein, so that they doe agree to the authoritie & iudgement of the Churche, concerning things vnknowen. As though the Scripture did not euerywhere teache, that with fayth is ioyned knoweledge.

4 But we do graunt, that so longe as we wander from home in thys worlde, oure faith is not fully expressed, not onely bicause many things are yet hidden from vs, but bicause being compassed with many mistes of erroures, wee atteine not all thinges. For the hyghest wysedome of the moste perfect is thys, to profite more and proceede on further for­warde with gentill willingnesse to learne. Phili. iii.xv. Therfore Paule exhorteth the faithfull, if vpon any thinge thei differ one from an other, to abide for reuelation. And truely experience teaceth, that till we be vnclothed of oure fleshe, we atteine to knowe lesse than were to be wisshed, and dayly in reading we light vpon many darke places whiche do conuince vs of ignorance. And with this brydle God holdeth vs in modestie, as­signing to euery one a measure of faith, that euen the very best teacher may be ready to learne. And notable exaumples of thys vnexpressed faithe, we may marke in the Disciples of Christ, before that thei hadde obteined to be fully enlightned. We see, how thei hardly tasted the ve­ry fyrste introductions, how thei did sticke euen in the smallest pointes, howe they hanginge at the mouthe of their maister did not yet muche proceede, yea when at the womens information they ranne to the graue, the Resurrection of their master was lyke a dreame vnto them. Sithe Christe dyd before beare wytnesse of theyr faythe, we may not saie that they were vtterly without faith: but rather, if they dad not been perswaded that Christe shoulde ryse agayne, all care of him wold haue perished in them. For it was not superstition that dyd drawe the women to embalme with spices the corpes of a deade man of whome ther was no hope of life: but although thei beleued his words whome thei knewe to be a speaker of trueth, yet the grosnesse that styll posses­sed their myndes so wrapped theyr faithe in darkenesse, that thei were in a manner amased at it. Wherevpon it is saide, that thei then at the last beleued when thei hadde by tryall of the thinge it selfe proued the truethe of the wordes of Christ: not that they then beganne to beleue, but bycause the seede of hidden fayth whiche was as it were deade in their heartes, then receiuing liuelynesse, dyd sprynge vp. There was therefore a true fayth in them, but an vnexpressed faythe, bicause they reuerently embraced Christe for their onely teacher, and then beynge taught of him, they determined that he was the author of their salua­tion: fynally, they beleued that he came from heauen, by the grace of his father to gather his Disciples to heauen. And we neede not to seke any more familiar poofe hereof than this, that in al thinges alway vn­belefe is mingled with faith.

5 We may also call it an vnexpressed faithe, whiche yet in deede is no­thinge but a preparation of faithe. The Euangelistes do reherse that many beleued, whiche onely beinge rauished to admiration wyth my­racles proceded no further but that Christe was the Messias whyche had ben promysed, albeit thei tasted not so much as any sclender lear­ning of the Gospell. Such obedience which brought them in subiectiō willingly to submitt them selues to Christe, beareth the name of faith [Page 110] where it was in deede but the beginning of faithe. So the courtie [...] that beleued Christes promise, concerninge the healinge of his sonne, when he came home, Io. iiij.iii. as the Euangelist testifieth, beleued againe: by­cause he receiued as an oracle that whiche he hearde of the mouthe of Christe, and then submitted hym selfe to his authoritie to receiue hys doctrine. Albeit it is to be knowen, that he was so tractable and ready to learne, that yet in the fyrste place the woorde of beleninge signi­fieth a particular beleefe: and in the seconde place maketh hym of the numbre of the Disciples, that professed to bee the scholers of Christe. Alyke exaumple dothe Ihon sette forthe in the Samaritanes, whiche so beleued the womans reporte, Iohn. iiii. that they ranne earnestly to Christe, whiche yet when they hadde hearde hym, saide thus: Now we beleue not bycause of thy report, but we haue hearde him, and we know that he is the sauioure of the worlde. Hereby appeareth that they whyche are not yet instructed in the fyrste introductions, so that they be dispo­sed to obedyence, are called faithfull, in deede not proprely, but in thys respect, that God of hys tender kyndenesse voutchesaueth to graunte so greate honoure to that godly affection, but this willingnesse to learne, with a desire to procede further, differeth farr from that grosse ignor [...]ce, wherein they lye dull that are content wyth the vnexpressed saith, suche as the Papistes haue imagined. For if Paule seuerely con­demneth them whiche alwaie learning, ij. Tim. iii.vii. yet neuer come to the know­ledge of trueth, howe muche more greuous reproche do they deserue, that of purpose stadie to know nothing?

This therfore is y ^e true knowledge of Christ, if we receiue him such 6 as he is offered of his Father, that is to saye, clothed with his Gospel. For as he is appoynted to be the marke of oure faith, so we can not go the right waie to him, but by the Gospell going before to guide vs. And truely ther are opened to vs y ^e treasures of grace, which being shut vp, Christ should litle pro [...]ite vs. So Paule ioyneth faithe an vnseparable companion to doctrine, wher he saithe: Ye haue not so learned Christ, for ye haue been taught what is the trueth in Christe. Eph. iiii.xx Yet do I not so restraine faith to the Gospell, but that I confesse that there hath been so much taught by Moses and the Prophetes, as suffised to the edifi­cation of faith, but bicause ther hath ben deliuered in the Gospel a ful­ler opening of faith, Ro. x.iiii. therefore it is woorthyly called of Paule, the doc­trine of saith. For which cause also he saithe in an other place, that by the comming of faith the lawe is taken awaie, meaning by this word faith, y ^e [...]ewe & vnaccustomed manner of teaching, wherby Christ sins he appeared our scholemaster, hath more plainl [...] set forth the mercy of his father, & more certainly testified of our saluation. Albeit it shalbe y ^e more easye & more conuenient ordre, if we descend by degrees from the generaltie to y ^e specialtie. First we must be put in minde y ^t there is a ge­neral relation of faith to the word, & that faith can no more be seuered from y ^e word, than y ^e sun beames from y ^e sume frō whome thei procede. Therfore in Esaie God cryeth out: Esa. lv.iii Io [...]. x.xiii Heare me and your soule shall lyue. And that the same is the fountaine of faythe, Ihon sheweth in these woordes: These thinges are written that ye may beleue. And the pro­phete meaninge to exhorte the people to beleefe, Psa. xv [...].vi [...]i. saythe: This daie yī ye shall heare hys voyce. And to heare is commmonly taken for to [Page] Beleue. Moreouer, God dothe not wythout cause in Esaie sette thys marke of difference betwene the children of the Churche and straun­gers, that he will instructe them all, that thei maie be taught of him. For if it were a benefite vniuersall to all, why shoulde he direct hys woordes to a fewe? Wherewith agreeth thys that the Euangelistes do commonly vse the woordes Faithfull, and Disciples, as seuerall wordes expressing one thing, & specially Luke very oft in the Actes of the Apostles. Act. vi.i. & [...]x. & .xxvi. & xi.xxvi. & xiii. & xiiij. Yea and he stretcheth that name euen to a woman in the ninthe chapiter of the Actes. Wherefore if faith do swerue neuer so lit­tle from this marke, to which it ought to be directly leuelled, it kepeth not her owne nature, butte becometh an vncertaine lightnesse of belefe and wandring erroure of mynde. The same Worde is the foundation wherwith faith is vpholden & susteined, from which if it swarue, it fal­leth downe. Therfore take awaie y ^e Worde, & then there shal remaine no faith. We do not here dispute whether the ministerie of man be ne­cessarie to sowe the worde of God that faithe may be conceiued there­by, which question we will els where entreate of: but we saie that the worde it self, howesoeuer it be conueied to vs, is like a mirroure when faith may beholde God. Whether God dothe therein vse the seruice of man, or worke it by his owne onely power, yet he doth alwaie shewe him selfe by his worde to those, whome his will is to drawe vnto him: wherevpon Paule defineth faithe to be an obedience that is geuen to the Gospell. Ro. i.v. Rom. i. And in an other place he praiseth the obedience of faithe in the Philippians. Philip. ii.xvij. For this is not the onely purpose in the vn­derstanding of faithe, that we knowe that there is a God, but this al­so, yea this chefely, that we vnderstande what wil he beareth toward vs. For it not so muche behoueth vs to knowe what he is in himself, but what a one he will be to vs. Nowe therefore we are come to thys point, that faithe is a knoweledge of the will of God, perceyued by his worde. And the foundation hereof is a foreconceiued persuasion of the truthe of God. Of the assurednesse whereof so longe as thy minde shal dispute with it selfe, the worde shall be but of doubtful and weake cre­dit, yea rather no credit at all. But also it sufficeth not to beleue that God is a true speaker, whiche can neither deceiue nor lie, vnlesse thow further holde this for vndoubtedly determined, that whatsoeuer pro­cedeth from him, is the sacred and inuiolable truthe.

7 But bicause not at euery word of God mans hearte is raised vp to faith, we must yet further search what this faith in the word hath pro­prely respecte vnto. Ge. ij.xvii & iiij.x. It was the saieng of God to Adam: Thou shalte die the death. It was the saienge of God to Cain: The bloode of thy brother crieth to me out of the earth. Yet these are suche saiengs as of them selues canne doe nothynge butte shake faythe, so muche lesse are they able to stablyshe faythe. We denye not in the meane season that yt ys the offyce of faythe to agree to the truthe of God, howe ofte soeuer, what soeuer, and in what sorte soeuer yt speaketh: butte nowe oure question is onely, what faythe fyndeth in the woorde of the Lorde to leane and rest vpon. When oure conscience beholdeth onely indignation and vengeance, howe canne it butte tremble and quake for feare? And howe shoulde yt butte flee God, of whome yt is afraide? But faythe oughte to seeke God, and not to flee from him. [Page 111] It is plaine therefore, that we haue not yet a full definition of faythe, bycause it is not to be accompted for faithe to knowe the wyll of God, of what sorte so euer it be. But what yf in the place of wyll, whereof many tymes the message is sorrowefull and the declaration dreadful, we putte kindenesse or mercie? Truely so we shal come nerer to the na­ture of faithe. For wee are then allured to seeke God, after that wee haue learned that saluation is laied vp in store with him for vs. Why­che thynge is confyrmed vnto vs, when he declareth that he hath care and loue of vs. Therefore there needeth a promise of grace, whereby he maie testifie that he is oure mercifull father, for that otherwise wee canne not approche vnto hym, and vpon that alone the hearte of man maie safely rest. For thys reason commonly in the Psalmes these two thinges Mercie and Truth do cleaue together, Psa. xl.xi. bicause neither should it any thynge profite vs to know that God is true, vnlesse he did mer­cifully allure vs vnto him: neither were it in our power to embrace his mercie, vnlesse he did with his owne mouthe offer it. Ps. xxv.xx I haue reported thy truth and thy saluation, I haue not hidden thy goodnesse and thy truthe. Thy goodnesse and thy trueth keepe me. In an other place. Psa. xxxvj vi. Psa. cvii. ps. cxxxviii. Thy mercie to the heauens, thy trueth euen to the cloudes. Againe. All the wayes of the Lorde are mercie and trueth, to them that keepe his couenant. Againe. His mercie is multiplied vpon vs, and the truth of the Lorde abydeth for euer. Againe. I will singe to thy name vpon thy mercie and trueth. I omitte that whiche is in the Prophetes to the same meaninge, that God is mercifull and faythfull in hys promy­ses. For wee shall rashly determine that God is merciefull vnto vs, vn­lesse himselfe do testifie of himselfe and preuent vs wyth his callinge, leaste his wil shoulde be doubtful and vnknowen. But we haue alrea­dy seen, that Christ is y ^e onely pledge of his loue, without whome on e­uery side appeare the tokens of hatred and wrath. Nowe forasmuche as the knoweledge of Gods goodnesse shall not muche preuayle, vnlesse he make vs to rest in it, therefore suche an vnderstanding is to be banished as is mingled with doubting, and doth not soundli agree in it selfe, but as it were, disputeth with it selfe. But mans witte, as yt is blinde and darkened, is farre from atteining and climbing vp to per­ceiue the very will of God: and also the hearte of man, as it wauereth with perpetuall doubting, is farre from resting assured in that persua­sion. Therefore it behoueth bothe that our witt be lightned, and oure heart strengthened by some other meane, that y ^e worde of God may be of ful credit with vs. Now we shal haue a perfect definition of fayth, if we saie, y ^t it is a stedfast & assured knowledge of Gods kindnes toward vs, which being grounded vpō y ^e trueth of the free promise in Christ, is both reueled to our mindes, and sealed in our heartes by y ^e holy ghoste.

But before I procede any further, it shalbe necessary, y ^t I make some 8 preambles to dissolue certain doubts that otherwise might make some stoppe to y ^e readers. And first I must confute y ^e distinctiō y ^t flieth about in the scholes, betwene faith, fourmed and vnformed. For thei imagine that such as are touched with no feare of God, with no feling of godli­nesse, do beleue all that is necessarie to saluation. As though the holy ghooste in lyghtenyng oure heartes vnto faythe, were not a wit­nesse to vs of oure adoption. And yet presumptuously, when all the [Page] Scripture crieth out againste it, they geue the name of faith to suche perswasion voide of the feare of God. Wee neede to striue no further with theyr definition, but simply to reherse the nature of faith, such as it is declared by the worde of God. Whereby shall plainely appeare how vnskilfully & foolishly thei rather make a noise than speake of it. I haue alreadie touched parte, the rest I wyll adde hereafter as place shall serue. At this present I saie, y ^t there can not bee imagined a grea­ter absurditie, than this inuention of theires. They wyll haue faith to be an assent, whereby euery despyser of God maie receiue that whiche is vttered out of the Scripture. But fyrste thei should haue seen whe­ther euery manne of hys owne power do brynge faithe to hymselfe, or whether the holy ghooste be by it a witnesse of adoption. Therefore they do chyldyshly plaie the fooles, in demaundinge, whether faithe, whiche qualitie addeth dothe fourme, be the same faithe or an other and a newe faithe. Whereby appeareth certainely, that in so bablinge they neuer thought of the syngular gyfte of the holy ghooste. For the begynning of beleuinge dothe already conteine in it the reconciliation, whereby manne approcheth to God. But if they dyd weye that say­eng of Paule: Rom. x.x. With the hearte is beleued to righteousnesse, thei wold cesse to fayne that same colde qualitie. If we hadde but thys one rea­son, it shoulde be sufficient to ende thys contention: that the very same assent (as I haue already touched, and wyll againe more largely re­pete) is rather of the hearte than of the brayne, rather of affection than of vnderstandynge. Rom. i.v. For whyche cause it is called the obeydience of faythe, whyche is suche as the Lorde preferreth no kynde of obeydi­ence aboue it: and that woorthyly, forasmuche as nothynge is more precious to hym than hys truthe, Io. iii.xxv. whyche as Ihon the Baptist wyt­nesseth, the beleuers doe as yt were subscribe and seale vnto. Sythe the matter ys not doubtefull, we doe in one woorde determinately saie, that they speake fondly when they saie that faithe is fourmed by addynge of godly affection vnto assent: whereas assent it selfe, at least suche assent as ys declared in the Scriptures, consisteth of godly affec­tion. Butte yet there ys an other playner argument that offereth yt selfe to be alleged. For whereas faythe embraceth Christe as hee ys offered vs of the Father: and Christe ys offered not onely for ryghteousnesse, forgeuenesse of synnes and peace, butte also for sanc­tification, and a fountayne of lyuynge water: wythoute doubte noe mann ecanne euer truely knowe hym, vnlesse he doe therewythall re­ceyue y ^e sanctification of y ^e Spirite. Or, if any manne desyre to haue it more plainely spoken, Faythe consysteth in the knowledge of Christe. And Christe canne not bee knowen, butte wyth sanctification of hys Spirite: therefore it foloweth, that fayth can by no meane be seuered from godly affection.

9 Whereas they are wonte to laye thys agaynste vs, that Paule sayeth: i. Cor. xii.x. If a manne haue all faythe, so that hee remoue mountaynes: yf he haue not charitie, hee ys nothynge: whereby they woulde de­forme faythe, in spoylinge it of charitie: they consyder not what the Apostle in that place meaneth by faithe. For when in the chapiter next before it, he hadde spoken of the diuerse gyftes of the holy ghoste, a­monge the whyche he had reckened the diuerse kindes of languages, [Page 1012] power and prophecie, and hadde exhorted the Corynthians to folowe the beste of these giftes, that is to saie, suche gyftes whereby more pro­fit and commoditie myghte come to the whole body of the Churche: he streyght waie saide further, that he woulde shewe them yet a more ex­cellent waie. That all suche gyftes, howe excellent soeuer they bee of them selues, yet are nothinge to be esteemed, vnlesse thei serue charitie. For they were geuen to the edyfyeng of the Churche, and vnlesse they bee applyed therevnto, they loose theyr grace. For proofe of thys he particularly reherseth them, repetynge the selfe same gyftes that hee hadde spoken of before, butte in other names. And hee vseth the woordes Powers and Faythe, for all one thynge, that is for the power to do miracles. Sythe therefore thys, whether ye call it power or faithe, is a particular gyfte of God, whyche euery vngodly manne maye boothe haue and abuse, as the gyfte of tongnes, as prophecie and other gyftes of grace: yt ys no maruell yf yt bee seuered from charitie. Butte all the erroure of these menne standeth in thys, that where thys woorde Faythe, hathe dyuerse sygnifcations, they not consyderinge the dyuersitie of the thinge sygnifyed, dispute as though it were taken for one thynge in all places a lyke. The place of Iames whyche they allege for mayntaynance of the same erroure, shall bee els where dyscussed. Butte althoughe for teachynges sake, when wee meane to shewe what manner of knoweledge of God there ys in the wycked, wee graunte that there are dyuerse sortes of faythe: yet wee acknoweledge and speake of butte one faythe of the godly, as the Scripture teacheth. Many in deede doe beleue that there ys a God, they thynke that the Hystorie of the Gospell and other partes of the Scripture are true (as commonly wee are wonte to iudge of suche thynges, as eyther are reported beynge done longe agoe, or suche as wee oure selues haue beene presente at and seen. There bee also some that goe further, for bothe they beleue the woorde of God to be a moste assured oracle, & they do not altogether despyse hys commaundementes, and they somewhat after a sorte are moued with hys threatenynges and promyses. It is in deede testified that suche haue faythe: butte that ys spoken oute by abuse, bycause they do not wyth open vngodlynesse fyghte agaynste the woorde of God, or refuse or despyse it: butte rather pretende a certayne shewe of obedy­ence.

But thys ymage or shadowe of faythe, as yt is of no value, so is yt 10 not woorthy of the name of faythe. Frome the sounde truthe where of howe farre it dyffereth, althoughe it shall be hereafter more large­ly entreated, yet there is no cause to the contrarie, why it shoulde not nowe be touched by the waie. It is said that Simon Magus beleued, Act. viiii.xiii. & xviii whyche yet wythin a lyttle after bewrayed hys owne vnbelefe. And whereas it is saide that he beleued, we do not vnderstande it as some do, that hee fained a belefe when he hadde none in his hearte: butte we rather thinke that being ouercome with y ^e maiestie of the Gospell, he had a certaine faith such as it was, and so acknowledged Christ to be the author of lyfe and saluation, that he willingly professed himselfe to bee one of hys. After the same manner it ys sayde in the Gospell of Luke, that they beleue for a tyme, Luc. viii.vii. & xiij. in whome the seede of the worde [Page] is choked vp before it bring forth frute, or before it take any rote at al, it by and by withereth awaie and perisheth: we doubt not that suche delited with a certaine taste of the worde doe greedyly receiue it, and beginne to feele the diuine force of it: so farre that with deceitful coun­terfaiting of faith, thei be guile not only other mens eyes, but also their owne myndes. For thei perswade them selues, that that reuerence whiche thei shewe to the worde of God, is moste true godlynesse, by­cause thei thinke that there is no vngodlynesse but manifest and con­fessed reproche or contempte of his worde. But what manner of assent soeuer that be, it pearceth not to y ^e very heart to remaine there stabli­shed: and though sometime it seemeth to haue taken rootes, yet those are liuely rootes. The heart of man hathe so many secrete corners of vanitie, is full of so many hidinge holes of lyeng, is couered wyth so guilefull hypocrisie, that it ofte deceiueth himselfe. But let them that glorie in suche shadowes of faith vnderstand, Iac. ii.xix that therein thei are noe better than the Deuell. But that firste sorte of men are farre worse then the Deuell, whiche do senslessly heare and vnderstand those thin­ges for knoweledge whereof the Deuells do tremble. And the other are in this pointe egall with the Deuell, that the feeling suche as it is wherewith thei are touched, tournet only to terroure and discourage­ment.

11 I knowe that some thinke it harde, that we assigne faith to the re­probate, whereas Paule affyrmeth faythe to be the frute of election, ii. Tess. i.iiii. whyche doubte yet is easily dysolued: for thoughe none receiue the light of faith, nor do truely feele the effectuall working of the Gospell, but they that are foreordeyned to saluacion: yet experience sheweth that the reprobate are sometime moued wyth the same feeling that the elect are, so that in their owne iudgement thei nothing differ from the electe. Wherefore it is no absurditie, that the Apostle ascribeth to them the taste of the heauenly giftes, Heb. vi. that Christ ascribeth to them a fayth for a tyme: not that they soundly perceaue the spirituall force of grace and assured light of faith: but bicause the Lorde, the more to cō ­demne them and make them in excusable, conueieth himselfe into their mindes so farre forth, as his goodnesse maie be tasted without the spi­rit of adoption. If any obiect, that then ther remaineth nothing more to the faithfull whereby to proue certainely their adoption: I answere that thoughe there be a great likenesse and affinitie betwene the elect of God, and them that are endued with a fallinge faith for a time, yet there liueth in the elect onely that affiance whiche Paule speaketh of, that thei crie with full mouthe, Abba, Father. Therefore as God doth regenerate onely the elect with incorruptible seede for euer, so that the seede of lyfe planted in their heartes neuer perisheth: so soundly doth he seale in them the grace of his adoption, that it may be stable & sure. But this withstandeth not but that that other inferioure working of the Spirite maie haue his course, euen in the reprobate. In the meane season the faithfull are taught, carefully and humbly to examine them selues, least in steede of assurednesse of faith, do creepe in carelesse con­fidence of the fleshe. Byside that, the reprobate do neuer conceiue but a confused feelinge of grace, so that they rather take holde of the sha­dowe than of the sounde bodie, bicause the holy Spirite doth proprely [Page 113] seale the remission of sinnes in the electe onlye, so that they applye is by speciall fayth to their vse. But yet it is truely sayde, that the re­probate beleue God to be mercyfull vnto them, bicause they receyue the gifte of reconciliation, although confusedly and not plainely e­nough: not that they are partakers of the selfe same fayth or rege­neracion with the children of God, but bycause they seme to haue as well as they, the same beginnynge of fayth, vnder a cloke of Hypocri­sie.

And I denye not, that God dothe so farre geue light vnto theyr myndes, that they acknowledge his grace, but he maketh that same felyng so different from the peculiar testimonie whiche he geueth to his elect, that they neuer come to the sounde effecte and fruition thereof. For he dothe not therefore shewe himselfe mercyfull vnto them, for that he hauyng truely deliuered them from death, dothe re­ceyue them to his sauegarde, but onely he discloseth to them a pre­sent mercie. But he vouchesaueth to graunt to the only electe the liuely roote of fayth, so that they continue to the ende. So is that obiection answered, yf God doe truely shewe his grace, that the same remayneth perpetually stablished, for that there is no cause to the con­trarie, but that God maye enlighten some with a present felyng of his grace, whiche afterwarde vanisheth awaye.

Also, though fayth bee a knowledge of Gods kindenesse toward 12 vs, and an assured persuasion of the truthe thereof: yet it is no mar­uell that the felynge of Gods loue in temporall thynges dothe va­nishe awaye: whyche although it haue an affinitie wyth fayth, yet doth it muche differ from fayth. I graunt, the will of God is vnchan­geable, and the truthe thereof dothe alwaye stedfastly agree wyth it selfe, but I denye that the reprobate doe procede so farre as to at­teyne vnto that secrete reuelation, whyche the Scripture sayeth to belonge to the electe onely. Therefore I denye that they doe eyther conceyue the will of God as it is vnchangeable, or doe stedfastly em­brace the truthe thereof, bycause they abide in a felynge that vani­sheth awaye: Lyke as a tree that is not planted deepe enough to take liuely rootes, in processe of tyme waxeth drye, although for a fewe yeres it bryngeth forth not only blossomes and leaues, but also frute. Finally, as by the fall of the firste manne, the Image of God mighte haue benne blotted out of his mynde and soule, so it is no maruell, yf God do shyne vpon the reprobate wyth certayne beames of his grace, whyche afterwarde he suffreth to bee quenched. And there is no cause to the contrarie, but that he maye lightly ouer washe some, and throughly soke other some wyth the knowe­ledge of hys Gospell. This is in the meane tyme to bee holden for truthe, that howe small and weake so euer sayth hee in the e­lecte, yet bycause it is to them a sure pleadge of the Spyrite of God, and a seale of their adoption, the prynte thereof canne neuer bee blotted out of theyr heartes: as for the reprobate, that they are ouer spred wyth such a lyght as afterwarde commeth to nought. And yet the Spyrite is not deceyptefull, bycause he geueth not lyfe to [Page] the seede that he casteth in theyr heartes, to make it abyde alwayes incorruptible, as he dothe in the elect. I goe yet further, for whereas it is euident by the teachyng of the Scripture and by dayely experi­ence, that y ^e reprobate are sometime touched with the felyng of Gods grace, it muste needes be that there is raysed in their heartes a cer­tayne desire of mutuall loue. So for a time there lyued in Saul a godly affection to loue God, by whome he knew himself to be father­ly handeled, and therefore was delited with a certayne swetenesse of his goodnesse. But as the persuasion of the fatherly loue of God is not faste rooted in the reprobate, so doe they not soundely loue him a­gayne as his chyldren, but are led wyth a certayne affection like hi­red seruauntes. For to Christ only was that Spirite of loue geuen, to this ende, that he shoulde poure it into his membres. And truely that sayeng of Paule extendeth no further, Rom. v.v. but to the elect only: The loue of God is poured abrode into our heartes by the holy Spirite that is geuen vs, euen the same loue y ^t engendreth the same confidence of callyng vpon him, whyche I haue before touched. As on the con­trarie side we see God to bee maruelously angry with his chyldren, whome yet he cesseth not to loue: not that in hymselfe he hateth them, but bycause his will is to make them afrayde wyth the felynge of his wrath, but to the entent to abate theyr pride of fleshe, to shake of their drowesinesse, and to moue them to repentance. And therefore all at one tyme they conceyue hym to bee bothe angry with them or with their sinnes, and also mercyfull vnto them: bycause they not fained­ly doe praye to appease his wrathe, to whome yet they flee wyth quiet assured trust. Hereby it appereth that it is not true that some doe counterfayte a shewe of fayth, whyche yet doe lacke the true faith, but while they are caried wyth a sodeyne violent motion of Zele, they deceyue themselues wyth false opinion, And it is no doubte that sluggishnesse so possesseth them, that they doe not well examine their heart as they ought to haue done. It is likely that they were suche to whome (as Iohn witnesseth) Christ dyd not commit him­selfe when yet they beleued in hym: Ih. ij.xxiiij bycause he knewe them all, and knewe what was in manne. If many dyd not fall from the com­mon fayth (I call it common, bicause the fayth that lasteth but a time hath a greate lykenesse and affinitie with the liuely and continuynge fayth) Christe woulde not haue sayde to his Disciples: Ih. viij.iij If ye abide in my worde, then are ye truely my Disciples, and ye shall know the truthe, and the truthe shall make you free. For he speaketh to them that had embraced his doctrine, and exhorteth them to the encrease of fayth, that they shoulde not by their owne sloughtfulnesse quench the lighte that is geuen them. Tit. i.i. Therefore dothe Paule affirme, that fayth peculiarly belongeth to the electe, declaryng that many vanish away, bycause they haue not taken liuely roote. Like as Christ also sayth in Matthew: Matt. xv.xiij. euery tree that my father hath not planted, shalbe rooted vp. In other there is a grosser kinde of lyeng, that are not asha­med to mocke bothe God and menne. I [...]. ii. Iames inueyeth agaynst that kinde of menne, that wyth deceiptfull pretense doe wickedly abuse fayth. i. Tim. i.v Neyther woulde Paule require of the children of God a fayth [Page 114] vnfayned, but in respect that many do presumptuously chalenge vnto themselues that whyche they haue not, & with vayne colored deceyte do beguile other or sometime themselues. i. Tim. i [...] xix. Therefore he compareth a good conscience to a cheste wherein fayth is kepte, bycause many in fallynge from good conscience, haue suffred shipwreck of their fayth.

We must also remember the doutefull signification of the woord 13 fayth. For oftentimes fayth signifieth the sounde doctrine of reli­gion, as in the place that we nowe alleaged, and in the same Epistle where Paule wryteth: i. Tim. iij.ix. Deacons to holde faste the misterie of fayth in a pure conscience. Againe, where he publisheth the fallynge a­waye of certayne from the faith. But on the other side he sayth that Timothee was nourished vp with the woordes of fayth. i. Tim. iiii i. &. vi. ii. Tim. i [...] xvi. &. iij.viii. Tit. i.xiii. &. ii.ii. where he sayth that prophane vanities and oppositions, falsly named sciences, are the cause that many depart from the faith: whome in an other place he calleth reprobate touchyng fayth. As agayne he char­geth Tit [...]s, Agayne sayeng, Warne them that they be sounde in the fayth. By soundenesse he meaneth nothing els but purenesse of doctrine, which is easily corrupted and brought out of kynde by the lightnesse of men. Euen bicause in Christ, Ecl. ii.iii. whome faith possesseth, are hiddē all the trea­sures of wisedome and knoweledge: therefore fayth is worthyly ex­tended to signifie the whole summe of heauenly doctrine, from which it can not be seuered. Contrariewise sometime it is restrayned to signifie some particular obiect, Mat. ix.ii. as when Matthew sayth, that Christ saw the fayth of them that did let downe the manne sicke of the palsey through the tyles: and Chryst himselfe cryeth out that he founde not in Israell so great fayth as the Centurion brought. But it is likely that the Centurion was earnestly bente to the healyng of his dough­ter, Mat. viii.x. the care whereof occupied all his minde: yet bycause beyng con­tented with the onely assent and answere of Christ, he required not Christes bodyly presence, therefore in respecte of this circumstance his fayth was so muche commended. And a litle here before we haue shewed, i. Cor. xiii.x. that Paule taketh fayth for the gifte of workynge miracles, whyche gifte they haue that neyther are regenerate by the Spirite of God, nor doe hartyly worshippe him. Also in an other place he setteth fayth for the doctrine whereby we are instructed in fayth. For where he wryteth that fayth shall bee abolished, it is out of que­stion that that is meante by the ministerie of the Church, whiche at this [...] is profitable for oure weaknesse. In these formes of speach standeth a proportionall relation. But when the name of fayth is vnproperly remoued, to signifie a false profession, or a lyeng title of fayth, that shoulde seeme to be as harde a figuratiue abuse, as when the feare of God is set for a corrupte and wrongefull manner of worshyppynge, as when it is oftentymes sayde in the holy Historie, that 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 [...]he [Page] dwelleth in vs. The force and nature thereof I thinke I haue short­ly and plainely declared.

14 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 cōprehendyng, such as men vse to haue of those thinges that are subiect to mans vnderstandyng. For it is so far aboue it, that mās 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 mās owne capacitie throughly perceyue any thing familiar to man. Ephe. iii.xviij. 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, Colos. i.xxviii. 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, i. Ih. iii.ii. 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, i [...]. Cor. v.vi. also the wordes of Paule doe declare, sayeng that while we [...]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 stādeth rather in certaintie than in com­prehendyng.

15 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 cō ­tented with a darke and entangled vnderstāding: but requireth a ful and fixed assurednesse▪ such as men are wont to haue of thinges foūd 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 mā is without great contention persuaded in his heart. Specially when it cōmeth to the profe, then the waueryng of all menne discloseth the fault [...]hat [...]ore was hidden. And not without cause the Scripture with so n [...]ble cit [...]es of cōmendacion 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, Psa. xix.xxxi. as the S [...]e [...]ryed in a fornace of earth, fined seuen times. Agayne. The worde o [...] the Lorde fined is a shielde to all that truste in him. And Salomon confirmynge the same, Pro. [...] and in a manner in the same [Page 115] 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 cōmend his word vnto vs, he doth therein by the waye reproche vs with our vnbeleuingnesse: bycause that commendaciō tendeth to no other end, but to roote vp all peruerse doubtinges out of our heartes. There be also many which so cōceiue the mercie of God, that they take litle cō ­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. Eph. iii.xx. 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 16 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 thē, we make them our owne. Frō hense procedeth that cō ­fidence which the same Paule in an other place calleth peace, Rom. v.i. vnlesse some had rather say, y ^t peace is deriued of it. It is an assurednesse that maketh the consciēce quiet & cherefull before God, without which the cōscience must of necessitie be vexed, & in a manner torne in peces with troublesome trembling, vnlesse parhappes it do forget God & it selfe, & so slōber a litle while. & I may truely say, For a litle while, for it doth not lōg 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 soūd assurednesse that God is his mercyfull & louyng father, doth promise himselfe all thinges vpon trust of Gods goodnesse: and none but he that trustyng vpon the promises of Gods good will toward him, con­ceyueth and vndoubted lokynge for of saluation: Hebr. iij.xiii. as the Apostle sheweth in these wordes: Yf we keepe sure to the ende our confidence and gloriyng of hope. For hereby he meaneth that none hopeth well [Page] in the Lorde, but he that with confidence glorieth that he is heyre of the kyngdome of heauen. There is none (I saye) faythfull, but he that leanyng vpon the assurednesse of his owne saluation, doth confi­dently triumph vpon the deuell and death, as we are taught by that notable concluding sentence of Paule: Rom. viii.xxxvii [...]. I am persuaded (sayth he) that neyther death, nor life, nor Angeles, nor principalities, nor powers, nor thinges present, nor thinges to come, shalbe able to separate vs frō y ^e loue of God. wherwith he embraceth vs in Christ Iesu. And in like manner, the same Apostle thinketh, that the eyes of our minde are by no other meane well lightened, vnlesse we see what is the hope of the eternall inheritance to whiche we are called. Ephes. i.xviii. And eche where his common manner of teachyng is such, that he declareth that no other­wise we do not well comprehend the goodnesse of God, vnlesse we ga­ther of it the frute of great assurednesse.

17 But (some man will say) the faithfull doe finde by experience a far other thing within themselues whiche in recordyng the grace of God toward them, are not only tempted with vnquietnesse, whiche often­times chaunceth vnto them, but also are sometime shaken with most greuous terrors: so great is the vehemencye of temptations to throw downe their mindes: which thing semeth not sufficiently wel to agree with that assurednesse of fayth. Therefore this doubt must be answe­red, if we will haue our aforesayde doctrine to stande. But truely, when we teache that fayth ought to be certayne and assured, we doe not imagine suche a certaintie as is touched with no doubtynge, nor suche an assurednesse as is assayled with no carefulnesse: but rather we saye, that the faythfull haue a perpetuall stryfe with their owne distrustfulnesse. So farre be we from setlynge their consciences in such a peasable quietnesse, as maye be interrupted with no troubles at all yet on the other side we saye, that in what sorte so euer they bee afflicted, they doe neuer fall and departe from that assured confidence whiche they haue conceyued of the mercie of God. The Scripture setteth forth no example of fayth more playne, or more notable than in Dauid, Psa. xlii.vi. [...] xliii.v specially if a manne beholde the whole continuall course of his lyfe. But yet howe he was not alwaye of quiet minde, hymselfe declareth by innumerable complaintes, of whiche at this time it shal be sufficient doe choose out a fewe. When he reprocheth his owne soule with troublesome motions, what is it els but that he is angry with his owne vnbeleuengnesse? Why trēblest thou my soule (sayth he) and why art thou disquieted within me? trust in God. And truely that same discouragement was a plaine token of destruction, euen as if he thought himselfe to be forsaken of God. And in an other place we reade a larger confession thereof, Psa. xxxi.xxij. where he sayth: I sayd in my ouer­throw, I am cast out from the sight of thy eyes. Also in an other place he disputeth with himselfe in carefull and miserable perplexitie, yea & quareleth of the very nature of God, sayeng: Hath God forgotten to haue mercie? will he caste of for euer? And yet harder is that whiche foloweth: Ps. lxxvii.x. But I haue sayde, To die is mine: charges are of the right hande of the hyest. For, as in despere he condemneth himselfe to de­struction, and not only confesseth himselfe to be tossed with doutyng, but as if he were vāquished in battel, he leaueth nothyng to himself, [Page] bycause God hath forsaken him, and hath turned to destroy him, the same hande that was wont to be his helper. Psa. cxvi.vii. Wherefore not without cause he exhorteth his soule to returne to her quietnesse, bicause he had found by experience, that he was tossed amōg troblesome waues. And yet (whiche is meruellous) in al these assaultes, faith vpholdeth the heartes of the godly, and is truely like vnto a Date tree to ende­uour and rise vpwarde agaynst all burdens, howe great soeuer they be: as Dauid, when he might seme to be vtterly ouerwhelmed, yet in rebukyng himselfe, cesseth not to rise vp to God. And truely he that striuing with his owne weakenesse, resorteth to faith in his troubles, is alredy in a manner conquerour. Whiche maye be gathered by this sentence and other like: Psa. x [...]vii.xiii [...]. Waite for the Lord, be stronge, he shall strēg­then they heart: waite for the Lord. He reprocheth himselfe of feare­fulnesse, and in repetyng the same twise, con [...]esseth himself to be som­times subiect to many troublesome motions. And in the meane time he doth not only become displeased with himselfe in these faultes, but earnestly endeuoreth to amendement. Truely if we will more nerely by good examination compare him with Achaz, there shalbe founde great difference. Esa. vii.iii Esaye was sente to brynge remedie to the carefull griefe of the wicked king and hypocrite, and spake vnto him in these wordes: Be in sauegarde and be quiet: feare not, &c. But what did Achaz? As it was before sayd, that his heart was moued as the trees of the woode are shaken with winde, though he hearde the promise, yet he cessed not to quake for feare. This therefore is the propre re­warde & punishment of vnbelefe, so to tremble for feare, that in temp­tation he turneth himselfe awaye from God, that doth not open to himselfe the gate by fayth. Contrarywise the faythfull whome the weighty burden of temptations maketh to stoupe, and in a māner op­presseth, do cōstantly rise vp, although not without trouble and har­dinesse. And bicause thei know their owne weakenesse, thei pray with the Prophete: Psa. cxix.xiiii. Take not the worde of truth away from my mouth cō ­tinually. By which wordes we are taught, that somtime they become dumme, as though their fayth were vtterly ouerthrowen, yet they faint not, nor turne their backes, but procede in their battell, & with prayer do encourage their slouthfulnesse, lest by fauoring themselues they should growe to vnsensible dulnesse.

For the vnderstādyng therof, it is needeful to returne to that diui­sion 18 of the fleshe and the spirit, wherof we made mention in an other place, which doth in this behalf most clearly appere. The godly heart therefore [...]eleth a diuisiō in it self, which is partly delited with swete­nesse by acknowledging of y ^e goodnesse of God, & partly greued with bitternesse by felyng of his owne miserie, partly resteth vpon the pro­mise of the Gospel, and partly trembleth by reason of the testimonie of his owne wickednesse: partly reioyseth with conceyuing of life, and partly quaketh for feare of death. Whyche variation cōmeth by im­perfection of fayth, for as muche as we neuer be in so good case in the course of this present life, as beyng healed from all disease of distrust­fulnesse, to be altogether filled & possessed w ^t faith. Hereupon procede those battels, whē the distrustfulnesse that abideth in the remnātes of the fleshe, riseth vp to assaile the faith that is inwardly conceiued. But [Page] if in a faythfull minde assurednesse be mixed with doubtfulnesse, come we not then alwaye to this pointe, that faith stādeth not in a certaine and clere knowledge, but in a darke & doubtefully entangled know­ledge of Gods will toward vs? No, not so. For though we be diuersly drawen with sondry thoughtes, yet are we not therefore by and by seuered from fayth: though we be vexed with tossyng vp and downe of distrustfulnesse, yet are we not therefore drowned in the bottōlesse depth thereof: and though we be shaken, yet be we not thrust▪ downe out of our place. For this is alwaye the ende of this battell, that faith doth at length with wrastling ouercome those hard troubles, wher­with when she is so besieged, she semeth to be in danger.

19 Let this be the sunnne of all. So sone as any droppe of fayth, be it neuer so small, is poured into our heartes, we by and by beginne to beholde the face of God milde and pleasant and louyng towarde vs: yet the same we see from a farre of, and far distant from vs, but with so sure sight, that we know we are not deceiued. Frō thense forward, howe muche we profit (as we ought continually to profit) as it were by procedyng further, we come vnto so much the nerer, and therfore certainer beholdyng of him, and by very continuance he is made more familiar vnto vs. So we see, that the minde enlightened with the knowledge of God, is first holden wrapped in much ignorance, which by litle and litle is wyped awaye. Yet the same minde is not so hinde­red by beyng ignorāt of some thinges, or by darkly seyng that which she seeth, but that she enioyeth a clere knowledge of gods wil toward her, which is the first and principal point in fayth. For as if a man be­yng shut vp in pryson, haue beames of the sunne shinyng in, sidelong at a narrowe windowe, or as it were but half glummeryng, he wan­teth in deede the free beholdynge of the sunne, yet he seeth with his eyes an vndoubted brightnesse thereof, and receyueth the vse of it: so we beyng [...]ounde with the fetters of an earthly body, howe so euer we be on eche side shadowed with muche darkenesse, yet we are suffi­ciently enligh [...]ened vnto perfect assurednesse, by the light of God, ex­tendyng his beames of light vpon vs, though it be but a litle, to shew forth his mercie.

20 Both these pointes the Apostle very wel teacheth in diuerse places. For when he sayth, [...] xiii.xx. that we know vnperfectly, and prophecie vnper­fectly, and see by a darke speakynge as by a glasse, he sheweth howe sclender a litle portion of the true godly wisedome is geuen vs in this present life. For though those wordes do not expresly shewe that our faith is vnperfect so long as we grone vnder this burden of the flesh, but that it happeneth vnto vs by our owne imperfectiō, that we haue neede to be continually exercised in learning: yet he secretly declareth that that thinge whiche is infinite, can not be comprehended by our small capacitie, and narrowe compasse. And this Paule reporteth of the whole church, but vnto euery owne of vs, his owne dulnesse is a hinderance & staye that he can not come so nere as were to be wished. But how sure and vndeceuiable a taste of it self, euen a small droppe of faith doth make vs fele, the same Apostle sheweth in an other place, where he affirmeth, [...] Cor. iii.x [...]ii. that by the Gospell we beholde the glory of God with vncouered face, hauing no veile betwene vs and it, so effectually [Page 117] that we be transformed into the same image. In such entanglemētes of ignorance there muste needes be wrapped together bothe muche doubtyng and feareful tremblyng, specially for asmuch as our heart, by a certaine natural instinct of it self, is enclined to vnbeleuingnesse. Byside that there be tentations which bothe infinite in number, and diuerse in kinde, do oftētimes with great sodeine violence assayle vs. But specially our owne conscience oppressed with heauy burden of sinnes lyeng vpon it, dothe sometime lament and grone with it selfe, and sometime accuseth it selfe: sometime secretely murmureth, and sometime is openly troubled. Whether therfore aduersities do shew an apparance of the wrath of God, or the conscience doth finde in it selfe any profe or matter of his wrath, from thense vnbelefe doth take weapons and engines to vanquish fayth withall: whiche are alway directed to this ende, that we thinkyng God to be our aduersarie and hatefully bent agaynst vs, should bothe not hope for any helpe at his hande, and also be afrayde of him as of our deadly enemie.

To beare these assaultes, faith doth armie and fortifie her self with 21 the worde of God. And when such a tentation assayleth, that God is our enemie, bicause he is sharpe against vs: faith in the other side an­swereth, that euen when he punisheth he is also mercifull, bicause his chastisement cometh rather of loue than of wrath. When faith is stri­ken with this thought that God is a reuenger of iniquities▪ agaynst that stroke he setteth his pardon redy for al offenses, so oft as the sin­ner resorteth to the mercifulnesse of the Lord. So a godly minde how so euer it be in maruelous wise tossed and vexed, yet at length riseth vp aboue all dāgers, and neuer suffreth the confidēce of Gods mercie to be plucked awaye from it: But rather what so euer contentions do trouble and wery it, in the ende they turne to the assurednesse of this cōfidence. And herof this is a profe, that the holy ones, whē they thinke themselues moste of al pressed with the vengeance of God yet euen then do make their complayntes to the same God: and when it semeth that they shal not be heard at all, euen then neuerthelesse they call vpon him. For to what purpose were it, to make their moane to him from whome thei hoped for no comfort? truely they would neuer finde in their heartes to cal vpon him, vnlesse they beleued that there were some helpe at his hande prepared for them. Mat. viii.xxv. So the Disciples, in whome Christ blameth their smalnesse of fayth, cōplayned in deede that they perished, but yet they called to him for helpe. And when he rebuketh them for their small fayth, yet he doth not reiect them from the nūber of his, nor maketh them of the number of the vnbeleuers, but stirreth them to shake of that fault. Therefore we affirme againe that whiche we haue aboue spoken, that the roote of fayth is neuer plucked out of a godly heart, but sticketh so faste in the bottome, that howe so euer it be shaken and seme to bende this waye or that waye, the light thereof is so neuer quenched or choked vp, but that it lyeth at leaste hidden vnder some embers: and by this token is playnely shewed, that the word which is an vncorruptible sede, bringeth forth frute like to it selfe, the spryng whereof doth neuer whither and vtter­ly perish▪ for whereas this is the extremest matter of despeire to the holy ones to [...]ele according to the cōsideracion of present thinges, the [Page] hande of God bent to their destructiō: Iob. xiii.xv. yet Iob affirmeth that his hope shall procede so far▪ that though God do kill him, yet he wil not ther­fore cesse to trust in him. This is the truthe therefore: Vnbelefe reig­neth not within the heartes of the godly, but outwardly assayleth them: neither doth she deadly wound them with her wepons, but only troubleth them, or so hurteth them, that yet the wound is curable. for fayth, Ephe. vi▪xviii. as Paule teacheth, serueth vs for a sheld: that beyng holden vp agaynst weapōs, doth so receiue the force of them, that it either vt­terly driueth them backe, or at least so breaketh their violēce, that thei can not pearce them to danger of life. Therefore when fayth is sha­ken, it is like as if a strōg souldior with the violent stroke of a darte be compelled to remoue his foote, and geue ground a litle: and when faith it self is wounded, that is like as if his buckler by some stroke be in some part brokē, but yet so y ^t it is not strikē through. For alway the godly minde will atteine to rise thus hie as to say with Dauid, Psa. xx [...] iiij. If I walke in the middest of the shadow of death, I wil feare none euel, bicause thou art with me. It is in deede terrible to walke in y ^e dark­nesse of death & it can not be but that the faithfull, how much strength soeuer they haue must be afrayde of it. Yet bicause this thought sur­mounteth it, that they haue God present with them, and prouidynge for their safetie, that feare is ouercome with assurednesse. For (as Au­gustine sayth) how great engines so euer the deuell raiseth vp against vs, so lōg as he possesseth not the place of the heart, where faith dwel­leth, he is cast out of the dores. And so if we may iudge by the successe, the faithfull not only escape safe from euery battel, so that by and by receyuyng fresh courage they are redy to come againe into the field: but also that is fulfilled whiche Iohn sayth in his canonical Epistle: This is the victorie that ouercometh the world, i. Ih. v.iiij euē your faith. For he affirmeth y ^t it shal not only winne the victorie in one or fewe battels, or against some one assault, but also that it shal get the ouerhande of the whole world, although it be a thousand times assayled.

22 There is an other kinde of feare & tremblyng, but such a one as by it the assurednesse of faith is so nothing at all diminished y ^e thereby it is the more soundely stablished. That is, when the faithfull either in thinking that the exāples of Gods vengeance against the wicked are shewed for lessons for thē to learne by, do carefully beware that they happen not to prouoke gods wrath against thēselues with the same offenses: or recording with thēselues their owne miserie, do learne to hang altogether vpon the Lord, without whō thei see thēselues to be more fickle & soner vanishing than any blast of winde. For when the Apostle in setting forth y ^e scourges wherwith y ^e Lord in old time had punished y ^• people of Israel, i. Cor. x.xi. putteth y ^e Corinthians in feare y ^t they en­tāgle not thēselues w ^t like euels: he doth not therby abate their affiāce▪ but only shaketh away y ^e dulnesse of the flesh by whiche faith is wont more to be oppressed thā strēgthened. And whē he taketh occasiō of y ^t Iewes fal to exhort him y ^e standeth, Ro. xi.xx. to take heede y ^t he fal not, he doth not therby bidde vs to wauer, as though we were not fully assured of our stedfastnesse, but only he taketh away arrogāt presumptiō & rash trusting to much in our owne strēgth, y ^t after the thrusting out of the Iewes, y ^e Gentiles being receyued into their place, shuld not to much [Page 118] outragiously triumph agaynst them. Albeit he speaketh there not on­ly to the faithfull, but also in the same sayeng comprehendeth the Hy­pocrites that gloried only in outward shewe. For neyther doth he ad­monish euery man particularly, but makyng a cōparison betwene the Iewes and the Gentiles, after that he had shewed that the Iewes in this that they were reiected, did suffer iuste punishment for their vn­belefe and vnthankfulnesse, he also exhorted the Gentiles that they should not, by beyng prowde and extollyng themselues, lose the grace of adoption lately conueyed vnto them. But as in that generall reiec­tyng of the Iewes, there remained yet some that were not fallen from the couenant of adoptiō, so out of the Gentiles there might arise some, which without true faith, should be puffed vp only with foolish confi­dence of the flesh, and so abuse Gods louyng kindnesse to their owne destruction. But although you take this as spoken to the elect & faith­full, yet thereupon shall follow no inconuenience. For it is one thyng to holde downe the rash presumption whiche out of the remnantes of the fleshe crepeth sometime euen into the holy ones, that with vayne confidence it waxe not outragiously wanton: and an other thyng to strike the conscience with feare, that it rest not with full assurednesse in the mercie of God.

Then, when he teacheth, that with feare and trembling we should 23 worke our owne saluaciō, Phil. ij.xij he requireth nothing els, but that we shuld accustome vs with much abacyng of our selues, reuerently to loke vp vnto the mightinesse of God. For truely nothyng doth so much awake vs to cast all our confidence and assurance of mynde vpon the Lorde, as doth the distrust of our selues and carefulnesse cōceyued by know­ledge in conscience of our owne wretchednesse. And accordyng to this meanyng is that sayeng in the Prophet to be takē: Pl. v.viij. In the multitude of thy goodnesse I will entre into thy temple: I will worship in feare. Where he comely conioyneth the boldnesse of fayth that leaneth vpon Gods mercie with a reuerent feare, whiche we muste needes fele so oft as cōmyng into the sight of Gods maiestie, we perceyue by the glo­rious bryghtnesse thereof, howe greate is our owne filthinesse. And Salomon sayth truely, Pro. xxviii xiiij▪ where he pronounceth the man blessed, that continually maketh his owne heart afrayde, for by hardening thereof men fall hedlong into euell. But such feare he meaneth as maye make vs more heedefull, not such wherby we shuld be troubled and vtterly fall: euen such a feare as when the minde confounded in it self, dothe recouer it selfe agayne in God: when despeiryng it self, it reuiueth by trust in him. Therefore there is no cause to the contrarie, but that the faythfull maye at one time bothe be in feare, and also enioye moste as­sured comfort, in respect that somtime they turne their eyes to behold their owne vanitie, and somtime they cast the thought of their minde vpon the truthe of God. But how (will some man saye) shal feare and fayth dwell bothe in one minde? euen thus, as contrarily vnsensible dulnesse, and carefulnesse. For wheras the wicked trauaile to procure to themselues a want of grefe, that no feare of God might trouble thē, yet, the iudgement of God so presseth them, that they can not atteyne that whiche they desire. So there is nothyng to withstande, but that God maye exercise them that be his to humiliti [...], that in fightyng va­liantly, [Page] they maye restrayne themselues vnder the bridle of modestie. And by the processe of the texte it appereth, that this was the entent of the Apostle, where he assigneth the cause of feare and tremblyng to be the good pleasure of God, whereby he geueth to them that be his bothe to will wel, and valiantly to goe through with it. According to this meaning ought we to take that sayeng of the Prophete: Ose. iii.v. The chil­dren of Israel shal feare God and his godnesse: bicause not only, god­linesse engēdreth the reuerence of God, but the very swetenesse and pleasant taste of grace, filleth man beyng discouraged in himself with feare and admiratiō, to make him hange vpon God, and humbly yeld himselfe subiect to his power.

24 Yet we do not herby make roome to that most pestilēt Philosophie, whiche many halfe papistes at this daye beginne to coyne in corners. For, bicause they cā not defende that grosse doubtfulnesse which hath ben taught in Scholes, thei flie to an other deuise, to make a confidēce mingled with distrustfulnesse. Thei confesse, that so oft as we loke vn­to Christ▪ we finde in him full mater to hope well: but bicause we are alwayes vnworthy of those good things that are offred vs in Christ, they would haue vs to wauer & stagger in beholding of our owne vn­worthinesse. Briefely, they place conscience to betwene hope & feare, that it altereth from the one to the other, by enterchangeable times & courses: and they so compare fayth & hope together, that when the one springeth vp the other is pressed downe, whē the one ariseth the othre againe falleth. So whē Satan seeth y ^t those open engines wherwith before time he was wont to destroy y ^e assurednesse of faith, do now no­thing preuaile, he endeuoreth by croked vndermininges to ouerthrow it. But what manner of cōfidence shal that be, which shal now & then yeld to desperatiō. If (say they) thou cōsider Christ, there is assured sal­uatiō: but if thou returne to thy self, there is assured dānation. There­fore of necessitie distrust and good hope must by enterchāgeable cour­ses reigne in thy minde: As though we ought to imagine Christ stan­dyng a far of, and not rather dwellyng within vs. For therefore we loke for saluation at his hande, not bycause he appereth a far of vnto vs, but bicause he hath graffed vs into his bodye, and so maketh vs partakers not only of all his good thinges, but also of himself. There­fore I thus turne this their argument against themselues: If thou consider thy self, there is certaine damnation. But bicause Christ with all his good thinges is by way of cōmunicatyng so geuen vnto thee, that all his thinges are made thine, and thou arte made a member of him, yea & all one with him: his righteousnesse drowneth thy sinnes, his saluation taketh awaye thy damnation: he by his worthynesse cō ­meth betwene thee and God, that thy vnworthynesse come not in the sight of God. Briefely, this is the truthe: we ought neyther to separate Christ from vs, nor vs from him, but with bothe handes to holde fast that felowshippe whereby he hath coupled himselfe vnto vs. So the Apostle teacheth vs: Ro. viii.x. The body in deede (sayth he) is dead by reason of sinne: but the Spirit of Christ that dwelleth in you, is life for righte­ousnesse. According to these mens trifeling deuise he should haue said, Christ in deede hath life with himself: but you, as you be sinners, re­mayne subiect to death and damnation. But he sayth far otherwise. [Page] For he teacheth that that damnatiō which we deserue of our [...] ▪ is swalowed vp by the saluation of Christ, and [...] the same reason that I haue alleged, bicause Christ is not [...] vs, but dwelleth within vs, and cleaueth vnto vs not only with [...] ­diuidable knot of felowshippe, but with a certaine maruellous com­munion dayly more and more groweth with vs into one body, till he be made altogether one with vs. And yet I denie not, as I haue sayd a litle before, that sometime there happen certaine i [...]erruptions of fayth, as the weakenesse thereof is amonge violent sodeine motions bowed hether or thether. So in the thicke miste of tētations the lig [...] thereof is choked, but what so euer happeneth, it cesseth not from en­deuour to seke God.

And no otherwise doth Bernarde argue, when he purposely en­treateth 25 of this question in his .v. Homelie in the Dedication of the temple. Oftentimes (I say) by the benefite of God studieng vpon the soule, me thinkes I finde in it two thinges as it were contrarie. If I behold the soule it selfe, as it is in it selfe and of it selfe, I can saye no­thyng more truely of it, than y ^t it is vtterly brought to nought. What neede I nowe to recken vp particularly all the miseries of the soule, how it is loaden with sinnes, couered with darknesse, entangled with deceitfull enticementes, itchyng with lustes, subiect to passions, filled with illusions alwaye enclined to euell, bent to all kindes of vice, fi­nally full of shame and confusion? Now if al the very righteousnesses of it beynge loked vpon by the light of truthe be founde like a clothe stayned with floures, Esa. lx [...]ii▪vi. then what shall the vnrighteounesses thereof be accompted? If the light that is in vs be darkenesse, how great shal the very darkenesse be? Matt. v [...].xiij. What then? without doubte man is made like vnto vanitie: man is brought to nought: man is nothing. But how thē is he vtterly nothing, whome God doth magnifie? How then is he no­thyng, toward whome Gods heart is set? Brethren, let vs take heart againe. Though we be nothing in our owne heartes, peraduenture there maye somewhat of vs lie hidden in the heart of God. O father of mercies, O father of the miserable, howe doest thou set thy heart toward vs? For thy heart is where thy treasure is. But how [...] [...]e we thy treasure, if we be nothyng? All nations are so before thee as yf they were not, they shalbe reputed as nothyng. Euen before thee, not within thee: so in the iudgement of thy truth, but not in the affection of thy pitie. Thou callest those thinges that are not, as though they were. Therefore bothe they are not, bicause thou callest those things that are not, and also they are bycause thou callest them. For though they are not, in respect of thēselues, yet with thee they are, according to that sayeng of Paule, Ro. ix.xii. not of the workes of righteousnesse, but of him that calleth. And then he sayth, that this couplyng together of bothe consideracions is maruellous. Truely those thinges that are knit together, do not the one destroye the other. Which also in the cō ­clusion he more plainely declareth in these wordes. Now if with both these consideraciōs we diligently loke vpon our selues what we be, yea in the one consideraciō how we be nothing, and in the other how much we be magnified, I thinke our glorieng semeth to be tempered, but paraduēture it is more encreased. Truely it is perfectly stablished, [Page] that we glorie not in our selues but in the Lord. If we thinke thus: if he hath determined to saue vs, we shal by and by be deliuered: now in this we may take courage. But let vs climbe vp into a hier watche toure, & seke for the citie of God, seke for the tēple, seke for y ^e house, seke for the spouse. I haue not forgottē, but I say it with feare & reuerēce, we I saye be, but in the heart of God. We be, but by his allowyng as worthy, not by our owne worthinesse.

26 Now, [...]he feare of the lord, whereof cōmonly in euery place witnesse is borne to al the holy ones, & whiche is in some places called the be­ginning of wisedom & in some places wisedome it selfe, Pro. i.vii. although it be but one, Psal. c.xi. yet it procedeth frō a double vnderstanding. For God hath in himself the reuerence both of a father & of a lord. Pro. xv.x [...]iij Therefore he y ^t will truely worship him, will endeuor to shewe himself bothe an obedient sonne & a seruisable seruant vnto him. Malac. i.vii. The obedience that is geuen to him as to a father, the Lord by his Prophet calleth honor: the seruice that is done to him as to a lord, he calleth feare. The sonne (sayth he) honoreth the father & the seruant the lord. Iob. vi [...].xxvi [...]. If I be a father, where is my honor? If I be a lord, where is my feare? But how soeuer he put­teth differēce betwene thē, thou seest how he confoundeth them both together. Therfore let the feare of the lord be vnto vs a reuerēce, min­gled w ^t that same honor & feare. Neither is it any maruel, if one minde receiue both those affectiōs. For he that cōsidereth with himself what a father God is vnto vs, hath cause enough, although there were no helles at al, why he should drede his displeasure more greuously thā any death. But also (such is the wantonnesse of our flesh to rūne to li­centiousnesse of sinning) to restraine the same by al meanes, we ought therewithal to take hold of this thought, that the Lord vnder whose power we liue, abhorreth al iniquitie, whose vēgeance they shall not escape, y ^t in liuing wickedly doe prouoke his wrath against thēselues.

27 But that which Iohn sayth, that feare is not in charitie, but perfect charitie casteth out feare, i. Iob. iiii. [...]viij. bicause feare conteyneth punishment, disa­greeth not with this that we say. For y ^e wicked feare not God in this respect that they drede to incurre his displeasure, if they might doe it without punishmēt: but bicause thei know him to be armed w ^t power to reuēge: therfore thei shake for feare at y ^e hearing of his wrath. And also they so feare his wrath, bicause they thinke that it hangeth ouer thē, for that they loke euery moment when it shal fal vpon their heds. As for the faithfull: they (as is aboue sayd) both feare his displeasure more than punishment and are not troubled with feare of punishmēt as if it did hang ouer their neckes, but they are made the more ware not to procure it. So sayth the Apostle, whē he speaketh to the faith­ful: Be ye not deceiued: Eph v.vi. for this commeth the wrath of God vpon the children of vnbelefe. Co [...]. iij.vi. He threateneth not that Gods wrath will come vpon them, but putteth them in minde to thinke vpon this, that the wrath of God is prepared for suche wicked doinges as he had recited, that thei themselues should not be willing also to proue it. Albeit it seldome happeneth that the reprobate be awakened wyth onely and bare threateninges, but rather beyng already grosse and vnsensibly dull with their owne hardnesse, so oft as God thundreth from heauē they harden themselues to obstinacie, but when they are ones striken with his hand, then whether they will or no, thei be enforced to feare. [Page 120] This feare they commonly call a seruile feare: and in comparison se [...] it for contrarie to free natured & willyng feare which becōmeth chil­dren. Some other do suttelly thrust in a middle kynde, bicause that same seruile and constrayned affection sometime to subdueth mens mindes, that they come willyngly to the feare of God.

Now we vnderstand that in the good wil of God, wherunto faith is 28 sayd to haue respect, the possession of saluation and eternall life is ob­teined. For if we can wāt no good thing while God is fauorable vnto vs, it abundantly sufficeth vs to the assurednesse of saluation, whē he himselfe doth assure vs of his loue. Psal. lxix.iiij. Ephes. ij.xiiii. Let him shewe his face (sayth the Prophet) & we shalbe safe. Wherupon the Scriptures determine this to be the summe of our saluatiō, that God putting away al enmities, hath receyued vs into fauour. Whereby they shew, that when God is reconciled vnto vs, there remayneth no perill, but that al things shal prosper well with vs. Therfore faith, hauing taken hold of the loue of God, hath promises of the present life and of the life to come, & perfect assurednesse of al good thinges: but that same such as may be gathe­red out of the word of God. For faith doth not certainely promise to it self eyther the lēgth or honor or wealth of this life, for asmuch as God willed none of these thinges to be apointed vnto vs, but is contented with this assurednesse, that God will neuer faile howe so euer many things faile vs that perteine to the maintenance of this present life. But the chiefe assurednesse of faith resteth in expertation of the life to come, which is set out of doubt by the worde of God. But what so euer miseries and calamities betide vnto them whome God loueth, they can not worke the contrarie, but that his good will is perfect felicitie. Therefore when we did meane to expresse the summe of blessednesse, we named the fauor of God, out of whiche spring do flowe vnto vs al kindes of good thinges. And this we may cōmonly note throughout the Scriptures, that when so euer mentiō is made not only of eternal saluation, but also of any good thing in vs, we be alwaye called backe to the loue of God. Psa. lxiij.iiii. For which cause Dauid sayeth, that the goodnesse of God when it is felt in a godly heart, is sweter and more to be desi­red than life it selfe. Finally, yf all thinges els do flowe vnto vs accor­dynge to our owne wishing, and we be vncertaine of Gods loue or ha­tred, our felicitie shalbe accursed, and therefore miserable. But yf the fauorable face of God do shine vnto vs, euen our very miseries shalbe blessed, Rom. viii.xxiv. bicause they are turned to helpes of our saluation. As Paule when he heaped vp a rehersall of all aduersities, yet he glorieth that he was not by them seuered from the loue of God: and in his prayers he alwaye beginneth at the fauour of God, from whense floweth all prosperitie. Likewise Dauid setteth the only fauour of God agaynste all the terrors that trouble vs. Ps [...]. [...]iii.iiii. If (sayth he) I shall walke in the mid­dest of the shadowe of death, I will feare no euels, bycause thou arte with me. And we alway fele that our mindes do wauer, vnlesse beyng cōtented with the fauour of God, they seke their peace in it, and haue this inwardly fixed in them that is sayd in the Psalme, Ps. xxxii. xii. Blessed is the people whose God is the Lord, and the nation whome he hath chosen to him for his inheritance.

We make the fundation of fayth to bee the free promise of God, 29 [Page] bycause fayth proprely stayeth vpon it. For though fayth doe beleue God to bee true in all thynges, whether he commaunde or forbidde, whether he promyse or threaten, and also obediently receyueth his cōmaundementes, and bewareth of thynges that he prohibeteth, and hath regard to his threatenynges, yet properly it beginneth at the promise, and therein continueth, and thereupon endeth. For fayth se­keth for lyfe in God, whiche is not founde in commaundementes or declaratiōs of penalties, but in promise of mercie, and in no other pro­mise, but suche as is freely geuen. For the conditionall promise, by whiche we are sente to our owne workes, doth no otherwise promise life, but if we perceiue it to stand in our selues. Therfore if we wil not haue our faith to trēble and wauer, we must stay it with that promise of saluatiō, which is willingly & liberally offred vs of the lord, rather in respect of our miserie, Ro. x.viii. thā of our worthinesse. Wherfore the Apostle beareth this witnesse of the gospell, that it is the word of faith: whiche name he taketh both frō the cōmaundementes and also from the pro­mises of the lawe, bicause there is nothyng that can stablish faith, but that liberal embassage, by which God recōcileth the world to himself. Therfore the same Apostle oftentimes maketh a relation of faith & the Gospell together, Ro. i.vi. & [...]v [...].xvij. when he teacheth that the ministerie of the gospell was cōmitted to him vnto the obedience of faith: that the same is the power of God, to saluation to euery one that beleueth: that in it is re­ueled the righteousnesse of God frō faith to faith. And no maruell. For sithe the gospell is the ministerie of reconciliation, ij. Cor. v.xviij. there is no other testimonie sure enough of Gods good will toward vs, the knowledge whereof faith requireth. Therfore when we saye that faith must rest vpon free promise, we do not denie but that the faithful do euery way embrace and receiue the worde of God, but we apoint the promise of mercie to be the propre marke of faith. Euen as the faithfull ought in deede to acknowledge God to be the iudge and punisher of wicked do­ynges & yet they properly haue regard vnto his mercifull kindenesse: for asmuch as he is described to them to be considered such a one as is louyng and mercifull, Ps. lxxxvi.v. and ciii.lxixi.v. far from wrath, of much goodnesse, gentle vn­to all, pouryng forth his mercie vpon al his workes.

30 Neyther yet do I regarde the barkynges of Pyghius, or suche o­ther dogges, when they finde faulte with this restraint, as though in diuidyng fayth, it did take holde but of one peece thereof. I graunte (as I haue alredy sayd) that the general obiect of faith (as thei terme it) is the truthe of God, whether he threaten or put vs in hope of fa­uour. Wherefore the Apostle ascribeth this to fayth, Heb. xi.vii that Noe fea­red the destruction of the worlde, when it was not yet seene. If the feare of a punishment shortly to come, was the worke of fayth, then ought not the threatenynges to be excluded out of the definition of fayth. This is in deede true. But the cauillers do vniustly accuse vs, as though we denied that fayth hath respecte to all the partes of the word of god. For our meaning is only to shew those two things, first, that faith neuer stedfastly standeth vntil it come to the free promise: & then that we are no otherwise by it be recōciled to God, but bycause it coupleth vs to Christ. Both those pointes are worthy to be noted. We seke such a fayth, which may make differēce betwene y ^• childrē of God [Page 121] and the reprobate, betwene the faithful and the vnbeleuing. If a man do beleue that God bothe iustly commaundeth all that he commaun­deth, and truely threatneth, shall he be therefore called faithfull? No­thing lesse. Therefore there can be no stedfast stay of faith, vnlesse it be grounded vpon the mercie of God. But nowe to what ende do we dys­pute of faith? Is it not that we maie learne the way of saluation? But how doth faith bring saluation but in respect y ^t it graffeth vs into the body of Christ? Therefore there is no inconuenience, if in the definiti­on we de enforce the principal effect thereof, and do ioyne vnto the ge­rall name, in stede of a difference that marke that seuereth the faitfull from the vnbeleuing. Finally, the malicious haue nothinge to finde fault withal in this doctrine, Ro. x.vi [...]. but thei must wrappe vp Paule with vs in the same blame, which calleth the Gospel proprely the word of faith.

But herevpon againe we gather that which we haue before decla­red, 31 that faith doth no lesse neede the worde than the frute doth neede the liuely roote of the tree, Psa. ix.xi. bicause none other (as Dauid testifieth) can trust in the Lorde, but they that knowe his name. But thys knowledg is not according to euery mans imagination, but so farre as God hym­selfe is witnesse of hys own goodnesse. Whych the same Prophet con­fyrmeth in an other place, Psa. cix.xliv. sayeng: Thy saluation is accordinge to thy worde. Againe. I haue trusted in thy word, saue me. Wher is to be no­ted the relation of faith to the worde, & then howe saluation foloweth. And yet in the meane time we do not exclude y ^e power of God, with be­holding whereof, vnlesse faithe susteine it selfe, it can neuer geue vnto God his due honoure. Ro. iiii.xxi Paule seemeth to reherse a certaine sclender & common thing of Abraham, that he beleued that God which had pro­mised him the blessed seede, was able to perfourme it. Againe in an o­ther place, ij. Tim. i.xviii. speaking of himselfe: I knowe whome I haue beleued, and I am sure that he is able to keept that which I haue left with him vntill that da [...]e. But if a man weie with himselfe howe many doubtinges of the power of God do oftentimes creepe into mans mynde, hee shall well perceiue that they which do highly esteme it as it is worthy, haue not a little profited in faith. We all will confesse that God is able to do whatsoeuer he will, but when euen the leaste tentation throweth vs downe with feare, and amaseth vs with horroure, thereby appeareth plainely, that we diminish the estimation of Gods power, when we pre­ferre aboue it those thynges, that Satan threatneth againste Gods promises. This is the reasō why Esay, meaning to print into y ^e hearts of the people the assurednesse of saluation, dothe so honorably entrea­teth of the infinite power of God. It seemeth ofte that so sone as hee hathe begonne to speake of the hope 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 [Page] 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. Ps. c.xliii. [...]s. lxxvii.xi. &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, Ge. xvi.v. 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. Ge. xxvi. 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 [Page 122] 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 32 as in the knowledge of him the Apostle includeth al the Gos­pell: Ro. i.xvii. ii. Cor. [...].xx 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 y ^t those things com vnto them frō y ^e 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 y ^e 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. Matt. iii.xvii. 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: Eph. i.vii. 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. Eph. ii.xiiii 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. Ro. viii.iii & xv.viii. 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, Act. x.viii. when hee requyred of the Prophete the manner how to worship God arighte, was instructed concerning y ^e Mediator: Act. viii.ii. [...]in. v.xvii. yet his godlynesse is praised. Cornelius a Gentile & a Ro­maine, could scarcely vnderstand y ^t which was knowen not to al y ^e Ie­wes, yea & that very darkely: yet his almes & praiers were acceptable to God. ii. Ro. v.xvii. Act. viii.xiii. And y ^e sacrifice of Naaman, by the Prophets answer allowed. Whych thing neither of them coulde obteine but by faythe. Lykewise yt maie be sayde of the Ennuche to whome Philppe was carried, why, the yf he hadde not had some faythe, woulde not haue taken vpon him the trauayle and exspenses of so longe a iourney, to worshippe. Yet we see, when Philippe examined him, how he bewrayed his ignorance of the Mediator. And truely I graunte that theyr faythe was [...] [Page] vnexpressed, not only concerning Christes person, but also concerninge his power and the office committed vnto him of the Father. Yet in the meane time it is certaine, that thei were instructed in suche principles, as gaue them some taste of Christe, althoughe but very small. Ney­ther ought this to seeme strange. For neither wold the Eunuche haue come in haste to Ierusalem from a farre countrie to worship an vnkno­wen God, neither did Cornelius when he had ones embraced the Ie­wish religion spende so much time, without being acquainted with the first groundes of true doctrine. As for Naaman, it had ben to fonde an absurditie for Elyzeus when he taught him of small thynges, to haue saide nothinge of the principal pointe. Therefore although there were among them a darke knoweledge of Christ, yet it is not likely that ther was no knowledge bicause thei did vse them selues in the sacrifices of the lawe, whiche must haue been discerned by the very ende, of them that is Christe, from the false sacrifices of the Gentiles.

33 But this bare and outward declaration of the word of God, ought to haue largely sufficed to make it be beleued, if our owne blyndenesse and stubbournesse did not withstande it. But oure minde hath suche an inclination to vanitie, that it can neuer cleaue faste vnto the trueth of God, and hathe suche a dulnesse, that it is alwaie blinde and can not see the light thereof. Therefore there is nothynge auailably done by the worde without the enlightninge of the holy ghoste. Whereby also appeareth, that faithe is farre aboue mans vnderstanding. Neither shal it be sufficient that the minde be lightned with the spirit of God, vnlesse the hearte be also strengthened and stablished with his power. Wherein the Schoolemen do altogether erre, whiche in considerynge of faithe, do onely take holde of a bare and simple assent by knowledg, leauinge out the confidence and assurednesse of the heart. Therefore faith is both waies a syngular gyfte of God, bothe that the mynde of man is cleansed to taste the trueth of God, and that his hearte is stab­lished therein. For the holy ghoste not onely is the beginner of faythe, but also by degrees encreaseth it, vntil by it he bring vs to the heauen­ly kingdome. ii. Ti. i.xiiii. Ga. iii.ii. That good thinge (saith Paule) whiche was committed to thy keping, kepe in the holy ghoste which dwelleth in vs. But howe Paule saithe that the holy ghoste is geuen by the hearing of faythe, we may easily dissolue it. If there hadde ben but one onely gyfte of the holy ghoste, then it had ben an absurditie for him to call the holy ghost the effect of faith, whyche is the author and cause of faithe. But when he maketh report of the gyftes wherewyth God garnysheth his Churche, and by encreasinges of faithe bryngeth it to perfection, it is no meruell if he ascribe those thynges to faithe whiche maketh vs fitt to receiue them. This is reckened a moste strange conclusion, when it is saide, that no man but he to whome it is geuen, can beleue in Christ. But that is partely bycause they do not consyder either howe secrete and hye the heauenly wysedome is, or howe greate mans dulnesse is in conceiuinge the misteries of God: and partly bycause they looke not vnto that assured and stedfast constantnesse of hearte, that is to saye, the cheefe parte of faith.

34 But if (as Paule preacheth) no manne is wytnesse of the wyll of manne, i. Co. ii xi. but the spirite of manne that is within him, then howe shoulde [Page 123] man be sure of the will of God? And if the truth of God be vncertaine a­mong vs, in those thinges that we presently beholde with our eye, how shold it be assured & stedfast among vs ther wher y ^e lord promiseth such thinge as neither eye seeth nor witt comprehendeth? But herein mans sharpnesse of vnderstanding is so ouerthrowen & faileth, that the fyrste degrees of profitinge in Gods schoole, is to forsake his owne wit. For by it as by a veile cast before vs, we are hyndred that we can not atteine the misteries of God, Mat. xi.x [...] Luc. x.xxi. Mat. xvi.xvii. i. cor. ii.xiiii Rom. xi.xxxiiii i. Cor. ii.x whiche are not disclosed but to little ones. For nei­ther dothe flesh & blood disclose, nor natural man perceiue those things that are of the Spirit, but rather to him the learning of God is foolish­nesse, bicause it is spiritually to be iudged. Therfore herin y ^e helpe of y ^e holy ghost is necessarie, or rather herein his force onely reigneth. Ther is noman that knoweth y ^e minde of God, or hath ben his counseller: but the holy Spirit searcheth out all thinges, euen y ^e depe secretes of God, by whome it is brought to passe, that we know the minde of Christ, No man (saith he) can come to me, Ihon. vi.xliii. vnlesse my father y ^t sent me, drawe hym. Euery one therfore that hath heard & learned of my father, commeth. Not y ^t any man hath seen y ^e father, but he that is sent to God. Euen as therfore we can not come vnto Christ, but being drawen by y ^e Spirit of God: so when we be drawen, we are lifted vp in witt & minde aboue our owne vnderstanding. For the soule enlightned by hym, taketh as it wer a new sharpnes of vnderstanding, wherwith it maye beholde heauenly misteries, with brightnes wherof it was before daseled in it selfe. And so mans vnderstanding receiuing brightnesse by the lighte of the holy ghost, doth neuer till then truely beginne to taste of those thinges that belong to y ^e kingdome of God, being before altogether vnfauourie and without iudgment of tast to take assay of them. Lu. xxiiii.xxvii. & xiv Therfore when Christ did notably set out vnto two of hys Disciples the misteries of his king­dome, yet he nothing preuailed, vntill he opened their senses that they might vnderstand the Scriptures. Ihon. xvi.xv. When y ^e Apostles weare so taughte by his Godly mouth, yet the Spirit of truth must be sent vnto them, to poure into their mindes y ^t same doctrine whiche they had hearde with their eares. The worde of God is like vnto the sunne that shineth vnto all them to whome it is preached, but to no profit amonge blinde men. But we are al in this behalfe blind by nature, therfore it can not pearce into our minde but by the inward master the holy ghoste, making by his enlightning an entrie for it.

In an other place, when we had to entreat of y ^e corruption of natur, 35 we haue more largely shewed how vnfit men are to beleue. Therefore I wil not wery y ^e readers with repeting y ^e same againe. ii. Cor. iiii.xiii. Let this be suf­ficient y ^t the spirit of faith, is called of Paule faith it selfe, which the spi­rit geueth vs, but not which we haue naturally. Therfore he praieth y ^t god fulfil in y ^e Thessalonians al his good pleasure, ii. Thes. [...].xi. & y ^e worke of faith in power. Wherin calling faithe the worke of God, & geuing it y ^t title for a name of additiō, & calling it by figure of appositiō Gods good pleasure, he denieth y ^t it is of mans own motion: & not contented therwith he ad­deth further, that it is a declaratiō of Gods power: writing to y ^e Coryn­thians, where he saith, that faithe hangeth not vpon the wisedome of men, but is grounded vpon the power of the holy ghoste. He speaketh in dede of outewarde miracles: but bicause the reprobate are blynde [Page] at the beholding of them, hee comprehendeth also that inwarde seale, wherof he maketh mention in an other place. And God, the more glo­riously to set forthe his liberalitie in so noble a gifte, vouchesaueth not to graunt it to al vniuersally without difference, but by singular priui­lege geueth it to whome he will. For proofe whereof we haue alleged testimonies before. Of which Augustine being a faithfull expositor, cri­eth out that it woulde please the sauioure to teache him, and that the very beleuing it selfe, is of gifte and not of deseruing. Noman (saith he) commeth to me, vnlesse my father drawe him, and to whome it is ge­uen of my father. It is maruellous that twoo do heare, the one despy­seth, the other ascendeth vp. Let him that despiseth, impute it to him­selfe: let him that ascende not, yt arrogantly assigne to himselfe. In an other place. Why is it geuen to one and not to an other? It greueth me not to say it, this is the depth of the crosse. Out of I wote not what depth of the iudgmentes of God which we mate not searche, procedeth all that we can. What I can, I see: whereby I can, I see not, sauinge that I see thus farre, that it is of God. But why hym, and not hym? That is muche to me. It is a bottomelesse depth, it is the depth of the crosse. I maie crie out with woundering, but not shewe it in disputing▪ Finally the summe commeth to this, that Christ when he enlightneth vs vnto faith by the power of hys spirite, doth there withall graffe vs into his bodie, that wee maie be made partakers of all good thynges.

36 Nowe remaineth that that whiche the minde hathe receiued, may be further conueied into y ^e heart. For the word of God is not through­ly receiued by faith, if it swimme in the toppe of the braine, but when it hath taken roote in the bottome of the heart that it may be an inuinci­ble defense to beare and repulse all the engines of tentations. Now if it be true, that the true vnderstanding of the mynde is the enlightning thereof, then in such confyrmation of the hearte, his power much more euidently appeareth, euen by so muche as the distrustfulnesse of the hearte is greater than the blindnesse of the witte: and as it is harder to haue the mynde furnyshed wyth assurednesse, than the witte to bee instructed with thinking. Therefore the Spirit perfourmeth the office of a seale, to seale vp in our heartes those same promyses, the assurance whereof it fyrste emprinted in oure wittes, and serueth for an earnest to confyrme and stablyshe them. Eph. i.xiii Sithe ye beleued (saith the Apostle) ye are sealed vp with the holy Spirite of promyse, whiche is the ear­nest of oure inheritance. See you not how he teacheth that by the spi­rit the heartes of the fathfull are grauen as with a seale? and how for the same reason he calleth him the Spirite of promise, bycause he ra­tifieth the Gospell vnto vs? Lykewyse to the Corynthians he saithe: God whiche annoynted vs, ii. Cor. i.xxii. & v.v. whiche hath also sealed vs, and geuen the earnest of hys Spirite in oure heartes. And in an other place when he 37 speaketh of confidence and boldnesse of hopigne well, hee maketh the pledge of the Spirite the foundation thereof.

Neither yet haue I forgotten that whyche I sayde before, the re­membrance whereof experience continually reneweth, that is, that faithe is tossed wyth dyuerse doubtynges, so that the myndes of the godly are seldome quyet, or at least doe not alwaie enioye a peafa­ble state: but wyth what soeuer engine they be shaken, either thei rise [Page 124] vp out of the very gulfe of temptations, or do abide faste in their stan­ding. Truely thys assurednesse onely nourisheth and defendeth faithe, when we holde fast that whiche is saide in the Psalme: Ps. xlvi.iii. The Lorde ys oure protection, oure helpe in trouble, therefore we will not feare, whē the earthe shall tremble, and the mountaines shal leape into the heart of y ^e sea. Also this moste swete quietnesse is spoken of in an other place: I laye downe and slepte, Ps. iii.vi. and rose againe, bycause the Lorde hathe susteined me. It is not meante thereby that Dauid was alwaie wyth one vndisturbed course framed to a merry cherefulnesse: but in respect that hee tasted the grace of God, Esa. xxx.i Psal. xxxi.vii. Heb. x.xvi according to his proportion of faith, therefore hee gloryeth that hee wythoute feare despiseth all that euer might disquiet the peace of his minde. Therfore y ^e Scripture meaning to exhort vs to faith, biddeth vs to be quiet. In Esaie it is saide: In hope and silence shall be your strength. In the Psalme: Holde thee stil in the Lorde, and waite for him. Wherwith agreeth that saieng of the Apostle to the Hebrues: Patience is needefull. &c.

Hereby we may iudge how pestilent is that doctrine of the Schole­men, 38 that we can no otherwise determine of the grace of God towarde vs, than by morall coniecture as euery man thinketh himselfe worthy of it. Truely if we shall weie by oure workes howe God is minded to­warde vs, I graunt that we can atteine yt wyth any coniecture, be yt neuer so sclender: but sith faithe oughte to haue relation to a simple & free promise, there is lefte no cause of doubtiong. For with what confi­dence (I beseache you) shall we be armed, if we saie that God is fauou­rable vnto vs vpon this condition, so that the purenesse of oure life do deserue it? But bycause I haue appoynted one place proprely for the discussing herof, therfore I wil speake no more of them at this present, specially for asmuche as it is plaine enoughe, that there is nothinge more contrarie to faith, than either coniecture or any thinge nere vnto doubting. And thei do very ill writhe to this purpose that testimonie of the Preacher whiche thei haue ofte in their mouthes: Eccl. ix. [...] Noman kno­weth whether he be worthy of hatred or loue. For (to speake nothinge how this place is in the common translation corruply turned) yet very children can not be ignorant what Salomon meaneth by such words: that is, that if any man will iudge by the present state of things, whom God hateth, or whom God loueth, he laboreth in vaine, and troubleth himselfe to no profitte for his peines: sithe all thinges happen alike, both to the righteous and y ^e wicked, to him that offreth sacrifices and him that offreth none. Whervpon foloweth, that God doth not alway witnesse hys loue to them to whome hee maketh all thynges happen prosperously, nor dothe alwaies vtter the hatred to them whome hee punisheth. Eccl. iii.ix And that he dothe to condemne the vanitie of mans witte, sith it is so dull in thynges moste needefull to be knowen. As he hadde written a little before, that it canne not be discerned what y ^e soule of a man differeth from the soule of a beast, bicause it seemeth to dye in like manner. If any manne will gether thereof, that the opinion that wee holde of the immortalitie of soules, standeth vpon coniecture: maye he not worthyly be compted a madde manne? Are they then in theyr right wittes whiche gather that there is no certaintie of Gods grace, bycause wee can conceyue none by the carnal beeholdynge of presente [Page] thynges?

39 But thei alleage that it is a point of rashe presumption, to take vpon vs an vndoubted knoweledge of Gods will. I woulde in dede graunt it vnto them, if we did take so muche vpon vs, that we wolde make the incomprehensible secret purpose of God subiect to the sclendernesse of oure witte. i. Cor. ii. x [...]j. But when we symply saie with Paule, that we haue recei­ued not the spirite of thys worlde, but the Spirit that is of God, by whose teachinge wee maie knowe those thinges that are geuen vs of God, what canne thei barke againste it, but they muste slaunderously speake against y ^e Spirit of God? But if it be a horrible robberie of God to accuse the reuelation that commeth from him, either to be lyeng, or vnassured or doubtefull, what do we offend in affyrminge that it is as­sured? But they say, that this also is not without greate presumptu­ousnesse, that we dare so glorie of the Spirit of Christe. Who woulde thynke that their dulnesse were so greate that woulde bee compted maisters of the worlde, that they so fowly stumble in the fyrste princi­ples of religion? Surely I woulde not thinke it credible, vnlesse theyr owne wrytynges that are abroade dyd testifie yt. Rom viii.xiiii. Paule pronounceth y ^t they onely are the chyldren of God, that are moued wyth hys spirit: and these menne woulde haue them that bee the chyldren of God, to be moued wyth theyr own spirit, & to be without the Spirite of God. Paule teacheth that we call God oure Father, Rom. viii.xvi. as the holy ghoste mi­nistreth that woorde vnto vs, whyche onely canne beare witnesse to oure spirite that we are the children of God: These men, althoughe they forbydde vs not to call vpon God, yet do take awaie his Spirite, by whose guydinge hee shoulde haue been rightly called vpon. Paule denyeth that thei are the seruantes of Christ, that are not moued with the Spirit of Christ: these men faine a Christianitie that needeth not the Spirit of Christe. Rom. viij.xi. Paule maketh no hope of the blessed resurrecti­on, vnlesse wee feele the holy ghoste abydynge in vs: they forge a hope withoute any suche feeling. But peraduenture the will answere, that thei do not denie y ^t we ought to be endued with it, but y ^• it is a point of modestie and humilitie not to acknowledge it. What meaneth he then, when he biddeth the Corynthians to trie whether thei be in the faith, ii Cor. xiij.v. to proue themselues whether thei haue Christe, whome vnlesse a man do acknowledge to be dwelling in him, he is a reprobate? But by the Spirite that God hath geuen vs (saith Ihon) we knowe that he aby­deth in vs. i. Iho. iii.xxiiii. And what do we els but cal the promises of Christ in dout, when we will be compted the seruantes of God without his Spirite, whiche he hathe openly declared, Esa. xxx▪iii iii. that he woulde poure out vpon all his? Biside that, we do wronge to the holy ghoste, whiche do separate from him faithe that is his peculiar worke. Sithe these are the firste lessons of godlie religion, it is a token of miserable blindenesse, to haue Christians noted of arrogancie, that dare glorie of the presence of the holy ghoste, without whiche glorieng Christianitie it selfe dothe not stand. But thei declare by their example how truely Christ saide, that his Spirite is vnknowen to the worlde, Ioh. xiiii.xvii. and is onely knowen of them with whome he abideth.

40 And bycause thei will not go about to ouerthrowe the stedfastnesse of faith with digging onely of one myne, they assayle it also otherwise. For thei say, y ^t although according to our present state of righteousnes, [Page 125] we mai gather a iudgment of y ^e grace of God, yet y ^e knowledg of perse­uerance to y ^e ende abideth in suspense. A goodly cōfidence of saluation forsoothe is left vnto vs, if we iudge by morall coniecture, y ^t for a presēt moment we be in fauoure, & what shal become of vs to morrow we can not tell. Rom viii▪xxxviii. The Apostle teacheth farr otherwise: I am surely perswaded (saith he) that neither angeles, nor powers, nor principalities, neither death, nor life, neither present things nor things to come, shal seuer vs frō y ^e loue wherwith y ^e lord embraceth vs in Christ. Thei seke to escape with a trifling solutiō, pratinge y ^t the Apostle had y ^t by speciall reuela­tion. But thei are holden to hard to slippe away so. For ther he entrea­teth of those good things y ^t cōmonly come by faith to the faithfull, not those y ^t he himselfe specialli feleth. i. cor. x.xii But y ^e same Paule in an other place putteth vs in feare w ^t mention of our weakenes & vnstedfastnes: Let him y ^t standeth (saith he) beware y ^t he fal not. It is true, but not suche a feare wherby we shold be ouerthrowē, but wherby we may learne to humble our selues vnder y ^e mighty hand of God, i. Pet. v.vi. as Peter expoundeth it. Then how against ordre & truthe is it to limite y ^e assurednes of faith to a moment of time, whose propretie is to passe beyond the spaces of this life, & extend further to immortalitie to come? Sithe therefore the faithfull do impute it to y ^e grace of God, y ^t being lightned w ^t his spirite thei do by faith enioy y ^e beholding of y ^e heauenly life: so farr is such glo­rieng frō presumptuousnesse, y ^t if any man be ashamed to confesse it, he doth therin more bewraie his extreeme vnthankfulnesse, in vnkindely hiding Gods goodnes, than he doth declare his modestie or submissiō.

Bicause it semed y ^t the nature of faith could not otherwise better or 41 more plainly be declared than by y ^e substance of y ^e promise vpon whiche it resteth as vpon her propre foundation, so y ^t if the promise be taken a­way, faith by & by falleth down or rather vanisheth away: therfore we toke our definition frō thense, which yet varieth not from y ^• definition, or rather descriptiō of y ^e Apostle, Heb. xi.i. y ^t he applieth to his discourse, wher he saith y ^t faithe is a substance of thinges to be hoped for, & a certaintie of things y ^t are not seen. For by this word Hypostasis substāce (for y ^• terme he vseth) he meaneth as it wer, an vpholding stay, wherevpon y ^e godly minde leaneth & resteth. As if he shold say y ^e faith is a certain & assured possession of those things y ^t are promised vs of God, vnlesse a man had rather to take Hypostasis for affiance, which I mislike not, albeit I fo­lowe y ^• which is more cōmonly receiued. Dan. viix. Againe, to signifie y ^e euen to y ^e last day when y ^e bokes shalbe opened, thei are hier than those things y ^t may be perceiued w ^t our senses, or seen w ^t our [...]ies, or handled with our handes, & that y ^e same are no otherwise possessed by vs, but if we go be­yond y ^e capacitie of our own witt, & bend our vnderstanding aboue all things y ^t are in y ^e world, yea & climbe aboue our selues, he hath therfor added y ^t this assurednesse of possessiō, is of things y ^t lie in hope, & there­fore are not seen. Rom. v [...]i.xxiiii. For plaine appearāce (as Paule writeth) is not hope, neither hope we [...]or those things y ^• we see. And whē he calleth it a cer­taintie or profe (or as Augustine hath oft translated it) a cōiunction of things not present: Aug. Hom. in Ioan. 7.95. for in Greke it is Elenchos, he saith asmuch as if he did say, that it is an euidente shewinge of thinges not appearinge, a seeinge of thinges not seen, De peccal merit. & remiss. lib. cap. 31. a plainnesse of darke thinges, a presence of thynges absente, an open shewinge of hidden thinges. For the my­steries of God, suche as they be that pertaine to oure saluation, can not [Page] be seen in them selues and in their owne nature as they call yt: butte wee beholde them onely in hys worde, of whose truthe we oughte to be so fully perswaded, that we oughte to holde all that he speaketh as it were already done and fulfylled. But howe canne the mynde lyfte vp it selfe to receiue suche a taste of Gods goodnesse, but y ^t it must nedes be therewyth wholy kyndled to loue God againe? For that flowing plen­tie of swetenesse whiche God hathe laied vp in store for them that feare him, canne not bee truely knowen, but that it muste therewythall vehe­mently mo [...]e affection: and whose affection it ones moneth, it vtterly rauisheth and carrieth hym beyonde himselfe. Therefore it is no mar­uell, if into a peruerse & crooked hearte neuer entreth this affection, by whiche beinge conueyed vp into the very heauen, we are suffred to com to thee moste secretly hidden treasures of God, and the most sacred pri­uie places of hys kyngedome, whyche maie not be defyled wyth the entrance of an vncleane hearte. Lib. 3. Sen. disl. 25. & sepius. For that which the Scholemen teache, that charitie is before faithe and hope, ys a mere madnesse. For it is faythe onely that fyrste engendreth charitie in vs. Howe muche more ryghtly dothe Bernarde teache: Ser. 1. in Annuntia­tione. I beleue (saythe he) that the testimo­nie of conscience, which Paule calleth the glorie of the godly, consisteth in three thynges. For first of all it is necessarie to beleue that thou canst not haue forgeuenesse of synnes, ii. cor. i.xii but by the pardon of God: then that thow canst haue no good worke at all, vnlesse he also geue it: last of all that thou canst by noe woorkes deserue eternall life, vnlesse it also bee geuen freely. A little after he addeth that these thinges suffice not, but that ther is a certain beginning of faith, bicause in beleuing that sinnes can not be forgeuen but of God, we oughte also to beleue that they are not forgeuen vs, till also we be perswaded by the testimonie of the holy ghoste, that saluation is laied vp in store for vs: bicause God forgeueth sinnes, he himself geueth merites, and he himself also geueth rewards, that wee maie not stay styll in this beginninge. But these and other thinges shalbe to be entreated of in places fit for them. Nowe let it onely suffice to knowe what faithe is.

24 Now whersoeuer this liuely faith shalbe, it can not be possible but y ^t it hathe with it y ^t hope of eternal saluation, as an vndiuidable cōpaniō: or rather y ^e it engendreth or bringeth it forthe out of it self, which hope be­ing taken away, how eloquently, gloriously soeuer we talk of faith, yet we are conuicted to haue no faith at all, for if faith (as is aboue said) be an assured persuasiō of Gods truth, y ^t it can not lie vnto vs nor deceiue vs, nor become voide, then thei that haue conceiued this assurednesse, truely do therwithal looke for a tyme to come that God shall performe his promises, whiche in their perswasion can not be but true: so that brefely, hope is nothing els, but a loking for those thinges whiche faith hath beleued to be truely promise of God. So faith beleueth that God is true, hope loketh for y ^e performance of his truth in conueniente time. Faithe beleueth that he is oure Father, hope looketh for him to shewe himselfe suche a one toward vs. Faith beleueth that eternall life is ge­uen vs, hope looketh that it be one daie reueled. Faithe is the founda­tion wherevpon hope resteth, hope nourisheth and susteineth faithe. For as no man canne looke for any thynge of Gods hande, butte hee that hathe fyrste beleued hys promises: so againe the weakenesse of [Page 126] our faythe muste with pacient hope and expectation bee susteined and cherished, that it fall not as faintinge for wearines. For which reason Paule doth wel place our saluacion in hope. Rom. viii.xxiiii. For hope, while it in silence loketh [...]or y ^e lord, restraineth faith that it fal not hedlong with to much haste: hope strengthneth faithe, that it wauer not in Gods promyse, nor beginne to doubt of the truth of them: hope refresheth faith that yt ware not weary: Hope stretcheth faythe to the vttermoste bonde, that it fainte not in the midde course or in the very beginning. Final­ly, hope by continually renewinge and restoringe, it maketh it now and then to ryse vp fressher than it selfe to continuance. But howe many wayes the helpes of hope are necessarie to the strengthning of faithe, shall better appeare, yf we consyder wyth howe many sortes of temp­tations they are assailed and shaken, that haue embraced the worde of God. Fyrst the Lorde in differring his promises doth oftentimes hold oure myndes longer in suspense than wee woulde wishe: here it is the office of hope to perfourme, Heb. ii.iii that whiche the Prophete commaundeth, that thoughe hys promises do tarry, yet we sholde waite stil for them. Sometime he suffereth vs not onely to faint, but also seemeth to bee hiely displeased: here it is muche more necessarie to haue hope to helpe vs, Esa. viij.xvii. ii. Pet. iij.iiii. that according to the saieng of an other Prophete, we maie stil loke for the Lorde that hath hidden his face from Iacob. There rise vppe also scorners (as Peter saith) that aske: where is his promise or hys comming? forasmuch as sins the fathers slept, all thynges so continew from the beginning of the creation, yea the flesh and the world do wis­per the same thing in oure eares. Psa. x [...]xix.iiii. Here must faith staye with sufferāce of hope be holden fast fixed in beholdyng of eternitie that it maye accompt a thousand yeres like as one daye.

For thys conioyning and aliance the scripture sometime confoun­deth 43 the names of Faythe and Hope. ii. Pet. iii.viii. i. Pet. i.v. For when Peter teacheth that we are by the power of God preserued through faithe, vnto the disclo­singe of saluation, he geueth that vnto faithe whyche dyed more fittely agree with hope, and not without cause, for asmuche as we haue alrea­dy taught, that hope is nothing els but the nourishment and strength of faithe. Sometimes they are ioyned together: as in the same epistle That your faithe and hope shoulde be in God. Ph [...]. i. [...] But Paule to the Phi­lippians out of faith deriueth expectation, bicause in pacientli hoping, we holde our desires in suspense, till Gods conuenient oportunitie be opened. All whiche matter wee maye better vnderstande by the tenth chapiter to the Hebrues, Gal. v.v. whyche I haue already alleaged. Paule in an other place, although he speake vnproprely, yet meaneth y ^e same thing in these wordes: We loke in the spirit through faith for hope of righte­ousnesse, euen bicause we embracing the testimonie of the Gospell con­cerning his free loue, do loke for the time when God shall openly shewe that whiche is nowe hidden vnder hope. And nowe it is plaine how fo­lishly Peter Lomberd laieth two foundations of hope, y ^t is the grace of God, & the deseruing of works. Hope can haue no other mark to be di­rected vnto but faith: & we haue already declared y ^t faith hath one only mark the mercie of God, to which it ought to loke (as I maie so speake) with both eyes. But it is good to heare what a liuely reasō he bringeth. If (saith he) thou darst hope for any thing without deseruinges, y ^• shal [Page] not be worthy to be called hope, but presumption. Whoe (gentile reader) will not worthyly abhorre suche beastes, that saie, it is a rashe and pre­sumptuous dede, if a man haue cōfidence that God is true of his word? For where the Lord willeth vs to loke for all thinges at his goodnesse, thei saie it is presumption to leane and rest vpon it. A master meete for suche scholers as he founde in the madde schole of filthy babblers. But as for vs, when we se that wee are commaunded by the oracles of God to conceiue a hope of saluation, let vs gladly presume so much vpon his truthe, as trusting vpon his onely mercie, casting away the confydence of workes, to be bolde to hope well. He will not deceiue that saide: Be it vnto you according to your faithe. Matt. ix.xxix,

The thyrde Chapter. That we ar regenerate by faithe. Wherein is entreatch of Repentance.

ALbeit we haue already partly taught how faith possesseth 1 Christe, & how by it we eioye hys benefites: neuerthelesse thys weare yet darke, vnlesse we dyd also make declaratiō of y ^e effectes that we feele thereby. Not without cause it is said, that the summe of the Gospell standeth in repentance and in forgeuenesse of sinnes. Therfore leauing out these two pointes, whatsoeuer we shal saie of faith, shalbe but a hungry & vnperfect, yea & in manner vnprofitable disputation of faith. Now forasmuch as Christ doth geue both vnto vs, & we obteine both by faith, that is to saie, both newnesse of life & fre reconciliation, reasō & ordre of teaching requireth, that in this place I beginne to speake of bothe. Oure next passage from faith shalbe to Repentance, bicause when this article is well perceiued, it shall the better appeare howe man is iustified by onely faithe and mere pardon, & yet how real holinesse of life (as I maie so call it) is not seuered frō free imputation of righteousnesse. Now, it ought to be oute of question, y ^t Repentance doth not only immediatly folow faith, but al­so spring out of it. For wheras pardon & forgeuenesse is therfore offred by y ^e preaching of y ^e Gospel, y ^e the sinner being deliuered from y ^e tyrānie of Satan, from y ^e yoke of sinne, & frō miserable bondage of vices, maie passe into y ^e kingdome of God, truly no man can embrace y ^e grace of the Gospell, but he muste returne from the erroures of hys former life into the right way, and applie all his studie to the meditation of repentance. As for them that thinke that repentance dothe rather goe before faithe than flow or spring forth of it, as a frute out of a tree, thei neuer knew y ^e force therof, and are moued with to weake an argument to thinke so.

2 Christ (saie thei) & Ihon in their preachinges do first exhorte y ^e people to repentance, Mat. iii.ix Mat. iiii.vii. & then thei afterwarde saye that y ^e kyngdome of heauen is at hand. Such cōmaundemēt to preach, y ^e Apostles receiued such or­dre, Paule folowed, as Luke reporteth. But while thei superstitiously stick vpon y ^e ioining together of syllables, Act. xx.xxi thei mark not in what mea­ning y ^e words hang together. For whē y ^e lord Christ & Ihō do preach in this manner: Repent ye, for y ^e kingedome of heauen is come neare at hande: do they not fetche the cause of repentance frō very grace & pro­mise of saluatiō. Therfore their words are as much in effecte as if thei had said: because y ^e kingdō of heauē is com nere at hand, therfore repēt [Page 127] ye. For Matthewe, when he hathe shewed that Ihon so preatched, saith that in him was fulfilled the prophecie of Esaie, Esa. xl.iii concerninge the voyce cryeng in the wyldernesse, Prepare the waie of the Lorde, make streight the pathes of oure God. But in the Prophete that voice is cō ­maunded to beginne at comfort and glade tydinges. Yet when we re­ferre the beginning of repentance to faith, we do not dreame a certaine meane space of time, wherein it bringeth it out: but we meane to shew that a man can not earnestly applie him selfe to repentance, vnlesse he know him selfe to be of God. But no man is truely perswaded that he is of God, but he that hathe firste receiued his grace. But these things shalbe more plainely dyscussed in the processe folowing. Paraduenture this deceiued them, that many are firste by terroures of conscience ta­med, or framed to obedience, before that thei haue throughli disgested, yea before they haue tasted the knowledge of grace. And this is the feare at the beginning, whiche some accompte among vertues, bicause thei see that it is nere to true and iuste obedience. But oure question is not here how diuersly Christ draweth vs vnto him, or prepareth vs to the endeuoure of godlinesse: only this I say, y ^t ther can be no vpright­nesse founde where reigneth not that Spirit whiche Christe receyued to communicate the same to his membres. Then according to that sai­eng of the Psalme: Psa. c.xxx iiii. Wyth thee is mercifulnesse, that thou maiest bee feared. Noe man shall euer reuerently feare God, but he that trusteth that God is mercifull vnto him: no man wil willingly prepare himselfe to the kepinge of the lawe, but he that is perswaded that his seruices please him: which tendernesse in pardoning and bearing with faultes, is a signe of fatherly fauoure. Whiche is also shewed by that exhorta­tion of Osee, Ose. vi.ii Come, let vs returne to the lord, bicause he hath plucked vs, and he will heale vs: he hath striken vs, and he wil cure vs▪ bicause the hope of pardō is vsed as a pricke to make thē not to lie dull in their sinnes. But their doting erroure is without all coloure of reason, whi­che to beginne at repentance, do apoint certaine daies to their new cō ­uertes, during the which thei must exercise themselues in penance: and when those daies are ones past, they admit them to the communion of the grace of the Gospell. I speake of many of the Anabaptistes, speci­ally those that maruelously reioyce to be compted spirituall, & their cō ­panions the Iesuites, & such other dregges . Suche frutes forsoothe y ^e spirit of giddinesse bringeth forth, to determine repentance within cō ­passe of a fewe daies, which a Christian man ought to extende in conti­nuance throughout his whole life.

But certaine learned men, euen long before these times, meaning to 3 speake simply & syncerely of repentance, according to y ^e truth of Scrip­ture, haue said y ^t it consisteth of two parts, mortification, & vinificatiō, Mortification thei expounde to be a sorrowe of y ^e soule & feare cōceiued of the acknowledging of sinne, & of the feling of the iudgement of God. For when a man is ones broughte into true knowledge of synne, then he truely begynneth to hate and abhorre synne: then he heartyly mis­liketh hymselfe, confesseth himselfe to be miserable and loste, and wys­sheth himselfe to be an other man. Further, when he is touched wyth some feelinge of the iudgemente of God (for the one immediatly folo­weth vpon the other) then hee lyeth stryken and ouerthrowen, [Page] then he trembleth, humbled and cast down, then he is discouraged and despeireth. This is the fyrst parte of repentance, whiche thei haue cō ­monly called Contrition. Uiuification thei expounde to be the comfort that groweth of faithe, when a man ouerthrowen with conscience of sinne, and striken with feare of God, loking afterwarde vnto the good­nesse of God, vnto the mercie, fauoure in saluation that is throughe Christe, raiseth vp himselfe, takethe breath againe, recouereth cou­rage, and returneth as it were from death to life. And these woordes, if they haue a right exposition, do aptly enough expresse the nature of repentance. But wher thei take Uiuification for the cherefulnesse, whi­che the minde receiueth beinge brought into quietnesse from trouble & feare, therein I agree not with them: forasmuche it rather signifieth a desire to liue holyly and godly, whiche groweth of regeneration, as if it were saide, that man dyeth to himselfe, to beginne to liue to God.

4 Some other, bicause thei sawe this word diuersly taken in Scrip­ture, haue made twoo sortes of Repentance: and bycause they woulde make them differently knowen by some mark, the haue called the one Repentance of the Law, by which the sinner woūded with y ^e searing iron of sinne, and worne awaie with feare of the wrath of God, sticketh fast in that trouble & can not winde himselfe out of it. The other Re­pentance thei call of the Gospell, by whyche the synner is in dede gre­uously vexed with himselfe, but he ryseth vp higher & taketh holde of Christ, the salue of his sore, y ^e comforte of his feare, y ^e hauen of his mi­serie. Of y ^e repentance of y ^e law thei putt those examples: Ge. iiii.xii i. Kin. xv.xxx. Mat. xxvii iiii. Cain, Saul, & Iudas. Whose repentance when the Scripture reherseth vnto vs, it meaneth that they acknowleginge the greuousnesse of theyr sinne, were afraide of the wrath of God, but in thinking vpon God onely as a reuenger & iudge, thei fainted in that feeling. Therefore their repen­tance was nothing els but a certain entrie of hel, wherinto thei being entred in this present life beganne already to suffer punishment, from the face of the wrath of Gods maiestie. The repentance of the Gospel, we see in al them, that being galled with the spurre of sinne in them­selues, but recōforted & refreshed with confidence of the mercie of God, are turned vnto the lord. iiii. [...]e xx. Es. xxxviii Ezechias was striken with feare, when he re­ceiued the message of death: but he praied weping, and loking vnto the goodnesse of God, he toke againe good confidence vnto him. The Ni­niuites wer troubled with the horrible threatning of destruction. Ion. iii.v. But thei clothed them selues in sakcloth and ashes & praied, hoping that y ^e Lord might be turned to them, & turned from the furor of his wrathe. Dauid confessed that he had to much sinned in nombring the people: ii. Re. ii. but he said further, Lord take awaie y ^e wickednesse of thy seruant. He acknowledged his offense of adulterie, ii. Re. xii.xiii. [...]v [...]. when Nathan rebuked him, & did cast himselfe downe before the Lorde, but therwithal he also loked for pardon. Suche was y ^e repentance of them y ^t at the preachinge of Peter were pricked in their heart: but trustinge vpon the goodnesse of God, Ac. ii.xxxvi thei saide furthermore: Ye men or brothren, what shall we doe? And such was the repentance of Peter himselfe, whiche wept in dede bitterly, but he cessed not to hope well.

5 Although al these thinges be true, yet the very name of repentance (so farre as I can learne by the Scriptures) is other wyse to be taken [Page] For wher they comprehend faith vnder repentance, it disagreeth with that whiche Paule saith in the Actes, Act. xx.xxi that he testified to the Iewes and Gentiles repentance vnto God and faith in Iesus Christe. Where he reckeneth repentance and faithe as twoo dyuerse thinges. What then? Can true repentance stande without faithe? No. But thoughe they can not bee seuered, yet they muste be distinguished. As faithe is not wythout hope, and yet faithe and hope are dyuerse thynges: so re­pentance and faith, although they hange together with one perpetu­all bonde, yet thei rather would be conioyned than confounded. And truly I am not ignorant, that vnder the name of repentance is compre­hended the whole tourning vnto God, whereof faithe is not the leaste part: but in what meaninge it is so comprehended, shall moste easyly appeare when the force and nature thereof shalbe declared. The name of repentance in Hebrue is deriued of cōuerting or returning, in Greke of chaunging of the mynde or purpose, and the thinge it selfe dothe not ill agree wyth either deriuations, whereof the summe is, that we de­parting from oure selues shoulde turne vnto God, and puttinge of our olde mynde, shoulde putte in a newe. Wherefore in my iudgmente, re­pentance maie thus not amysse be defined: that it is a true turninge of oure lyfe vnto God, proceedinge from a pure and earnest feare of God, whiche consisteth in the mortifyeng of the fleshe and of the olde man, & in the quyckening of the spirite. In thys sense are to be taken all the preachinges wherin either the Prophetes in olde time, or the Apostles afterwarde exhorted the men of their time to repentance. For this on­ly thinge thei trauailed to perswade, that confounded with theyr own synnes, and pricked wyth feare of the Lordes iudgement, they shoulde fall downe and be humbled before hym, agaynste whome they had of­fended, and with true amendement returne into his right waie. Mat. iii.i [...]. 1. Sa. vii. Ther­fore these wordes, To be turned or returne vnto the lord, To repente, or do penaunce, are amonge them vsed wythoute difference in all one signification. And therefore also the holy historie saith, that men repēt after the Lorde, when they that liued wantonely in their owne lustes, not regardinge him, do begynne to folowe hys worde, and are ready at their captaines commaundement to goe whether he calleth them. Lu. iii.vii [...] Ro. vi.iiii Act. xxvi.xx. And Ihon and Paule vsed these wordes, to bringe forthe frutes wor­thy of repentance, for, to leade suche a lyfe as maye represent and testi­fie suche an amendement in all their doinges.

But before we go any further, it shall be profitable that we do more 6 playnely sette out at large the definition that we haue made. Wherein there be cheefely three pointes to be considered. Fyrste when wee call it a tourning of life vnto God, we require a transfourming, not onely in outwarde woorkes, but also in the soule it selfe, whiche when it hathe put of her oldnesse, then beginneth to bring forth the frutes of workes agreable to her renewing. Eze. xv [...].xxxi. Which when the prophet goeth about to ex­presse, he commaundeth them whom he calleth to repentance, to make them a newe heart. Therefore Moses oftentimes meaning to shewe how the Israelites might repent, & so be rightly turned vnto y ^e Lord, teacheth y ^t it be done with al their heart, & w ^t al their soule (which mā ­ner of speaking we see often repeted of y ^e Prophets) & naming it y ^e cir­cumcising of y ^e heart, he shaketh away all inward affections. But there [Page] is no place whereby a man maye better perceiue what is the naturall propretie of repentance than the fourthe Chapter of Iereme. Ier. iiii.iij If thou returne to me, O Israell, (saith the Lorde) returne to me, plowe vppe your arable lande and sowe not vpon thornes. Be circumcised to the Lorde, and take away the vncircumcised skinnes of your heartes. Se how he pronounceth that they shall nothinge preuaile in taking vpon them the folowing of righteousnesse, vnlesse wickednesse be first pluc­ked out of the bottome of their heartes. And to moue them throughly, he warneth them that thei haue to doe wyth God, with whome there is nothing gotten by dalying, bicause he hateth a double heart. Ther­fore Esaie laugheth to scorne the foolishe endeuoures of hypocrites, Esa. lxv.ij vi. whiche did in dede busily go about an outward repentance in ceremo­nies, but in the meane tyme they hadde no care to loose the bundles of wickednesse wherewith they helde poore men fast tyed. Where also he very well sheweth in what dueties vnfained repentance proprely stan­deth.

7 The second point was, that we taught that repentance proceedeth of an earnest feare of God. For, before that the minde of a sinner be in­clined to repentance, it must be stirred vp with thinking vpō the iudg­ment of God. But when this thought is ones throughly settled, that God wyll one daye goe vp into hys iudgement seate, to require an ac­compt of all saienges & doinges: it will not suffer the silly man to rest, nor to take breathe one minute of time, but continually stirreth him vp to thinke vpon a newe trade of life, whereby he may safely appeare at that iudgement. Therefore oftentimes the Scripture, when it exhor­teth to repentance, Ie. iiii.iii Act. xvii.xxx. maketh mention of the iudgement: as in Iereme: least peraduenture my wrath go out as fyre, & there be none to quench it, bycause of the naughtinesse of your workes. In Paules sermon to the Athenians: And wheras hetherto God hath borne with the times of thys ignorance, nowe he geueth warning to men, that al men euery where may repent them, bycause he hathe apointed the daie wherein he will iudge the worlde in equitie. And in many other places. Some­time it declareth by the punishmentes already extended, that God is a iudge, that sinners shoulde thynke wyth them selues, that worse thinges hang ouer them if they do not repent in time. You haue an ex­ample thereof in the xxix. of Exodus. But bycause the turning begin­neth at the abhorring and hatred of synne, ii. Co. vii.x. therefore the Apostle ma­keth sorrowfulnesse, suche as is accordinge to God, the cause of repen­tance. And he calleth sorrowfulnesse accordinge to God, when wee are not onely afraide of punishment, but do hate and abhorre sinne it self, for asmuche as we vnderstand that it displeaseth God. And no maruel. For vnlesse we be sharply pricked, the slouthfulnesse of oure flesh could not be corrected, yea prickinges woulde not suffice for the dulnesse and slouthfulnesse therof, vnlesse God in stretching out his roddes should pearce more depely. This is also an obstinatie whiche muste be beaten downe as it were with beetles. Therefore the peruersenesse of our na­ture enforceth God to the seueritie that he vseth in threatning, bicause he shoulde in vaine call vs alluringly with faire speache while wee lye a slepe. I recite not the testimonies that commonly offer them selues to be founde. The feare of God is in an other manner also the begin­nyng [Page 129] of repentance. For though mans life were absolutely fur­nished with all pointes of vertues, if it be not applied to the worship­ping of God, it may in deede be praysed of the world, but in heauen it shalbe mere abhomination, for asmuche as the chiefe parte of our righteousnesse is to geue God his due right and honour, wherof he is wickedly robbed, when we bende not our selues to yeld vs subiect to his gouernement.

Thirdly, it remaineth that we declare what is meant by this that we say, that Repētance consisteth in two partes, that is to say, morti­fiyng of the flesh, & quickenyng of the spirit. The Prophetes do plain­ly expresse it, although somwhat simply & grosly, accordyng to the ca­pacitie of the carnal people, Ps. xxxiiii.xv. Esa. i.xvi, when they say: Cesse from euel & do good­nesse. Againe. Be washed, be cleane, take away y ^e euel of your workes from mine eyes: Cesse to doe peruersly, learne to do well, seke iudge­ment, help the oppressed, &c. For when they call men away frō wicked­nesse, they require the death of the whole flesh, which is stuffed full of wickednesse & peruersnesse. It is in deede an vneasy and hard thing to put of our selues, & to depart frō our natural dispositiō. Neyther cā it be thought that the flesh is throughly dead, vnlesse al that we haue of our selues be abolished. But for asmuch as al the affectiō of the flesh is enemie against God, Ro. viii.iiii. the first entree to the obeying of his lawe, is the forsaking of our owne nature. Afterward thei expresse the renewyng by the frutes that folow therof, as righteousnesse, iudgemēt & mercie. For it were not enough to do those dueties rightly, vnlesse the minde it self and the heart haue first put on the affection of righteousnesse, iudgement & mercie. That is done whē the spirit of God hath so soked in new thoughtes & affections, our soules first washed with his holy­nesse, that they may rightly be compted newe. And truely as we are naturally turned away frō God, so vnlesse y ^e forsaking of our selues do goe before, we can neuer go toward that which is right. Therfore we are so oft cōmaunded to put of the olde man, to forsake the world & flesh, to bidde our lustes farewel, & to be renewed in the spirit of our minde. Morouer the very name of mortificatiō doth put vs in minde how hard it is to forget our former nature: bicause we therby gather that we are not otherwise framed to the feare of God, nor do learne the principles of godlinesse, but when we are violently slaine with the worde of the Spirit, and so brought to nought: euen as though God should pronounce, that to haue vs to be accompted amonge his chil­dren, there needeth a death of all our commune nature.

Both these thinges do happen vnto vs by the partaking of Christ, 9 For yf we doe truely communicate of his death, by the power there of our old man is crucified, Ro. vi.vi▪ & the body of sinne dieth that the corrup­tion of our former nature maye liue no more. If we be partakers of his resurrection, by it we are raised vp into a newnesse of life, y ^t maye agree with the righteousnesse of God. In one worde I expoūd repen­tance to be regeneration, which hath no other marke wherunto it is directed, but y ^t the image of God which was by Adams offence fowly defaced & in a māner vitterly blotted out, may be renewed in vs, So the Apostle teacheth, ij. Cor [...].xviii. whē he sayth: but we representyng the glory of God with vncouered face are trans [...]ormed into the same image, out of [Page] glorie into glorie, Eph. iiij.xxiij. as by the spirit of the Lord. Againe. Be ye renewed in the spirit of your minde and put on the new man, whiche is created accordyng to God in righteousnesse and holinesse of truth. Agayne in an other place: Col. iij.x. puttyng on the new man, whiche is renewed after the knowledge and image of hym that created him. Therefore by this re­generation we be by the benefit of Christ restored into the righteous­nesse of God, i. Cor. vij.xij. from which we were fallen by Adam. After which man­ner it pleaseth the lord wholly to restore all those whome he adopteth into the inheritance of life. And this restoryng is fulfilled not in one moment, or one day, or one yere, but by continuall, yea and sometimes slowe procedynges God taketh awaye the corruptions of the fleshe in his elect, cleanseth them from filthinesse, and consecrateth them for temples to himself, renewyng all their senses to true purenesse, that they maye exercise themselues all their life in repentance, and knowe that this warre hath no ende but in death. And so much the greater is the lewdenesse of that filthy rayler & apostata Staphylus, whiche foolishly sayth that I confound the state of this present life with the heauenly glorie, ii. Cor. iiii.xii. when I expounde by Paule the image of God to be holinesse and true righteousnesse. As though when any thing is de­fined, we should not seke the whole fulnesse & perfection of it. And yet we denie not place for encreasces: but I saye that howe nere any man approcheth to the likenesse of God, so much the image of God shineth in him. That the faithful may atteyne hereunto, God assigneth them the race of repentance wherin to runne all their life long.

10 The children of God therfore are so deliuered by regeneratiō from the bondage of sinne, not that hauing now obteined the ful possessiō of libertie, thei should fele no more trouble by their flesh but y ^t thei shold haue remayning a continual matter of stryfe, wherwith they maye be exercised, and not only be exercised, but also maye better learne their owne weakenesse. And in this point all wryters of sound iudgement agre together, that ther remaineth in mā regenerate a feding of euel, from whense continually spryng desires that allure and stirre him to sinne. They cōfesse also that the holy ones are still so holden entangled with that disease of lusting, that they can not withstand but that som­time they are tickled and stirred either to lust or to couetousnesse, or to ambition or to other vices. Neither is it needefull to labour muche in searchyng what the old writers haue thought herein, for asmuche as only Augustine may be sufficient for it, [...] whiche hath faithfully & with great diligence gathered al their iudgemētes. Therfore let y ^• readers gather out of him, such certaintie as they shall desire to learne of the opinion of antiquitie. But there may seme to be this differēce betwene him & vs, that he when he graunteth that the faithfull so long as they dwell in a mortal body are so holden bound with lustes, that they can not but lust, yet dareth not call that disease sinne: but beyng cōtent to expresse it by the name of weakenesse, he teacheth that then only it be­cōmeth sinne, when either worke or consent is added to conceite or re­ceiuyng, that is, when will yeldeth to the first desire: but we accompt the very same for sinne, that mā is tickled with any desire at al against the law of God: Yea we affirme that the very corruption that engen­dreth such desires in vs, is sinne. We teach therfore that there is alway [Page 130] sinne in the holy ones, vntil they be vnclothed of y ^e mortall body, by­cause there remaineth in their fleshe that peruersnesse of lustyng that fighteth against vprightnesse. And yet he doth not alway forbeare to vse the name of Sinne, Serm. 6. da uerbis A­p [...] as when he sayth: This Paule calleth by the name of sinne, from whense spryng all sinnes vnto a fleshly concupis­cence. This, asmuch as perteyneth to the holy ones, loseth the king­dome in earth, and perisheth in heauen. By which wordes he confes­seth, that the faithfull are gilty of sinne, in so much as they are subiect to the lustes of the fleshe.

But this that it is sayd, that God purgeth his church frō al sinne, 11 that he promiseth that grace of deliuerance by Baptisme, Ephes. v.xxvi. & fulfilleth it in his elect, we referre rather to the giltinesse of sinne, thā to the very matter of sinne. God truely performeth this by regeneratyng them that be his, that in them the kingdome of sinne is abolished (for the ho­ly ghost ministreth thē strength, whereby they get the vpper hand and are conquerors in the battell) but it cesseth only to reigne & not so to [...]well in them. Ro. vi.vi. Therfore we so say, that the olde man is crucified, & the law of sinne abolished in the children of God, that yet there remayne some leauynges, not to haue dominion in them, but to humble them by knowledge in conscience of their owne weakenesse. And we confesse that the same are not imputed, as if they weare not: but we affirme that this cōmeth to passe by the mercie of God, that the holy ones are deliuered from this giltinesse, whiche otherwise should iustly be rec­kened sinners and gilty before God. And this sentence it shall not be hard for vs to cōfirme, for asmuch as there are euident testimonies of the scripture vpō their matter. For what wold we haue more plaine, than that which Paul crieth out to the Romanes chap. vii. Ro. vij.vi. First both we haue in an other place shewed, and Augustine proueth by strong reasons, that Paule there speaketh in the persone of a mā regenerate. I speake not of this, that he vseth these wordes, Euell & Sinne, that thei which wil speake against vs may not cauil against those words: but whoe can denie, that a striuing against the lawe of God is euell: whoe can denie a withstanding of Iustice to be sinne? Finally, whoe w [...]ll not graunt y ^t there is a fault, where is a spiritual miserie? But al these thinges are reported of this disease by Paule. Againe, we haue an assured demonstration by the law, by whiche this whole question may easily be discussed. For we are cōmaunded to loue God with all our heart, with al our soule, with al our powers. Sithe al the partes of our soule ought so to be occupied with y ^e loue of God, it is certaine, that they satisfie not the cōmaundement that conceiue in their heart any desire, be it neuer so litle, or suffer any such thought at all to entre into their minde, as maye withdraw them from the loue of God into vanitie. For what? are not these the powers of y ^e soule, to be affected with sodeine motions, to cōprehend with wit, to cōceyue with minde? Therfore, when these do open a way for vaine or corrupt thoughtes to entre into them, do they not shew that they are euen so much voide of the loue of God? Wherfore, who so confesseth not that all the lustes of the flesh are sinnes, and that the same disease of lusting which they call a fedyng, is the well spryng of sinne, he muste needes denie that the transgression of the lawe is sinne.

[Page] 12 If any man thinke it an absurditie, that all the desires wherwith man is naturally moued in affection, are vniuersally condēned, wher­as they be put into man by God the author of nature. We answer, that we doe not condemne those desires that God hath so engrauen into the minde of man at the firste creation, that they can not be rooted out without destroyeng the very nature of man, but only outragious and vnbridled motions that fight against the ordinance of God. But nowe sithe by reason of the peruersnesse of nature all her powers are infected and corrupted, that in all her doynges appereth a continuall disorder and intemperance, bicause the desires can not be seuered frō such intemperance: therefore we say that they are corrupt. Or (if you like to haue the whole summe in fewer wordes) we teache that all the desires of men are euell: and we accuse them to be gilty of sinne, not in that that they are naturall, but for that they are inordinate: and we call them inordinate, bycause no pure or cleane thynge can come out of a corrupte and vncleane nature. Ad Boni [...]a. And Augustine dothe not so much varie from this doctrine as he appereth in shewe, while he som­what to much feareth the enuie that the Pelagians labored to bryng him into, he sometime forbeareth to vse the name of sinne: Yet where he writeth that the law of sinne still remaynyng in the holy ones, the onely giltinesse is taken awaye, he plainely sheweth that he doth not so much disagree from our meanyng.

13 We will alleage some other sentences, wherby shal better appere what he thought. In y ^• second boke against Iulian: This law of sinne is both released by the spiritual regeneration, & abideth in the mortal flesh: released herein, bicause the giltnesse is taken away in the sacra­ment whereby the faithfull are regenerate: and it abideth, bycause it worketh the desires agaynst whiche the faythfull doe fight. Agayne. Therfore the law of sinne (which was also in the membres of so great an Apostle is released in baptisme, but not ended. Agayne. The lawe of sinne (of which yet remainyng the giltinesse, is in baptisme dischar­ged) Ambrose called wickednesse: bicause it is wickednesse for y ^e flesh to lust against the Spirit. Againe. Sinne is dead in respect of that giltinesse wherin it helde vs, and euen beyng dead, it still rebelleth til it be healed with perfection of burial. And yet playner in the v. boke. As the blindenesse of heart is bothe a sinne, whereby menne beleueth not in God: and also a punishment of sinne, whereby a proude heart is chastised with worthy correction: and the cause of sinne when any thyng is committed by the errour of a blinde heart: so the lust of flesh agaynste whiche a good spirit lusteth, is bothe sinne, bycause there is in it disobedience agaynst the gouernement of the minde: and also the punishment of sinne, bycause it is geuen for recompense to the deseruynges of the disobedient: and the cause of sinne in manne, when he consenteth by defection or in manne, when he is borne: by in­fection. Here wythout anye doubtefull speache he calleth it sinne, by­cause when errour was ones ouerthrowē, and the truth cōfirmed, he lesse feared sclaunderours reportes. As in the .xlj. Homelie vpō Iohn, where do [...]tlesse he speaketh according to y ^e true meaning of his mind, he sayth: Ro. vi.xij. If in y ^e flesh thou serue the law of sinne, do y ^t whiche the Apo­stle himself sayth: let not sinne reigne in your mortal bodie to obey the [Page 131] desires therof. He sayth not, let it not be, but let it not reigne. So long as thou liuest, sinne must needes be in thy mēbres: at least let Reigne be taken from it. Let not that be done whiche it commaundeth. They that defend that luste is no sinne, are wont to obiecte that sayeng of Iames: Iac. i. [...]. Lust, after that it hath conceiued, bryngeth forth sinne. But this is easily confuted. For vnlesse we thinke that he speaketh of only ill workes or actuall sinnes, euell will it self, shall not be accompted sinne. But where he calleth mischeuous deedes and wicked offenses the ofsprynges of sinne, and geueth vnto them the name of sinnne, it doth not by and by folow thereof, but that to luste, is an euell thyng and damnable before God.

Certaine Anabaptistes in this age, deuise I wote not what phrē ­tike 14 intemperance in stede of spirituall regeneration: sayeng that the children of God restored into the state of innocēcie, now ought no more to be carefull for bridlyng of the luste of the fleshe: that the Spirit is to be folowed for their guide, vnder whose guidyng they neuer goe out of the way. It were incredible that mans minde could fall to so great madnesse, vnlesse they did opēly and proudely babble abrode this doc­trine. Truely it is monstruous. But it is mete that suche should suffer the punishment of suche blasphemous boldnesse, that so haue persua­ded their minde to turne the truth of God into a lie. Shal al the choise of honestie and dishonestie, righte and wronge, good and euell, vertue and vice, be taken awaye▪ Suche difference (saye they) cōmeth of the cursednesse of olde Adam, from whiche we are exempted by Christe. So nowe there shalbe no difference betwene fornication and chasti­tie, playne dealyng and sutteltie, truthe and lyeng, iustice and extor­tion. Take awaye vayne feare, saye they, the Spirit will commaund thee no euell thyng, so that thou boldly and without feare yelde thee to the guidynge thereof. Whoe can choose but be astonished at these monstruous thinges? Yet it is a common learnyng amonge them, whiche blynded wyth madnesse of lustes, haue put of all common reason, but what Christ (I beseche you) doe they frame vnto vs, and what spirite doe they belche out? For we reknowledge one Christ, and his only Spirit whome the Prophetes haue commended, whom the Gospell geuen vs doth preache, of whome we there heare no such thyng. That Spirit is no patrone of manslaughter, whoredom, drō ­kennesse, pride, cōtentiō, couetousnesse, & gutle: but the author of loue, chastitie, sobrietie, modestie, peace, tēperāce & truth. It is not a giddy spirit and runneth hedlong without consideration through right and wrong, but is ful of wisedome & vnderstanding, that discerneth rightly betwene iust and vniust. It stirreth not vnto dissolute and vnbridled licentiousnesse, but maketh difference betwene lawefull and vnlaw­full, and teacheth to kepe measure and temperance: but why doe we labour any longer in confutynge this beastly rage? To Christians the Spirit of the Lord is not a troublesome phantasie, whiche eyther themselues haue brought forth in a dreame, or haue receyued beyng forged of other: but they reuerently seeke the knoweledge of him at the Scriptures, where these two thynges be taught of hym: First that he is geuen vs vnto sanctificatiō, that he might bryng vs into the obedience of Gods wil, beyng purged from vncleannesse & defilinges, [Page] whiche obedience can not stand, vnlesse lustes be tamed and subdued, wherunto these men would geue the bridle at libertie. Secondly we are taught that we are so cleansed by his sanctification, that we are still besieged with many vices and much weakenesse, so longe as we are enclosed in the burden of our bodye: whereby it cōmeth to passe, that beyng farre distant from perfection, we haue neede alwaye to encrease somewhat, and beyng entāgled in vices, we haue neede dayly to wrastle with them. Whereupon also foloweth, that shakynge of slouth and carelesnesse, we muste watche with heedeful mindes, that we be not compassed vnware with the snares of our fleshe. Unlesse paraduenture we thinke that we haue proceded further than the A­postle, ii. Cor. xii.xv. Ro. vii.vi. which yet was weried of the Angel of Satan, that his strength might be made perfecte with weakenesse: and whiche did vnfayned­lye represent in his fleshe that diuision of the flesh and of the spirit.

15 But whereas the Apostle in describynge of repentance reckeneth seuen eyther causes or effectes or partes thereof, i. [...]. vii. [...]i. he doth that of a ve­ry good cause: and these they be: endeuour or carefullnesse, excusyng, indignation, feare, desire, zele, punishement. Neyther ought it to seme any absurditie, that I dare not certainely determine whether they ought to be compted causes or effectes. For both may be defended in disputation. They maye bee also called affections ioyned wyth re­pentance: but bicause, leauynge out those questions, we maye vnder­stande what Paule meaneth, we shalbe content with a simple decla­ration of them. He sayth therefore, that of the heauinesse whiche is accordynge to God, ariseth carefulnesse. For he that is touched with an earnest felynge of displeasure bycause he hath sinned agaynst his God, is therewithall stirred vp to diligence and heedefulnesse, to winde himselfe clerely out of the snares of the Deuell, to take better heede of his snares, to fall no more from the gouernance of the holy ghost, not to be oppressed wyth securitie. Nexte is Excusyng, whiche in this place signifieth not the defense, whereby a sinner to escape the iudgement of God, eyther dothe denye that he hath offended, or dimi­nisheth the hainousnesse of his faulte, but a purgation whiche stan­deth rather in crauyng of pardon, than in defense of his cause. Lyke as the children that are not reprobate when they acknowledge and confesse their faultes, doe yet vse entreatynge, and that it maye take place, they protest by all meanes that they can, that they haue not cast awaye the reuerence that they owe to their parentes. Finally they so excuse them, as they goe not about to proue themselues righteous and innocent, but only that they maye obteyne pardon. Then folow­eth Indignation, wherby the sinner fretteth inwardly with hymselfe, quareleth with hymselfe, is angry with hymselfe, when he recordeth his owne peruersnesse and his owne vnthankfulnesse to God. By the name of feare, he meaneth that tremblynge that is stryken into our mindes so ofte as we thynke bothe what we haue deserued, and howe horrible is the seueritie of Gods wrathe agaynste sinners. For we muste needes then be vexed wyth a maruellous vnquietnesse, whiche bothe instructeth vs to humilitie, and maketh vs more ware agaynst the time to come. Nowe yf out of feare doe sprynge that carefulnesse, whereof he had spoken before, then we see with what lynkyng they [Page] hange together. It semeth to me that he hath vsed this worde Desire [...]or diligence in our dutie and redy cherefulnesse to obeye, whereunto the acknowledgynge of our owne faultes ought chiefely to prouoke vs. And thereunto also belongeth zele, which he ioyneth immediatly next vnto it. For it signifieth a feruentnesse, wherwith we be kindled when we be spurred forwarde with these pryckyng thoughtes: what haue I done? whether had I throwen my selfe hedlonge, yf the mer­cie of God did not help me? The last of all is punishment, for the more rigorous that we be to our selues, and the streightlier that we exa­mine our owne sinnes, so much y ^e more we ought to trust that God is fauorable and merciful vnto vs. And truely it is not possible, but that the soule beyng striken with horrour of the iudgement of God, muste needes do some execution in the punishyng of it self. Truely the godly ho [...]e what punishmētes are shame, confusion, mourning, lothyng of thēselues, & other affections that spring out of earnest acknowleging of sinnes. But let vs remēber that there is a measure to be kepte, that sorrow do not swallow vs vp, bicause nothing more redily happeneth to fearefull consciences than fallyng to despeire. And also by y ^t crafty meane whom so euer Satā findeth ouerthrowē with dreade of God, he more and more drowneth them in the gulfe of sorrowe, that they maye neuer rise vp againe. Truely the feare can not be to great which endeth with humilitie, and departeth not from hope of pardon. But alwaye (as the Apostle teacheth) the sinner must beware, Heb. xij.ii [...] that while he moue himselfe to the lothyng of himselfe, he despeire not, oppres­sed with to great feare, for so doe we flee awaye from God whyche calleth vs in him by repentance. Sermone 11▪ in Cant. Upon whiche point this lesson of Bernarde is very profitable: Sorrowe for sinnes is necessarie, yf it bee no [...] cont [...]nuall. I counsell you sometime to returne your faute from g [...]nous and paynefull remembrance of your owne wayes, and to [...] vp to the playne grounde of cherefull remembrance of benefites of God. Let vs mingle honye with worm [...] wood, that the holsome [...]tternesse may bring vs health, when it shalbe dronke tem­pered w [...] swetenesse. And if ye thinke of your selues in humilitie, thinke also of the Lord in goodnesse.

Now it may be also perceiued what be the frutes of repentance, 16 euen the duties of godlinesse toward God, and of charitie toward mē, and therewithall a holinesse and purenesse in all our life: Finally, the more earnestly that any man examineth his life by the rule of Gods law, so much the surer tokens he sheweth of his repētance. Therfore the holy ghost oftentimes, when he exhorteth vs to repentance, calleth vs sometime to all the commaundementes of the lawe, sometime to the duties of the secōd table. Albeit in other places after that he hath condemned vncleannesse in the very fountayne of the heart, he des­cende [...]h afterwarde to outwarde testimonies that doe set out true repentance: of whiche thynge I will hereafter set before the readers eyes a table in the description of a Christian lyfe. I will not gather testimonies out of the Prophetes, wherein they partely scorne at their follies that goe about to appease God with ceremonies, and do shewe that they be mere mockeries, and partely doe teache that out­warde vpryghtnesse of lyfe is not the principall part of repentance, [Page] bycause God loketh vpō the heart: who so euer is euen meanely exer­cised in the scripture, shall perceiue of himself without any other mās puttyng in minde, Ioel. that when we haue to do with God, we labour in vayne, vnlesse we beginne at the inward affectiō of the heart. And the place of Ioel shall not a litle helpe to the vnderstandinge of the reste, Ioel. ij.xiij. where he sayth: Teare your heartes and not your garmēts. Also both those pointes are expressed in these wordes of Iames: Iac. iiij.viij. Ye wicked do­ers, cleanse your handes: ye double men, purge your heartes. Where in deede there is an addition ioyned to y ^e first part, but after is shewed the very fountayne and beginning that they muste wipe awaye their secret filthynesse, that there may be an altar set vp to God in the very heart. Biside this there are also certaine outward exercises whiche we vse priuately as remedies to hūble our selues or to tame our flesh, and publikely for the declaration of repentance. And they procede frō that punishment of whiche Paule speaketh, [...]. Cor. vij.xi. for these are the propre­ties of an afflicted minde, to be in lothesomnesse, mournyng and we­ping to, flie gorgeousnesse and al trimmyng, and to forsake al delites. Then he that feleth how great an euell is the rebellion of the fleshe, seketh al remedies to bridle it. Moreouer he that wel bethinketh him how greuous a thing it is to haue offended the iustice of God, can not rest vntill he haue in his owne humilitie geuen glorie to God. Such exercises the olde writers do oftentimes rehearse, when they speake of the frutes of repentance. But albeit they doe not place the whole force of repētance in them, yet the readers shall pardō me, if I speake what I thinke: it semeth vnto me that they stand to much vpon them. And if any man will wisely weye it, I truste he will agree with me, that they haue two wayes gone beyond measure. For when they so muche enforced, and with inmesurable commendations aduaunced that bodyly discipline, this in deede they obteyned, that the people did the more earnestly embrace it, but they in a manner darkened that, whiche ought to haue ben of much greater importance. Secondely, in geuing punishmentes they were somewhat more rigorous than ec­clesiasticall mildenesse maye beare, as we shal haue occasion to shew in an other place.

17 But bicause many when they heare wepyng, fastynge and ashes spoken of, Ioel. ij.xij bothe often in other places and specially in Ioel, they mea­sure the chiefe part of repentance by fastyng and wepyng: therefore theyr errour is to be taken awaye. That which is there spoken of the turnyng of the whole heart to the lord, of cuttyng their heartes and not their garmentes, is proprely belonging to repētance: but weping and fastyng are not ioyned as continuall or necessary effectes therof, but are spoken of in respect of a speciall circumstance. Bicause he had prophecied, that there hāged ouer the Iewes a most greuous destruc­tion, therefore he counselleth them to preuent the wrath of God, not only in repenting, but also in vtteryng tokens of their sorrow. For as a man standyng to be arrayned, vseth humbly to abace hymself with an ouergrowen bearde, vncombed heare and blacke apparel, to moue the iudge to pitie: so it behoued them when they stode accused before the iudgement seate of God, in piteous array to besech him not to ex­tend his rigour. But although ashes and sackcloth did paraduenture [Page 133] more fitly agree with those times. Yet it is certaine, that wepyng and fastyng should be to a very conuenient good vse amonge vs, so oft as the Lorde semeth to threaten vs any plague or calamitie. For when he maketh any danger to appere, he doth after a certaine maner geue warning, that he is prepared or armed to reuenge. Therfore the pro­phet did wel, when he exhorted his contreemen to wepyng & fasting, that is to the sorrowful manner of accused menne, whose offences he sayd a litle before, were had in examination. Euen as the Pastors of the Church should not doe ill at this daye, if when they see any ruine hangyng ouer the neckes of their people, they woulde crye out vpon them to make hast to fasting & weping: so that thei wold with greater and more inwarde care and diligence, alwaye enforce that whiche is the principal point, that they must cut their heartes and not their gar­mentes. It is out of doubt, that fastyng is not alway ioyned with re­pentance but is apointed peculiarly for times of miserable plagues: & therefore Christ ioyneth it with wayling, Matt. ix.xv. when he acquiteth the Apo­stles from neede thereof, vntill the time that beyng spoyled of his pre­sence, they should be tormented with grefe. I speake of solēne fasting. For the priuate life of the godly ought to be tēpered with honest spa­ryng and sobrietie, that in the whole course thereof there may appere a certaine kinde of fasting. But bicause all this matter shalbe to be declared againe in the place where we shall entreate of the discipline of the Church, therefore I doe now the more sclenderly touche it. But this one thyng I will adde here by the waye: when the name of repē ­tance is applied to this outward profession, then it is vnproprely tur­ned from the naturall meanynge whiche I haue aboue set forth of it. For it is not so muche a turnyng vnto God as a confession of fault, with a besechyng of God not to charge them with the peyne and gil­tinesse. So to do penance in ashes and sackcloth is nothing els, Matt. xi.xxi. Luc. x.xiij. than to vtter a displeasednesse when God is angry with vs for greuous offenses. And this is a publike kinne of confession, whereby we con­demning our selues before the Angeles and the world, do preuēt the iudgement of God. 1. Cor. xi, iij. For Paule rebukyng their slouthfulnesse that ten­derly beare with their own faultes, sayth: Yf we did iudge our selues, we shoulde not be iudged of God. But it is not alwaye necessarie to make men openly of counsell and witnesses of our repentance: but to confesse priuately to God is a part of true repentance whiche can not be omitted. For there is nothing more vnreasonable than to loke to haue God to pardon vs the sinnes in whiche we flatter our selues & do hide them by Hipocrisye, least he should bryng them to light. And it behoueth vs not only to confesse those sinnes whiche we dayely cō ­mit, but more greuous offenses ought to drawe vs further, and to cal agayne into our remembrance thynges that seme longe agoe buried. Whiche lesson Dauid geueth vs by his example. Ps. li.vij. For beyng touched with shame of his newly committed fault, he examineth himself euen to the time when he was in his mothers wombe, and confesseth that euen then he was corrupted and infected with the filthinesse of the fleshe. And this he doeth not to diminish the haynousnesse of his fault, as many hide themselues in the multitude, and seke to escape punish­ment by wrappyng other with them. But Dauid doth far otherwise [Page] which with simple plainesse enforceth his fault in sayeng, that beyng corrupt frō his first infancie, he hath not cessed to heape euels vpon e­uels. Also in an other place he likewise so examineth his passed life, Ps. xxv.ix y ^t he craueth the mercie of God for y ^t sinnes of his youth. And truely thē only shal we proue our drowsinesse to be shaken away frō vs, if gro­nyng vnder our burden and bewayling our euels, we aske reli [...]se of God. It is moreouer to be noted, that the repentance which we are cō ­maūded cōtinually to applie, differeth frō that repētance, that lifteth vp as it were, from death them that either haue filthily fallen, or with vnbridled licentiousnesse haue throwen forth themselues to sinne, or after a certaine manner of rebellions reuoltyng, haue shaken of the yoke of God. For the Scripture oftētimes, when it exhorteth to repē ­tance, meaneth therby as it were a passage or rising againe frō death into life:& when it reherseth that the people did penaunce, it meaneth that they were turned frō their idolatrie & other grol [...]e offences. And in like maner Paul threateneth mourning vnto sinners that haue not done penance for their wantonnesse, [...] Cor. xij. [...]i. fornication & vnchastitie. This differēce is to be diligently marked, least while we heare y ^t few ar cal­led to penāce, a more thā carelesse assuredness shuld crepe vpō vs as though the mortifieng of the fleshe did no more belōg vnto vs, the care wherof the corrupt desires y ^t alway tickle vs, & the vices that cōmon­ly budde vp in vs, do not suffer vs to release. Therfore the speciall re­pentance which is required but of some, whō the Deuell hath violētly carried away frō the feare of God, & fast bound with dānable snares, taketh not away the ordinary repētance which the corruptnesse of na­ture cōpelleth vs to applie throughout all y ^e whole course of our life.

19 Now if that be true, which is most euidently certaine, that all the summe o [...] the gospel is conteined in these two principall pointes, Re­pentance & forgeuenesse of sinnes: doe we not see, that the Lord doth therefore freely iustifie them that be his, that he may also by the sanc­tification of his Spirit restore them into true righteousnesse? Ma [...]. xi.x. Mat. iij.ij Iohn the Angel sent before [...] face of Christ to prepare his wayes, preached: Repent ye, for the kyngdome of heauen is come nere at hande. In callyng them to repentance, he dyd put them in minde to acknowlege themselues sinners, and all that was theirs, to be damnable before the Lord, that they might with all their heartes to desire the morti­f [...]eng of their fleshe & a newe regeneration in the Spirit. In tellyng them of the kingdome of God, he called them to faith. For by the king­dome of God whiche he taught to be at hand, he meant forgeuenesse of sinnes, saluation, and life, and all that euer we get in Christ. Wher­fore in the other Euangelistes it is written, [...] i.iiij [...] Iohn came preaching the Baptisme of repentāce vnto [...]orgeuenesse of sinnes. And what is that els, but that thei beyng oppressed & weried with the burden of sinnes, shold turne to the Lord, & conceyue good hope of forgeuenesse & salua­tiō? So Christ also beganne his preachynges: [...] The kingdome of God is come nere at hand: repent ye and beleue the Gospel. First he decla­reth that the treasures of Gods mercie are opened in him, and thē he requireth repentance, and last of all cōfidence in the promises of God▪ Therfore when he meant briefly to cōprehēd the whole summe of the gospel, [...]. [...]iiij. [...]v [...]. he sayd, that he must suffer & rise agayne from the dead, & that [Page 134] repentance and forgeuenesse of sinnes must be preached in his name. The Apostles also preached the same after his resurrection, that he was raysed vp by God, to geue to Israel repentance and forgeuenesse of sinnes. Repentance is preached in the name of Christ, when men do heare by the doctrine of the gospell that al their thoughtes, their affec­tions, and their endeuors are corrupt and faulty, and that therfore it is necessarie that they be borne againe if thei wyll entre into the kingdome of God. Forgeuenesse of sinnes is preached when men ar taught that Christ is made to them redemption, Ro. i.xxi. righteousnesse, saluatiō and life: in whose name they are freely accompted righteous and innocent in the sight of God, whereas bothe these graces are receiued by fayth, as I haue in an other place declared: yet bicause the goodnesse of God whereby sinnes are forgeuen, is the profe obiect of fayth, therefore it shalbe good that it be diligently distinguished from repentance.

Now as the hatred of sinne, which is the beginnyng of repentāce, 20 openeth vs the first entrie vnto Christ, which sheweth himself to none but to miserable and afflicted sinners, Esa. lx [...]. [...], Mat. xi.v, Luc. iiii.xviij. Matt. ix.xxii. Act. iii▪xxvi. &. v▪ xxxi. which grone, labour, are loden, are hungry and thirsty, and pine awaye with sorrowe and miserie: so must we endeuor toward repentance, throughout all our life applie it, and follow it to the ende, if we will abide in Christ. For he came to cal sinners, but to repentance: he was sent to blesse the vnworthy, but so that euery one should turne himself frō his wickednesse. The Scrip­ture is full of such sayenges. Wherefore when God offreth forgeue­nesse of sinnes, he likewise vseth to require on our parte repentance, secretly declaryng thereby, that his mercie ought to be to men a cause to repent them. Esa. lvi.i. & lix.xx. & lv.vi. (Do sayth he) iudgement and righteousnesse, bycause saluation is come nere at hand. Agayne. There shall come to Sion a Redemer, and to them that in Iacob repēt from their sinnes. Againe. Seke the Lord while he may be found: cal vpon him while he is nere. Let the wicked leue his way & the wickednesse of his thoughtes, & be turned to the Lord, Act. ii.xxxviii. & he shall haue mercie on him. Againe. Turne ye & repent, that your sinnes may be done away. Where yet is to be noted, that this cōdition is not so annexed as though our repentance were a fundatiō to deserue pardō, but rather (bicause the Lord hath determi­ned to haue mercie vpō men to this ende y ^t they shuld repēt) he teach­eth men whether they shall trauaile if they will obteine grace. Ther­fore so long as we shall dwell in the pryson of our body, we must con­tinually wrastle with the vices of our corrupt flesh, yea with our own naturall soule. [...] Plato sayth in certayne places, that the life of a Phy­losopher is a meditation of death. but we may more truely say, that the life of a Christian mā is a perpetuall studie and exercise of mortifieng the fleshe, till it beyng vtterly slayue, the Spirit of God get the domi­nion in vs. Therefore I thinke that he hath much profited, that hath learned much to mislyke himself: not that he should sticke faste in [...]hat myre and goe no further, but rather that he should haste and long to­ward God, that being graffed into the death & life of Christ, he should studie vpon a continuall repentance: as truely they can not otherwise do, that haue a naturall hatred of sinne: for no man euer hated sinne, vnlesse he were first in loue with righteousnesse. This doctrine, as it was most simple of all other, so I thought it beste to agree with th [...] [Page] truthe of the Scripture.

21 Nowe that Repentance is a singular gift of God, I thinke it be so wel knowen by the doctrine aboue taught, that I neede not to repete a long discourse to proue it agayne. Act. xi.xviii. Therfore the church prayseth and hath in admiratiō the benefit of God, that he hath geuen the Gentiles repentance vnto saluation. i [...]. Tim. ij.xiv. And Paule commaundyng Timothee to be patiēt and milde toward the vnbeleuers, sayth: If at any time God geue them repentance that they maye repent from the snares of the Deuel. God in deede affirmeth that he willeth the conuersion of al mē, and directeth his exhortations generally to all men: but the effectual workyng therof hangeth vpon the Spirit of regeneration. Bicause it were more easy to create vs men, than of our owne power to put on a better nature. Eph. ij.x. Therfore in the whole course of regeneration we are not without cause called, the worke of God created to good workes, which he hath prepared that we should walke in them. Whom soeuer the lordes will is to deliuer from death, those he quickeneth with the Spirit of regeneration: not that repentance is properly the cause of saluation, but bycause it is alredy seen that it is vnseparable frō fayth and from the mercie of God: Esa. lix.xx sithe (as Esaye testifieth) there is a rede­mer come to him, and to those that in Iacob are returned from their wickednesse. This truely standeth stedfastly determined, that were so euer liueth the feare of God, there the Spirite hath wrought vnto the saluation of man. Esa. lxiij.xvij. Therfore, in Esaie, when the faithful complaine and lament that they are forsaken of God, they recken this as a token of beyng reprobates, that their heartes were hardened by God. The Apostle also meanyng to exclude apostataes from hope of saluation, Heb. vi.vi apointeth this reason, that it is impossible for them to be renewed vn­to repentance: bicause God in renewyng them whom he wil not haue perish, sheweth a tokē of his fatherly fauour, and in a māner draweth them vnto him with the beames of his cherefull and mery contenāce: on the other side with hardenyng them, he thundereth agaynst the re­probate, whose wickednesse is vnpardonable. Whiche kinde of ven­geance the Apostle threateneth to wilfull apostataes, Hebr. x.xxix. whiche when they depart from the faith of the Gospell, do make a scorne of God, re­prochefully despise his grace, and defile & treade vnder feete the bloud of Christ, yea as much as in them is they crucifie him agayne. For he doth not (as some fondly rigorous men would haue it) cut of hope of pardon from all wilfull sinnes: but teacheth that apostasie is vnwor­thy of all excuse: so that it is no maruell that God doth punish a con­tempt of himself so full of sacrilege, with vnappeasable rigour. For he sayth y ^t it is impossible, Hebr. vi.iiij. that they which haue ones ben enlightened, haue tasted of the heauenly gift, haue ben made partakers of the holy ghost, haue tasted of the good word of God & the powers of the world to come, yf they fall, shuld be renewed to repētance, crucifiyng againe of newe, and makyng a scorne of the sonne of God. Againe in an other place: Heb. x.xxv If (sayth he) we willingly sinne after knowledge of the truth re­ceyued, there remayneth no more sacrifice for sinnes, but a certayne dreadfull expectation of iudgement, &c. These also be the places, out of the wrōg vnderstandyng wherof, the Nouatians in old time haue gathered matter to play the mad men: with whose rigorousnesse cer­taine [Page 135] good mē beyng offended, beleued this to be a counterfait Epistle in the Apostles name, whiche yet in all partes doth truely fauour of an Apostolike spirite. But bycause we contend with none but with thē that allowe it, it is easy to shewe, how these sentences do nothing mainteine their errour. Firste it is necessarie that the Apostle agree with his maister, whiche affirmeth that all sinne and blasphemie shal be forgeuē, except the sinne agaynst the holy Ghost, which is not for­geuen neyther in this world, nor in the world to come. It is certaine (I saye) that the Apostle was contented with this exception, vnlesse we will make him an aduersarie to the grace of Christ. Whereupon foloweth, that pardon is denied to no special offenses, but only to one, whiche procedyng of a desperate rage, can not be ascribed to weake­nesse, and openly sheweth that a man is possessed of the Deuell.

But to discusse this, it behoueth to enquire what is that same so 22 horrible offense, that shall haue no forgeuenesse. Whereas Augustine in one place defineth it an obstinate stifnesse euen vnto death, with despeire of pardon, that doth not well agree with the very wordes of Christ, tha [...] it shall not be forgeuen in this world. For eyther that is spoken in vaine, or it maye be cōmitted in this life. But if Augustines definition be true, then it is not committed, vnlesse it continue euen vnto death. Wheras some other saye, that he sinneth against the holy ghost, that enuieth the grace bestowed vpon his brother: I see not frō whense that is fetched. But let vs bring a true definitiō, which beyng ones proued with sure testimonies, shall easily by it sel [...]e ouerthrowe all the reste. I saye therefore, that they sinne agaynst the holy ghost, which of set purpose resist the truthe of God, with brightnesse wherof they are so daseled, that they can not pretend ignorance: whiche they do only to this ende to res [...]st. Mat. x [...].xxxij. Marc. iij.xxix. Lu. xij.x. For Christe meanynge to expounde that whiche he had sayd, immediatly addeth: He that speaketh a worde a­gaynst the sonne of man, it shalbe forgeuē him: but he that blasphemeth agaynst the holy ghost, shal not be forgeuen. And Matthew, for the blasphemie against the holy Spirit, putteth the spirit of blasphemie. But how can a mā speake a reproche against the Sonne, but it is al­so spoken agaynst the holy ghost? They that stumble vnware against the truthe of God, not knowyng it, which do ignorantly speake euell of Christ, hauyng yet this minde, that they would not extinguish the truth of God disclosed vnto them, or ones with one worde offend him, whome they had knowen to be the lordes anoynted: these men sinne agaynst the father and the sonne. So there are many at this day, that do most hatefully detest the doctrine of the Gospell, whiche if they did know it to be the doctrine of the Gospell, they would be redy to wor­ship with all their heart. But thei whose conscience is conuinced, that it is the worde of God whiche they forfake and fight agaynst, and yet cesse not to fight agaynst it, they are sayd to blaspheme the holy ghost: for asmuch as they wrastle against the enlightening that is the work of the holy ghost. Such were many of the Iewes, whiche when they could not resist the Spirit that spake by Stephen, Act. vi.x▪ yet endeuored to resist. It is no doubt but that many of them were carried vnto it with zele of the lawe, but it appereth that there were some other that of malicious wickednesse dyd rage agaynst God himselfe, that is to saye, [Page] agaynst the doctrine, whiche they were not ignoraunt to be of God. And such were those Pharisees, Matt. ix. [...]iiij. [...] xii [...]. against whō the Lord inueyeth, which to ouerthrow the power of y ^e holy ghost, defamed him with the name of Beelzebub. This therfore is the Spirit of blasphemie. when mans boldnesse of [...] purpose, leapeth forth to reproche of the name of God. Which Paule signifieth whē he sayth, i. Tim. i.xiii. that he obteined mercie, bicause he had ig [...]orātly cōmitted those thinges through vnbelefe, for whiche otherwise he had ben vnworthy of Gods fauour. If ignorāce ioyned with vnbelefe was y ^• cause that he obteined pardō, therupō foloweth, y ^t there is no place for pardon, where knowlege is ioyned to vnbelefe.

23 But if thou marke it wel thou shalt perceiue that the Apostle spea­keth not of one or other particular fal, but of the vniuersal departyng whereby the reprobate do forsake saluation. And it is no maruel, that they whom Iohn in his canonical epistle affirmeth not to haue ben of the elect. frō whom they went out, ii Ih. i.xix do fele God vnappeasable. For he directeth his speache against them, that imagined, that they might re­ [...]urue to the Christian religion, although they had ones departed frō it: and calling them from this false & pestilent opinion, he sayth that whiche is most true, that there is no way of returne open for them to the cōmunion of Christ, that wittingly & willingly haue cast it awaye: But they cast it not away, that only in dissolute licentiousnesse of lyfe transgresse the word of the lord, but thei that of set purpose cast away his whole doctrine. Therfore the deceit is in these wordes of fallyng & sinning. Bicause the Nouatians expound Falling to be, if a man be­yng taught by the law of the Lord, y ^t he ought not to steale or to cōmit fornication, absteineth not from stealing or fornication. But cōtrary­wise I affirme, y ^t there is a secret comparison of contraries, wherein ought to be repeted althinges cōtrarie to that which was first spokē, so y ^t here is expressed not any particular fault, but the whole turning away frō God, and (as I may so cal it) the Apostasie of the whole mā. Therfore when he sayth, Hebr. vi.iiij. they which haue fallen after that they haue ones ben enlightened, & haue tasted the heauēly gift, & ben made par­takers of the holy ghost, & also tasted the good worde of God and the powers of the world to come: it is to be vnderstanded of them y ^t with aduised vngodlinesse haue choked y ^e light of y ^e holy spirit, haue spit out agayne the tast of the heauenly gift, haue enstrāged themselues from the sanctificatiō of the holy ghost, haue troden vnder foote the word of God & the powers of the world to come. And the more to expresse that aduised purpose of wickednesse, in an other place afterwarde he ad­deth this worde by name, [...]eb. x. xvi Wilfully. For when he sayth, that there is left no sacrifice for them that sinne willingly after knowlege of the truthe receiued, he doth not denie, y ^• Christ is a continual sacrifice to purge the iniquities of the holy ones (which he expresly crieth out al­most in y ^e whole epistle, where he declareth y ^• priesthode of Christ) but he sayth, that there remaineth no other whē that is ones forsaken: & it is forsaken, when the truth of the gospell is of set purpose renounced.

24 But whereas some do thinke it to harde and to far from the tender merciefulnesse of God, that any are put awaye that flee to beseching the lords mercie: that is easily answered. For he doth not say, that par­don is denied thē if they turne to the lord: but he vtterly denieth, that [Page 136] they can rise vnto repentance, bycause they are by the iuste iudgement of God striken with eternall blindnesse for their vnthankefulnesse. And it maketh nothyng to the contrarie that afterward he applieth to this purpose the example of Esau, whiche in vaine attempted with howling and wepyng to recouer his right of the firste begotten. And no more doth that threatenyng of the Prophet, When they crie, I wil not heare. Zach. vij▪ xiij. For in such phrases of speache is meante neyther the true conuersion, nor callyng vpon God, but that carefulnesse of the wicked wherewith beyng boūd, they are compelled in extremitie to loke vnto that which before they carelesly neglected, that there is no good thing for them but in the Lordes helpe. But this they doe not so muche call vpon, as they mourne that it is taken from them. Therefore the Pro­phet meaneth nothing els by Cryeng, and the Apostle nothing els by Weping, but that horrible torment which by desperation fretteth and vexeth the wicked. This it is good to marke diligently: for els God should disagree with himself, Eze. xviij▪ xxi. which crieth by the Prophet that he wil be merciefull so sone as the sinner turneth. And as I haue alredy sayd, it is certayne that the minde of man is not turned to better, but by Gods grace preuentyng it. Also his promise concernyng callynge vpon him, will neuer deceyue. But that blinde torment wherwith the reprobate are diuersly drawen, when they see that they muste needes seeke God, that they may finde remedie for their euels, and yet do flee from his presence, is vnproperly called Conuersion and prayer.

But a question is moued, whereas the Apostle denieth that God 25 is appeased with fained repentance, i. Reg. xxviii.xxix. how Achab obteined pardon and turned awaye the punishment pronounced vpon him, whom yet it ap­pereth by the reste of the course of his life to haue ben onely striken a­mased with sodeine feare. He did in deede put on sacke cloth, scattered ashes vpon him, laye vpon the ground, and (as it is testified of him) he was hūbled before God: but it was not enough to cut his garmentes when his heart remayned thicke and swollen with malice▪ yet we see how God is turned to mercy. I answere that so somtimes hypocrites are spared for a time, but yet so that euer the wrath of God lyeth vpō them, and that is done not so much for their sakes, as for common ex­ample. For whereas Achab had his punishment mitigate vnto him, what profit got he therby, but that he should not fele it a liue in earth? Therefore the curse of God, although it were hidden, yet had a faste abidyng place in his house, and he himself went into eternall destruc­tion. This same is to be seene in Esau. Gen. xxvi [...] xviii. For though he had a repulse, yet a temporall blessyng was graunted him at his wepyng. But by­cause the spiritual inheritance, by the oracle of God could not rest but with one of the brethren, when Iacob was chosen and Esau refused, that puttyng awaye did exclude the mercie of God: this comfort was left him as to a beastly man, that he should be fat with the fatte of the earth and the deaw of heauen. And this is it that I sayd euen nowe, that it ought to be referred to the example of other, that we shoulde learne the more cherefully to applie our mindes and endeuours to re­pentāce, bycause it is not to be doubted that when we are truely and hartily turned, God will be ready to forgeue vs, whose mercifulnesse extendeth it selfe euen to the vnworthy, so longe as they shewe anye [Page] grefe at al. And therwithal we be also taught, how terrible iudgemēt is prepared for all the obstinate, whiche now make it a sport with no lesse shamelesse face than iron heart to despise and set nought by the threatenings of God. After his manner he oftētimes reached out his hand to the childrē of Israel, to releue their miseries, although their cries were counterfait, & their heart doble and false, as himself in the Psalme cōplayneth, Ps. lxxvi [...].xxxvi. that they by & by returned to their nature, and so minded with so frendly gentle dealing to bryng thē to earnest conuer­sion, or to make thē vnexcusable. Yet in releasing punishmentes for a time, he doth not binde himself to a perpetual law therby, but rather riseth somtimes more rigorously against Hypocrites, & doubleth their peines, y ^t therby may appere how much fayning displeaseth him. But (as I haue sayd) he sheweth some examples of his redinesse to geue pardon, by which the godly may be encouraged to amēdement of life, & their pride maye be the more greuously condemned, that stubbornly kick against the pricke.

The fourth Chapter. ¶That all that the Sophisters babble in their scholes of Penance, is far from the purenesse of the Gospell. Where is entreated of Confession and Satisfaction.

1 NOwe I come to discusse those thynges, which the Schole sophisters haue taught of repētāce. The firste is out of Gregory, and is re­hersed Lib. 4. S [...]t. Dist. 14. ca. 1, The ij. out of Ambr. & reser. il­lie, & in D [...]r. Dist. 3. de p [...]ni­ [...]ēt. c. Poe­ni. priore. The .3. out of August. reser [...]. ca Dist. c. Poe­ [...]t. post. The 4. out of Ambr. resert. Dist. 1. Poenit. c. Vera poeni. Which I wil run ouer in as few wordes as may be, bycause I minde not to goe through all, least this boke, which I labour to draw into a short abridgment, should growe to a huge greatnesse. And the Sophisters haue entāgled it in so many volumes, beyng a matter otherwise not very hard, that a mā shal hardly finde how to get out, if he ones fal into their dregges. First, in definyng it, they shewe y ^t they neuer vnderstode what repentāce was. For thei take hold of certaine sayenges of the olde writers, which do nothing at al expresse y ^e nature of repentance, as that to repent is to wepe for sinnes passed, & not to commit sinnes to be wept for: Agayne, that it is to lament euels pas­sed, and not to commit agayne other euels to be lamented. Agayne: that it is a certaine sorowful reuēge, punishing in himself that which he is sory to haue committed. Againe: that it is a sorrow of heart, and bitternesse of soule, for the euels that a man hath cōmitted or to which he hath consented. But, to graunt these thinges well sayde of the fa­thers, (which a contentious man might easily enough denie) yet they were not spoken to this entent to describe repentance, but only to ex­hort thē to whom they wrote, that they should not fal againe into the saine offenses, out of whiche they had ben drawen. But if we liste to turne all suche titles of commendation into definitions, then other maye also be adioyned as rightfully as they. As this of Chrysostome, Repentance is a medicine that destroyeth sinne, a gift geuē from hea­uen, a maruellous vertue, a grace surmounting the force of the law. Yea and the doctrine which thei afterward teache, is somwhat worse than these definitions. For they sticke so earnestly in outward exer­cises, that a manne can gather nothyng els out of infinite volumes, but that repentance is a discipline and rigorousnesse that serueth partly to tame the fleshe, and partly to chastise and punish vices: but [Page] thei kepe maruellous silence of the inward renewing of the minde that draweth with it correction of life. Ther is in deede muche talke among them of Contritiō & Attrition, thei tormēt soules with many doubtes, and do thruste into them muche troble and carefulnesse: but when thei seeme to haue throughly wounded the heartes, thei heale y ^e bitternesse with a light sprinkling of ceremonies. Lib. 4. Sen. .16. ca. 1. [...]e po [...]. i. distri .1. c. psecta poenitentia. And whē thei haue thus curious­ly defined repentance, thei diuide it into contrition of hearte, confession of mouthe, & satisfaction of worke, no more logically than thei defined it, although thei wolde seeme to haue wasted all their age in framinge of syllogismes. But if a man will go about to proue by the definition (which kinde of argument is of force among logicians) that a man may wepe for his sinnes passed, and committ no more to be wept for, that he may bewaile his euels passed, and commit no more to be bewailed, and that he maye punishe himselfe for that which he was sory to haue com­mitted. &c. although he do not confesse with his mouth: howe will they maintaine their diuision? For if that true penitent man do not confesse, then repentance may be without confessiō. But if thei answer, that this diuision is referred to repentance, in respect that it is a sacrament, or is meant of the whole perfection of repentance, whiche thei comprehend not in their definitions, then is ther no cause to blame me, but let them lay the fault in themselues that make not a purer and plainer definiti­on, I truely (according to my grossnesse) when any thing is disputed of, do referre all things to the very definition, which is the stay & grounde of the whole disputation. But admit that to be their masterlike licence. Now let vs particularly consider all the partes in ordre. Wheras I do negligently leape ouer as trifles those thynges that thei wyth greate grauitie of countenance do publish for misteries, I do it not vnwitting­ly, neither were it very painefull for me to confute all that thei thinke them selues to haue depely and suttlely disputed) but I woulde think it against conscience to wery the readers with such trifles without any profit. Truely it is easy to know by the questions which thei moue and tosse, and wherewith thei miserably encomber themselues, that they prate of thinges that thei know not. As for example: whether the re­pentance of our sinne pleaseth God, whē obstinacie endureth in other. Againe: whether the punishmentes laied vpon man by God, do auaile to satisfaction. Againe: whether repentance maye be oftentimes reite­rate for deadly sinnes: wher thei fowly & wickedly define, that penance is dayly done but for veniall sinnes. Likewise thei very much torment themselues with a grosse erroure, vpon the saieng of Hierome, that re­pentance is a second bourde after shipperack. Wherin thei shewe that thei neuer waked from their brutish dulnesse, to feele so much as a farr of the thousandth part of their faultes.

But I wold the readers shold note, that here is not a quarel about 2 the shadow of an asse, but the most earnest mater of al other is entrea­ted of, that is to saie, forgeuenesse of sinnes. For wheras thei require three things to repentance, contrition of heart, confession of mouth, & satisfaction of worke: thei do therwithal teache that those three thin­ges are necessarie to the obteining of forgeuenes of sinnes. But if it be­houe vs to know any thing at all in all oure religion, this truely beho­ueth vs moste of all, I meane to vnderstand and knowe well by what [Page] meane, with what lawe, vpon what condition, with what easinesse or hardnesse the forgeuenesse of sinnes is obtained. If this knowledge stande not plaine and certaine, the conscience can haue no rest at all, no peace with God, no confidence or assurednesse, but continually tremb­leth, wauereth, is troubled, is tormented, is vexed, horriblye dreadeth, hateth and fleeth the sight of God. But if the forgeuenesse of synnes hange vpon those conditions to whiche thei do binde it, then nothing is more miserable, nothinge in more lamentable case than we. They make Contrition the firste parte of obteining pardon, and they require that to be a due contrition, that is to saie perfect and full: but in the meane time thei do not determine when a man may be assured, that he hathe to the full measure perfectly perfourmed this contrition. True­ly I graunt that euery man ought diligently and earnestly to enforce hymselfe, with bitterly weping for his synnes, to whett himselfe more and more to a lothing and hatred of them. For this is a sorrowe not to be repented, y ^• breedeth repentance vnto saluation. But when there is suche a bitternesse of sorrowe requyred as maie proportionally aun­swer the greatnesse of the fault, and suche as maye in balaunce coun­terpaise with the trust of pardon, here the pure consciences are marue­lously tormented and troubled, when they see them selues chaunged with a due contrition of sinnes, and doe not so atteine the measure of that due, that they can determine with them selues, that they haue duely perfourmed so muche as they duely oughte. If they saie that we muste do as muche as lyeth in vs, then come we still to the same pointe that we were at before: for howe dare any manne assure himselfe that he hath employed all his force to bewaile his synnes? So when the consciences hauinge longe wrastled with them selues, and longe been exercised with battailes, doe at length finde no heauen to reste in, yet somewhat to ease them selues, thei enforce them selues to a sorrowe, and wringe out teares to make perfect their contrition.

3 But yf they saie that I slaundre them: Let them come forthe and shewe any one man, that by suche doctrine of contrition hathe not ey­ther ben driuen to despeire, or hath not set for his defense a counterfai­ting of sorrowe in steede of true sorrowe, againste the iudgemente of God. We haue also oure selues saide in one place, that forgeuenesse of synnes neuer commeth without repentance, bycause none but the af­flicted and wounded with conscience of synnes, can syncerely call vpon the mercie of God: but we haue therewithall further saide, that repen­tance is not the cause of the forgeuenesse of sinnes. As for those tor­mentes of soules, whiche they saie muste be perfourmed of duetie, we haue takē them awaie: we haue taught the sinner not to loke vpon his owne contrition nor his owne teares, but to fasten bothe his eyes vpon the onely mercie of God. Mat. xi.xviij. Esa. lxi. Luc. iiii.xviii. We haue onely putte him in minde that Christ called the laboring & loden, when he was sent to publish glad tidinges to the poore, to heale the contrite in heart, to preache remission to cap­tiues, to deliuer prisoners, & to comforte them that mourne. From whi­che shold be excluded both y ^e Pharises, that filled with their own righ­teousnesse, doe not acknowledge their owne pouertie, and also the de­spisers that carelesse of Gods wrath do seke no remedy for their euels. For suche doe not laboure, nor are loden, nor contrite in hearte, nor [Page 138] bounde nor captiue. But there is greate difference betweene teaching a man to deserue forgeuenesse of sinnes with due and full contrition, whiche the sinner can neuer perfourme: and instructing him to hunger and thirste for the mercie of God, that by the acknowledging of hys owne miserie, by his owne vnquietnesse, wearinesse and captiuitie, it maie be shewed him, where he ought to seeke for releefe, rest and liber­tie: and finally, he maie be taught in the humbling of himselfe, to geue glorie to God.

Concerning Confession, ther hath been alwaie great strife betwene 4 the Canonistes and Scholediuines: while the one sorte affyrme, that confession is commaunded by the special commaundement of God, and the other sorte denie it and saie, that it is commaunded onely by the Ec­clesiasticall constitutions. But in this contention hathe appeared the notable shamlessnesse of the diuines, that haue corrupted and violent­ly wrasted as many places of Scripture, as thei alleaged for their pur­pose. And when thei sawe y ^t thei coulde not so obteine that which they required, thei which woulde be thought more suttle than the rest, esca­ped away with this shifte, that confession came from the lawe of God, in respect of the substance of it, butte afterwarde receiued frome of the lawe Positiue. Euen as the foolishest sorte amonge the laweyers doe saie, that Citations came from the law of God, bicause it is said: Adam wher arte thou? And likwise Exceptions, Gen. i [...]. [...] bicause Adam aunswered as if were by waie of exception saieng: The wife that thou gauest me. &c. but that bothe citations and exceptions receiued forme geuen them by the Ciuile law. But lette vs see by what argumentes thei proue thys confession, either formed or Unfourmed to be the commaundement of God. The Lorde (saie thei) sent the leprous men to the preestes. Matt. v [...]i [...] [...]. Luc. v.x [...] Deu. xixi.viii. But what? Sente he them to confession? Whoe euer hearde it spoken, that the Leuiticall preestes were appointed to heare confessions? Therfore thei flee to Allegories, and saie: It was commaunded by the lawe of Moses, that the preestes shoulde discerne betwene leprosie and lepro­sie: sinne is a spirituall leprosie: therfore it is the preestes office to pro­nounce vpon it. Before that I aunswer them, I aske this by the waie, If this place make thē iudges of y ^e spiritual leprosie, why do thei draw to them y ^• knoweledge of natural & fleshely leprosie? This forsoothe is not to mocke with the Scriptures. The lawe geueth to the Leuiti­call preestes the knowledge of Leprosie, therefore let vs take yt vpon vs. Sinne is a spirituall leprosie, therefore lette vs also bee exami­ners of sinne. Nowe I aunswere: sithe the preestehoode is remoued, it is necessarie that the law be remoued also. Heb. vii. [...]x Al presthodes are remoued to Christe, and fulfilled and ended in him, therefore to him onely al the right and honoure of preesthoode is also remoued. It thei loue so wel to folow Allegories, let them set Christ before them for the only preest, and heape vpon his iudgement seate the free iurisdiction of al things: this we can easily be content to suffer. Moreouer their allegorie is very vnfitt, that setteth among the ceremonies that lawe whiche is mearly politike. Why then did Christe send the leprous menne to the preestes? That the preestes shoulde not cauill that hee did breake the lawe that commaunded the man healed of the leprosie, to bee shewed before the preeste and purged with offering of sacrifice: therefore he commaun­ded [Page] the leprous men being cleansed, to do that whiche belonged to the law. Goe (saith he) and shewe your selues to the preeste, and offer the gifte that Moses hathe commaunded in the lawe that it shoulde be for a witnesse vnto them. And truely this miracle shold haue ben a witnes vnto them, for thei had pronounced them leprous, and nowe they pro­nounce them healed. Are thei not whether thei will or no compelled to become witnesses of Christes miracles? Christ leaueth to them his mi­racle to be examined, Mat. xxuii xiiii. Matt. x.xviiii. thei canne not denie it. But bicause thei still dallie with it, therfore this worke is for a witnesse vnto them. So in an other place: This Gospell shalbe preached in all the worlde, for a witnesse to al nations. Again: ye shalbe ledde before kinges and gouernours, for a witnesse to them. that is: that in the iudgemen [...]e of God thei maie be more strongly conuinced. Hom. 12. de muli [...]re [...]hananaea. But if thei had rather folow Chrysostome: he also teacheth that Christe did this for the Iewes sake, that he shoulde not be accompted a breaker of y ^e law. Albeit in so cleare a matter I am ashamed to alleage the wittnesse of any man: wheras Christ pronoun­ceth that he leaueth the righte of the lawe whole to the preestes as to the professed enemies of the Gospell, whiche were alway bent to carpe against it, if their mouth had not ben stopped. Wherfore that the popish sacrificeng preestes maie still keepe this possession, let them openly take partes with them which must of necessitie be restrained by force, y ^t they speake not ill against Christe. For this nothing belongeth to his trewe ministers.

5 Thei bring their second argument out of the same fountaine, that is, from an allegorie, as though allegories were of greate force to con­fyrme any doctrine. But lette them be of force, if I do not proue that I can make a fairer shewe of them for my syde, than thei can for theirs. Thei say, Ihou. xi.xliii. The Lorde commaunded his Disciples, that when Lazarus was raised vp, thei shold vnbinde an losse him from hys bondes. Here first the lie: for it is no wher reade thay y ^e Lorde saide this to the Disci­ples: and it is muche more likely that he saide it to the Iewes y ^t stoode by him, that y ^e miracle might be made the more euident without suspi­tion of fraud, & his power appeare y ^• greater, y ^• without any touching, with his onely worde he raised vp deade men. For thus I expounde it: that the Lorde, to take awaie all wrongfull opinion from the Iewes, willed them to rolle awaie the stone, to fe [...]le the stinke, to beholde assu­red tokens of death, to see him rising by the onely power of his worde, and them first to feele him liuing. [...]er. contra Iudes, Gen­tiles & haer [...]ti [...]. And this is the iudgement of Chry­sostome. But let vs graunt y ^t this was spoken to the Disciples: what wil thei get therby? That the Lord gaue his Apostles power to loose. But how much more fitly and more handesomely might these thinges be applied by waie of allegorie, to saie that by this signe y ^e lord meanie to instruct his faithful, to loose them y ^t he had raised vp: that is, y ^t they sholde not cal into remembrance those sinnes y ^t he had forgotten: that thei shold not condemne them for sinners whom he had acquited: that thei sholde not reproche men with those thinges that he had forgeuen: that thei shoulde not be rigorous to punish, and lightly offended, wher he is mercifull and easily entreated to spare? Truely nothing ought to moue vs more to readinesse to forgeue, than the exaumple of y ^e Iudge that threatneth that he wyll be vnappeasable to them that be to rigo­rous [Page 139] and vngentle. Nowe let them goe and boaste of their allegories. 6

But nowe thei ioyne more nere hande with vs, when thei fight (as thei thinke) with open sentences. Thei that came to Ihons baptisme, did confesse their sinnes, & Iames willeth that we confesse oure sinnes one to an other. No maruell if they that wolde be baptised did confesse their sinnes, for it was saide before that Ihon preached the baptisme▪ of repentance, and baptised in water vnto repentance. Whom shold he then haue baptized, but them that had confessed themselues sinners? Baptisme is a token of the forgeuenesse of sinnes: and who shold be ad­mitted to this token but sinners, and thei that acknowledg themselues to be such? Therfore thei confessed their sinnes, that thei might be bap­tised. And not without a cause doth Iames bidde vs confesse one to an other. But if thei did marke what foloweth nexte after, thei would vn­derstande, that this also maketh little for them. Confesse (saithe he) one to an other your sinnes, & praie one for an other. He ioyneth toge­ther mutuall confession and mutuall praier. If we must confesse to pre­stes onely, then muste wee also praie for prestes onely. Yea, What and if it might folowe of the wordes of Iames that onely preestes mighte confesse? for when he willeth that we shold confesse one to an other, he speaketh onely to them that may heare the confessions of other: his worde is in greke Allelous, mutually, enterchangeably, by turnes, or (if thei so like best to terme it) by waye of reciprocatiō one to an other. But so enterchāgeably none can cōfesse, but thei that are meete to here confessions. Whiche prerogatiue syth thei vouchesaue to graunt only to prestes, we do also put ouer y ^e office of confessing to thē only. There­fore away with such trifelinges, & let vs take the very meaning of the Apostle which is simple & plaine: y ^t is, y ^• we sholde laye our weakenesse one in an others bosome to receiue mutuall counsel, mutuall compassiō and mutuall comforte one of an other: then that wee be naturally pri­uie to the weakenesses of our brothren, shold praie for them to y ^e Lord. Why do thei then alleage Iames against vs, which do so earnestly re­quire y ^e confessiō of y ^e mercy of God? Gala. iii [...] xxii. but no man can confesse Gods mer­cie, vnlesse he haue first confessed his owne miserie. Ye wee rather pro­nounce him accursed y ^t doth not before God, Ro. iij.ix. before his Angels, before the Churche, yea and before all men confesse himselfe a sinner. For the Lorde hath concluded al vnder sinnes y ^t al mouthes might be stopped, and all fleshe humbled before God, and he onely iustified and exalted. 7

But I maruell with what face thei dare affirme, that the confession whereof thei speake, is of the lawe of God: the vse wherof we graunt in dede to be very auncient, butte suche as we are able to proue in olde time to haue ben at libertie. Truely euen their owne cronacles declare, that there was no certaine lawe or constitution of it before the times of Innocent y ^e thirde. Surely if thei had had a more auncient lawe, they wolde rather haue taken holde thereof, than haue been contented with the decree of y ^e counsell of Laterane, and so made them selues to be laughed at, This [...] the [...]83. Pope. euen of children. In other things thei sticke not to come forged decrees, whiche thei father vpon the most auncient Counsells, that thei maie with very reuerence of antiquitie dasell the eyes of the simple. In this point, it came not in their minde to thrust in such a false packe. Therefore by their owne witnesse, ther are not yet passed three [Page] hundred yeares sins Innocent the thirde laied that snare vpon men, & charged them with necessitie of Confession. But, to speake nothinge of the time: the very barbarousnesse of the woordes minisheth the cre­dit of that law. For wher these good fathers commaunde euery one of bothe kindes, male & female, ones euery yeare to confesse all hys sinnes to his own preest, pleasant men do merily take exception, y ^t in this com­maundement are conteined only Hermaphrodites, and sate that it be­longeth not such a one as is either male or female only. Sins y ^t time, a more grosse beastesnesse hathe bewrated it selfe in their scholars, that can not expounde what is meant By his own prest. Whatsoeuer al the Popes hyred bablers do prate, we holde bothe that Christ was neuer the author of thys law that compelleth men to recken vp their sinnes, and also that there passed a thousande and twoo hundred yeares from the resurrection of Christe before that any suche lawe was made. And so, that this tyrannie was then firste brought in, when all godlynesse & learning being destroied, the visors of Pastors had without choise ta­ken al licentiousnesse vpon them. Moreouer there are euident testimo­nies bothe in hystories and other auncient writers, whiche teach that this confession was a politike discipline redemed by the byshops, not a lawe made by Christe or his Apostles. I wil alleage but one out of ma­ny, whiche shall be a plaine proofe thereof. Tripart. hist. lib. 9. Sozomenus reporteth that this constitution of bishops was diligently kepte in all the west Chur­ches, but specialli at Rome. Wherby he sheweth that it was no vniuer­sall ordinance of all Churches. But he saith that there was one of the preestes peculiarly appointed to serue for this office. Whereby he dothe sufficiently confute that which these men do falsly saie of the keyes ge­uen for this vse vniuersally to the whole ordre of presthode. For it was not the common office of all preestes, but the special duetie of some one that was chosen thervnto by y ^e bishop. The same is he, whome at thys daie in all cathedrall Churches thei call Penitentiarie, the examiner of haynous offenses, and such wherof the punishment perteineth to good example. Then he saith immediatly after, y ^t this was also y ^e manner at Constantinople, till a certaine woman faining that she came to confes­sion, was founde so to haue colored vnder that pretence y ^e vnhonest cō ­panie that she vsed with a certaine Deacon. For this acte, Nectarius a man notable in holines & learning bishop of that Churche, toke away y ^e custome of confessing. Here, here let these asses lift vp their eares. If auricular confession wer the lawe of God, how durst Nectarius repelle and destroie it? Wil thei accuse for an heretike & schismatike Nectarius a holy man of God, allowed by the consenting voices of all the olde fa­thers? But by the same sentence thei muste condemne the Churche of Constantinople, in whiche Sozomenus affyrmeth that the manner of confessing was not onely let slype for a time, but also discontinued euen till within time of his remembrance. Yea let them cōdemne of apostasy not onely the Church of Constantinople, but also all the cast Churches whiche haue neglected that lawe, whiche (if thei saie true) is inuiolable and commaunded to all Christians.

8 This abrogation Chrysostome, which was also bishope of Constan­tinople, doth in so many places euidently testifie, Homil. 2. in Psal. 50. that it is maruell that these dare mutter to the contrarie. Tell (saith he) thy sinnes that thou [Page 141] mayest do them away, if thou be ashamed to tel to any man the sinnes y ^t thou hast done, tell them daily in thy soule. I do not say, Confesse them to thy fellow seruant, that may reproche thee: tell them to God that ta­keth care of them. Confesse thy sinnes vpō thy bed, y ^t there thy cōscience may daily recognise her euilles. Sermone de Poeniten. & confess. Again. But nowe it is not necessary to confesse when witnesses be present: let the examinatiō of thy sinnes be done with thy thought: let this iudgement be without witnesse: let on­ly God se thee confessing. Homil. 5. de incōprehen. Dei natura, contra Ano maeos. Again. I do not leade thee into a stage of thy fellow seruantes, I do not cōpell thee to disclose thy sinnes to men, re­hearse & vtter thy conscience before God. Shewe thy woundes to the Lord the best surgeō, & aske salue of him. Shew to him that wil repro­che thee with nothing, but wil moste gently heale thee. Again. Tel not man, Homil. 4. de Laz [...]ro. least he reproche thee, for neither is it to be confessed to thy felow seruaunt, that may vtter it abrode, but to the Lord. To the Lord shew thy woundes which hath care of thee, that is both gentle & a Phisitiō. Afterward he bringeth in God speaking thus. I cōpel thee not to come into y ^e mids of a stage, & cal many witnesses, tel thy sin to me alone pri­uatly, that I may heale thy sore. Shal we say that Chrysostome did so rashly, when he wrote this & other like thinges, that he would deliuer mens consciences from these bondes wherwith they be bond by y ^e law of God? not so. But he dare not require that as of necessitie, whiche he doth not vnderstand to be cōmaunded by the worde of God.

But that the matter may be made the plainer & easier, first we will 9 faithfully rehearse, what kinde of confession is taught by the worde of God: & thē we wil also declare their inuētions, but not al (for who could draw drie such an infinite sea?) but only those, wherin thei cōprehend y ^e som of their secret confession. Here I am loth to rehearse how oft y ^e old translatour hath geuen in translation this worde Confesse in stede of Praise: whiche the grossest vnlearned men cōmonly knowe: sauing that it is good to haue their presumptuousnesse bewrayed, y ^• doe geue away that whiche was written of the praises of God, to their own tyrannical commaundement. To proue that cōfession auaileth to cheare y ^e mindes they thrust in that place of the Psalme: Psar. xli [...] ▪v. In the voice of reioising & con­fession. But if suche change may serue, then we shall haue what we list, proued by what we list. But seing thei are so become past shame, let the godly reders remember that by the iust vengeaunce of God they haue ben cast into a reprobate minde, that their presumption should be the more detestable. But if we will rest in the simple doctrine of the Scrip­ture, we shal not be in danger of any suche deceites to beguile vs. For therin is apointed one order of confessing, that for as much as it is the Lord y ^t forgeueth, forgetteth, & putteth away sinnes, therfore we shold confesse our sinnes to him for to obtain pardon, he is y ^e Phisician, ther­fore let vs shew our diseases vnto him. It is he that is greued & offen­ded, therfore let vs seke peace at his hand. He is the knower of hearts, and priuie to al thoughtes, therfore let vs make haste to poure out our hartes before him. Finally it is he that calleth sinners, therfore let vs not delay to come to him. Psal. l [...].v. I haue (saith Dauid) made my sinne knowen vnto thee, & haue not hidden my vnrighteousnesse. I haue sayd, I wyll confesse against me my vnrighteousnesse to the Lord, & thou hast forgeuen the wickednesse of my heart. Such is the other confessiō of Dauid. [Page] Then, that euen they that vse it for their nede, should not be cōpelled by any cōmaundement, or trained by any deceite, to recken vp all their sinnes, but so far as thei shal thinke it behouefull for them, y ^t they may receiue sound frute of cōfort. Faithfull Pastors ought not only to leaue this libertie to the churches, but also to mainteine it, & stoutly stand in defence of it, if they wil haue tyrannie absent from their ministerie, & su­perstition from the people.

13 Of the other sorte of confession Christ speaketh in Mathew. If thou offer thy gift at the altar, Math. v.xxiii. & there remēbrest that thy brother hath any thing against thee, leaue thy gift there, & go, & first be reconciled to thy brother, & then come & offer thy gift. For so charitie that hath bene ap­peired by our fault, is to be repaired by acknowleging & crauing pardō of the offence that we haue cōmitted. Under this kinde is cōteined their confession that haue sinned euen to the offending of the whole church. For if Christ maketh so great a matter of the priuate offence of one mā, to forbid from holy misteries all them that haue sinned against their brother, till they be with iust amendes reconciled: howe muche greater reason is it, that he that hath offended the churche with any euill exā ­ple, should recouer the fauour of the churche with acknowledging his fault? ii. Cor. ii.vi. So was the Corinthian receiued again to the cōmunion, whē he had yelded him selfe obedient to correction. Also this forme of confessiō was vsed in the olde churche, as Ciprian maketh mention. Thei do pe­nance (sayth he) in due time, & then they come to confession, and by lay­ing on of the handes of the byshop & the Clergie, they receiue leaue to come to the cōmunion. Any other order or forme of confessing, the scrip­ture vtterly knoweth not, & it is not our dutie to binde cōsciences with new bondes, whome Christ moste sharply forbiddeth vs to bring in bon­dage. In the meane time I do so muche not speake against it that the shepe should present them selues to their shepeherd, when they meane to be partakers of y ^e holy supper, that I wold most gladly haue it eue­ry where obserued. For both they that haue an encombred conscience, may frō thence receiue singular profit, & they that are to be admonished do by that meane prepare place for admonishment, but so alwaye that tyrannie and supersticion be away.

14 In these thre kindes of cōfession, the power of the keyes hath place: that is, either when the whole churche with solemne reknowleging of their faultes craueth pardon: or when a priuate man, that by any nota­ble fault hath bred cōmon offence, doth declare his repētance: or when he that for y ^e vnquietnesse of his conscience, doth nede help of y ^e minister discloseth his weakenesse vnto him. But there are diuerse wayes of ta­king away offense, because although therby also the peace of cōscience is prouided for, yet y ^e principal end is, y ^t hatred sholde be taken away, & mens mindes knit together with a bond of peace. But this vse that I haue spokē of, is not to be despised, y ^t we may the more willingly cōfesse our sinnes. For when the whole churche standeth as it were before the iudgement seate of God, confesseth it self gilty, & hath one only refuge vnto y ^e mercy of God: it is no sclēder or light cōfort to haue ther present Christes embassadour, hauing cōmandemēt of recōciliation, of whom it may heare absolution pronounced vnto it. Here the profitablenesse of the keyes is worthely commended, when this embassage is performed [Page 142] rightly, & with suche order & religiousnesse as besemeth it. Likewyse when he that had in a manner estranged him selfe from the Churche, receiueth pardon & is restored into brotherly vnitie: howe great a bene­fite is it that he vnderstādeth him selfe to be forgeuē by them, to whom Christ hath said: Mat. xviij xix. Ioh. xx.xxiij. To whom so euer ye forgeue sinnes in earth, they shal be forgeuen in heauem. And of no lesse effectualnesse & profit is priuate absolution, when it is asked by them that haue nede of speciall remedy to releue their weakenesse. For it happeneth oftentimes, that he which heareth the generall promises that are directed to the whole cōgrega­tion of the faithfull, remaineth neuerthelesse in some doubte, and hath still an vnquiet minde, as though he had not yet obteined pardon: and the same man, if he haue disclosed to his parsone the secret sore of his minde, and heareth peculiarly directed to him selfe that saying of the Gospel, Mat. ix.ij. Thy sinnes are forgeuen thee, be of good hope, stablisheth hys minde vnto assurednesse & is deliuered from that trembling, wherwith he was before tormented. But when we speake of the keyes, we muste take hede that we dreame not of a certaine power seuered frō the prea­ching of the Gospell. In an other place we shal haue occasion more ful­ly to declare this matter againe, where we shall entreate of the gouer­nement of the churche: & there shall we see that all the power to binde and to lose, whiche Christ hath geuen to his churche, is bounde to the worde. But this is moste true in the ministerie of the keyes, the whole force wherof standeth in this, that the grace of the Gospel be publikely and priuately sealed vp in the heartes of the faithfull, by them whome the Lord hath ordeined: which can not be done but by only preaching.

But what say the Romishe diuines? They decree that euery one of 15 either kinde, C. Omnis utrius (que) se­xus. De sū ­ma trinita­te & fide catho. It is [...] [...]e­cre of Po­pe Inno­centius, in the coūsell of Late­rane. and is recited, Lib. 4. Sen­ten. 14. c. [...]. lib. 4. Sen­ten. dist. 19. cap. 2. Mat. xviii xix. so son [...]e as they come to the yeares of discretion, must ye­rely ones at the least confesse all their sinnes to their owne prest: and that their sinne is not forgeuen, onlesse they haue firmely conceiued an entent to confesse it: whiche intent if they performe not when occasion is offred that they may do it, there is nowe no more entrie open for thē into Paradise. And that the preste hath the power of the keyes, where with he may lose & binde a sinner: because the worde of Christ is not in vaine, What so euer ye binde. &c. About this power they stoutely fight among them selues. Some say that there is but one keye in substance, that is the power to binde & loose, and as for knowledge, that it is in dede requisite for a good vse, but that it is only as an accessary & is not essentially ioyned with the other. Some other, because they sawe this to be to much an vnbridled licence, haue reckened vp two keyes, discre­tion, & power. Other againe, when they sawe y ^e lewde boldnesse of pre­stes to be restrained by this moderation, haue forged other keyes, that is to say, authoritie of discerning which thei should vse in geuing deter­minate sentence: and power, which they should practise in executing of their sentence: & that knowledge standeth by as a coūseller. But they date not simply expounde this binding & loosing to be to forgeue and put away sinnes, because they heare the Lorde criyng out in the Pro­phet: It is I, Esa. xliij. [...]i. & .xxv. and none other but I: it is I, it is I that put awaye thy synnes▪ O Israel, But they saye it is the prestes office to pronounce whoe bee bounde or loosed, and to declare whose synnes are forgeuen or reteined: and that he dothe declare it, either by confession when he [Page] absolueth and reteined sinnes, or by sentence when he excommunica­ted and receiueth againe to partakyng of the Sacramentes. Finally, when they vnderstande that they be not yet out of this doubt, but that it styll may be obiected against them, that oftentimes their priestes doe bynde and loose men vnworthye, whiche are not therfore bounde or loosed in heauen: then (whiche is their laste refuge) they aunswere that the geuing of the keyes, muste bee construed with a limitation, that is to saye, that Christ hath promised, that before his iudgement seate suche sentence of the Preste shalbe allowed as hathe bene iustly pronounced, according as the deseruinges of hym that is bounde or loosed, did require. Moreouer they saye, that these keyes are geuen by Christe to all Priestes, and are delyuered to them by their Byshoppes, at the tyme of their promotinge to presthode: but the free vse of them, remayneth only with suche as doe exercise Ecclesiasticall offices: and that the excommunicate & suspended Prestes haue in deede the keyes, but rusty & bounde vp. And they that say these thynges may wel seme modest and sober in comparison of the rest, which vpon an new an uield haue forged newe keyes, with which they say the treasure of y ^e churche is locked vp. These keyes we shall hereafter trye in place fit for it.

16 Nowe I wyll in fewe woordes aunswere to euerye one these particularlye. But at this present I speake not by what ryght or what wrong they bynde the soules of the faithfull with their lawes, for as muche as we will consider that when place serueth. But where they charge men with a lawe of reckening vp all their sinnes: where they saye that sinne is not forgeuen but vpon condition, if there be an intent conceiued to confesse it: where they babble that there remaineth no entrie into Paradise, if occasion of confessing be neglected: this is in no wyse to be suffered. Psa. xix.xiii. Must all sinnes be reckened vp? But Dauid, (Whoe as I thinke) had well studied vpon the confession of his sinnes, yet cried out: who shall vnderstande his errors? Lorde cleanse me from my secret sinnes. Ps. xxxviii [...]. And in an other place. My iniquities haue passed a­boue my head, and lyke a weightye burden haue wared heauy aboue my strengthe. Truely, he vnderstode howe great was the bottomlesse depthe of our sinnes: howe many were the sortes of our misch [...]euous doings, how many heades this monster Hydra did beare, & how long a tayle she drew after her. Therfore he went not about to reckē vp a regi­ster of thē, but out of y ^• depth of euels, he cried vnto y ^e Lord: I am ouer­whelmed, I am v [...]ried & choked, the gates of helles haue cōpassed me, let thy hande drawe me out, whiche am drowned in the great pit, & am fai [...]ting and ready to die. Who nowe maye thinke vpon the nombryng of his sinnes, when he seeth that Dauid can make no nombre of his?

17 Wyth thys butcherye, the soules that haue beene touched with anye feelynge of God, haue beene more cruelye vexed. Fyrst they called them selues to accompte: then they deuyded synnes into armes, into boowes, into braunches, and into twigges, according to these mens rules: then they weyed the qualities, quantities, & circum­staunces. And so the matter went a litle forwarde. But when they had proceded a litle further, than was on eche syde skye, & on eche side sea, no hauen, no safe roade: the mo that they had passed ouer, the grea­ter heape alway did thrust it self into their sight, yea thei rose vp as hye [Page 143] mountaines, and ther appeared no hope, not so much as after long cō ­passinges, any waie to escape. And so thei did sticke fast betwene the sa­crifice and the stone, and at last was founde no other issue but despera­tion. Then these cruel butchers, to ease the woundes that themselues had made, lated certaine gentle plaisters, that euery man sholde do as muche as he coulde. But new cares againe rose vp, Yea new tormētes did slea y ^• sylly soules, as to thinke: I haue not employed time enough, I haue not endeuored my selfe with suche diligence as I oughte, I haue passed ouer many thinges by negligence and the forgetfulnesse that commeth by negligence is not excusable. Then were there ministred other plaisters to asswage suche peines, as Repent thee of thy neglygence: if it bee not altogether carelesse, it shall bee pardoned. But al these things can not close vp the wounde, and are not so muche easmente of the euell, as poysons couered with honey, that thei shold not with their bitternesse offende the firste taste, but enter into the bo­wels before that thei be perceiued. Therfore this terrible saieng alway calleth vpon them and soundeth in their cares: Confesse al thy sinnes. And this horroure can not bee appeased buy by assured comforte. Here let the readers consider, how possible it is to bring into accompt all the doinges of a whole yeare, & to gather together what sinnes thei haue done euery daie: for asmuche as experience proueth to euery man, that when at euening he shall recken vp the faultes but of one daie, his me­morie is confounded therewith, so greate a multitude & diuersitie pre­senteth it selfe. For I speake now of grosse and blockish hypocrites that thinke thei haue done sufficiently, if they haue noted three or sower of the greatest sinnes: but I speake of the true worshippers of God, whi­che when thei see themselues oppressed with the examinatiō that they haue made, do adde also this saieng of Ihon: i. Ioh. iii xx. If oure owne heart do accuse vs, God is greater than oure heart: and so thei quake for feare at the sight of that iudge, whose knowledge farre sourmounteth oure vn­derstandinge.

But whereas a greate parte of the worlde rested them vpon suche 18 flatteries, wherewith so deadely a poyson was tempered, thys came not so to passe, bycause they beleued that God was satisfied, or bycause they them selues were fully satisfied: but that the anchor caste as y [...] were in the midde sea, shoulde reste a lyttle from saylinge, or as a way­faringe man weary and fainetynge, shoulde lye downe in the waye. I laboure not muche in prouinge thys. For euery man maie be witnesse to hym selfe. I will in a shorte summe shewe, what manner of law thys was. Fyrst simply it is impossible, and therefore it can do nothinge but destroy, damne, confounde, and cast in ruine and desperation. And then when it hath ledde sinners from the true feeling of their sinnes, it ma­keth then hypocrites and ignoraunce of God and themselues. For whyle they are wholy busyed in reckenynge vppe of theyr synnes, in the meane tyme they forgette the secrete sinke of vyces, their hydden Iniquities, and inwarde fylthynesse, by knowledge whereof they shoulde cheefely haue weyed their myserie. But thys was a moste cer­taine rule of confession, to acknowledge and confesse the bottomlesse depth of our euell to be so great as passeth our vnderstandyng. Luc. xviii.xiii. After thys rule wee see that the Publicanes confession was made. Lorde [Page] be mercifull to me a synner: as if he shoulde saie: All that euer I am, I am altogether a sinner, and I can not atteine with witte or expresse with tongue the greatnesse of my sinnes: let the bottomlesse depthe of thy mercie swallow vp the bottomles depth of my sinne. But then thou wilt saie, what? are not all oure sinnes to be confessed? is no confession acceptable to God, but that whiche is knitte vp in these twoo woordes, I am a sinner? No, but rather we muste endeuoure our selues as much as in vs lieth, to poure out oure heart before the Lorde, and not onely in one worde confesse oure selues sinners, but also truely and heartyly acknowledge oure selues to be suche: and with al oure thought record, howe greate and diuerse is oure filth of sinnes, not onely that wee bee vncleane, but what, howe great, and in howe many partes is oure vn­cleannesse: not onely that we be detters, but with howe greate dettes wee bee loden, and howe manie waies charged: not onely that we bee wounded, but also with howe manie & deadly strokes we be wounded. With this reknowleging when the sinner hath wholy poured out him­selfe before God, Psal. xix.xxxi lette him earnestly and syncerely thinke, that yet there remaine moe sinnes, & that the secret corners of their euels are so depe, that thei can not be throughly disclosed. And he crieth out with Dauid: Whoe vnderstandeth his errours? Lorde cleanse me from my hidden sinnes. Now wher thei affirme, that sinnes are not forgeuen but with an intent of confessing firmely conceiued, and that the gate of paradise is shutte against him that neglecteth occasion offered when he may be confessed, God forbidde that we shoulde graunt them that. For there is no other forgeuenesse of sinnes, than alwaie hath ben. It is not reade that all thei haue confessed their sinnes in the eare of some preste, that wee reade to haue obteined forgeuenesse of sinnes at Christes hande. And truely, thei coulde not confesse, where there were neither any pre­stes confessors, nor any confessing at all. And in many ages after, thys confession was vnhearde of, at which time sinnes weare forgeuen with out thys condition. But that we may not nede to dispute longer about this, as about a doubtfull matter, the worde of God is plaine, which a­bideth for euer: Whensoeuer the synner repenteth, I will no more re­membre all his iniquities. He that dare adde any thinge to this worde, byndeth not sinnes, Eze▪ xviii.xxi. but the mercie of God. For whereas thei saie, that Iudgement canne not be geuen but when the cause is heard, we haue a solution in readinesse, that they doe presumptuously take that vpon them selues, which haue made themselues iudges. And it is a maruell, that thei do so boldely frame to themselues suche principles, as no man in his right wit wil graunt. Thei boaste that the office of Binding and Loosing is committed to them, as though it weare a certain iurisdictiō ioyned with Inquisition. Moreouer their whole doctrine crieth oute, y ^t this authoritie was vnknowen to y ^e Apostles. Neither doth it belong to the preeste, but to him whiche desireth absolution, to knowe certain­ly whether the synner be loosed or no: forasmuche as he that heareth can neuer know whether y ^e reckning be iust & perfect. So shold ther be no absolution but suche as is restrained to his words y ^t is to be iudged. Moreouer y ^e whole ordre of loosing stādeth of faith & repētance, which two things are hidden from y ^e knowledg of man, when sētence must be geuē vpō an other man. It foloweth therfore▪ y ^t the assurāce of binding [Page 141] and loosing is not subiect to the iudgment of an earthly iudge: bicause the minister of the worde, when he dothe his office, can not geue abso­lution but conditionally: but that this is spoken for the sinnes sake, Whose sinnes ye forgeue▪ &c. that thei should not doubte that the par­don whiche is promised by the commaundement and worde of God, shall be ratified in heauen.

Therefore it is no maruel, if we condemne and desire to haue vtter­ly 19 taken awaie this Auricular confession, a thinge so pestilent and so many waies hurtfull to the Churche: but if it were a thinge by it selfe indifferent, yet for asmuche as it is to no vse nor profite, & hathe geuen cause to so many wickednesses, sacrileges and erroures, whoe will not thinke that it ought to be presently abolished? Thei do in deede recken vp some good vses, whiche thei boaste vpon as very profitable, butte these either false or of no valewe at all. Due onely thei commend with a singular prerogatiue, that shame is a great punishment of him that cōfesseth, wherby the sinner both is for time to com made warer, & pre­uenteth the punishment of God in punishing himselfe. As thoughe we dyd not humble a man with shamefastnesse enoughe, when we call him to y ^t hie iudgement seate of heauen, I meane to the hearing of God. It is forsoothe very wel profited, if for shame of one mans knowledge we cesse to sinne, and bee not ashamed to haue God witnesse of oure euell conscience. Althoughe the very same is also moste false, for it is to bee seen that by nothinge groweth greater confidence or licentiousnesse to sinne, than when men hauing made confession to a preeste, thinke that they maie wipe their mouthe and saie, I did it not. And not onely they are made all the yeare longe the bolder to sinne: but all the rest of the yeare bearing themselues bolde vpon confession, thei neuer sighe vnto God, thei neuer returne to themselues, but heape sinnes vpon sinnes, til they vomit vp al at ones as they thinke. And when they haue ones vomited them vppe, they thinke them selues discharged of their bur­den, and that thei haue taken awaie from God the iudgment that thei haue geuen to the preeste, and that they haue brought God in forget­fulnesse, when they haue made the preeste priuie. Moreouer whoe doth meryly see the daie of confession at hande? Whoe goeth to confession with a cherefull hearte, and commeth not to it rather against his wil, & as it were drawing backewarde, like as if he were taken by the necke and drawen to pryson? vnlesse paraduenture it be the very preestes, that vse ioyfully to delite themselues with mutuall rehersals of their doinges, as weare with mery tales? I wil not defile much paper with monstruous abhominations wherof auricular cōfession swarueth ful. Onely this I saie, If that holy man did not vnwisely, that for one ru­mor of fornication toke awaie confession out of his Church, yea, out of y ^e remembrance of his flocke: then we be therby putt in minde what ys nedefull to be done at this daie vpon infinite whordomes, adulteries, incestes and bawderies.

Where the Consessionars allege for thys purpose the power of the 20 keyes, and doe therevpon sette the peupe and prore of their kynge­dome, as the prouerbe is: it is to bee seen howe muche they oughte to auayle. Then (saye they) are the keyes geuen wythoute cause? Is yt sayde wythoute cause: Mat. xviii.xviii. Whatsoeuer you loose vpon earthe, [Page] shall be also loosed in heauen? Do we then make the worde of Christe voide? I answer there was a weighty cause why the keies shold be ge­uen, as bothe I haue euen now already declared, and shal more plainly shew againe when I come to entreat of Excommunication. But what if I do with one swerde cutt of the holde of al that thei require, that ys with saieng, that sacryficeng preestes are not the vicars nor successors of the Apostles? But this shall also be to be entreated of in an other place: but nowe thei raise vp an engine whereby thei wolde most of all defende themselues, and therby may all their buildinges be ouerthro­wen. For Christe did not geue his Apostles the power to binde & loose, before that he gaue them the holy ghoste. Therefore I saie, that none haue the power of the keies that haue not first receiued the holy ghost. I denie that any man can vse the keies, but hauing the holy ghoste go­ing before & teaching him & informing him what is to bee done. They triflinge saie, that thei haue the holy ghoste: but in dede thei denie it, vnlesse paraduenture thei faine (as thei do faine in dede) y ^e holy ghoste to be a vaine thing and a thing of nothing, but therin thei shall not be beleued. And by this engine thei are vtterly ouerthrowē, that of what soeuer dore thei boast y ^t thei haue the keie, a man may alway aske thē whether thei haue the holy ghoste whiche is the iudge and gouerner of the keies. If thei answer that thei haue, then thei maie be asked a­gaine, whether the holy ghoste may erre. This thei wil not be glade to speake expresly, althoughe thei crokedly vtter the same by their doc­trine. It is therefore to be gathered, that no preestes haue power of y ^e keies whiche do commonly without consideration loose those thinges that the Lorde wold haue to be bounde, and binde those thinges that the Lorde commaunded to be loosed.

21 Whereas thei see themselues conuinced by most clere experimentes, that thei do without choise loose and binde the worthy and vnworthy, thei vsurpe a power without knowledge. And although they dare not denie that knoweledge is requisit for a good vse, yet thei write that y ^e very power is geuen to euel disposers of it. But this is y ^e power, what­soeuer thou bindest or loosest in earthe, shalbe bounde or loosed in hea­uen. Either the promise of Christ must lie, or thei that haue this power do well binde and loose. Neither may thei dallye and saie, that the sai­eng of Christe is limited according to the deseruings of him y ^t is bound or loosed. And we also confesse, that none can be bounde or loosed, but thei y ^t are worthy to be bound or loosed. But y ^e messingers of the Gos­pell and the Churche haue the woorde, by whyche thei measure this worthinesse, in thys woorde the messangers of the Gospell, maye promise to all men forgeuenesse of sinnes in Christe by faythe, i. Cor. vi.ix. thei maye proclaime damnation into all and vpon all that embrace not Christ. In this word the Church pronounceth that fornicatours, ad­ulterers, theues, mansleiers, couetous men, vniust men, haue no parte in the kingdom of God, and bindeth such with most sure bondes. With the same worde the Churche looseth them whome yt comforteth be­ing repentant. But what power shall this be, not to knowe what is to be bounde or loosed, and not to be able to binde or loose without know­ledge? Why then do thei saie that thei loose by authoritie geuen vnto them, whē y ^e loosing is vncertain? What haue we to do with this ima­ginatiue [Page 145] power, yf there be no vse of it? But I haue it already prouch that eyther there is no vse of it, or so vncertaine an vse as maye be ac­compted for none at all. For wheras they cōfesse that there is a great parte of prestes that do not rightly vse the keyes, and that the power without lawefull vse is of no effect. Whoe shall assure me that he of whom I am loosed is a good vser of the keyes? if he be an euell vser of it, what hath he els but such a voyde disposyng of them, as to say, what is to be foūd or loosed in thee I know not, for asmuch as I lack the right vse of y ^e keyes, but yf thou deserue I loose thee. But so much might do, I wil not say a laye man (for they could not beare that with patient eares) but a Turke, or a Deuell. For it is asmuche as to saye, I haue not the worde of God the sure rule of loosyng, but there is power geuen me to loose thee, yf thy deseruynges be so. We see ther­fore what they meant, when they defined the keyes to be the authori­tie of discernyng, and power of executyng: and that knowledge is ad­ioyned for a counseller, and like a counseller serueth for a good vse: vndoubtedly euen they desired to reygne at theyr owne will, licenti­ously, without God and his worde.

If any man take exception and saye, that the lawfull ministers of 22 Christ shall be no lesse doubtefull in their office, bycause the absolu­tion that hangeth vpon fayth shall alwaye remayne doubtefull: and then that sinners shall haue eyther none or a cold comforte, bycause the minister himselfe whiche is no competent iudge of their fayth, can not be assured of their absolution: we haue answer thereunto in redi­nesse. For they saye that no sinnes are forgeuē by the preste, but such wherof himselfe hath ben the hearer: so by their opinion, the forgeue­nesse hangeth vpō the iudgement of the prest, and yf he do not wisely discerne whoe be worthy of pardon, the whole doyng is voyde and of no effect. Finally the power whereof they speake, is a iurisdiction ad­ioyned to examination, wherunto pardon and absolutiō is restrained. In this point is found no sure ground, but rather it is a bottomlesse depth. For where the confession is not found, the hope of pardon is also lame, and then the prest himselfe muste needes sticke in suspense while he can not tell, whether the sinner doe faithfully recken vp all his euell deedes. Finally (suche is the ignoraunce and rudenesse of prestes) the moste parte are no fitter to doe this office, than a shoema­ker is to plowe the ground, and the rest in a manner all ought worthi­ly to suspect themselues. Hereupon therefore riseth the perplexitie and doubtfulnesse of the Popes absolution, bycause they will haue it grounded vpon the person of the prest, and not only that, but also vp­on knowledge, that he may iudge only of thinges informed, examined and proued. Nowe if a man should aske of these good docters, whe­ther a sinner be reconciled to God, when some sinnes are forgeuen: I see not what they haue to answer, but that they shalbe compelled to confesse that all is vnprofitable, that the prest pronounceth of the forgeuenesse of those sinnes y ^t he hath heard rehearsed, so long as the other sinnes are not deliuered from condemnation. On the behalf of him that confesseth how hurtfull carefulnesse holdeth his conscience bound, appereth hereby, that when he resteth vpon the prestes discre­tion, as they call it, he can determine nothing certainly by the worde [Page] of God. The doctrine that we teache is free and cleare frō al these ab­surdities. For the absolution is conditionall, that the sinner should trust y ^t God is merciful vnto him, so that he sincerely seeke the clean­sing of his sinnes in y ^e sacrifice of Christ, & obeye the grace offred him. So he cā not erre, which according to the office of a preacher, proclai­meth y ^t which is geuē him in instructiōs by the word of God. And the sinner may embrace a sure & cleare absolution, when that simple cōdi­tiō is annexed of the embracing the grace of Christ, according to that generall doctrine of the maister himself, Matt. ix.xxix. Be it done to thee accordyng to thy fayth. Which hath ben wickedly despised in the Paparie.

23 How foolishly thei confound those things y ^t the Scripture teacheth of the power of keyes, I haue promised that I wil speake in an other place, and there shalbe a more conuenient place for it, when I come to entreate of the gouernement of the church. But let the readers remē ­ber that those things are wrongfully wrested to Auricular and secret confession, whiche are spoken by Christ partly of the preachyng of the gospel, & partly of excōmunication. Wherefore when they obiect that the power of loosing is geuē to the Apostles, which prestes may vse in forgeuing sinnes acknowleged vnto them, it is playne y ^t they take a false & fond principle: bicause the absolution that serueth fayth, is no­thing els but a witnesse of pardō takē out of y ^e free promise of the gos­pell. As for the other confession, that hangeth vpō the discipline of the Church, it pertaineth nothing to secret sinnes, but rather to example, that cōmon offense of the church may be takē away. But wheras they scrape together here and there testimonies, to proue that it sufficeth not to confesse sinnes either to God only or to laye mē, vnlesse a prest be the hearer of them, their trauaile therin is but lewde, and such as they may be ashamed of. For whē the auncient fathers coūsel sinners to vnburden thēselues to their owne pastour, it cā not be expoūded of particular rehearsal which thē was not in vse. Then, Lumbard & such like (such was their sinister dealing) seme of set purpose to haue geuē thēselues to fayned bokes, by pretense wherof they might deceiue the simple. They do in deede truely confesse, that bicause absolutiō alway accōpanieth repentance, therefore there proprely remaineth no bond when a mā is touched with repentance, although he haue not yet con­fessed, & therfore y ^t then y ^e prest doth not so much forgeue sinnes as pro­noūce & declare thē forgeuen. Albeit in y ^e word of declaring thei slily brīg in a grosse errour, thrusting a ceremonie in stede of doctrine. But wheras thei patche vnto it, y ^t he is absolued in the face of the church y ^t had alredy obteined pardō before God: they do incōueniently draw to the peculiar vse of euery particular mā, y ^t which we haue already sayd to be apointed for cōmon discipline, where the offense of a haynous & notorious fault is to be takē away. But by & by after, they depraue & corrupt moderatiō, addyng an other māner of forgeuyng, with an en­ioyning of penaltie & satisfaction, wherin thei presumptuously claime to theyr own sacrifices a power to part y ^t in halfes, which God hath in all places promised vs whole together. For when he simply requireth repentance and faith, this partition or exceptiō is a very robberie of God. For it is in effect asmuche as yf the prest takyng vpon the per­sone of a Tribune, should become intercessour to God, and would not [Page 146] suffer God of his mere liberalitie to receyue him into fauour, that hath lyen prostrate before the Tribunes seates, and there hath ben punished.

The whole summe cōmeth to this point, that yf they wil make God 24 the authour of this counterfait confession, therein is their falshod cō ­demned, as I haue proued them false forgers in the fewe places that they allege. But sithe it is euident that it is a law made by men, I say that it is bothe tirannicall and made iniuriously agaynst God, whoe bindyng mens consciences to his word, will haue them free from the bondage of men. Nowe when for the obteynyng of pardon, there is a necessitie prescribed of that thyng whiche the Lord wold to be free, I say that this is a sacrilege not to be suffred, bycause there is nothing more properly belongyng to God, than to forgeue sinnes, wherein cō ­sisteth saluation for vs. Moreouer I haue shewed that this tirannie was first brought in, when the world was oppressed with filthy bar­barousnesse. I haue also taught that it is a pestilent lawe, that eyther throweth downe hedlong into desperation the poore soules in whom so euer abideth a feare of God: or where there reigneth carlesnesse, de­liteth them with vayne flatteries, & so maketh them duller. Last of all I haue declared, that what so euer mitigatiōs they bryng, tend to no other ende, but to entangle, darken and depraue pure doctrine, & hide vngodlinesses with deceitfull colors.

The third place in Repentance they assigne to satisfaction, wherof 25 all that euer they babble may be ouerthrowen with one worde. Lib. 4. Ser▪ Dist. 10. c. 4. c. Non sufficit. de pont. cap. med. [...]ade [...] dist. c. nul­lus. [...]ade [...]. dist. They say that it is not enough for him that repenteth, to absteyne from his former euels, and chaunge his behauior into better, vnlesse he make satisfaction to God for those things that he hath done: And that there be many helpes by whiche we maye redeme sinnes, as wepinges, fa­stinges, oblatiōs & the workes of charitie. With these we must winne the Lord to be fauorable, with these we muste paye our dettes to the righteousnesse of God, with these we must make amendes for our de­faultes, w ^t these we must deserue pardō. For although by the largesse of his mercie he hath forgeuen our faulte, yet by the discipline of his iustice he reteineth the peine, & that this is the peyne that must be re­demed with satisfactions. But in effect al that they say cōmeth to this point, that we do in deede obteine pardō of our sinnes at the merciful­nesse of God, but by meanes of y ^e deseruing of our workes, by whiche the offense of our sinnes may be recōpensed, that due satisfaction may be fully made to Gods righteousnesse. Against such lies, I set the free forgeuenesse of sinnes, than whiche there is nothing more euidently spokē of in y ^e Scripture. Esa. lij.iij Ro. v.v [...]i, Coloss. ii.xiiii. T [...]t. iij.v. First, what is forgeuenesse, but a gift of mere liberalitie? For the creditour is not sayd to forgeue, y ^t acknowlegeth by acquitance y ^t the monye is payed, but he that without any paymēt willingly of his owne liberalitie cancelleth the detters bond. Secōd­ly, why is this word, Freely, added, but to take away al opinion of sa­tisfaction? With what cōfidence therfore do they yet set vp their satis­factiōs, y ^t are strickē downe with so mighty a thūderbolt? But what? when y ^e lord crieth out by Esaie, Esa. xliij, xv. It is I, it is I, that do put away ini­quities for mine owne sake, and will not be mindefull of thy sinnes: dothe he not openly declare, that he fetcheth the cause and fundation [Page] of forgeuenesse only from his owne goodnesse? Moreouer whereas the whole Scripture beareth this witnesse of Christe, [...] that forgeue­nesse of sinnes is to be receyued by his name, doth it not thereby ex­clude all other names? Nowe then do they teache that it is receyued by the name of satisfactions? Neyther can they denie that they geue this to satisfactions, although they saye that the same bee vsed as helpes by waye of meanes. For whereas the Scripture sayth By the name of Christ, it meaneth that we bryng nothyng, we allege nothyng of our owne, but reste vpon the only commendation of Christ. As Paule, ii. Cor. v.xix. where he affirmeth that God is reconcilyng the world to him selfe in Christ, for his sake not imputyng to men their sinnes, he im­mediatly sheweth the meane and manner how: bycause he that was without sinne, was made sinne for vs.

20 But (suche is their peruersnesse) they saye that bothe forgeuenesse of sinnes and reconciliation are performed bothe at one time, [...] when we are in Baptisme receyued into the fauour of God by Christ: that after baptisme we muste rise agayne by satisfactions: and that the bloud of Christ profiteth nothyng, but so far as it is distributed by the keyes of the Churche. Neither doe I speake of a doubtefull mat­ter, for asmuche as they haue in moste euident writinges bewrayed their owne filthynesse, and not one or two of them, but all the Schole­men vniuersally. For their Maister, after that he had confessed that Christ had payed the penaltie of sinnes vpon the tree, accordyng to the doctrine of Peter, i. Pet. ij.xxiiij. ii. Tim. i.ix. [...]. Ih. ij. v. & xii. immediately correcteth his sayeng with adding this exception, that in baptisme all temporall penalties of sinnes are released, but after baptisme they are minished by the help of penance, that so the crosse of Christe and our penaunce maye worke together. But Iohn sayth far otherwise, yf any sinne, we haue an aduocate with the Father, euen Iesus Christ whiche is the propitiation for our sinnes. I wryte vnto you children, bycause your sinnes are for­geuen you for his names sake. Truely he speaketh to the faythfull, to whome when he setteth foorth Christe to bee the propitiation of sinnes, he sheweth that there is no other satisfaction by whiche God, beyng displeased, maye bee made fauorable and appeased. He doth not saye: God was ones reconciled vnto you by Christe, nowe se [...]ke you other meanes: but he maketh hym a perpetuall aduocate, alwaye to restore vs by his intercession into the fauour of his father: a per­petuall propitiation, by whiche our sinnes maye be cleansed awaye. For this is euer true that the other Iohn sayd: I [...] [...]xxvi Beholde, the Lambe of God, beholde him that taketh awaye the sinnes of the worlde. He taketh them awaye (sayth he hymself and none other, that is to say: for asmuch as he alone is the Lambe of God, he alone also is the ob­lation for sinnes, he alone the propitiation sacrifice, he alone the satis­factiō. For wheras the right & power to forgeue belongeth proprely to the father, in the respect that he is distinguished from the sonne, as we haue alredy sene: Christ is here set in an other degree, that taking vpō himself the peine due vnto vs, he hath taken away our giltinesse before y ^e iugemēt of God. Wherupō foloweth, y ^t we shal no otherwise be partakers of the satisfaction made by Christ, vnlesse y ^e same honour [Page 147] remayne whole with him, whiche they doe wrongfully take to them­selues that goe about to appease God with their owne recompen­singes.

And here it is good to consider two thinges: that Christ may haue 27 his due honour kepte vnto hym whole and vnminished: and that the consciences beyng assured of the forgeuenesse of sinne, maye haue peace with God. Esaie sayth, Esa. liii.iiii. i. Pet. ii.xxiiii. Ro. viii.iii. Gala. iii.xiii. that the father hath layed the iniquities of vs all vpō his sonne, that we should be healed by his stripes. Which thing Peter rehearsyng in other wordes sayth: that Christ did in his body beare our sinnes vpon the tree. Paule wryteth that sinne was condemned in his flesh, when he was made sinne for vs. That is to saye, that the force and curse of sinne was slayne in his fleshe, when he was geuen to bee a sacrifice, vpon whiche the whole heape of our sinnes, with all their malediction and curse, with the dredfull iudge­ment of God, and condemnation of death should be caste. Here those trislynges are in no case to be heard, that after the firste purgyng, euery one of vs doth none otherwise fele the effectualnesse of the pas­sion of Christ, than after the measure of satisfactorie repentance: but so oft as we fall, we be called backe to the onely satisfactiō of Christ. Nowe set before thee their pestilent follies, as for example: That the grace of God worketh alone in the firste forgeuenesse of sinnes: that yf we afterwarde fall, to the obteynyng of a seconde forgeuenesse our workes doe worke with it. If these thynges maye haue place, do these thynges that are here before assigned to Christ remayne safe vnto him? It is a maruellous greate difference, betwene this that our iniquities are layed vpon Christ, that they should bee cleansed in him, and this that they are cleansed by our owne workes: betwene this that Christ is the procuryng of mercie, and this that God muste be made mercifull by workes. But yf we speake of pacifieng the con­science: what pacification shal this be for a mans conscience, to heare that his sinnes are redemed by satisfactions? When shal he certaine­ly knowe the measure of his satisfaction? Therefore he shall alway doubte whether he haue God merciefull or no, he shall alwaye bee [...]exed, and alwaye quake for feare. For they that rest vpon light pe­ [...] satisfactions, doe to contemptuously esteme the iudgement of God, [...]d doe litle consider how great is the greuousnesse of sinne, as we [...]all declare in an other place. But although we graunt them to re­deme some sinnes with iust satisfaction: yet what will they doe when they are oppressed with so many sinnes, for satisfaction wherof a hū ­red liues although they were wholy applied therunto cā not suffice? Biside y ^t, all the places wherin the forgeuenesse of sinnes is affirmed, do not belong to yonglinges, but to the already regenerate childrē of God, & them that haue ben lōg nourished in the bosome of the church. That embassage which Paul so honorably extolleth, ii. Cor. v.xx. I beseche you in the name of God, be ye reconciled vnto God. is not directed to stran­gers, but to them that had ben already regenerate. But he, biddynge satisfactions farewell, sendeth them to the crosse of Christ. So when he wryteth to the Colossians, Col. i.xx. that Christ by the bloud of the crosse hath pacified all thynges in heauen or in earth, he restrayneth not this to the only moment wherein we are receiued into the church, but [Page] extendeth it to our whole course. Whiche easily appereth by the pro­cesse of the text, where he sayth, that the faithfull haue a redemption by the bloud of Christ, that is forgeuenesse of sinnes. Albeit it is su­per [...]luous to heape together moe places, that redily offer themselues to be founde.

28 Here they [...]lie to the sanctuarie of the foolish distinction, that some sinnes are veniall, and some deadly: that for deadly sinnes is greate satisfaction due, that veniall sinnes are purged with more easy reme­dies, as with sayeng of the Lordes prayer, with sprinklyng of holy water, with absolution at the masse. So they mocke and trifle with God. But whereas they alwaye haue in their mouthe veniall and deadly sinne, yet they coulde neuer discerne the one from the other, sauyng that they make vngodlinesse and vncleannesse of heart, a ve­niall sinne. But we (as the Scripture the rule of right and wrong teacheth vs) doe pronounce, Rom. vi.xxiv. Eze. xviii.xx. Ro. viij.i. that the rewarde of sinne is death, and that the soule that sinneth is worthy of death. But that the sinnes of the faythfull ar veniall, not for that they doe not deserue death, but bycause by the mercie of God there is no condemnation to them that are in Christ Iesus, bicause they are not imputed, bycause they are taken awaye by pardon. I know howe vniustly they sclaunder this our doctrine. For they saye, that it is the Stoikes strange con­clusion, concernyng the equalitie of sinnes. But they shall easily be conuinced by their owne mouth. For I demaunde of them, whither among the very same sinnes that they confesse to be deadly, they doe not acknowlege one to be greater than an other. It doth not therfore immediatly follow, that sinnes are egall, bicause they are al together deadly. When the Scripture definitiuely sayth, y ^t the reward of sinne is death, that the obediēce of the law is the way of life, & that the trās­gre [...]h of the law is death, they can not escape this sentence. What end o [...] satisfieng then will they finde in so great a heape of sinnes? If the satisfaction of one daye be the satisfaction of one sinne, Pro. xxii [...].xvi. while they are about that one satisfaction, they wrappe themselues in many sinnes, siche the iustest man passeth no one day wherin he falleth not many times. Now when thei shall prepare themselues to make satisfaction for these sinnes, they shall heape vp great numbers, yea rather innu­merable. Then the hope of satisfieng beyng cut of, what do they staye vpon? how dare they still thinke of satisfieng?

29 They goe about to winde out thēselues: but (as the prouerbe is) the water stil cleaueth vpon them. The forge a distinction of fault & penaltie. Thei cōfesse that the fault is forgeuen by the mercie of God, but that when the fault is forgeuen, the penaltie remaineth which the righteousnesse of God requireth to be payed: & that satisfactions doe properly belong to the release of the penaltie. Good God, what a skip­pyn [...] lightnesse is this? now they confesse that the forgeuenesse of the fault lieth freely open for men, which sometime they teache men to de­serue with prayers & wepinges, and al other kindes of preparations. But yet still al that is [...]aught vs in the scripture cōcerning the forge­uenesse of sinnes, doth directly fight against this distinction. Whiche although I think that I haue alredy more than sufficiētly cōfirmed, yet I wil adde some other testimonies wherwith these winding snakes [Page 148] may be holden so faste, that they shall not be able ones to folde in the toppe of their taile. Iere. xxxi, xxxi. This is the new Testament whiche the lord hath couenanted with vs in his Christ, that he will not remember our ini­quities. What he meant by these wordes, we learne by an other Pro­phet where y ^e lord sayth: Eze. xviij.xxiiij. Es. xxxviij xvij. If the righteous turne away frō his righte­ousnesse, I wil not remēber al his righteousnesses. If the wicked de­part frō his wickednesse, I wil not remēber al his iniquities. Wheras he sayth that he wil not remēber their righteousnesse, this is asmuch to say, that he wil haue no regard of them in respect to reward them. Therfore not to remember sinnes, is asmuch as not to cal them to pu­nishmēt. The same thing is called in an other place, Esa. xliiii.xxij. Mich. vij.xix. to cast it behinde his backe, to wype it away like a cloude, to drowne it in the bottome of the sea, not to impute it & to hide it. By such manners of speche the holy ghost doth plainely expresse his meanyng vnto vs, if we would apply vnto him willinge eares to learne. Psa. xxxij.xij. Truely if God doe punysh sinnes, he imputeth thē: if he taketh vengeance, he remēbreth thē: if he cal them to iudgemēt, he doth not hide them: if he examine thē, he doth not cast them behinde his backe: if he loke vpon them, he hath not wi­ped them away like a cloude: if he sift them, he hath not cast them into the bottome of the sea. Ps. lii. [...]j. And in this manner doth Augustine expoūd it in plaine wordes. If God haue couered sinnes, then he wold not loke vpō them: if he wold not loke vpō them, then he wold not mark them: if he wold not marke thē, then he wold not punish them: he would not know them, he had rather pardon them. Why therfore did he say that sinnes were couered, that they should not be seen: What was meant by this that God did see sinnes, but that he did punish them? But let vs heare also out of an other place of the Prophet, vpon what condi­tiōs the lord forgeueth sinnes. Esa. i.xviij If (sayth he) your sinnes be as scarlet, they shal be made white as snow: if they be red like crimosin, they shal be as woll. And in Ieremie Ier. l.xx. we rede thus: In that day the iniquitie of Iacob shalbe sought for, and shall not be founde: the sinne of Iudah, and it shal not be. Bicause I will be fauorable to the remnantes that I shall preserue. Wilt thou briefely vnderstand what is the meaning of those words? Iob. xiiij.xvii. Osee.xiii.xii. Ier. xvij.i. Weye on y ^e other side what is meant by these speches: that the Lorde doth binde vp iniquities in a sacke, doth gather them into a bundell and laye them vp, and doth graue them with an iron pointell in an Adamant stone. If they signifie (as it is out of doubt) that vengeance shalbe geuen for recompense, then is it also not to be doubted, but that by contrarie sentences the Lord affirmeth, that he remitteth all recompensyng of vengeance. Here I muste beseche the readers not to harken to my gloses, but only that they will suffer the word of God to take some place.

What, I praye you, had Christ done for vs, if we would still be cō ­pelled 30 to suffer peine for sinnes? For when we saye that he dyd beare all our sinnes in his bodye vpon the tree, i. Pet. ij.xxiii [...]. we meane nothing els ther by but that he suffred all the peyne and punishment that was due to our sinnes. Esa. liij.v. And the same hath Esaye more liuely declared where he sayth: y ^• chastisemēt (or correctiō) of our peace, was vpō him. What is the correctiō of our peace but y ^e peine due to sinne? & which we shold have suffred before that we could be recōciled to God, vnless y ^t he had [Page] entred into our stede? Loe, thou seest plainely, that Christ suffred the peynes of sinnes, Rom. iii.xxiiij. i. Cor i.xxx. Eph. i.vij Col. i.xiiij i. Tim. ij.vi. to deliuer them that be his from them. And so oft as Paule maketh mention of the redemption performed by Christ, he v­seth to cal it in Greke Apolutrosin, whereby he meaneth not only re­demption, as it is cōmonly taken, but the very price and satisfaction of redemption. After whiche manner he wryteth, that Christ gaue him self An [...]ilutron, a price of raunsome for vs. What propitiatiō is there with the Lord (sayth Augustine) but sacrifice? And what sacrifice is there, but that which is offred for vs in the death of Christ? But that whiche is apointed in the law of Moses for cleansing the offenses of sinnes, ministreth vs a strong battel rāme. For the lord doth not there apoint this or that manner of satisfieng, but requireth the whole re­compense in sacrifices. Whereas yet in other thinges, he doth moste diligently and in most exact order set out all the ceremonies of expia­tion. Now commeth it to passe, that he commaundeth to recompense faultes cōmitted, with not workes at all, but requireth only sacrifices for satisfaction: but bicause his will is so to declare, that there is only one kinde of satisfaction, wherby his iudgement is appeased? For the sacrifices that the Israelites did then offer, were not weyed by the worke of men, but were estemed by their truthe, that is to say, by the only sacrifice of Christ. But what manner of recompense the Lord receyueth of vs, Os [...]e, xii [...].iij. O see hath very well expressed in fewe wordes. Thou shalt (sayth he) take away iniquitie, O God. Loe, here is forgeuenesse of sinnes. And we shal paye thee calues of our lippes: Loe, here is sa­tisfaction. I knowe that they yet do suttelly slippe awaye, when they make distinction betwene euerlastyng peyne, and temporall peines. But when they teache that temporall peyne is any kinde of punish­ment that God taketh as well of the body as of the soule, except only euerlastyng death, this restraynyng of it doth litle help them. For the places that we haue aboue recited, do expresly meane this, that God receyueth vs into fauour with this condition, that in pardonyng the fault, he pardoneth al the peyne what so euer we had thereby deser­ued. And so oft as Dauid or the other Prophetes do craue pardon of sinnes, they do also there withal pray to be released of the peyne. Yea, the very felyng of Gods iudgement doth dryue thēm therunto. Againe, when they promise mercie at the Lordes hand, they do in manner al­waye of purpose preache of the peynes and the forgeuenesse thereof. Truely when the lord in Ezechiell pronounceth that he will make an ende of the exile in Babylon, Eze. xxxvj xxij. & xxxij and that for his own sake, not for the Iewes sake, he doth sufficiently shewe that bothe are of free gift. Fi­nally, if we be deliuered by Christ from giltinesse of fault, the peines that come therof, must needes cesse.

31 But for asmuch as they do also arme themselues with testimonies of Scripture, let vs see what manner of argumentes those bee that they allege. [...] Sa. xij.xiii. Dauid (say they) beyng rebuked by Nathan the Prophet of adulterie and manslaughter, receiued pardon of his sinne, and yet he was afterward punished by the death of his sonne that he had got­ten by that adulterie. We are taught to redeme with satisfactions such peynes as were to be extended after forgeuenesse of the faulte. for Daniel aduised Nebuchadnezer to redeme his sinnes w ^t almes. Dan. iiii. [...]iiii. [Page 149] And Salomon writeth that for equitie and godlinesse, Pro. xvi.vi. & x.xii. i. Pet. iiii.viii. Luc. vii, xlvii. iniquities are forgeuen. And in an other place, that with charitie the multitude of sinnes is couered. Which sentence Peter also confirmeth. Agayne, in Luke the Lorde sayth of the woman that was a sinner, that many sinnes are forgeuen her, bicause she hath loued much. Now peruersly and wrongfully they euer weye the doynges of God. But if they had marked (as they should not haue ouerpassed it) that there are twoo kindes of Gods iudgement, they would haue seen in this rebukyng of Dauid, a far other manner of punishment, than suche as might be though to tende to reuengement. But bycause it not a litle behoueth vsal to vnderstand wherunto the chastisementes haue respect, wher­with God correcteth vs for our sinnes, and howe much they differ frō those exāples wherewith he pursueth the wicked and reprobate with indignation: therefore I thinke it shall be not byside the purpose to comprehend it shortly in a summe. For the order of playne teachyng, let vs cal the one kinde of iudgement, the iudgement of Reuenge, the other of Chastisemēt. It is to be vnderstanded, that God so punisheth his enemies with the iudgement of reuenge, that he vseth his wrath against them, confoundeth them, destroyeth them, and bryngeth them to nought. Therfore let vs take that to be properly the vengeance of God, when his punishyng is ioyned with his indignation: with the iudgement of Chastisement he dealeth not so cruelly: as to be angry▪ nor punisheth to destroye, nor sendeth downe his lightenyng to kill. Therefore it is not properly punishment or vengeance, but correctiō and admonishment. The one is the doyng of a iudge, the other of a father. For the iudge when he punisheth an euell doer, he hath regard to the offense, and punisheth the very fault: when the father somwhat rigorously correcteth his childe, he doeth it not to be reuēged on him, or to punish him, but rather to teache him & make him water in time to come. Chrysostome in a certayne place vseth a similitude somwhat differyng from this, but yet it commeth to the same point. The sonne (sayth he) is beaten, and the seruant also is beaten: but the one is pu­nished as a bondseruant, bycause he hath offended, and the other is chastised as a freeman and as a sonne, nedyng correction. To the one his correction serueth for profe and amendement, to the other for & scourge and punishment.

But that we maye haue the whole matter shortly and in a redy summe, let this be the first of two distinctions. Wheresoeuer punish­ment is to reuenge, there sheweth it self the curse and wrath of God, whiche he alwaye withholdeth from the faythfull. Iob. iii.xvii. Pro. vi.xi. [...]eb. xii.i [...] Contrarywise Chastisement bothe is a blessyng of God, and beareth a testimonie of his loue, as the Scripture teacheth. This difference is commonly euery where sufficiently expressed in the worde of God. For what so e­uer afflictions the wicked [...]uffer in this present life, therein is painted out vnto vs as it were a certayne entrie of hell, from whense they doe alredy see a far of their eternall damnation: and they are so far from beyng amended or takyng any profit thereby, that rather by such be­ginnynges they are prepared to the most cruell hell that at length abi­deth for them. Ps c.xvii [...] xviij. Psa. cxix.xvii. But the lord chastisyng chastiseth his seruantes, but he doth not put them to death. Therfore they confesse that to be beatē [Page] with his rodde, was good for them into true instruction. But as we rede euery where that the holy ones suffer suche punishmentes with quiet minde, so they haue alwaye prayed to escape the first kinde of scourges. Chastise me Lord (sayth Ieremie) but in thy iudgement, Ier. x.xiiij not in thy wrath, least thou destroy me. Poure out thy wrath vpō the na­tions y ^t haue not knowen thee, & vpon the kingdomes that haue not called vpon thy name. Ps. vi.ij. & xxx [...]iij.ij. And David sayth: Lord rebuke me not in thy wrath, nor correct me in thine anger. And it maketh nothyng to the contrarie, that oftētimes it is sayd, that the Lord is angry with them that be his, when he punisheth their sinnes. As in Esaie: Esa. xij.i. I wil cōfesse to thee O lord, bicause thou hast be angry w ^t me: thy wrath is turned, & thou hast comforted me. Againe Abacuc. Hab.iii.ii. Thou that hast ben angry shal remēber mercie. And Michee: Mich. vij.ix. I wil beare the wrath of the lord, bicause I haue sinned against him. Where he putteth vs in minde that not only they that are iustly punished, nothing preuaile with murmu­ryng against him, but also y ^t the faithful haue aswagemēt of their sor­to [...], in cōsidering the purpose of God. For after the same manner it is sayd that he doth defile his owne inheritāce, which yet (as we know) he will neuer defile. But that is spoken not in respect of the purpose or meaning of God that punisheth, but of the vehement feling of sorrow, which they fele that suffer any of his seueritie what so euer it be. But he not only pricketh his faithful with no smal rigour, but sometimes so woundeth them, that thei thinke thēselues not far from the damna­tion of hell. So he testifieth that they haue deserued his wrath, and so it behoueth that they should lothe themselues in their euels, and be touched with the greater care to appease God, and carefully make haste to craue pardon. But euen in the very same doynge he sheweth a more euident testimonie of his fauorable kindenesse than of his wrath. For the couenant continueth that was made with vs in our true Salomon: the truthe whereof he, that can not deceyue, hath affirmed, Ps. lxxxix.xxxi. that it shall neuer bee made voyde. If (sayth he) his chil­dren forsake my lawe, and walke not in my iudgementes: yf they de­file my statutes, and kepe not my commaundementes, I will visite their sinnes with a rodde and with stripes: but I wil not take away my mercie from him. Of whiche mercie to make vs assured, he sayth, that the rodde wherewith he will correct the posteritie of Salomon, ij. Sa. vij.xiiij. shalbe of menne, and stripes of the children of menne: by which clau­ses when he meaneth moderation and lenitie; he there withall secret­lye declareth, that they can not but bee confounded with extreme and deadly horrour, that fele the hand of God to be against thē. Now great regard he hath of this lenitie in chastising his Israell, he shew­eth in the Prophet: Esa. xlv [...]ij x. I haue purged thee (sayth he) in fyre: But not as Siluer, for then thou shouldest haue ben all consumed. Albeit he teacheth that chastisementes serue him for to cleanse hym, but he further sayth that he vseth the same so temperately, that he bee not to muche consumed by them. And that is needefull. For the more that euery man reuerētly feareth God, and geueth himself to follow god­linesse, so muche the tendrer he is to beare his wrath. For the repro­bate, although they grone vnder his scourges, yet for that they weye not the cause, but rather turne their backe bothe to their owne [Page] sinnes and to the iudgemēt of God, by that slouthfulnesse they gather a hardnesse: or bycause they murmure and kicke agaynst him, and do make an vprore agaynst their iudge, that furious soden rage astoni [...] ­eth them with madnesse and furor. But the faythfull beyng admoni­shed by his correction, by and by descend to consider their sinnes, and beyng striken with dread and horrour, they flee in hūble wise to pray to him for pardon, vnlesse the Lord dyd aswage these sorrowes wher­with the poore soules torment themselues, they would [...]ainte a hun­dred times euen in smal tokens of his wrath.

Then let this be the second distinction, that when the reprobate are 33 stryken with the scourges of God, thei do alredy after a certaine man­ner beginne to suffer peines by his iudgement, and though they shall not escape vnpunished, for that they haue not taken hede to suche to­kens of the wrath of God, yet they are not punished to this ende, to make them come to a better minde: but only that, to their great hurr, they should proue God to be a iudge and reuenger. But children are beaten with roddes, not that they should thereby be punished of God for their sinnes, but that they should thereby profit to amendement. Therefore we take it that thei rather haue respect to the time to come, than to the time paste. In serm. de poenite. & cō [...]ess. This I had rather expresse in Chrysostomes wordes than mine owne. For this (sayth he) God doth lay peine vpon vs, not punishyng our sinnes past, but correctyng vs agaynst time to come. And so sayth Augustine: That which thou suffrest, y ^t for whiche thou lamentest, is a medicine to thee and no peine, a chastisement and no damnatiō. Put not away the scourge, if thou wilt not be put away from the inheritance, &c. Knowe ye brethren that all this miserie of mankinde when the world groneth is a medicinall sorrow, and not a penall sentence. &c. These sentences I haue therefore thought good to alleage, that the manner of speche that I haue aboue writen, shuld not seme to any man newe and vnused. And hereunto serue all the cō ­plaintes full of indignation wherein the Lord oftentimes doth expo­stulate of the vnkindenesse of the people, for that thei stiffly despised al punishmentes. In Esaye he saith: Esa. i.v, To what purpose should I strike you any more: from the sole of the foote to the crowne of the hed, there is no whole place. But bicause y ^e Prophetes are ful of such sayenges, it shalbe sufficient to haue briefly shewed that God do the punish his churche for none other intent, but that it should be tamed and amēd. Therefore when he did caste Saul out of the kingdome, i. Sam. iv x [...]iii. i [...] Sa. xij.xviii. 1. Cor. xi.xxxii. he punished him to reuengement: When he toke from Dauid his yonge sonne, he corrected him to amendement. Accordyng to this meanyng is that to be taken which Paule sayth, when we are iudged of the Lord, we are corrected, that we should not be damned with this worlde. That is, when we that be the children of God are afflicted with the hande of our heauenly father, this is no peyne wherewith we should be con­founded, but only a chastisement wherwith we should be instructed. In whiche pointe Augustine is plainely on our side. Lib. de Pec­cato, meri­to, ac re­miss. 2. ca. 33. & 34. For he teacheth that the peynes wherwith mē are a like chastised by God, ar diuersly to be considered: bycause to the holy ones they are battels and exer­cises after the forgeuenesse of their sinnes, to the reprobate they are without forgeuenesse peynes of wickednesse. In whiche place he re­hearseth [Page] how peynes were layed vpon Dauid and other godly men, and sayth that the same tended to this end, that their godlinesse shold by such humbling of them, Esa. xl.ij. be exercised and proued. And where Esaie sayth, that the Iewishe people had their iniquitie forgeuen them, by­cause they had receyued full chastisement at the Lordes hande: this proueth not that the pardon of sinnes hangeth vpon the full paymēt of y ^e peyne: but it is in effect asmuch as if he had sayd: Bycause ye haue alredy suffred peynes enough, and by the greuousnesse and multitude thereof haue ben nowe pyned awaye with long mournyng & sorrow, therefore it is nowe time that receyuing the tidynges of full mercie, your heartes should reioyce and fele me to be your father. For there God did take vpon him the person of a father, whiche repenteth him euen of his iuste seueritie, when he was compelled sharply to correct his sonne.

34 With these thoughtes it is necessarie that the faithful be furnished in bitternesse of afflictions. i. Pet. iiij.xvij. Ier. xxv. [...]ix. It is time that the iudgement beganne at the house of the Lord, in which his name is called vpon. What shuld the children of God do, if thei did beleue the seueritie of God that they fele to be his vengeance? For he that beyng stryken with the hand of God, imagineth God a punishyng iudge, can not cōceyue him but an­gry and enemie vnto him, & detest the very scourge of God as a curse and damnation. Finally he can neuer be perswaded that God loueth him. y ^t shall thinke him so minded toward him, that he is still minded to punish him. But he only profiteth vnder the rod of God, that thin­keth him to bee angry with his sinnes, but merciefull and louynge to himself. For otherwise that muste needes happen, whiche the Pro­phet complayneth that he felt, Ps. lxxxviij xiiij. Ps. xx.vii. where he sayth. Thy wrathes, O God haue passed ouer me: thy terrors haue oppressed me. Also that which Moses writeth, bycause we haue faynted in thy wrath: and we haue ben troubled in thy indignatiō, thou hast set our iniquities in thy sight, and our secretes in the light of thy countenance: bicause all our dayes are gone awaye in thy wrath: our yeres are consumed as the worde that is passed out of a mouth. On the other side Dauid sayth thus of his fatherly chastisementes, to teache that the faythfull are rather holpen than oppressed thereby: Ps. [...]iiii. [...]. Ps. lxx [...]viii xvii. Blessed is the man whome thou haste corrected O Lord, & hast instructed in thy law, to geue him quiet frō euell dayes, while a pit is digged for the sinner. Truely it is a harde tentation, when God sparyng the vnbeleuers and winkyng at their faultes, semeth more rigorous agaynst them that be his. Therefore he gaue them a cause of comfort, the admonishment of the law, wher­by they should learne, that it is done to prouide for their saluation when they are called agayne into the waye, and the wicked are caried hedlong into their errours, whose ende is the pit. And it is no diffe­rence whether the peyne be euerlastyng or duryng for a time. For as well warre, famine, pestilence, and sickenesse as the iudgemēt of eter­nall death are the curses of God, when they are layed vpon menne to this ende, to be instrumentes of the Lordes wrath and vengeance a­gaynst the reprobate.

35 Nowe (as I thinke) all men doe perceyue whereunto tended that chastisement of the Lord vpon Dauid: euen to be an instruction that [Page] God is greuously displeased with manslaughter & adulterie, agaynst which he had shewed so great an indignation in his beloued & [...]aith­ful seruant: that Dauid should be taught to be no more so bolde to do the like deede: and not to be a peyne wherby he shuld make a certaine recompense to God. And so is to be iudged of the other kinde of cor­rection, whereby the Lord punished his people with a sore pestilence, ii. Sam. x.iiii.i [...]. for Dauids disobedience whereinto he was fallen in numbryng the people. For he did in deede freely forgeue to Dauid the giltinesse of his sinne: but bicause it perteined bothe to the publike example of all ages, and also to the humbling of Dauid, that such a haynous offense should not remayne vnpunished: therefore he moste sharply chastised him with his rodde. Whiche marke also we ought to haue before our eyes in the vniuersal curse of mankinde. For whereas after pardon obteined, we do all yet suffer the miseries that weare layed vpon our first parent for peyne of sinne: we perceyue our selues by suche exer­cises to be admonished, how greuously God is displeased w ^t the trans­gression of his law: that beyng throwen downe & hūbled with know­ledge in conscience of our owne miserable estate, we may the more [...]eruētly aspire to true blessednesse. But he shalbe most foolish that shal thinke, that the calamities of this present life are layed vpon vs for the giltinesse of sinne. Homil. [...] de pr [...] ad S [...]argi [...] ­rium. And that I thinke was the meanyng of Chry­sostome when he wrote thus. If God do therfore laye peines vpō vs, that he should cal vs, perseuering in euels to repentance, then when repentance is ones shewed, the peine shalbe superfl [...]ous. Therefore, as he knoweth it to be expedient for euery mans nature, so he hand­leth one man more roughly, and an other with 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, Ier. v.iii. Os [...]e. vii.vi [...]i. that Ephraim was as a [...]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 chastisemēt: it semed good to him beyng a most wise father, to exercise al without exception with a cōmon scourge al their life long. But it is maruelous why thei so cast their eyes vpon the only example of Dauid, and are no [...] moued with so many examples, in which they might haue beholden free for­geuenesse of sinnes. Lu. xviii▪ [...]ii. Luc. xxii. [...]i. Mat. ix.ij It is read that the Publicane wēt out of the tem­ple iustified. Their folowed no peyne. Peter obteyned pardon of his offence, his teares we reade (sayth Ambrose) his satis [...]actiō 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 o [...] examples, a rule shoulde rather haue ben gathered than of that only example that conteyneth in it a [Page] certaine speciall matter.

36 Daniel in his exhortation wherin he counselleth Nebuchadnezer to redeme his sinnes with righteousnesse, Dan. iiij.xxiiij. 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. Pro. x.xij. Likewise Salomon sayth, that with charitie the multitude of sinnes is couered: not before God, but among men thēselues. 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 ha [...]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. i. Pet. iiij.viij. Pro. xvi.vi. 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 repentāce, whereas it is vprightnesse of life with the duties of charitie y ^t deliteth him. Hebr. xiij.xvi. As also the author of the epistle to the Hebrewes cōmending liberalitie & gen­tlenesse, teacheth y ^t such sacrifices please God. And when Christ, taū ­ting the Pharisees that geuing hede only to cleansyng of dishes, Mat. xxiij xxv. Luc. xi.xxxix. they neglected the cleannesse of the heart, cōmaunded 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.

37 As touching the place of Luke, no mā that hath with sound iudge­ment read the parable that the Lord did there recite, Luc. vij.xxxvi. 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 [Page 152] 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 vpō 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 womās 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 vpō a similitude of that [...]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 38 olde wryters concerning satisfactiō, they litle moue me. I see in deede that many of thē, (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 they were so rude and vnskilfull as to haue wrytten those thynges in that sense that the newe Satis­factionars do reade thē. Hom. 2. in Psal. 50. Chrysostome in one place writeth thus: wher mercie is required, examination cesseth: where mercie is asked, iudge­ment is not rigorous: where mercie is craued, there is no place for peine: where is mercie, there is no inquisition. Where is mercie, the answer is pardoned. Whiche wordes howsoeuer they be wrested, yet thei cā neuer be made to agree with the Scholemens doctrines. In y ^e boke of Ecclesiastical doctrines, whiche is fathered vpō Augustine is red thus: Satisfactiō of repentance is, to cut of the causes of sinnes, & not to graunt an entrie to their suggestions. Whereby appereth that the doctrine of satisfaction that was sayd to be geuen in recompense for sinnes committed, was euen in those times laughed to scorne: for asmuch as they referre all satisfactiō to a heedefulnesse in absteining from sinnes in time to come. I will not allege that whiche the same Chrysostome sayth, Hom. [...] Gen. Enchi [...]il. [...]. that he requireth of vs no more, but that we shold confesse our sinnes vnto him with teares: sithe suche sentences are many times founde in his wrytinges and others. Augustine in deede in some places calleth y ^e workes of mercie, remedies to obteine forge­uenesse of sinnes: but bicause no mā shuld stūble at that litle word, he himself preuenteth it in an other place. The flesh of Christ (sayth he) [Page] the true & only sacrifice for sinnes, not only these sinnes y ^• are wholly put away in baptisme, but also these that afterward crepe in by weak­nesse: for whiche the whole church crieth out at this day, Forgeue vs our trespasses. And they are forgeuen by that singular sacrifice.

39 They haue for the most part called satiffaction, not a recompense to be rendred to God, but an open declaratiō wherby they that had ben excōmunicate when they would be receiued agayne to the cōmunion, did assertayne the church of their repentance. For there weare enioy­ned vnto them when they did repēt certayne fastings & other things, whereby they might perswade men that they weare truely & hartily wery of their former life, or rather blot out the remembrance of their former doynges: & so they were sayd to make satiffaction not to God, but to y ^e Church. Cap. 65. and is re­hersed in y ^e Decretes cap. in acti­ [...]bus. de p [...]rit. di­st [...]. 1. Which is also expressed of Augustine in these words in his Enchirrdion to Laurēce: Out of that auncient custome the cō ­fessions and satisfactions that are at this day vsed, toke their begin­ning. Truely very viperous birthes, by whiche is brought to palle, y ^t there remayneth not so much as a shadowe of y ^e better forme. I know that the old writers doe sometime speake somewhat hardly, and as I sayd euen now, I do not denie that paraduenture they erred herein. But those things that weare besprinkled with a few spots, when thei are ones handled with these mens vnwashed handes, are altogether defiled. And if we must contend with authoritie of old wryters: good God, what olde writers do they thrust vnto vs? A good part of those wherwith Peter Lombard their chāpion hath botched vp his patched Sentēces, is gathered out of y ^e vnsauorie dotages of certaine mōkes that are caried about vnder y ^e name of Ambrose, Hierome, Augustine, and Chrysostome. As about this present questiō he taketh in a man­ner all out of Augustines boke of Repentāce, which is foolishly bot­ched of good and bad by some scraper together. It beareth in deede the name of Augustine, but such a boke as no man beyng but meane­ly learned, would vouchesaue to acknowlege for his. But wheras I do not so narrowly examine their follies, let the readers pardon me whom I wold ease of that tediousnesse. For to me it shuld not be very laboursome, & yet very plausible to bewray to their great shame those thinges that they haue heretofore bosted vpon as misteries, but by­cause my purpose is to teache frutefully, therefore I passe them ouer.

The fifte Chapter. ¶ Of the suppliynges whiche they adde to satisfactions, as pardons and purgatory.

1 OUt of this doctrine of satisfactions do flowe indulgēces or pardons. For they say that that which our power wā ­teth to make satisfaction, is supplied by these pardōs. And thei runne so far forth into madnesse, that they define thē to be the distributiō of the merites of Christ & of the mar­tirs, which? Pope dealeth abrode by his bulles. But although they haue more neede of Helleborus to purge their frētike braine, thā ar­gumētes to answer thē, so y ^t it is not much worthy y ^t trauaile to stand vpō confuting such triflyng errors, which are already shakē w ^t many [Page 153] battelrammes, and of them selues growe into decaied age, and bende toward falling: yet because a short confutation of them shalbe profita­ble for some that be ignoraunt, I will not altogether omitte it. As for this that pardons haue so long stand safe, and haue so long ben vnpu­nished, hauing ben vsed with so outragious and furious licētiousnesse: this may serue to teache vs in how darke a night of errors, men in cer­taine ages past haue ben drowned. They sawe them selues to be open­ly & vncoloredly scorned of the Pope and his Bulbearers, gainful mar­kettes to be made of the saluation of their soules, the price of saluatiō to be valued at a few pence, and nothing set out to be frely geuen: that by this colour they be wyped of offringes to be filthely spent vpon bro­thels, bawdes and bankettinges: that the greatest blowers abrode of pardons are the greatest despisers of them: that this mōstre doth day­ly more and more with greater licentiousnesse ouerrunne the worlde, & grow into outrage, and y ^t there is no ende, newe lead dailye brought, and new mony gotten. Yet with hye reuerence they receiued, they wor­shipped and bought pardons, and suche as among the rest sawe some­what farther, yet though thē to be godly deceiptes, wherby mē might be beguiled with some profit. At y ^e length, sins the world suffred it selfe to be somwhat wiser, pardons waxe colde, and by litle and litle become frosen, till they vtterly vanishe awaye.

But for as muche as many that se the filthy gamings, y ^e deceiptes, 2 theftes and robberies, wherwith the pardoners haue heretofore moc­ked and begiled vs, yet se not the very fountaine of ungodlynesse from whence they spring: it is good to shewe not only of what sort pardons be, but also what they be, when they are wyped from all spottes. They call the treasure of the churche, the merites of Christe and of the holye Apostles and Martyrs. The principal custody of this barne (as I haue already touched) thei fame to be deliuered to the byshop of Rome, that he should haue the distribution of so great giftes, that he might bothe geue them by him selfe, and also graunte iurisdiction to other to geue them. Hereupon procede frō the Pope somtime plenarie pardons, some pardons for certain yeares: from the Cardinalles, pardons for a hun­dred dayes: from Byshoppes, pardons for forty daies. But they be (as I may naturally describe them) the profaning of the bloude of Christe, Sathans mockerie, to leade away the christian people from the grace of God, from the life that is in Christ, and to turne them from the true waye of saluation. For howe could the bloud of Christ be more filthyly prophaned, than when it is denied to suffice to the remission of sinnes, to reconciliation and satisfaction, vnlesse the want therof as being wi­thered and wasted, Act. x.xliij shoulde be otherwyse supplied and profited? The lawe and all the Prophetes (saith Peter) beare witnesse of Christ, that by him forgeuenesse of sinne is to be receiued: Pardons geue remission of sinnes by Peter, Paul, and the Martyrs. The bloud of Christ (sayth Iohn) clenseth vs from sinne: i. Iohn. i.vij. ij. Cor. v.xxi. Pardons do make the bloud of Martyrs the washyng awaye of sinnes. Christ (sayth Paul) whiche knewe not sinne, was made sinne for vs, that is, the satisfaction of sinne, that we might be made the righteousnesse of God in him: Pardons do set the satisfaction of sinnes in the bloud of Martyrs. Paul cried out and testi­fied to the Corinthians, i. cor. i.xiij that only Christ was crucified and died for thē: [Page] the pardons pronounce that Paul and other died for vs. Actu. xx.xxviij. In an other place he sayth that Christ purchaced y ^e churche with his bloud: the par­dons appointe an other price of purchace in the bloude of Martyrs. The Apostle sayth, Heb. x.xiiij. that Christ with one oblation made perfect for euer them that weare sanctisfied: the pardons crye out to the contrary and say, that sanctification is made perfect by the Martyrs, whiche other­wise were not sufficient. Reue. vij.xiiij. Iohn saith y ^t al y ^e saintes washed their gowns in the bloud of y ^e lambe: the pardons teache mē to washe their gownes in the bloud of saintes.

3 Leo Byshop of Rome, writeth notably wel to y ^e Palestines against these sacrileges. Epist. 81. Psal. [...].xvi xv. Although (saith he) the death of many saintes hathe bene precious in the sight of the Lorde, yet the killing of no innocent hath ben the perpetuation for the world. The righteous receiued, but gaue not crownes: and out of the valiauntnesse of the faithfull are gra­uen exāples of pacience, nor giftes of righteousnesse. For their deathes weare euery one singular to them selues, & none of them did by his end pay the det of an other, for as muche there is one Lord Christ, in whom all are crucified, all are dead, buried, and raised vp againe. Whiche sen­tence (as it was worthy to remembred) he repeted in an other place: There can nothing be required more plaine to destroy this wicked doc­trine. Yet Augustine speaketh no lesse fitly to the same effect. Epist. 95. Tract. in Iohn. 84. Though (saith he) we die brethren for brethren, yet the bloude of no Martyrs is shed for the forgeuenesse of sinnes. Whiche thing Christ hath done for vs, neither hath he therin done that for vs, that we should folowe him, but hath geuen vs a thing to reioyse vpon. Again in an other place, As only the sonne of God was made y ^e sonne of man, Lib. 4. ad Bonifac. cap. 4. to make vs with him the sonnes of God: so he alone for vs hath taken vpon him punishment without euill deseruinges, that we by him might without good deser­uinges obteine grace not due vnto vs. Truely where as all their doc­trine is patched together of horrible sacrileges and blasphemies, yet this is a more monstruous blasphemie than all the other. Let thē re­member them selues, whether these be not their decrees: that y ^e Mar­tyrs haue by their death done more to God, and deserued more, than was nedefull for themselues: and that they had remaining so great a plentie of deseruinges, as did also ouerflowe vnto other: and that therfore, least so great goodnesse should be superfluous, their bloud is min­gled with the bloud of Christ, & of both these bloudes is made the trea­sure of the churche, for the remission and satisfaction of sinnes. And y ^• so is the saying of Paul to be taken: Colo. [...].xxiiii. I supply in my body those things that want of the suffringes of Christ for his body, which is y ^e churche. What is this els but to leaue Christ only his name, otherwise to make him but a common pety saint, that may scarcely among the multitude be knowen from the rest? He only, only should haue bene preached, he only set fourth, he only named, he only ben loked vnto, when the obteining of forgeuenesse of sinnes, satisfaction, and sanctification are en­treated of. But let vs heare their curtalled argumentes. Least the bloud of the Martyrs should be shed in vaine, therfore lette it be em­ployed to the common benefit of the Churche. Is it so? was it no pro­fit to glorifie God by their death? to subscribe to his truthe with theyr bloud? by despisyng this present lyfe, to testifie that they sought for a [Page 154] better life? by their stedfastnesse to strengthen the faith of the churche, and ouercome the stubbornes of the enemies? But this is the matter in dede: they acknowledge no profit of the Martyrs death, if Christ only be the proportiator, if he only died for our sinnes, if he only was offred vp for our redemptiō. So (say they) Peter and Paul might neuerthe­lesse haue obteined the crowne of victory, if they had died in their beds. And where as they haue fought euen to the sheding of their bloude, it would not agree with the iustice of God to leaue the same barren and frutelesse. As though God could not tell how to encrease in his seruan­tes their glorie, according to the measure of his giftes. But the churche receiueth in commune together profit enough, when it is by their triū ­phes encouraged to a zelous desire to fight.

But how maliciously doe they wrest that place of Paul where he 4 saith, Coloss. i.xxiiij. that he supplieth in his body those thinges that wanted of y ^e suf­fringes of Christ? For he referreth not y ^t default or supplying, to y ^e work of redemption, satisfactiō, & expiation: but to those afflictiōs wherw ^t all the membres of Christ, that is to say, all the faithfull must be exerci­sed, so long as they shall be in this fleshe. He saith therfore, that this remaineth of the sufferinges of Christ, that he daily suffreth in his mem­bres the same that he ones suffred in him selfe. Christ vouchesaueth to do vs so great honour, to recken and accompt our afflictions his owne. Where as Paul added these wordes, For the churche. he meaneth not for the redemption, for the reconciliatiō, for the satisfaction of y ^e church, but for the edifying and profit of the churche. As in an other place he sayth,. ij. Tim. ii.x. that he suffreth all thinges for the electes sakes, that they may obteine the saluation which is in Christ Iesu. And he wrote to the Co­rinthians, i. Cor. i.vi that he suffred all the troubles that he suffred, for their cō ­fort and saluation. And immediatly in the same place he expoundeth him selfe, when he sayeth further, that he was made a minister of the churche, not for redemption, but according to the dispensatiō that was cōmitted vnto him, to preache the Gospel of Christ. If they yet require an other expositour, In Psal. 16. let thē heare Augustine. The suffringes of Christ (sayth he) are in Christ only as in the head: and both in Christ and the churche, as in the whole body. Wherby Paul being one member saith, I supplie in my body that whiche wanteth in the suffringes of Christe. Therfore if thou, whatsoeuer thou be that hearest this, art one of the membres of Christ, what so euer thou suffrest of them that are not the membres of Christ, that same wanted in the suffringes of Christ. But whereunto the suffrings of the Apostles taken for y ^e churche of Christ do tend, he expoundeth in an other place where he sayeth: Christ is to me the gate vnto you: Tract. in Iohn. 47▪ because ye are the shepe of Christ bought with his bloud: acknowledging your price, whiche is not geuen of me, but preached by me. Then he addeth. As he hath geuen his soule, so ought we to geue our soules for our brethren, to edifie peace, and to confirme faith. These are Augustines wordes. But God forbidde, that Paul should haue thought that any thing wanted in the suffringes of Christ as concerning all fulnesse of righteousnesse, saluatiō and life: or that he meant to adde any thing therunto, Rom. v.xv. whiche so plainely and honorably preacheth, that the abundance of grace was so largely poured out by Christ, that it far surmounted all the force of sinne. By it onely all the [Page] saintes haue bene saued, and not by the merit of theyr owne lyfe or death, Act. xv.xi. as Peter expresly testified: so that he should be sclaunderous a­gainst God and Christ, that shoulde repose the worthinesse of any saint any where els than in the onely mercie of God. But why doe I tarrye hereupon any longer, as vpon a matter yet doubtful, sithe the very be­wraying of suche monstruous errours is a sufficient confutation of thē? 5 Now (to passe ouer suche abhominations) who taught the Pope to enclose in lead and parchement the grace of Iesus Christ, whiche the Lorde wylled to be distributed by the word of the Gospell? Truely ei­ther the Gospell of God muste be false, or their pardons false. For, that Christ is offred vs in the Gospell, with all abundance of heauenly be­nefites, with all his merites, with all his righteousnesse, wysdome and grace, ii. Cor. i. without any acception, Paul witnesseth where he sayth, that the worde of reconciliation was deliuered to the ministers, whereby they myght vse this forme of message, as it were Christ geuing exhortation by them: we beseche you, be ye so reconciled to God? He hath made him that knew no sinne, to be made sinne for vs, that we might be made the righteousnesse of God in him. And the faithfull know of what value is that cōmune partaking of Christ, [...]. Cor. i.xvii. whiche (as the same Apostle witnes­seth, is offred vs to be enioyed in the Gospel. Contrariwyse the pardōs do bring out of the storehouse of the Pope, a certaine pitance of grace, and fasten it to lead, parchement, yea and to a certaine place, and seuer it from the worde of God. If a man should aske whence this abuse toke beginning: it semeth to haue proceded hereof, that when in time past penitentes were charged with more rigorous satisfactions than all could beare, they whiche felt them selues aboue measure oppressed with pe­nance enioyned them, required of the churche a release. The mitigatiō that was graunted to suche, was called an Indulgence or pardon. But when they turned Satisfactions from the Churche to God, and sayde that they were recompenses whereby menne may redeme them selues from the iudgement of God, then they therewithall dyd also drawe these indulgences or pardons to be propitiatorie remedies, to delyuer vs from deserued punyshementes. As for these blasphemers that we haue recited, they haue forged them so shamelessely, that they can haue no colour at all.

6 Now let them no more trouble vs with their purgation, because it is with this axe already broken, hewed downe, and ouerthrowen from the very fundations. For I do not agree to some men, that thinke best to dissemble in this point, and make no mention at all of Purgatorie, whereupon (as they say) great contentions do arise, but small edifica­tion is gotten. Truely I my selfe would also thynke suche trifles wor­thy to be negligently passed ouer, if they did not accompt them earnest matters. But for as muche as purgatorie is bulded of manye blasphe­mes, and is daily vpholden with new blasphemes, and raiseth vp ma­ny and greuous offences, truely it is not to be winked at. This perad­uenture might after a sort haue ben dissembled for a tyme, that it was inuented by curious and bolde rashenesse without the worde of God: that men beleued of it by, I wote not what reuelations, fained by the crafte of Sathan: that for the confirmation of it, certayne places of Scrypture were fondlye wrested. All bee it the Lorde geueth [Page 155] not leaue to mans presumptuousnesse so to breake into the secrete pla­ces of his iudgementes, and hath seuerely forbydden men to enquyre for truthe at dead men, Deut. xviij xxi. neglecting his worde, and permitteth not hys worde to be so vnreuerently defyled. But let vs graunte, that all those thynges myght for a whyle haue bene borne with, as thynges of no great importaunce. But when the cleansyng of synnes is soughte els where then in the bloude of Christe, when satisfaction is geuen awaye to anye other thynge, then it is moste perillous not to speake of it. Therfore we must crye out not onlye with vehement stretchynge of our voyce, but also of our throte and sydes: that Purgatorie is the dampnable deuyse of Sathan, that it maketh voyde the Crosse of Christ, that it layeth an intolerable sclaunder vpon the mercie of God, that it febleth and ouerthroweth our faythe. For what els is Pur­gatorie amonge them, but the satisfaction that the soules of men de­parted doe paye after their death? So that ouerthrowyng the opiniō of satisfaction, Purgatorie is immediatlye ouerthrowen by the verye rootes. But if in our former discourse it is more than euident that the bloud of Christe is the onely satisfaction, propitiatorie sacrifice & clean­sing for the synnes of the faythfull: what remayneth but that Purga­torie is a mere and horrible blasphemie against Christe? I passe ouer the robberies of God wherewith it is dayly defended, the offenses that it bredeth in religion, and other thynges innumerable, whiche we se to haue come out of the same spryng of vngodlinesse.

But it is good to wryng out of their handes suche places as they 7 haue falsely & wrongfully taken out of the Scripture. When (say thei) the Lorde affirmeth that the synne against the holy Ghost shold not be forgeuen in this worlde, Mat. xii.lij. nor in the worlde to come, thereby he sheweth that there is a forgeuenesse of some sinnes in the worlde to come. Mar. i [...].xxvi [...]. But who seeth not that the Lord there speaketh of the fault of sinne? Luk. xij.x. Now if it be so, what is that to their Purgatorie, for as muche as by their o­pinion the peine is there suffred of those sinnes, wherof they denie not the fault to be forgeuen in this present life? But that they may no more carpe against vs, they shall haue yet a plainer solution. When the Lord meant to cut of all hope of Pardon from so haynous wickednesse, he thought it not enough to saye that it should neuer be forgeuen: but the more to amplifie it, he vsed a diuision, wherein he comprehended bothe the iudgement that euery mans conscience feleth in this life, and the last iudgement that shalbe openly pronounced at the resurrection: as though he shold haue sayd: Beware ye of malicious rebelliō, as of moste present dampnation. For he that of set purpose shall endeuour to quen­che the light of the holy Ghost, shall not obteine pardon, neither in this life, whiche is geuen to sinners for their conuersion, nor in the last daye when the lambes shalbe seuered by the angels of God frō the goates, and the kingdome of heauen shalbe cleansed from all offenses. Then they brynge fourth that parable out of Mathewe: Mat. v.xv. Agree with thine aduersarie, least he deliuer thee to y ^e Iudge, & the iudge to the Sarge­ant, and the Sargeant to the pryson, from whence thou shalt not get out, vntil thou hast payed the uttermoste farthing. If in this place the Iudge do signifie God, and the aduersarie plentife the Deuil, the Sar­geant the Angell, and the pryson Purgatorie, I wyll gladlye yelde [Page] vnto them. But if it be euident to all men, that Christe meant there to showe into howe many daungers and mischeues they caste them sel­ues, that had rather obstinatly pursue the extremitie of the lawe, than deale according to equitie and good ryght, to the ende to exhorte hys disciples the more earnestly to agreement with equitie: where then I praye you shall Purgatorie be founde?

8 Phil. ii.x.They fetche an argument out of the saying of Paul, where he af­firmeth that the knees of thynges in heauen, earthe and helles, shall bowe to Christ. For they take it as confessed, that helles can not there be meant of those that are adiudged to eternal damnation. Therfore it remayneth that it must be the soules lying in peine in Purgatorie. They did not reason very euyll, if the Apostle did by knelynge meane the true Godly worshippyng. But sithe he teacheth only, that there is a dominion geuen to Christ, wherby all creatures are to bee subdued, what profe is there to the contrary, but that we may by helles vnder­stande the Deuels, that shalbe brought before the iudgement of God, to acknowledge hym their iudge with feare and tremblyng? Lyke as Paul hym selfe expoundeth the same prophecie in an other place. Rom. xiij.x. All (sayeth he) shalbe brought before the iudgement seate of Christ. For it is wrytten: So truly as I lyue, euery knee shal bowe to me. &c. But we maye not so expounde that whiche is in the Reuelation: I haue heard all creatures, Reuel. v.xv. bothe these thynges that are in heauen, and those that are vpon the earth, and these that are vnder the earth, and those that are in the sea, and all those that are in them, I haue hearde them all saye to hym that sytteth on the Throne and to the Lambe, Blessinge and honor, and glorie, and power, for euer and euer. That I doe in deede easely graunte, but what creatures doe they thynke to be heare rehearsed? For it is moste certaine, that there are conteined creatures both without reason and without sense. Whereby is affirmed nothing els, but that all the partes of the world, from y ^e hyest toppe of the hea­uens. to the very mydle point of the earth, doe in their manner declare the glorie of their creator. ij. Mach. xij.xliii. As for that whiche they alledge out of the historie of the Machabees, I will not vouchesaue to answer it, least I should seme to recken that worke in the nombre of the holye bookes. But Augustine receyued it for Canonicall. But first, of what sure cre­dit did he receiue it? The Iewes (sayeth he) esteme not the wryting of the Machabees as they doe the lawe, the Prophetes and the Psal­mes, of whiche the Lorde hym selfe hath witnessed as of his witnesses, saying: It was necessary, that all thynges should be fulfylled that are wrytten in the lawe, and the Psalmes, and Prophetes, concerninge me. But it hathe bene receiued of the Churche not vnprofitably, if it be soberly red or heard. Cōtra g [...]iu dent. epis [...]. 2. cap. 23. Luk. xxiii. And Hierome teacheth without any doubtinge, that the authori [...]ie therof is of no force to prouing of doctrines. And it euidently appeareth by that olde booke, whiche is entituled vnder the name of Cypriane, concerning the exposition of the Crede, that it had no place at all in the olde Churche. But why doe I here stryue with­out cause? ii. Macha. xv.xxxvi. As though the author hym selfe doeth not sufficiently shew, how muche he is to be credited, when in the ende he craueth pardon, [...] he haue spoken any thyng not well. Truely he that confesseth his wri­tynges to nede pardon, sayeth plainly that they are not the oracles of [Page 159] the holy Ghost. Besyde that, the godlynesse of Iudas is praysed for none other cause, but for that he had an assured hope of the last resur­rection, when he sent an offrynge for the dead to Hierusalem. Neither dothe the wryter of that historie referre that whiche Iudas did to be a pryce of redemption, but that they myght be partakers of the eternall lyfe with the other faithfull, that had died for their contrie and relgiō. This doyng was in dede not without superstition and preposterous zele, but they are more than foles, that drawe a sacrifice of the lawe so farre as vnto vs: for as muche as we knowe that thynges doe cesse by the comming of Christ, that then were in vse.

But they haue an inuincible bulwarke in Paul, whiche can not so 9 easely be battered. If any man (saith he) buylde vpon this foundation, i. Cor. iii. gold, syluer, precious stones, tynber, heye, stubble, the Lorde shal shewe euery mans worke what it is: because it shall be reueled in fier, and the fier shall trie euery mans worke what it is. If any mans woorke doe burne, it shall suffer losse, but he shalbe safe, but as through the fier. What fier (saye they) can that be, but the fier of Purgatorie? by which the filthinesses of synne are cleansed away, that we may enter pure in to the kyngdome of God? But the moste parte of the olde wryters thought it to be an other fier, Chryses [...]. August. & other. that is to saye, Trouble or the crosse, by whiche the Lorde tryeth them that be his, that they should not rest in the filthinesse of the fleshe: and that is muche more probable, than in fainyng Purgatorie. All be it I doe neyther agree with these men, be­cause I thynke I haue attained a certaine and muche plainer vnder­standyng of y ^t place. But before that I vtter it, I wold haue them aun­sweare me, whether the Apostles and all the sainctes must haue gone through this fier of Purgatorie? I knowe they wyll saye, nay. For it were to muche inconuenient that they must haue neded to be purged, whose merites they dreame to ouerflowe aboue measure to all the mē ­bres of the churche. But the Apostle affirmeth it. For he dothe not saye that the worke of some shalbe proued, but the worke of all. Neither is this my argument, Enchir. ad Laurent. 68. but Augustines, which so confuteth that expositiō. 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 relatiō, 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 [Page] 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 shalbe proued, whose profe Paul, according to the common vse of the Scripture, calleth The day of y ^e Lord. For it is cal­led the day of y ^e 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 y ^e che [...]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.

10 But they wyll say, it hath ben an auncient vsage of y ^e 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 y ^e 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 Reuelatiō, by what example it was done. For here they do not only want testimonies of Scripture, but also all the examples of holy men y ^e 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 cōmaundement 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 mē know by experience. Also y ^e 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 y ^e 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 [Page 157] other. And it is no dout, but y ^t euen very superstition condemneth y ^e Gē ­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 daūger of a great reproche. And that whiche first proceded from a wrongful folowyng of the Heathens exā ­ple, was so multiplied by often newe encreasces, that now it is the prin­cipall holinesse of Papistrie, Reu. xiiii, xij. 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 cōmende prayers for the dead. Augustine in his boke of cōfessions, 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 affectiō of na­ture, wold haue it allowed of other. As for the booke that he made of care for the dead, conteineth so many doubtinges, that of right it ought with the coldnesse thereof to quenche the heate of a foolyshe zele: if any man desyre to be a proctor for dead men, truely with colde lykelyhodes it wyll bryng them out of care that were before careful. For this is one piller of it, that this doyng is not to be despised, because it is a custome growen in vse, that the dead should be prayed for. But though I graūt to the olde wryters of the church, that it is a charitable vse to help the dead: yet we must styll holde one rule whiche can not deceiue: that it is not lawefull for vs in our prayers to vse any thynge of our owne, but our requestes must be made subiect to the worde of God: because it is in his wyll to apoynte what he wyll haue to be asked. Nowe where as the whole lawe and the Gospel do not so muche as in one syllable geue lybertie to praye for the dead, it is a prophane abuse of the inuocation of God to attempt more than he commaundeth vs. But that our aduersaries maye not boaste that thei haue the auncient churche companion of their errrour: I say there is great difference betweene thē & it. Thei vsed a memoriall of the dead, least they should seme to haue cast away all care of them: but they did therwithall confesse that they doubted of their state. As for purgatory, they so affirmed nothing, that they held it for a thing vncertaine. These men require to haue y ^t whiche they haue dreamed of purgatorie, to be holden w ^tout questiō for an article of faith. They sclenderly and only to passe it lightly ouer, did in the communion of the holy supper commende their dead to God: These do continually [Page] call vpon the care of the dead, & with importunate praysing it, do make it to be preferred aboue all dutiefull workes of charitie. Yea & it were not harde for vs to brynge forth some testimonies of the olde wryters, that doe manifestly ouerthrowe all those prayers for the dead, whiche then weare vsed. As this of Augustine, when he teacheth that all men loke for the resurrection of the fleshe and the eternall glorie and that euery man then receiueth the rest y ^t foloweth after death, Hom. in Ioan. 456. if he be wor­thy when he dieth. And therfore he testifieth, that all the Godly doe im­mediatly after death enioye the blessed rest as well as the Prophetes, Apostles and martyrs. If their estate be suche, what I beseche you, shal our prayers auaile them? I passe ouer the grosser superstitions, wher­with they haue bewitched the mindes of the simple: whiche yet are so innumerable and the most part so monstruous, that they can haue no honest collour to excuse them. Also I let passe those moste filthy byings and sellinges that they haue vsed, while y ^e worlde was in suche gro [...]e senslesse ignorance. For both I should neuer make an ende, and also the readers shal without any rehearsal of them, haue here sufficient, wher­upon they may stablishe their consciences.

The sixt Chapter. ¶Of the life of a Christian man: And first by what argumentes the Scripture exhorteth vs therunto.

1 WE haue already sayd, that the marke whereunto regene­ration tendeth, is that in the life of the faithful there shold appeare an agrement and consent betwene the righteous­nesse of God and their obedience: and that so they shoulde confirme the adoption, whereby they are receiued to bee children. But although his lawe cōteine in it selfe that newnesse, wher­by the image of God is restored in vs, yet because our dulnesse hathe nede both of many prickinges forwarde & helpes, therfore it shalbe pro­fitable to gather out of diuerse places of the Scripture an order of fra­ming of life, that they that haue a desirous mynde of amendemēt, may not wander out of the way in their endeuour. Now when I take vpon me the framing of a Christian mans life, I am not ignorant that I en­tre into a manifold and plentuous argument, & suche as may with the greatnesse therof fill a long volume, if I wold absolutely entreate of it in all pointes. For we se into what great lēgth are stretched the exhor­tatorie orations of olde writers, made only euery one of one seueral ver­tue. And y ^t is not done with to muche idle babbling. For what so euer vertue a man purpose to set out in oration, the stile rūneth of it self into such largenes with plentie of matter, y ^t a man can not seme to haue dis­coursed well of it, vnlesse he haue spoken muche. But my mind is not to stretche so far the institution of life, which I promise to teache, as pecu­liarly to go through euery speciall vertue, & wander abrode into exhor­tations. Let suche thinges be fetched out of other mens writinges, & specially out of the Homelies of the olde fathers. It shalbe enough for me to shewe an orderly trade, wherby a godly man may be guided to a right marke of framing his life, and shortly to apoint out a certain vni­uersall rule, by whiche he may well trie what be his duties. There shal paraduenture at some other season be a fit tyme to make declamatiōs, [Page 158] or I wyll leaue that to other, whiche I my selfe am not mete to doe. I doe naturally lo [...]e shortnesse, and peraduenture if I woulde speake more at large, it woulde not frame well with me. And if a longer man­ner of teaching wer neuer so muche pleasyng, yet I would scarce haue mynde to put it in profe. But the course of this present worke requy­reth to knyt vp a simple doctrine with as great shortnesse as I maye. As the Phylosophers haue their certaine endes of right and honestie, from whiche they deriue particular duties and al the companie of ver­tues: so the Scripture is not without her order in this matter: but holdeth a moste goodly well ordred disposition, and muche more cer­taine than all the Phylosophers orders. This onely is the difference, that they (as they were vaine glorious men) haue diligentlye ende­uoured to atteine an exquisite plainesse of order, to shewe fourth the ready aptnesse of theyr wytte. But the Spirite of God, because he taught without curious affectation, hath not so exactely nor continu­allye kept an orderly trade: whiche yet when hee sometyme vseth he doth sufficiently declare, that it is not to be neglected of vs.

This instruction that the Scripture teacheth, whereof we nowe 2 speake, standeth chiefely vpon two partes. The first, that there be pou­red and brought into our myndes a loue of ryghteousnesse, to whiche otherwyse we are of nature nothyng inclyned. The seconde, that there be a rule sette oute vnto vs, that maye not suffer vs to goe out of the waye in folowyng ryghteousnesse. In commendation of righteous­nesse it hath bothe very manye and very good reasons: of whiche we haue herebefore in diuerse places spoken of some, and other some we shall in this place briefely touche. At what foundation maye it better beginne, than when it putteth vs in mynde y ^t we must be holy, becau­se our God is holye? For when we were scattered abrode lyke straying shepe, and dispersed abrode in the maze of the worlde, he gathered vs together agayne, to ioyne vs in one flocke with hym selfe. When we heare mention made of our ioynyng with God, lette vs remember that holynesse must be the bond therof. Not that by the merite of holinesse we come into common with hym: (where as rather we must first clea [...]e vnto hym, that beyng endued with his holynesse, we may folowe whe­ther he calleth) but because it greatly perteineth to his glorie, that he haue no felowship with wickednesse and vncleannesse. Therfore also it teacheth, that this is the ende of our callyng, whiche we ought alwaye to haue respect vnto, if wee wyll answere God that calleth vs. For to what purpose was it, that we should be drawen out of the wickednesse and filthenesse of the worlde, if we geue our selues leaue all our lyfe long to wallowe in them styll? Moreouer it also admonysheth vs, that to the ende we maye be reckened among the people of God, we must dwell in the holy citie Hierusalem. Psa. xxxv.viii. Psal. iv.ii.xxiii. Whiche as he hath halowed to him selfe, so is it vnlawefull that it be vnholyly profaned by the vnclean­nesse of the inhabitantes. From hence came these sayinges, that they shall haue a place in the tabernacle of God that walke without spot, and studie to followe ryghteousnesse. &c. Because it is not meete that the Sanctuarie wheron he dwelleth, should be lyke a stable full of fil­thinesse.

[Page] 3 And the better to awake vs, it sheweth that God the father, as he hath ioyned vs to him self in his Chist, so hath printed an image for vs in him, after whiche he would haue vs to be fashioned. Nowe let them finde me a better order among the Phylosophers, that thinke that the phylosophie concerning manners, is in thē only orderly framed. They when they wyll excellently well exhorte vs to vertue, bring nothynge els but that we shold liue agreably to nature. But the Scripture brin­geth her exhortation from the true welspring, whē it not only teacheth vs to referre our life to God, the authour of it, to whome it is bond: but also when she hath taught that we are swarued out of kynde from the true originall and state of our creation, she immediatly addeth, that Christ by whome we come againe into fauour with God, is set before vs for an example, that we should expresse the forme therof in our life. What may a man require more effectual then this one thing? Ye what maye a manne require more than thys onelye thynge? For if the Lorde hathe by adoption made vs chyldren with this condition, that our lyfe shoulde resemble Christe the bond of our adoptiō: if we do not geue & auowe our selues to righteousnesse, we do not only with moste wicked breach of allegiaunce depart from our creatour, but also we for­sweare him to be our sauiour. Then the Scripture taketh matter of exhortation out of all the benefites of God, whiche she reherseth vnto vs, and all the partes of our saluation. And sheweth that sithe God hath shewed himselfe a father vnto vs, Mal. i.vi we are worthy to be condem­ned of extreeme vnthankfulnesse, if we do not likewise in oure behalfe shewe oure selues children vnto him. Ephe. v.i i. Ihō. iii.i. Ephe. xv. Sithe Christe hathe cleansed vs with the washing of his blood, & hath made vs partakers of this clean­sing by baptisme, it is not semely that we should be spotted with newe filthinesse. Sithe he hath graffed vs into his body, we must carefullye take hede that we sprincle not any spot or blott vpon vs that are hys members. Heb. .x. i. Cor. vi. Sithe he him self that is our head, is ascended into heauen, it behoueth vs that laying awaye earthly affection, we doe with all our heart aspire to heauenward: Sithe the holy Ghost hath dedicated vs temples to God, we must endeuour that Gods glorie may be hono­rably set out by vs, i. Cor. vi. i. Pet. i.xv Ihō. xv.iij Ephe. v. Colos. iii. i. Cor. iii. ii. Cor. vi. i. Thess. v [...]v. and muste not doe any thyng where by we may bee prophaned with filthynesse of synne: Sithe both our soule and our bo­dy are ordeyned to heauenly incorruption and an vnperishing crowne, we must diligently trauayll, that the same may be kept pure and vncor­rupted vnto the day of the Lord. These (I say) be the best layed foun­dations to bylde a mans lyfe, and suche as the lyke are not to be found among the Phylosophers, whiche in commendation of vertue doe ne­uer climbe aboue the naturall dignitie of man.

4 And heare is a fit place to speake vnto them, that hauing nothynge but the title and badge of Christ, yet would be named Christians. But with what face doe they boste of his holy name: sithe none haue any fe­lowship with Christ, but they that haue receiued a true knowledge of hym out of the worde of the Gospell? Ephe. iiii. But the Apostle sayeth, that all they haue not ryghtly learned Christ, that are not taught that they must cast alway the old man which is corrupted according to the desire of errour, and haue not put on Christ. Therfore it is proued that they falsly, yea and wrongfully pretende the knowledge of Christ, although [Page 159] they can eloquently and roundely talke of the Gospell. For it is not a doctrine of tong, but of life: & is not cōceiued as other learnings be, w ^t only vnderstāding & memorie, but is then only receiued when it pos­sesseth the whole soule, & findeth a seate & place to hold it in the moste inward affection of the heart. Therfore either let thē cesse, to the sclaū ­der of God, to boste of y ^t which they ar not, or let thē shew thē selues not vnworthy scholars for Christ their maister. We haue geuen y ^e first place to the doctrine wherin our religion is cōteined, because our saluatiō be­ginneth at it: but the same must be poured into our hearte, & passe into our māners, yea & transforme vs into it, that it be not vnfrutefull vnto vs▪ If y ^e Phylosophers do iustly chafe against thē, & do with shamefull reproche driue thē from their cōpanie, y ^t professing an art y ^t ought to be the scholemaistres of life, do turne it into a Sophistical babbling: with how much better reason shal we detest these trifling Sophisters, y ^t are cōtented to role the Gospel vpon y ^e top of their tonges, y ^e effectual wor­king wherof ought to pearce into the innermost affectiōs of the heart, to rest in the soul, & to alter the whole man a hundred times more, than the cold exhortations of Phylosophers?

Yet do I not require, that the manners of a Christiā man sauour of 5 nothing but the absolute Gospel: which neuerthelesse both were to be wished, & we must endeuour vs toward it. But I do not so seuerely re­quire a gospellike perfection, y ^t I wold not acknowledge him for a chri­stian y ^t hath not yet atteined vnto it. For so should al mē be excluded frō the churche, sith there is no man found y ^t is not by a great space distant from it, & many haue hetherto but a litle way proceded toward it, who yet should be vniustly cast away. What then? let y ^t be set for the marke before our eyes, to whiche alone all our endeuour may be directed. Let that be apointed the gole for vs to runne & trauaile vnto. For it is not lawfull for thee so to make partitiō with God, to take vpō thee part of these thinges y ^t are cōmaūded thee in his word, & to leaue part at thine owne choise. For first of all he euery where cōmendeth integritie as the chefe parte of worshippinge him: by which word he meaneth a pure simplicitie of mynde y ^t is without all deceitfull colour & faining: against whiche a doble heart is set as contrarie: as if it shold be sayd, y ^t the be­ginning of liuing vprightly is spiritual, when y ^e inward affection of the mind is without faining dedicate to God to obserue holinesse & rightu­ousnesse. But because no man in this earthly prison of y ^e body hathe so great strength to haste with suche freshnesse of rūning, as he perfectly ought to do, & the greater number are so feble, y ^t with staggering & hal­ting, yea & creping vpon the ground, they auaunce but slowly forward: let vs euery one go according to y ^e measure of his litle power, & procede on our iourney begon. No man shal go so vntowardly, but he shal eue­ryday get some ground, thoug it be but litle. Therfore let vs not cesse to trauail so, y ^t we may cōtinually procede somwhat in y ^e way of y ^e lord. And let us not despeire vpon y ^e sclendernesse of our going forward, for howsoeuer y ^e successe answer not oure desire, yet wee haue not lost our laboure when this day passeth yesterday: so y ^t with pure simplicitie we loke vnto our mark, & long toward the end of our course, not soothingly flattering our selues, nor tenderly bearing w ^t our own euyls, but with continuall endeuour trauailing to this, y ^t we may stil become better thā [Page] our selues, till we atteine to goodnesse it selfe: whiche in deede we seke for and followe all our lyfe long: but we shall then only atteine it, when being vnclothed of the weakenesse of the fleshe, we shalbe receiued into the full fellowship therof.

The seuenth Chapter. ¶The summe of a Christian lyfe: where is [...]utreated of the forsaking of our selues.

ALbeit that the lawe of the Lorde haue a moste aptly well disposed order to frame a mans life, yet it semed good to the heauenly scholemaister to instruct mē yet with a more exact trade to the same rule that he had set fourth in his lawe. And the beginning of that trade, is this: that it is the dutie of the faithfull to yelde their bodies to God a liuing, Rom. xli.i. holy and acceptable sacrifice vnto him: and that therein standeth the true wor­shipping of him. Hereupon is gathered occasion to exhorte men, that they do not applie them selues to the fashiō of this world, but be trans­formed in renewinge of their mynde, that they may proue what the wyll of God is. Now this is a great thyng, that we be consecrate and dedicate to God: that we shoulde from thencefourth thynke, speake, imagine, or do nothing but to his glorie. For the thyng that is conse­crate, can not be applied to vnholy vses, without great wrong done vnto hym. If we be not our own, but the Lordes, it appeareth what er­rour is to be auoyded, and whereunto all the doynges of our life are to be directed. We are not our owne: therfore let neither our owne rea­son nor our owne wyll beare rule in our counselles and doynges. We are not our owne: therfore let vs not make this the end for vs to tend vnto, to seke that whiche may be expediēt for vs according to the flesh. We are not our owne: thertore so muche as we may, let vs forget our selues and all thynges that are our owne. On the other side, we are Gods: therfore let vs lyue and dye to hym. We are Gods: therfore lette his wisdome and wyll gouerne all our doinges. We are Gods: therfore lette all the partes of our life tende towarde him as their onlye law­full end. Oh howe muche hathe he profited, that hauinge learned that hymselfe is not his owne, hath taken from hym selfe the rule and go­uernement of him selfe to geue it to God. Ro. xiiii.viii. For as this is y ^e moste strong working pestilence to destroy men, that they obey themselues: so it is the only hauen of safetie, neither to knowe nor wyll any thing by hym selfe, but only to folow God going before him. Let this therfore be the first steppe, that man departe from him selfe, that he may apply all the force of his wit to y ^e obeying of the Lord. Obeying I cal not onely that whiche standeth in obedience of the worde, but that wherby the mynd of man, Ephe. iiii.xxiii. voide from his own sensualitie of flesh, bendeth it selfe wholly to the will of Gods spirite. Of this trasformation (whiche Paul calleth renewing of the minde) where as it is the first entrie into life, al y ^e Phylosophers were ignoraunt. For they make only Reason the gouernesse of man: they thinke she only ought to be heard: finally to her only they geue and assigne the rule of manners. But the Christian Phylosophie biddeth her to geue place, Gal. i.xx. & to yeld & be subiect to the holy ghost: so y ^t man now mai not liue himself, but beare Christ liuing & reignīg in him.

2 Hereupon followeth also this other point, that we seeke not the [Page 160] thinges that be our owne, but those thinges that be accordinge to the will of the Lorde, and that make to the aduauncement of his glory. This is also a profe of great profiting, that in a manner forgetting our selues, & altogether leauing y ^e regarde of our selues, we trauail to em­ploy our study to God & his cōmaundemētes. For when the Scripture biddeth vs to leaue priuate regarde of our selues, it doth not only race out of our mindes the couetousnesse of hauing, the gredy seking for po­wer & fauour of men: but also roteth out ambition & al desire of world­ly glorie, and other more secrete pestilences. Truly a Christiā man must be so fashioned & disposed, to thinke throughout al his life, that he hath to do with God. In this sort, as he shal examine al his doings by Gods will & iudgement: so he shal reuerently direct vnto him all the earnestly bent diligence of his minde. For he that hath learned to loke vpō God in all thinges that he hath to do, is therewithall turned away from all vaine thoughtes. This is that forsaking of our selues, whiche Christe euen from their first beginning of instructiō so earnestly gaue in charge to his Disciples: whiche when it ones hath gotten possession in y ^e heart leaueth no place at all, first neither for pride, nor disdainfulnesse, nor vain glorious bosting, then neither for couetise, nor filthy lust, nor ryo­tousnesse, nor deintinesse, nor for other euils that are engendred of the loue of our selues. Cōtrariwise whersoeuer it reigneth not, there either moste filthy vices do range without shame, or if ther be any spice of ver­tue, it is corrupted with peruerse desire of glory. For shew me a man, if thou canst, that vnlesse he haue forsaken him selfe according to the commaundement of the Lorde, will of his owne free will vse goodnesse a­mong men. For all they that haue not ben possessed with this feling, if they haue folowed vertue, they haue done it at y ^e least for praises sake. And all the Phylosophers that euer moste of all affirmed that vertue was to be desired for it selfes sake, were puffed vp with so great pride, that it appeared that they desired vertue for no other thinge, but that they might haue matter to be proude vpon. But God is so nothing at all deli [...]ed, neither with those gapers for the peoples breath, nor with these swelling beastes, that he pronoūceth y ^t thei haue already receiued their rewarde in the world, & maketh harlottes and Publicanes nerer to the kingdome of heauen, than them. And yet we haue not throughly declared with how many and how great stoppes mā is hindreth from that whiche is right, so long as he hath not forsaken him selfe. For it was truely sayde in tyme past, that there is a world of vices hidden in the soule of man. And thou canst finde no other remedies, but denying thy selfe, and leauing regarde of thy selfe, to bende thy mynde to seeke those thinges that the Lorde requireth of thee, and to seke them ther­fore only because they please him.

In an other place the same Paul doth more plainly, although short­ly, 3 goe throughe all the partes of a well ordred life, Tit. ii.xii. saying: The grace of God that bryngeth saluation vnto all men, hathe appeared and tea­cheth vs, that we should denie all vngodlynesse, and worldly lustes, & that we should lyue sobre mynded, ryghteously and Godly in this pre­sent world, loking for the blessed hope & glorious appearing of y ^e migh­ty God, and of our sauiour Iesus Christ, whiche gaue him selfe for vs to redeme vs from all vnryghteousnesse, and to purge vs a peculiar [Page] people vnto him selfe feruently geuē vnto good workes. For after that he hath set forth the grace of God to encourage them, to make redy the waye for vs to worshyppe God, he taketh awaye twoo steppes that doe moste hynder vs, that is to saye, Ungodlinesse, wherunto we are naturally to muche enclined, and Worldly desires, whiche extende fur­ther. And vnder the name of vngodlinesse, he not only meaneth super­stitions, but also comprehendeth all that disagreeth with the earnest feare of God. And worldly lustes are in effect as much as the affections the fleshe. Therfore he commaundeth vs in respect of both the tables of y ^e lawe, to put of our owne wit, & to forsake all that our owne reason and wyll informeth vs. And all the doinges of our lyfe he bringeth into thre partes, sobrietie, righteousnesse, and godlinesse: of the whiche so­brietie without doubt signifieth as well chastitie and temperaunce, as a pure and measurably sparing vse of temporall thinges, and a pacient sufferance of pouertie. Righteousnesse conteineth al the duties of equi­tie, to geue euery man his owne. The thirde is Godlinesse, that seue­reth vs from the defilinges of the worlde, and with true holinesse ioy­neth vs to God. These thinges, when they be knyt together with an vnseparable knot, make a full perfection. But for as muche as nothing is more hard, than forsaking the reason of the fleshe, yea subduing and renouncing her desires, to geue our selues to God and our brethren, & to studie for an angelike life in the filthy state of this earth: therefore Paul, to loose our myndes from all snares, calleth vs back to the hope of blessed immortalitie, admonishing vs not to stryue in vaine: because as Christ hath ones appered the redemer, so at his last cōming, he shall shewe the frute of the saluation that he hath purchaced. And thus he driueth away the enticementes that blynde vs, and make vs not to a­spire as we ought to the heauenly glorie: yea and he teacheth that we must trauaill as men being from home in this worlde, that the heauen­ly inheritaunce be not lost or fall away from vs.

4 Nowe in these wordes we perceiue, that the forsaking of our selues hath partly respect to men, Rom. xii.xx. Phi. ii.iii. and partly, yea chiefly to God. For where as the scripture biddeth vs so to behaue our selues with men, that we preferre them before vs in honour, that we faithfully employ our sel­ues wholly to procure their commodities: therfore it greueth such com­maundementes as our mynde is not able to receiue, but first beinge made voide of naturall sense. For (with suche blyndnesse we runne all into loue of our selues) euery man thinketh him self to haue a iust cause to aduaunce him selfe, and to despise all other in comparison of him self. If God haue geuen vs any good gift, by & by bearing our selues bolde therof we lift vp our courage, and not only swell, but in a maner burste with pryde. The vices wherwith we abound, we do both diligētly hyde from other, and to our selues we flatteringly faine them light and sclē ­der, and sometime embrace them for vertues. And if the same good giftes, whiche we prayse in our selues, or better doe appere in other, least we should be compelled to geue place to them, we do with our en­uiousnesse deface them and fynde fault with them. If there be any faul­tes in them, we are not contented seuerely and sharpely to marke it, but we also odiously amplifie it. Hereupō groweth that insolence, that euery one of vs, as though he were priuileged from the commō estate, [Page 161] would be hier than the rest, and carelesly & proudely set light by euery mā, or despise thē as inferiours. The poore yeld to y ^e rich, base people to gentlemen, seruantes to their maisters, vnlearned to the learned: but there is no man that doth not nourish within himself some opiniō of excellencie. So euery man in flatteryng himself, beareth a certaine kingdome in his brest. For presumptuously takyng vpon them som­what whereby to please themselues, they iudge vpon the wittes and manners of other menne. But yf they come to contention, there bur­steth out their poyson. For many doe make a shewe of great meke­nesse, so longe as they finde all thinges gentle and louely: but howe many a one is there that kepeth that continuall course of modestie, whē he is pricked and stirred to anger? And there is no remedie here­of▪ but that the moste hurtfull pestilence of loue, of soueraigntie and selfe loue be rooted out of the bottome of their heartes, as it is roo­ted out by the doctrine of the Scripture. For there we are so taught, that we muste remember that the good giftes that God hath geuen vs, are not our owne good thynges, but the free giftes of God, wher­of yf any be proude, they bewraye their owne vnthākefulnesse. Whoe maketh thee to excell? i. Cor. iiij.vij. Paule sayth, yf thou haste receyued al thinges, why doest thou boste as yf they were not geuen thee? Then, that we muste with continuall reknowledgyng of our faul [...]es, call our selues [...]ck to humilitie. So shal there remayne in vs nothyng to be proude [...], but there shalbe much matter to abace our selues. Agayne, we [...] commaunded, whatsoeuer giftes of God we see in other men, so to reuerence and esteme those giftes, that we also honour those menne in whom they be. For it were a great lewdnesse for vs, to take from thē that honor, y ^e God hath vouchesaued to geue thē. As for their faults, we are taught to winke at them, not to cherish them with flattering, [...] that we should not by reason of those faultes triumphe agaynst [...], to whome we ought to beare good will and honour. So shall it [...]ome to passe, that wyth what man so euer we haue to doe, we shall [...]chaue our selues not only temperatly and modestly, but also gently and frendly. As a man shal neuer come any other way to true meke­nesse, but yf he haue a heart endued with abacyng of hymselfe, and re­uerencyng of other.

Now howe hard is it, for thee to do thy dutie in sekyng the profit of 5 thy neyghbour? Thou shalt herin labour in vayne, vnlesse thou depart from regard of thy selfe, and in a manner put of thy selfe. For howe canst thou performe these thynges that Paule teacheth to bee the workes of charitie, vnlesse thou forsake thy self, to geue thy self wholy to other? i. Cor x [...].iiij. Charitie (sayth he) is patient and gentle, not proude, not disdaynefull, enuieth not, swelleth not, seketh not her owne, is not angry, &c. If this one thyng be required, that we seke not the things that are our owne, we shall doe no small violence to nature, whiche so bendeth vs to the only loue of our selues, that it doth not easily suf­fer vs negligently to passe ouer our selues and our owne thynges, to watch for other mens cōmodities, yea to depart with our owne right to re [...]igne it to an other. But the Scripture, to leade vs thether as it were by the hand, warneth vs that what so euer gracious giftes we obteyne of the Lord, they are cōmitted vnto vs vpō this conditiō, that [Page] they shold be bestowed to the cōmon benefit of the church: & that ther­fore the true vse of al Gods graces is a liberal & bountiful cōmunica­ting of them to other. There can be no certaine rule, nor more force­able exhortation could be deuised for the keping of the same, thā when we be thaught that all the good giftes that we haue, are thynges of God deliuered, cōmitted to our trust vpō this cōdition, that they shuld be disposed to the benefit of our neighbours. But y ^e Scripture goeth yet further, when it cōpareth them to the powers wherewith the mē ­bers of mans body are endued. No mēber hath his power for himself, nor applieth it to his priuate vse: but poureth it abrode into the other membres of the same body, & taketh no profit therof, but such as pro­cedeth from the cōmon cōmoditie of the whole body. So whatsoeuer a godly man is able to do, he ought to be able to do it for his brethrē, in prouiding none otherwise priuately for himself, but so that his minde be bent to the cōmon edificatiō of the church. Let this therfore be our order for kindnesse and doyng good: that whatsoeuer God hath be­stowed vpō vs, wherby we may help our neighbour, we are y ^e Baylies therof, & bound to render accompt of the disposyng of it. And that the only right disposing is that which is tried by y ^e rule of loue. So shal it come to passe, that we shal alway not only ioyne the trauail for other mens cōmoditie with the care of our owne profit, but also set it before the care of our owne. And that we should not happen to bee ignorant that this is the true lawe of disposyng all the giftes that we receyue of God, he hath in the olde time set the same lawe euen in the smalest giftes of his liberalitie. Exo. xxij.xxix. & xxiij xix. For he commaunded the first frutes of corne to be offred vnto him, by whiche the people might testifie that it was vnlawfull for them to take any frute of the goods that were not first consecrate to him. If the giftes of God be so onely then sanctified vn­to vs, when we haue with our owne hande dedicate them to the au­thour thereof, it is euidēt that it is an vntrue abuse thereof that doth not fauour of suche dedication. But it shalbe vayne for thee to goe about to enriche the Lord with communicatyng to him of thy things. Therefore sithe thy liberalitie can not extende vnto him, Ps. xvi.iij. Heb. xiij.xvi. as the Pro­phet saith, thou must vse it toward his saintes that are in earth. Ther­fore almes are compared to holy oblations, that they maye nowe be correspondent to these of the lawe.

6 But, that we shuld not be wery with doyng good (which otherwise must needes come quickly to passe) that other thing must be adioyned which y ^e Apostle speaketh of, i. Cor. xiij.iiij. that charitie is patiēt & not moued to an­ger. The Lord cōmaūdeth to do good to al vniuersally, of whō a great part are most vnworthy, if thei be cōsidered by their owne deseruing. But here y ^e Scripture helpeth w ^t a very good meane, whē it teacheth that we must not haue respect what mē deserue of thēselues, but that the image of God is to be considered in all men, to which we owe all honour and loue. But the same is most diligently to be marked in thē of the householde of sayth, Gal. vi.x. in so muche as it is in them renewed and restored by the Spirit of Christ. Therfore whatsoeuer mā thou light vpon, that needeth thy helpe, thou hast no cause to withdraw they selfe frō doyng him good. If thou say that he is a stranger: but y ^e lord hath geuē him a marke, y ^e ought to be familiar vnto thee, by the reason that [Page 162] he forbiddeth thee to despise thine owne flesh. Esa. iviij.vii. If thou say y ^t he is base & nought worth: but the lord sheweth him to be such a one, to whom he hath vouchesaued to geue the beautie of his image. If thou saye that thou owest him nothing for any thing that he hath done for thee: but God hath set him as it were in his place, in respect of whome, thou knowest so many & so great benefites wherwith he hathe bound thee vnto him. If thou say y ^t he is vnworthy that thou shuldest labour any thing at al for his sake: but the image of God whereby he is cōmended to thee, is worthy that thou shouldest geue thy selfe and all that thou hast vnto it. But yf he haue not only deserued no good at thy hande, but also prouoked thee with wronges and euell doynges: Matt. vi.xxiiii. and xviij.xxxv. euen this is no iuste cause why thou shuldest cesse both to loue him & to do for him the dutifull workes of loue. Thou wilt saye, he hath far otherwise deserued of me. But what hath y ^e Lord deserued? Which when he cō ­maundeth thee to forgeue all wherein he hath offended thee, truely he willeth the same to be imputed to himself. Luc. xvij.iij. Truely, this is y ^e only way to come to that which is vtterly agaynst the nature of mā, much more is it hard for man. I meane, to loue them that hate vs, to recompense euel with doyng good, Matth. v.xliiij. to render blessynges for reporches: if we remēber that we muste not consider the malice of men, but loke vpon the i­mage of God in thē, whiche defacing & blotting out their faults, doeth with the beautie and dignitie of it self allure vs to embrace it.

Therfore this Mortification shal then only take place in vs, when 7 we performe the dueties of charitie. But it is not he that performeth them, that only doeth all the dutifull workes of charitie, although he leaue none of them vndone, but he that doth them of a syncere affec­tion of loue. For it maye happen, that a man maye fully performe to all menne all that he oweth, so muche as concerneth outward duties: and yet he maye be far from the true performyng of it. For you maye see some that would seeme very liberall, whiche yet doe geue nothyng but eyther with pryde of loke, or with chorlishnesse of wordes they vpbrayde it. And we become to suche wretchednesse in this vnhap­py worlde, that almoste no almes are geuen of any menne, or at least of the moste parte of men, without reprochyng. Whiche peruersnesse should not haue ben tolerable among the very heathen. For of Chri­stians is somwhat more required than to shew a cherefulnesse in coū ­tenance, and make their doynges louely with gentlenesse of wordes. First they must take vpon them the personage of him whome they see to neede their helpe, and then so pitie their case, as yf themselues dyd fele and suffer it: so that they maye bee caried with felynge of mercie and gentlenesse euen as they would be to helpe themselues. He that shall come so minded to helpe his brethren, will not only not defile his doynges with any arrogante or vpbraydyng, but also neyther will despise his brother to whome he doeth good as one needyng his helpe, nor treade hym vnder foote as one bounde vnto him: no more than we vse to reproche a sicke member, for easyng whereof the whole body laboreth, or to thynke it specially bounde to the other mem­bers, bycause it hath drawen more helpe vnto it than it hath recom­pensed. For it is thought that the common enterpartenyng of duties betwene members of one body, hath no free kynde of gifte, but rather [Page] that it is a payement of that whiche beyng due by the lawe of nature it were monstruous to denie. And by this reason it shall follow, that he may not thinke himself discharged that hath performed one kinde of dutie, as it is commonly vsed, that when a riche manne hath geuen any thing of his owne, he leaueth other charges to other men, as not belongyng to him. But rather euery manne shall thinke thus with himselfe, that he is altogether detter to his neyghbours, and that he must determine none other ende of vsyng his liberalitie, but when a­bilitie fayleth, which how large so euer it be, must be measured by the rule of charitie.

8 Nowe let vs more fully declare the principall parte of forsakyng our selues, whiche we sayd to haue respecte to God. We haue sayd muche of it already, whiche it were superfluous to rehearse agayne: it shalbe sufficient to entreate of it so far as it frameth vs to quiet­nesse of minde and sufferance. First therefore in sekyng the commodi­tie or quietnesse of this present life, the Scripture calleth vs herunto, that resignyng vs and our thinges to the Lordes wil, we should yeld vnto him the affections of our heart to be tamed and subdued. To co­u [...]t wealth and honors, so compasse authoritie, to heape vp riches, to gather together al such follies as serue for royaltie & pōpe, our lust is outragious, and our gredinesse infinite. On the other side of pouertie, ignobilitie, & base estate, we haue a maruellous feare and maruellous hatred, that moue vs to trauaile by al meanes to eschue thē. Hereby a man may see, how vnquiet a minde they haue, how many shiftes they attempt, with what studies they wery their life, that frame their life after their owne deuise: to atteyne those thinges that their affection of ambitiō or couetousnesse requireth, and on the other side to escape po­uertie & basenesse. Therfore the godly must kepe this waye, that they be not entangled with such snares. First let them not either desire, or hope for, or thinke vpon any other meane of prosperyng, than by the blessing of the Lord: & therfore let them safely & boldely rest thēselues vpon it. For how so euer the flesh thinke it self sufficient of her self, whō she eyther trauaileth by her owne diligence, or endeuoreth with her owne studie, or is holpen by the sauour of men to the atteyning of ho­nour and wealth: yet it is certayne, that all these thinges are nothing, & that we shall nothyng preuayle with wit or trauaile, but in so much as the Lord shall prosper bothe. But on the other side his only bles­syng findeth a waye through al stoppes, to make all thinges procede with vs to a ioyfull and lucky end. Then how soeuer we maye moste of all obteyne any glorie or wealth without it (as we dayly see the wycked to get heapes of greate honours and richesse) yet for as much as they vpon whome resteth the curse, do fele no parcell of feli­citie, we can obteine nothing without his blessing that shal not turne vs to euell. And it is not at all to be coueted, that maketh men more miserable.

9 Therefore yf we beleue that all the meane of prosperous successe and such as is to be wished, cōsisteth in the only blessing of God, which beyng absent, all kindes of miserie and calamitie muste happen vnto vs: this remayneth also, that we do not gredyly endeuour to wealth and honours standing vpon our owne finesse of wit or diligence, nor [Page 163] leauing to the fauour of men, nor trustyng vpon a vayne imagination of fortune, but that we alwaye looke vnto the Lord, to be led by his guidyng to what so euer lot he hath prouided. So first it shall come to passe, that we shall not violently rush to the catchyng of richesse and inuadynge of honours, by wronge, by guile and euell crasty meanes, or extortion with doyng iniurie to our neighbours, but shal onely followe those fortunes that maye not leade vs from innocence. For whoe maye hope for the helpe of Gods blessyng among fraudes, extortiōs, and other suttle meanes of wickednesse? For as Gods bles­sing followeth no man but him that thinketh purely, & doeth rightly, so it calleth back all them of whom it is desired, frō croked thoughtes, and corrupt doynges. Thē, we shalbe bridled that we burne not with inmeasurable desire of growyng riche, nor ambitiously gape for ho­nors. For with what face may a man trust to be holpen of God, to ob­teine those thynges that he desireth agaynst his worde? For God forbidde that God should geue the helpe of his blessyng to that whiche he curseth with his own mouth. Last of all, if it succede not according to our wish and hope, yet we shalbe restrayned from impatience, and from cursyng our estate what soeuer it be: bycause we know that that is to murmure agaynst God, at whose will richesse and pouertie, base­nesse and honors are disposed. Brefely, he that resteth hymselfe in suche sorte as is aforesayd vpon the blessyng of God, neyther will by euell suttelties hunt for those thinges that menne are wont outragi­ously to couet, by whiche crafty meanes he thinketh that he shall no­thyng preuayle: nor yf any thyng happen prosperously will impute if to hymselfe, and to his owne diligence endeuour or to fortune, but will assigne it to God the authour. But yf while other mens estates doe florish, he goe but sclenderly forward, yea or slide backeward, yet he will beare his ill fortune with greater quietnesse and moderation of mynde, than a prophane manne wil beare a meanely good successe, whiche is not altogether so good as he desired: bycause he hath a comfort wherein he maye more quietly rest, than vpon the hiest toppe of wealth and authoritie: bycause he accompteth that his thinges are ordered by God as is auailable for his saluation. So we see that Da­uid was minded, Ps. c.xxxi. and yeldeth himselfe to be ruled by God, he declareth himselfe to be like to a weyned childe, and that he walketh not in hye thinges or maruellous aboue himself.

And the godly mindes ought to haue that quietnesse and sufferāce 10 not only consistyng in this behalf: but also it muste extend to al chaun­ces wherunto our present life is subiect. Therfore no mā hath rightly forsaken himselfe, but he hath so resigned himselfe vp wholly to the Lord, that he suffreth all the partes of his lyfe to be gouerned by his will. He that is so framed in minde, what so euer happen, will ney­ther thinke himselfe miserable, nor will with enuiousnesse agaynste God complayne of his fortune. Howe necessarie this affection is, shall hereby appere, yf you consider to howe many chaunces we be subiect▪ Diuerse kyndes of diseases doe trouble vs, sometime the pe­stilence cruelly reigneth, sometime we are sharply vexed with calami­ties of warre, somtime frost or haile deuouring y ^e hope of the yere brin­geth barennesse, y ^t driueth vs to dearth: somtime our wife, parentes, [Page] children or kinsfolkes are taken awaye by death, our house is consu­med with fier: these be the thinges at chauncyng whereof men curse their life, derest the day of their birth, haue heauē and light in execra­tion, murmure against God, and (as thei be eloquent in blasphemies) accuse him of vniustice and crueltie. But a faythfull manne muste euen in these chaunces beholde the mercyfull kindenesse and father­ly tendernesse of God. Therefore whether he see his house destroied, his kinsefolke slayne, yet he will not therfore cesse to prayse God, but rather will turne himselfe to this thought: yet the Grace of the Lord that dwelleth in my house, will not leaue it desolate. Or yf when his corne is blasted or bitten, or consumed with frostes, or beaten downe with hayle, he see famine at hand, yet he will not despeyr, nor speake hatefully of God, Ps. ixxix.x [...]ij. but will remayne in this confidence, We are yet in the Lordes protection, and shepe brought vp in his pastures: he ther­fore will finde vs foode euen in extremest barrennesse. Or if he bee troubled with sicknesse, euē then he will not be discouraged with bit­ternesse of sorrow, to burst out into impatience and quarell thus with God: but consideryng the righteousnesse & lenitie in gods correctiō, he will call himself back to patience. Finally, what so euer shall happen, bicause he knoweth it ordeined by the hand of God, he will take it with a well pleased and thankefull minde, least he should stubbornly resist his authoritie, into whose power he hath yelded himselfe and all his. Therfore let that foolish & most miserable comfort of the Heathen be far from a Christian mans heart, which to strēgthen their mindes a­gaynst aduersities, did impute the same to fortune, with whome they cōpted it [...]oolish to be angry, bicause she was blinde & vnaduised, that blindely wounded bothe the deseruing and vndeseruyng. For contra­rywise this is the rule of godlinesse, that the only hand of God is the iudge and gouernesse of bothe fortunes, and that it runneth not for­ward with vnaduised sodeyne rage, but with most orderly iustice dea­leth among vs bothe good thinges and euell.

The eight Chapter. ¶ Of the bearyng of the crosse, whiche is a part of the forsakyng of our selues.

1 BUt a Godly minde muste yet climbe vp hier, euen to that whereunto Christ calleth his disciples, y ^t euery one take vp his crosse. Mat. xvi. [...]. For all whome the Lorde hath chosen and vouchesaued to receiue into his companie, must prepare thēselues to a hard, trauailsome & vnquiet life, and full of many and diuerse kindes of incōmodities. So it is the will of the hea­uenly father, to exercise thē in such sort, that he may haue a true profe of them that be his. Beginnyng at Christ, his first begotten sonne, he procedeth with this order toward al his children. Matt. iii.xvii. [...] xvii.v. For wheras Christ was the best beloued sonne aboue the reste, and in whome the fathers minde was fully pleased, yet we see how he was not tēderly & deinti­ly handeled: so that it maye be truely sayd, y ^t he was not only exercised with a perpetual crosse so long as he dwelled in earth, but that at his life was nothinge els but a kinde of continuall crosse. The Apostle [Page 164] sheweth the cause thereof to be, that it behoued that he should learne obedience by those thinges that he suffred. Why then should we pri­uilege our selues from that estate, whereunto it behoued Christ our hed to be subiect, specially sithe he became subiect thereunto for our cause, to shew vs an example of patience in himself? Therefore the A­postle sayth that this is the apointed end for all the children of God, Ro. viij.i [...]. to be fashioned lyke vnto him. Whereupon also in harde and sharpe chaunces, which are reckened aduersities and euels, ariseth a great comfort vnto vs, that we cōmunicate with the suffringes of Christ: that as he entred out of a maze of all troubles into the heauenly glo­rie, so we maye by diuerse tribulations be brought into the same glo­rie. For so sayth Paule himself, Act. xiiij.xxii. Phil. iij.x that when we learne the communica­ting of his afflictions, we do also conceyue the power of his resurrec­tion: and when we are fashioned like vnto his death, we are so prepa­red to the felowship of his glorious risyng agayne. Howe much maye this auayle to aswage all the painefulnesse of the crosse, that the more we are afflicted with aduersities, so muche the more surely is our fe­lowship with Christ confirmed? by communicating whereof, our suf­fringes are not only made blessed vnto vs, but also do much help vs to the furtherance of our saluation.

Byside that, our Lord had no neede to take vpon him to beare the 2 crosse, but to testifie & proue his obedience to his father: but we for di­uerse causes, haue neede to leade our life vnder a cōtinual crosse. First (as we be naturally bent to attribute all thinges to our flesh) vnlesse our weakenesse be shewed vs as it were before our eyes, we do easily esteme our owne strēgth aboue due measure, & doubte not that what soeuer happen, it wil cōtinue vnbroken & vnouercōme against al hard assaultes. Whereby we are caried into a foolish & vaine confidence of flesh, and then trusting therupon, we stubbornly waxe proude against God himself, as though our owne powers without his grace did suf­fice vs. This arrogancie he cā no way better beate down, thā whē he proueth vnto vs, by experience not only how feble, but also how fraile we be. Therfore he afflicteth vs either with shame, or pouertie, or losse of childrē, or sicknesse, or other calamities, which we beyng vnable to beare in respect of our selues, doe by and by sinke downe vnder them. Beyng so humbled, we learne to call vpon his strength, whiche only maketh vs to stand vpright vnder the heauy burden of afflictiōs. Yea the moste holy, how wel so euer they know that they stand by the grace of God and not by their owne force, yet are to muche assured of their owne strength and constancie, vnlesse by the tryall of the crosse, he bring them into a more inward knowledge of thēselues. The slouth­fulnesse crept into Dauid: Ps. xxx.vi [...] I sayd in my rest, I shall neuer be moued. Lorde, thou hadst stablished in thy good pleasure a strength to my hill, thou hiddest awaye thy face, I was striken. For he confesseth that with sluggishnesse in prosperitie his senses were dulled, that not regardyng the grace of God, vpon whiche he should haue hanged, he leaned vnto himselfe, to promise himselfe perpetuall continuance. If this chaūced to so great a Prophet: which of vs ought not to be fear­full, that we may be heedefull? Therefore whereas in prosperitie they flatter themselues with opinion of a greater constancie and patience, [Page] when they are ones humbled with aduersitie, they learne that their former opinion was but hypocrisie. The faythfull (I saye) beyng ad­monished by such examples of their diseases, do thereby profit to hu­militie, that beyng vnclothed of the wrongfull confidence of the flesh, they maye resort to the grace of God. And where they are ones come to his grace, they fele the presence of Gods strength, wherein is abun­dantly sufficent succour [...]or them.

3 And this is it that Paule teacheth, that by troubles is engendred pacience, Ro. v.iij. by paciēce profe. For whereas God hath promised the faith­full that he will be present with them in troubles, they fele the same to be true, when they stande patiently, beyng vpholden by his hande, which by theyr owne strēgth they were not able to do. Patience ther­fore bringeth a profe by experience to the holy ones, that God when neede requireth, will in deede performe y ^e help that he hath promised. And thereby also their hope is confirmed: for asmuche as it were to much vnthankefulnesse not to loke for in time to come, the same truth of God that they had already by experience proued to be constant and sure. We see now howe many good thinges doe come vnto vs in one knot by the crosse. For, ouerthrowyng the opinion that we falsly pre­sume of our owne strength, and disclosing our hypocrisie that deliteth vs, it shaketh awaye the hurtfull confidence of the fleshe, and teach­eth vs beyng so humbled, to rest vpon God only, by which it commeth to passe, that we neyther be oppressed nor fall downe. And after vic­torie foloweth hope, in so much as the Lord in performing that which he hath promised, stablisheth the credit of his truthe for time to come. Truely, although there were no moe reasons but these, it appereth how much the exercise of the crosse is necessarie for vs. For it is a mat­ter of no small importance, to haue the blinde loue of thy selfe wiped a­way, that thou mayst wel know thine owne weakenesse. To fele thine owne weakenesse, that thou mayest learne to distrust thy selfe: to di­strust thy selfe, that thou mayst remoue thy confidence from thy selfe vnto God: to rest with confidence of heart vpon God, that beyng vp­holden by his help, thou mayst continue vnouercomme to the last end: to stande fast by his grace, that thou mayest vnderstād that he is true in his promises: to know by profe the truthe of his promises, that thy hope may be strengthened thereby.

4 The Lord hath also an other end of afflictyng his, to trie their pa­tience, and instruct vs to obedience. Not that they can vse any obe­dience toward him, other than the same that he geueth them: but so it pleaseth hym by open examples to make approued by witnesses, and to set forth the graces that he hath bestowed vpon his holy ones, that they should not lie idly hidde within them. And therefore in bringyng forth into open shewe the strength of suffrance and constancie, wher­with he hath furnished his seruauntes, it is sayd that he tryeth their pacience. And from hense came these sayenges: that God tempted A­braham, and had profe of his godlinesse, Gen. xij.j. by this that he refused not to offer vp in sacrifice his owne and only sonne. Therefore Peter teach­eth, that our fayth is so proued in troubles, [...]. vij as golde is tried in a for­nace: And whoe can say that it is not expedient, that the moste noble gift of pacience, which a faithful man hath receyued of his God, shuld [Page 165] be brought forth into vse, that it may be made certainely knowen and manifest? For otherwise men will not esteme it as it is worthy. Now if God himself doth rightfully when he ministreth matter to stirre vp the vertues that he hath geuen to his faithfull, that they should not lie hidden, yea lye vnprofitable and perish: then is there good reason of the afflictions of the holy ones, without which there patience shold be nothyng. I saye also that by the crosse they are instructed to obedi­ence, bicause they are so taught to liue not after their owne wish, but after the will of God. Truely if all thinges should flowe vnto them after their owne minde, they would not know what it were to folow God. De uit [...] bed a [...]a cap. 15. And Seneca reherseth that this was an olde Prouerbe, when they exhorted any man to suffer aduersities, Folow God. By whiche they declared, that then only mē truely entred vnder the yoke of God, when he yelded his hand and backe to Gods correction. Nowe if it be most righteous, that we should shewe our selues in all thinges obe­dient to the heauēly father, then we ought not to refuse, that he should by all meanes accustome vs to yeld obedience vnto him.

But yet we perceyue not howe necessarie this obedience is for vs, 5 vnlesse we do also consider, how wanton our fleshe is to shake of the yoke of God, so sone as it hath ben but a litle while deintily and ten­derly handled. The same happeneth vnto it, that chaunceth to stub­borne horses, whiche yf they be a fewe dayes pampred idlely, they can not afterward for fearcenesse be tamed, neyther do know their rider, to whose gouernement they somwhat before obeyed. Deu. xxxii [...] xv. And this is con­tinual in vs that God cōplayneth to haue ben in the people of Israel, that beyng well fed and couered with fatnesse, we kick agaynst him that fed and nourished vs. The liberalitie of God shuld in deede haue allured vs to consider and loue his goodnesse, but for asmuche as our euell nature is such, that we are alwaye corrupted with his tender v­sage, it is more than necessarie for vs, to be restrayned by some disci­pline, that we runne not outragiously into such a stubborne wanton­nese. So, that we should not grow fierce with vnmeasurable abun­dance of richesse, that we shuld not waxe proude beyng lifted vp with honors, that we should not become insolent, beyng puffed vp with o­ther good giftes, eyther of the soule, body or fortune, the lord himself, as he foreseeth it to be expedient, preuenteth it, and with the remedie of the crosse subdueth and bridleth the fearcenesse of our fleshe, & that diuerse wayes, so much as is healthfull for euery man. For all are not a like sicke of all one diseases, or do a like neede of hard healyng. And thereupon is to be seene howe some are exercised with one kinde of crosse, and some with an other. But whereas the heauenly Physician handleth some more gētly, and purgeth some with sharper remedies, when he meaneth to prouide for the health of all: yet he leaueth none free or vntouched, bycause he knoweth all without exception to be di­seased.

Moreouer▪ the moste mercifull father needeth not only to preuent 6 our weakenesse, but many times to correct our passed offences. Ther­fore so oft as we be afflicted, the remembrance of our forepassed [...] ought by and by to entre into our minde: so without doubt we shall finde that we haue done somewhat worthy of chastisement. Yet we [Page] ought not chefely to ground our exhortation to patience vpon the ac­knowlegyng of sinne. For the Scripture ministreth vs a far better consideration, i. Cor. xi.viij. when it sayth, that the Lord correcteth vs with aduer­sities, that we should not be damned with this worlde. Therefore we ought euen in the very sharpnesse of tribulations to acknowlege the kindnesse & goodnesse of our father toward vs, for asmuch as euē then he cesseth not to further our saluation. For he doth afflict, not to de­stroy or kil vs, but rather to deliuer vs frō the dānation of the world. That thought shall leade vs to that, which the Scripture teacheth in an other place: Pro. iij.xi. My sonne, refuse not the Lordes correctiō, nor be wery when thou shalt be rebuked of him. For whome the Lord loueth, he correcteth, and embraceth him as a father doth his childe. When we know his rod to be y ^• rod of a father, is it not our dutie rather to shewe our selues obedient children and willyng to learne, than with obsti­natie to do like desperate men, that are hardened with euell doynges? The Lord leseth vs, vnlesse he call vs backe by correction when we are fallen awaye from him: so that the authour of the Epistle to the Hebrewes rightly sayth that we are bastardes, Hebr. xij.viij. and not children yf we be out of correction. Therfore we are most froward, yf we can not suffer him whē he declareth his good will & the care that he hath for our saluatiō. This y ^• Scripture teacheth to be the differēce betwene the vnbeleuers & the faythful, that the vnbeleuers as the bond slaues of a rooted & hardened wickednesse, are made the worse & more obsti­nate w ^t whippyng: the faithful, like childrē hauing an honest freedome of nature, do therby profit to repētāce. Now must thou choose of whe­ther nūber thou wilt be. But bicause I haue spoken of this matter in an other place, I am cōtent to touche it briefly, & so will make an end.

7 Moreouer it is a singular comfort, when we suffer persecution for righteousnesse. For then we ought to thinke, how great an honor God vouchesaueth to graunt vs, that he so garnisheth vs with the pecu­liar marke of his souldiours. I meane that they suffer persecution for righteousnesse, not only that suffer for defense of the Gospell, but also that are troubled for any defense of righteousnesse. Whether therfore in maineteynyng the truthe of God agaynst the lies of Satan, or in takyng in hande the defense of good m [...]n and innocentes agaynst the wronges of the wicked, we be driuen to runne into the displeasure & hatred of the world, whereby our life or goods, or estimatiō may come in daunger: let it not be greuous or lothsome vnto vs to employ our selues for god, or let vs not think our selues miserable in those things in which he hath with his own mouth pronoūced vs blessed. Mat. v.x. Pouertie in deede, if it be cōsidered in it self, is miserable: likewise banishment, contēptious estate, prisonment, shame: Finally, death is the vttermost of all calamities. But whē the fauour of our God breatheth vpō vs, ther is none of al these things, but it turneth to our felicitie. Therfore let vs rather be cōtent w ^t the testimonie of Christ, than w ^t the false esti­mation of y ^e flesh. So shal it come to passe, that we shal reioyse as the Apostles did, when God shall accōpt vs worthy to suffer reproche for his name. For why? If we beyng innocēt, & knowing our selues clere in our cōscience, are by the nougthy dealyng of wicked men spoiled of our goods: we are in deede brought to pouertie therby amonge men, [Page 166] but so richesse do truely growe vnto vs in heauen before God. If we be thrust out of our houses, we are the more inwardly receiued into the houshold of God. If we be vexed and despised, we take so muche the deper rootes in Christ. If we be noted with reproches and shame, we are in so much the more honorable place in the kingdome of God. If we be slayne, so is the entrie made open for vs vnto blessed life. Let vs be ashamed to esteme lesse these thinges, vpō which the Lord hath set so great a pryce, than shadowysh and fickle enticyng pleasures of present life.

Sithe therefore the Scripture doth with these and like admoni­tions 8 geue sufficient comfort for the shames or calamities, that we suffer for defense of righteousnesse, we are to muche vnthankefull yf we doe not gladly and cherefully receyue them at the Lordes hande: specially sithe this is the kinde of crosse, moste properly belongyng to the faythfull, i. Pet. iiii.xii. whereby Christ will be glorified in vs. As also Peter teacheth. But it is more greuous to gentle natures to suffer shame than a hundred deathes: i. Tim. iiii x. therefore Paule expresly admonisheth that we shall not only suffer persecutions, but also reproches, bycause we trust in the liuyng God. As in an other place he teacheth vs after his example to walke through sclaunder and good report. ii. Cor. vi.viii. Yet there is not required of vs such a cherefulnesse as maye take awaye all felyng of bitternesse and sorrow, or els the patiēce of the holy ones in the crosse were no patience, vnlesse thei should be bothe tormented with sorrow & vexed with grefe. If there were no hardinesse in pouertie, no peyne in sickenesse, no grefe in shame, no horrour in death, what valiātnesse or temperance were it to beare them indifferently? But when euery one of these doth with the natural bitternesse therof bitte the heartes of vs all, herein doth the valiantnesse of a faythfull man shewe it self, if beyng assayed with the felyng of such bitternesse, how greuously so euer he be troubled with it, yet with valiantly resistyng he ouercom­meth it, his patience vttereth it selfe herein, yf beyng sharply prouo­ked, he is yet so bridled with the feare of God, that he bursteth not out into any distēper. His cherefulnesse appereth herein, yf beyng woun­ded with sadnesse and sorrowe, he resteth vpon the spirituall comfort of God.

This conflict, whiche the faithfull do susteyne agaynst the natural 9 felyng of sorrow, while they studie for patience and temperance, Paul hath very wel described in these wordes. ii. Cor. iiii, viii. We are put to distresse in al thinges, but we are not made sorrowfull: we labour, but we are not lefte destitute: we suffer persecution, but we are not forsaken in it: we are throwē downe, but we perish not. You see how to beare the crosse patiently, is not to be altogether astonished and without al felyng of sorrow. As the Stoikes in olde time did foolishly describe a valiant hearted man, to be such a one as puttyng of all nature of man, was a like moued in prosperitie and in aduersitie, in sorrowfull and ioyefull state, yea suche a one as like a stone was mo [...]ed with nothyng. And what haue they profited with this hye wisedome? Forsothe they haue painted out such an image of wisedome as neuer was found, and ne­uer can herafter be among mē: But rather while they coueted to haue to exact and precise a patience, they haue taken awaye all the vse of [Page] patience out of mans life. And at this day also amōg Christians there are newe Stoikes, that recken it a fault not only to grone and w [...]pe, but also to be sad and carefull. But these strange conclusions do com­monly procede from idle men, whiche busieng themselues rather in speculation than doyng, can do nothyng but brede vs such new found doctrines. But we haue nothyng to do with that stony Philosophie, whiche our maister and Lord hath condemned not only by his worde but also by his example. For he mourned and wept both at his owne and other mens aduersities. Ioh. xvii.xx. The worlde (sayth he) shall reioyse, but you shall mourne and wepe. And bicause no man should finde faulte therewith, by his open proclamation, he hath pronounced them bles­sed that mourne. Matth. v.iiij. Luc. xxii.xliiij. And no maruell. For if all wepyng be blamed, what shal we iudge of the Lord himself, out of whose body dropped blouddy teares? If euery feare be noted of infidelitie, what shall we iudge of that quakyng feare, wherewith we reade that he was not sclenderly striken. If all sadnesse be mislyked, how shal we like this, that he con­fesseth his soule to be sad euen to the death?

10 This I thought good to speake to this ende, to cal godly mindes from despear: that they should not therfore altogether forsake the stu­die of patience, bycause they can not put of the naturall affection of sorrow: whiche must needes happen to them, that make of patience a senslesse dulnesse, and of a valiant and constant man, a stocke. For the Scripture geueth to the holy ones the prayse of patience, when they are so troubled with hardnesse of aduersities, that yet thei be not ouer­come nor throwē downe with it: when they be so pricked with bitter­nesse, that they be also delited with spirituall ioye: when they be so di­stressed with grefe, that yet they receyue courage againe beyng chea­red with the comfort of God. Yet in the meane time that repugnancie abideth still in their heartes, that naturall sense eschueth and dredeth those thinges that it knoweth to be against it: but the affection of god­linesse trauaileth euen through all those difficulties to the obeyeng of Gods will. This repugnancie the Lord expressed when he sayd thus to Peter: Ih. xxi.x. Whē thou waste yong thou didst gird thy self, & didst walke whether thou woldest: But when thou art old, an other shall gyrde thee and leade thee whither thou shalt not be willyng. Neyther is it likely that Peter, when the time came that he must glorifie God by his death, was drawen vnwillyngly and resistyng vnto it. Els his mar­tyrdome should haue but small prayse. But howe so euer he did with great cherefulnesse of heart obeye the ordinance of God, yet bicause he had not put of the nature of manne, he was doubly strayned with two sortes of willes. For when he dyd by himselfe cōsider the bloudly death that he should suffer, beyng stryken with horrour thereof, he would gladly haue escaped it. On the other side, when it came in his minde, that he was called vnto it by the commaūdement of God, then conqueryng and treadyng downe feare, he gladly, yea and cherefully toke it upon him. This therefore we must endeuour yf we will be the Disciples of Christ, that our mindes be inwardly filled with so great a reuerence and obedience to God, as may tame and subdue to his or­dinance all contrarie affections. So shall it come to passe, that with whatsoeuer kinde of crosse we be vexed, euē in the greatest anguishes [Page 167] of minde, we shall constantly kepe patience. For aduersities shal haue their sharpnesse, wherwith we shalbe bitten: so when we are afflicted with sicknesse, we shal bothe grone and be disquieted & desire health: so beyng pressed with pouertie, we shalbe pricked with the s [...]inges of carefulnesse and sorrowe: so shall we be striken with grefe of shame, contempt and iniurie: so shall we yelde due teares to nature at the bu­rial of our frendes: but this alway shalbe the conclusion, But the lord willed so. therefore let vs folow his will. Yea euen in the middest of the prickynges of sorrow, in the middest of mourning and teares, this thought must needes come betwene, to incline our heart to take chere­fully the very same thinges, by reason whereof it is so moued.

But for asmuche as we haue taken the chefe cause of bearyng the 11 crosse, out of the cōsideratiō of the wil of God, we must in few wordes define what difference is betwene Phylosophical & Christian patiēce. Truely very fewe of the Phylosophers climbed to so hie a reason, to vnderstand that the hand of God doth exercise vs by afflictions, and to thinke y ^t God is in this behalf to be obeyed. But they bryng no other reason, but bicause we must so doe of necessitie. What is this els, but to say that thou must yeld vnto God, bicause thou shalt trauail in vaine to wrastle against him? For if we obey God only bicause we so must of necessitie: then if we might escape we would cesse to obey. But the Scripture biddeth vs to consider a far other thing in the wil of God, y ^t is to say, first iustice and equitie, then the care of our saluatiō. These therfore be the Christian exhortations to patience, whether pouertie, or banishmēt, or prisonment, or shame, or sickne [...]e, or losse of parētes, or children, or any other like thing do greue vs, we must think y ^t none of these thinges doth happen, but by the wil & prouidence of God, and that he doeth nothyng but by most iust order: For why? do not one in­numerable & dayly offenses deserue to be chastised more sharply, and with more greuous correction, than such as the mercifull kindnesse of God layeth vpō vs? Is it not most great equitie y ^t our flesh be tamed, & as it were made acquainted with the yoke, y ^t she doe not wantonly grow wild according to her nature? Is not the righteousnesse & truth of God worthy, that we shuld take peine for it? But if there appere an vndoubted righteousnesse in our afflictions, we can not without vn­righteousnesse either murmure or wrastle against it. We heare not now that cold song: We must geue place, bicause we so muste of neces­sitie, but we heare a liuely lesson & ful of effectualnesse: We must obey, bycause it is vnlawfull to resist: we must suffer patiently, bycause im­patience is a stubbornesse agaynst the righteousnesse of God. But now, bicause y ^t thing only is worthy to be loued of vs, which we know to be to our safetie and benefite, the good father doth this waye also comfort vs, when he affirmeth that euen in this that he afflicteth vs with the crosse, he prouideth for our safetie. But if it be certayne that troubles are healthful for vs, why should we not receyue them with a thankfull and well pleased minde? Therefore in patiently suffryng them, we doe not forceably yeld to necessitie, but quietly agree to our owne benefit. These thoughtes (I say) do make that how muche our mindes are greued in the crosse with naturall felyng of bitternesse, so much thei be cheared with spiritual gladnesse. Wherupō also foloweth [Page] thankes geuyng, whiche can not be without ioye. But if the prayse of the Lord & thankes geuyng procedeth of nothing but of a chereful & ioyful heart, & there is nothing y ^t ought to interrupt the same praising of God and thankesgeuyng in vs: hereby appereth howe necessarie it is that the bitternesse of the crosse be tempered with spirituall ioye.

The .ix. Chapter. ¶Of the meditation of the life to come.

BUt with what so euer kinde of trouble we be distressed, 1 we must alwaye loke to this ende, to vse our selues to the contempt of this present life, & therby be stirred to the me­ditatiō of the life to come. For, bicause God knoweth wel howe much we be by nature enclined to the beastly loue of this world, he vseth a most fit meane to draw vs back, and to shake of our sluggishnesse, that we shuld not stick to fast in y ^t loue. There is none of vs that desireth not to seme to aspire & endeuour al their life lōg to heauēly immortalitie. For we are ashamed to excel brute beasts in nothing: whose state should be nothing inferiour to oures, vnlesse there remaine to vs a hope of eternitie after death. But if you examine the deuises, studies & doynges of euery man, you shall finde nothyng therin but earth. Hereupon groweth that senslesnesse, that our minde beyng daseled with vaine glistering of richesse, power & honors, is so dulled that it can not see far. Our heart also beyng possessed with co­uetousnesse, ambition & lust, is so weyed downe, that it can not rise vp hier. Finally al our soule entangled with enticementes of the flesh, se­keth her felicitie in earth. The Lord, to remedie this euell, doth with cōtinual examples of miseries teach this of the vanitie of this present life. Therfore that thei should not promise thēselues in this life a soūd & quiet peace, he suffreth them to be many times disquieted & troubled either with warres, or vprores, or robberies, or other iniuries. That they should not with to much gredinesse, gape for fraile & transitorie richesse, or rest in the richesse y ^t they already possesse, somtime with ba­nishment, sometime with barrennesse of the earth, somtime with fire, somtime by other meanes he bringeth thē to pouertie, or at least hol­deth them in measure. That they should not with to muche ease take pleasure in the benefites of mariage, he eyther maketh them to bee vexed with the frowardnesse of their wiues, or plucketh thē downe w ^t ill childrē, or punisheth thē with wāt of issue. But if in al these things he tenderly beareth with them, yet least they should either swell with foolish glorie, or inmeasurably reioyse with vaine confidence, he doth by diseases & dangers set before their eyes, how vnstable & vanishing be al the goods that are subiect to mortalitie. Then only therfore we rightly profit in the discipline of the crosse when we learne y ^t this life, when it is considered in it self, is vnquiet, troublesome & innumerable wayes miserable, & in no point fully blessed: & that all those y ^t are rec­kened the good thinges thereof are vncertaine, fickle, vaine, & corrup­ted with many euels mixed with them. And herupō we do determine, that here is nothing to be sought or hoped for but strife: and that whē we thinke of our crowne, then we muste lifte vp our eyes to heauen. For thus we muste beleue. That our minde is neuer truely raysed to the desire and meditation of the life to come, vnlesse it haue first con­ceyued [Page 168] a contempt of this present life.

For betwene these two there is no meane, the earth must either be­come 2 vile in our sight, or holde vs bound with intemperate loue of it. Therfore if we haue any care of eternitie, we must diligētly endeuour to loose our selues frō these fetters. Now bicause this presēt life hath many flatteryng pleasures wherewith to allure vs, a great shewe of pleasantnesse, grace, & swetenesse, wherwith to delite vs: it is much behoueful for vs to be now and then called away, that we be not be­witched with such alluremētes. For what, I pray you, would be done if we did here enioy a continual concourse of good things & felicitie, sithe we can not with continuall spurres of euels be sufficiently awa­ked to consider the miserie thereof? Not only the learned doe knowe, but also the common people haue no Prouerbe more common than this, that mans life is like a smoke or shadow: and bycause they sawe it to bee a thyng very profitable to be knowen, they haue set it out with many notable sentēces. But there is nothyng that we do either more negligently consider, or lesse remember. For we goe aboute all thinges, as though we would frame to our selues an immortalitie in earth. If ther be a corps caried to burial, or if we walk amōg graues, then, bicause there is an image of death before our eyes, I graunt we do maruelously well discourse like Phylosophers vpon the vanitie of this life. Albeit we do not y ^t cōtinually, for many times al these things do nothing moue vs. But when it happeneth, our Philosophie lasteth but a while, which so sone as we turne our backes, wanisheth awaye, & leaueth no steppe at al of remēbrance behinde it: finally it passeth a­way as a clapping of hādes vpō a stage at any pleasant sight. And we forgetting not only death, but also y ^t we be subiect to death, as though we had neuer heard any report therof, fall to a carelesse assurednesse of earthly immortalitie. If any mā in the meane time tel vs of y ^e Pro­uerbe, that man is a creature of a dayes continuance, we graunt it in deede: but so heedelesly, y ^t still the thought of euerlastyng continuance resteth in our minde. Whoe therfore can denie, that it is a great profit to vs all, not only to be admonished in wordes, but by all the exāples of experiēce that may be to be cōuinced of y ^e miserable estate of earthly life: for asmuche as euen when we are conuinced, we scarcely cesse to stand amased with peruerse & foolish admiratiō of it, as though it cō ­teined the vttermost end of good thinges. But if it be necessarie y ^t God instruct vs, it is our dutie likewise on our behalues, to harken to him when he calleth & awaketh our dulnesse, that despisyng the world we may with al our heartes endeuour to the meditatiō of the life to come.

But let the faithfull accustome themselues to suche a despisyng of 3 present life, as maye neither engendre a hatred thereof, nor any vn­thankfulnesse toward God. For this life, howsoeuer it is ful of infinite miseries, is yet worthily reckened amōg the not sclender blessynges of God. Therfore if we acknowlege no benefit of God in it, we are gilry of no small vnthankfulnesse toward God himselfe. But specially it ought to bee to the faythfull a testimonie of Gods good will, for as­muche as it is wholy directed to the furtherance of their saluation. For before that he openly deliuer vnto vs the inheritance of eternall glorye, hys will is to shewe hymselfe a Father vnto vs by smaller [Page] examples: and these be the benefites that are dayely bestowed vpon vs. Sithe therefore this life serueth vs to vnderstand the goodnesse of God, shal we disdaine it as though it had not a crūme of goodnesse in it? We must therefore put on this felyng and affection, to recken it among the giftes of goodnesse that are not to be refused. For though there wanted testimonies of Scripture, of which there are both ma­ny and most euident, very nature it self doth exhort vs to geue thākes to the Lorde, for that he hath brought vs into the light of it, that he graunteth vs the vse of it, that he geueth vs all necessarie succors for the preseruation of it. And this is a muche greater reason, yf we con­sider that we are in it after a certayne manner prepared to the glorie of the heauenly kingdome. For so the Lorde hath ordeyned that they whiche in time to come shalbe crowned in heauen, must fight certaine battels in earth, that they should not triumph, till they had ouercome the hard aduentures of the battel, & obteyned the victorie. Then an o­ther reason is, y ^t we do by diuerse benefites beginne therin to taste the swetenesse of Gods liberalitie, that our hope & desire should be whet­ted to long for the reuelyng thereof. When this is determined, that it is a gift of Gods clemencie that we lyue this earthly lyfe, for whiche as we be bound vnto him, so we ought to be mindefull and thankfull: thē we shal in fit order come to cōsider the most miserable estate ther­of, to this end y ^t we may be deliuered frō to much gredinesse of it, wher­unto as I haue before sayd, we are of our selues naturally enclined.

4 Now what so euer is taken from the wrongfull desire of this life, ought to be added to y ^e desire of a better life. I graūt in deede that thei thought truely, that thought it best not to be borne, & the next, to die quickly. For what could they beyng destitute of the light of God and true religion, see therin but vnhappy and miserable? And they dyd not without reason, that mourned and wepte at the birthes of their frendes, and solemnely reioysed at their burials, but they did it with­out profit, bicause beyng without the right doctrine of fayth, they did not see how that may turne to good to the godly, which is of it self nei­ther blessed nor to be desired: and so they ended their iudgement with desperation. Let this therfore be the marke of the faithful in iudgyng of mortall life, that when they vnderstand it to be of it self nothing but miserie, they maye resort wholly the more freshly & redily to the eter­nall life to come. When we come to this comparison, then this pre­sent lyfe maye not only be safely neglected, but also vtterly despysed and lothed in comparison of the other. For if heauen be our contrey, what is the earth els but a place of banishment? If the departyng out of the world be an entryng into lyfe, what is the world but a graue? to abide in it, what is it els but to be drowned in death? If to be deliuered from the bodie is to be set in perfect libertie, what is the bo­dye els but a pryson? If to enioye the presence of God is the hyest summe of felicitie, is it not miserable to lacke it? But til we be escaped out of the world, ii. Cor. v.vi. we wander abrode from the Lord. Therefore if the earthly life be compared with the heauenly life, doutlesse it ought to be despised & troden vnder foote. But it is neuer to be hated, but in re­spect that it holdeth vs in subiection to sinne, & yet that hatred is not properly to be layed vpon our life. But how so euer it be, yet we [Page 169] must be so moued either with werinesse or hatred of it, that desyrynge the end of it, we may be also redy at the will of the Lorde to abide in it: so y ^t our werinesse may be far from all grudging and impatience. For it is like a place in battell array, wherin the Lorde hath placed vs, which we ought to kepe tyll he call vs away. Rom. vii.xxiiii. Paul in dede lamēteth his state that he is holden bond in the bondes of the body longer than he wy­shed, and sigheth with feruent desire of his redemption: neuerthelesse to obey the commaundement of the Lorde, he professed him self ready to both, Philip. i.xxiii. because he acknowledgeth himself to owe this vnto God, to glorifie his name, either by death or life: and that it is in God to determine what is moste expedient for his glory. Therfore if we must liue and die to the Lorde, let vs leaue to his will the tyme of our life and death: but so that we be styll feruent in desire of death, and be cōtinually occupied in meditation therof, and despise this life in comparison of the immorta­litie to come, and wyshe to forsake it when it shall please the Lorde, be­cause of the bondage of sinne.

But this is monstruous, that in stede of that desire of death, manye 5 that bost them selues to be Christians, are so afrayed of it, that they trē ­ble at euery mention of it, as of a thing betokening vnluckely and vn­happy. Truely it is no maruell, if naturall sease in vs do quake for fear when we heare of the dissoluing of vs. But this is in no wyse tolerable, that there be not in a Christian mans brest the light of godlinesse, that should with greater comfort ouercome and suppresse that feare, howe great soeuer it be. For if we consider that this vnstedfast, faulty, corrup­tible, fraile, withering, and rotten tabernacle of our body, is therfore dissolued, that it may afterward be restored againe into a stedfast, perfect, vncorruptible and heauenly glorie: shall not faith compell vs feruently to desire that whiche nature feareth? If we consider that by death we are called home out of banishmēt, to inhabite our contry, yea a heauen­ly contrey, shall we obteine no comfort there by? But there is nothinge that desireth not to abide continualli. I graunt, & therefore I affirme, y ^t we ought to loke vnto the immortalitie to come, wher we may atteine a stedfast state that no where appeareth in earth. ii. Cor. v.i For Paul dothe very well teache, that the faithfull ought to goe cherefully to death: not be­cause they would be vnclothed, but because they desyre to be newly clo­thed. Shall brute beastes, yea and lifeles creatures, euen stockes and stones, Rom. viii.xix. knowing their present vanitie, be earnestly bent to loking for the last day of the resurrection, that they may with the children of God be deliuered from vanitie, and shall we that are endued with the light of wyt, and aboue wyt enlightened with the spirite of God, when it stan­deth vpon our being, not lift vp our myndes beyond this rottennesse of earth? But it perteineth not to my present purpose, nor to this place, to speake against this peruersnesse. And in the beginning I haue alre­die professed, that I would not here take vpon me the large handlinge of common places. I would counsel suche fearfull myndes, to rede Cy­prians boke of Mortalitie, vnlesse thei were mete to be sent to the Phylosophers, that they may beginne to be ashamed when they se the con­tempt of death that those do shewe. But this let vs hold for certainly determined, that no man hath well profited in Christes schole, but he that doth ioyfully loke for the daye both of death and of the last resur­rection. [Page] For both Paule describeth all the faithfull by this marke, [...]. & al­so it is common in the Scripture, to call vs thither as oft as it will set forthe a ground of perfect gladnesse. [...]. Reioyce (saithe the Lorde) and lift vp [...]our heads, for your redemption commeth nere at hande. Is it rea­sonable, I praie you, y ^t the thing which he willed to be of so great force to raise vp ioye & cherefulnesse in vs, sholde brede nothing but sorrowe and discouragement? If it be so, why do we still boast of hym as oure Scholemaster? Let vs therfore gette a sounder minde, and howsoeuer the blinde and senslesse desire of the flesh do striue against it, let vs not doubt to wishe for the comming of the Lorde, not onely with wishinge, but also with groning and sighing, as a thing most happy of all other. For he shal come a redemer to vs, to drawe vs out of this infinite gulfe of euels and miseries, and to leade vs into that blessed inheritance of his life and glorie.

6 This is certainely true: all the nation of the faithfull, so longe as they dwel in earth, Ro. viii.xx [...]vi. i. Cor. xv.xix. must be as shepe appointed to slaughter, that they mate be fashioned like Christ their heade. Therfore thei were in moste lamentable case, vnlesse thei had their minde raised vp into heauen, & surmounted all that is in the worlde, and passed ouer the present face of things. Contrariwise, whē thei haue ones lif [...]ed their heades aboue all earthly thinges, although thei see the wealth and honoures of the wicked storyshing, if thei see them enioying quiet peace if thei see them proude in gorgiousnesse and sumptuousnesse of all thinges, if they see them to stowe in plentiful store of al delites, by side that if thei be spoy­led by their wickednesse, yf they susteine reprochfull dealinges at theyr pride, if thei be robbed by their couetousnesse, if thei be vexed by any o­ther outrage of theirs: thei will easily vpholde themselues in such ad­uersyties. For that daie shalbe before their eies, Esa. xxv.xvii. Reuel. vii.xvii. when the Lorde shall receiue his faithfull into the quiet of his kingdome, when he shal wipe all teares from theyr eyes, when he shall clothe them with the robe of glorie & gladnesse, when he shall feede them with the vnspeable swet­nesse of his deinties, when he shall aduaunce them to the felowshippe of his hie estate: ynally when he shall vouchesaue to enterparten hys felicitie wyth them. But these wycked ones that haue floryshed in the ear [...]he, he shall throwe into extreeme shame, he shall change their de­lites into tormentes, their laughing and mirth into weping and gnas­shing of tethe, he shall disquiet their peace with terrible torment of cō ­science, he shall punish their deintinesse with vnquenchable fier, & shall put their heades in subiection to those godly men, whose patience thei haue abused. i. Thes. i.vi. For this is righteousnes (as Paule testifieth) to geue re­lease to the miserable & to them that are vniustly afflicted, and to ren­der affliction to the wycked that do afflict the godly, when the Lorde Iesus shall be reueled from heauen. This truely is our onely comfort, whiche if it be taken awaie, we must of necessitie either despeir, or flat­teringly delite oure selues wyth the vayne comfortes of the worlde to oure owne destruction. Ps. lxxiii. For euen the Prophete confesseth that his fete stagged, when he taried to longe vpon considering the present prospe­ritie of the wicked: and that he coulde not otherwise stande stedfaste, but when he entred into the sanctuarie of God, and bended his eyes to the last ende of the godly and the wicked. To conclude in one word, [Page 157] then only the crosse of Christ triumpheth in the heartes of the fayth­full vpon the Deuil, fleshe, synne & the wicked, when our eyes are tur­ned to the power of the resurrection.

The tenth Chapter. ¶Howe we ought to vse this present lyfe, and the helpes thereof.

BY suche introductions the Scripture doth also wel informe 1 vs what is the right vse of earthely benefites: whiche is a thyng not to be neglected in framyng an order of lyfe. For if we must lyue, we must also vse y ^e necessary helpes of life: neyther can we eschue euen those thynges that seme ra­ther to serue for delite than for necessity. Therfore we must kepe a mea­sure, that we may vse them with a pure conscience, either for necessitie or for delight. That measure the Lorde apointeth by his worde, when he teacheth that this lyfe is to them that bee his, a certaine iorney through a strange countrey, by whiche they trauayle towarde the king­dome of heauen. If we must but passe through the earth, doubtlesse we ought so far to vse the good thynges of the earth, as they may rather further than hynder our iourney. Therfore Paul doth not vnprofitably counsell vs so to vse this worlde, as though we vsed it not: and to bye possessions with suche a mynde as they vse to bee solde. But because this place is slippery, and so slope on bothe sydes, that it quickely ma­keth vs to fall, let vs labour to fasten our foote there, where we maye stande safely. For there haue bene some, that otherwyse were good and holy men, whiche when they same intemperance and ryot continually to range with vnbridled lust, vnlesse it be sharply restrained, & wer desi­rous to corret so great a mischiefe, thei could finde none other way, but suffred man to vse the benefites of the earth, so far as necessitie requi­red. This was in dede a Godly counsell, but they wete to seuere. For (whiche is a very perilous thyng) they did put streighter bondes vpon consciences, than those wherewith they were bounde by the worde of God. And they expounde necessitie, to absteine from all thinges whiche a man may be without. And so by their opinion, a man might scarcelye take any more foode than bread & water. And some be yet more seuere: as it is red of Crates the Thebane, that did thrawe his goodes into the sea, because if they were not destroyed, he thought that he shoulde be destroyed by them. Many at this daye, while they seeke a pretence, whereby the intemperance of y ^e fleshe in vse of outwarde thinges may be excused, and whyle they goe about to prepare a way for the flesh ra­ging in wantonesse, do take that as a thinge confessed, whiche I do not graunte them, that this libertie is not to be restrained with any limita­tion of measure, but that it is to be left to euery mans conscience to vse as muche as he seeth to be lawfull for him. Truly I confesse, that con­sciences neither ought nor can in this point be bounde by certaine and precise formes of lawes. But for as muche as the Scripture teacheth generall rules of lawfull vse, we must surely measure the vse according to these rules

Let this be a principle: that y ^e vse of Gods giftes swarueth not out 2 of the way, when it is referred to that ende, wherunto the authour him [Page] selfe hath created and apointed them for vs, for as muche as he hathe created them for our good and not for our hurt. Therfore no man can kepe a righter way, than he that shal diligētly loke vnto this end. Now if we consider to what end he hath created meates, we shall finde that he meant to make prouision not only for necessitie but also for delite & pleasure. So in apparell, beside necessitie he apointed an other ende, whiche is comlinesse & honestie. In herbes, trees, and frutes, beside di­uerse profitable vses, there is also a pleasantnesse of sight, & swetenesse of smell. For if this were not true, the Prophet would not recken amōg the benefites of God that wyne maketh glad the heart of man, Psa. c.iiii.xv. & that oyle maketh his face to shine: the Scripture woulde not echewhere, to set fourth his liberalitie, rehearse that he hath geuen all suche thinges to men. And the very naturall qualities of thinges do sufficiently shew, to what end and howe far we may vse them. Shall the Lorde haue set in floures so great a beutie, as presenteth it selfe to our eies: shall he haue geuen so great a swetenesse of sauour as naturally floweth into our smelling: and shall it be vnlawfull either for our eies to take the vse of that beautie, or for our smelling to feele that swetenesse of sauour? what? Hath he not so made difference of colours, that he hathe made some more acceptable than other? what? Hath he not geuen to gold and siluer, to iuorie & marble, a speciall grace whereby they might be made more precious than other metalles or stones? Finally hath he not made many thinges commendable vnto vs without necessary vse?

3 Therfore away with that vnnaturall Philosophie, whiche in graū ­ting vs of y ^e creatures no vse but for necessitie, not only doth niggardly bereue vs of the lawfull vse of Gods liberalitie, but also can not take place, vnlesse it first haue spoiled mā of al his senses & made him a blok. But on the other side we must with no lesse diligence prouide a stay for the lust of y ^e fleshe, whiche if it be not brought into order, ouerfloweth without measure: & it hath (as I haue said) defēders of it, which vnder pretense of allowed libertie do graunt vnto it all thinges. First there is one bridle put in the mouth of it, if this be determined, that all thinges are created for vs to this end, that we should know the authour of thē, and geue him thankes for his tender kindnesse toward vs. Where is thy thankes geuing, if thou so gluttonously fill thy selfe with deintye meates or with wyne, that thou either be made senslesse, or vnfit to do the duties of godlinesse and of thy callyng? Where is the reknowled­ging of God, yf thy fleshe by to great abundance boilynge in fylthye luste, dothe with her vncleannesse infecte thy mynde, that thou canste not see any thing that is ryght or honest? In apparel, where is thank­fulnesse to God, yf with costlye gorgiousnesse thereof we bothe fall in admiration of our selues and disdayne other? If with the trymnesse and cleanlynesse of it, we prepare our selues to vnchastitie? Where is the reknowledging of God, if our mynde be fixed vpon the gaynesse of our apparell? For manye so geue all their senses to bodelye delytes, that the mynde lyeth ouerwhelmed. Many are so delited with mar­ble, gold, and payntinges, that they become as it were menne made of marble, that they bee as it were turned into metalles, and bee lyke vnto paynted Images. The smelle of the kytchen, or swetenesse of [...]auours so dulleth some, that they can smell nothyng that is spiritual. [Page 171] And the same is also to be seen in the rest. Therfore it is certaine that hereby the licenciousnesse of abusing is somewhat restrained, and that rule of Paul confirmed, Rom. xiii.x [...]iii. that we be not to carefull of the fleshe, for the lustes therof, to whiche if we graūt to muche, thei boyle out aboue mea­sure and temper.

But there is no surer nor redier way than that whiche is made vs 4 by the contempt of this present life, and the meditation of heauenly immortalitie. For therupon folow two rules: the one, that they which vse this world, i. Cor. vi [...] ▪iii. should be so minded as though thei vsed it not, they y ^t mary wiues as though they did not mary: they y ^t bye as though thei did not bye, as Paul teacheth. The other, y ^t they shold learne as well to beare pouertie, quietly & patiētly, as abundance moderatly. He y ^t bidde [...]h thee to vse this world as though thou didst not vse it, doth cut away not only y ^e intemperance of gluttonie in meat & drinke, & to much deintinesse, sumptuousnesse, pride, hautinesse, & nicenesse, in fare, bylding [...] & appa­rell, but also all care & affection y ^t may either withdrawe thee or hinder thee from thinking of the heauēly life, or frō study to garnish thy soule. But this was long ago truely sayd of Cato: that there is great care­fulnesse of trimming our body, & great carelesnesse of vertue. And it is an old prouerbe y ^t they whiche are much busied in care of their body ar commōly carelesse of their soule. Therfore, although the libertie of the faithfull in outward thinges is not to be restrained to a certain forme, yet truely it must be subiect to this law, to beare very little with theyr owne affections, but contrariwise still call vpon them selues with con­tinually bent mynde, to cut of all shew of superfluous plentie, muche more to restraine ryotous excesse, and to take diligent hede, that they do not of helpes make to them selues hinderaunces.

The other rule shalbe, that they that haue but small and sclender 5 rychesse, may learne to lacke paciētly, that they be not carefully moued with immeasurable desire of them: whiche paciēce they that kepe, ha [...]e not a litle profited in the Lordes schole: as he y ^t hath not at least some­what profited in this behalf, can scarcely haue any thing wherby [...]o proue him selfe the scholar of Christ. For beside this that the most part of other vices do accompanie the desire of earthly thinges, he that bea­reth pouertie impatiently, doth for the moste part bewray the contra­rie disease in abūdance. I meane hereby that he whiche wilbe ashamed of a poore cote, wilbe proude of a costly cote: he that will not be content with a hungry supper, will be disquieted with desire of a deintier, and would also intemperately abuse those deinties if he had them: he that hardly and vnquietly beareth a priuate & base estate, will not absteine from pryde if he climbe to honors. Phil. iiii.xij. Therfore let all them that haue an vnfained zele of Godlinesse, endeuour to learne by the Apostles exam­ple, to be full and hūgry, to haue store and suffer want. The Scripture hath also a third rule, wherby it tempereth the vse of earthly thinges, of whiche we haue spoken sumwhat when we entreated of the precep­tes of charitie. For the Scripture decreeth that al earthly thinges are so geuen vs by the bountifulnesse of God, and apointed for oure cōmo­ditie, that they may be as things deliuered vs to kepe, wherof we must one day yelde an accompt. We must therfore so dispose them, that this saying may continually sound in our eares, yeld an accōpt of thy [...]ayly­wike. [Page] Therwithall let this also come in our mynde Whoe it is that as­keth suche an accompt, euen he that hath so muche commended absti­nence, sobrietie, honest sparing, and modestie, and abhorreth riotous sumptuousnesse, pride, ostentation and vanitie, whiche alloweth no o­ther disposing of goodes, but suche as is ioyned with charitie: whiche hath already w ^t his own mouth condemned all those deliteful thinges that do withdrawe a mans mynde from chastitie and cleannesse, or doe dull his wit with darkenesse.

6 Last of all, this is to be noted, that the Lorde biddeth euery one of vs in al the doinges of his life, to haue an eye to his calling. For he kno­weth with how great vnquietnesse mans wit boyleth, with howe skip­ping lightnesse it is caried hether and thether, how gredy his ambitiō is to holde diuerse thinges at ones. Therfore that all thinges shoulde not be confounded with our follie and rashenesse, he hath apointed to euerie man his duties in seuerall kindes of lyfe. And that no man rash­ly runne beyond his bondes, he hath named all suche kyndes of lyfe, vocations. Therfore euery mans seuerall kinde of life is vnto him as it were his standing apointed him by God, that they should not all theyr life vncertainly wander about. And this diuision is so necessary, that al our doinges are measured thereby in his sight, and oftentimes contra­ry to the iudgemēt of mans reason and Philosophie. There is no dede accompted more noble, euen among the Phylosophers, than for a man to deliuer his contrie from tyrannie: but by the voice of Gods iudgemēt the priuate man is openly condemned that layeth hand vpon a tyrant. But I wil not tarry vpon rehearsing of examples. It is sufficient if we knowe that the calling of the Lord is in euery thing the beginning and fundation of well doing: to whiche he that doth not diriect himself, shal neuer kepe a right way in his doinges. He may paraduenture somtime do somwhat seming worthy of praise: butte whatsoeuer that be in the sight of men, before the throne of God it shalbe reiected: moreouer there shalbe no conuenient agrement in the partes of his life. Therfore our life shall then be best framed, when it shalbe directed to this marke: For then, no man caried with his owne rashenesse will attēpt more thā his calling may beare, because he knoweth that it is not lawful to passe beyond his bondes. He that shalbe a man of base estate, shal contented­ly liue a priuate life, least he shold forsake the degree wherin God hath placed him. Againe this shalbe no smal relefe to cares, labors, greues, and other burdens, when a man shall know y ^t in all these thinges God is his guide. The more willingly the magistrate will execute his office [...] the housholder will bynd him selfe to his dutie: euery man in his kinde of life will beare and passe through the discommodities, cares, tedious­nesse, and anguishes therof: when they are perswaded that euery mās burden is laid vpon him by God. Hereupon also shal growe singular cō ­fort, for as muche as there shalbe no worke so filthy & vile, (if it be such a one as thow obey thy calling in it) but it shineth & is most precious in the sight of God.

The aleuenth Chapter. ¶Of the iustification of Fayth, and fyrst of the definition of the name and of the thyng.

[Page 172] I Thinke I haue already sufficiently declared before, howe 1 there remayneth for men being accursed by the lawe one only helpe to recouer saluation: agayne, what Faith is, and what benefites of God it bestoweth vpon man, and what fruites it bringeth fourth in hym. The summe of all was this, that Christ is geuen vs by the goodnesse of God, and cōceiued and possessed of vs by faith, by partakyng of whome we receiue principally twoo graces: the first, that being reconciled to God by his innocencie, we may nowe in stede of a iudge haue a merciful father in heauen: the second, that being sanctified by his Spirite, we maye geue our selues to innocencie and purenesse of lyfe. As for regeneration, whiche is the second grace, we haue alredy spoken of it as muche as semed to be suf­ficient. The manner of iustification was therfore lesse touched, because it serued well for our purpose, first to vnderstande both how the Faythe by whiche alone we receiue frely geuen righteousnesse by the mercie of God, is not idle from good workes: and also what be the good workes of the holy ones, wherupon part of this question entreateth. Therfore they are first to be throughly discussed, and so discussed that we must re­membre that this the chefe stay of vpholding religion, that we may be the more carefull and hedefull about it. For vnlesse thou first knowe, in what state thou art with God, and what his iudgement is of thee: as thou hast no ground to stablishe thy saluation, so hast thou also none to rayse thy reuerent feare toward God. But the necessitie of this knowe­ledge shall better appere by knowledge it selfe.

But that we stumble not at the first entrie, (whiche we should doe if 2 we should entre disputation of a thing vnknowen) let vs first declare what is meant by these speches, Man to be iustified before God, To be iustified by fayth or by workes. He is sayd to be iustified afore God, y ^t is pronounced by the iudgement of God bothe iust and accepted for hys owne righteousnesse sake. For as wickednesse is abhominable before God, so a sinner can not finde fauour in his eyes, in respect that he is a sinner, or so long as he is accompted suche a one. Therfore wheresoe­uer synne is, there also appereth the wrath and vengeance of God. He is iustifid that is not accompted in place of a sinner but of a iust man, and by reason therof he standeth fast before the iudgemēt seate of God when all sinners fal. As if an innocent be brought to be arayned before the seate of a righteous iudge, when iudgemēt is geuen accordinge to his innocencie, he is sayde to be iustified before the iudge: so he is iusti­fied before God that being exempt out of the number of sinners hathe God a wytnesse and affirmer of his ryghteousnesse. Therfore after the same manner a man shalbe said to be iustified by workes, in whose lyfe there is founde suche cleannesse and holienesse, as may deserue the te­stimonie of righteousnesse before the throne of God: or he that with the vprightnesse of his workes is able to answere and satisfie Gods iudge­ment. Contrariwyse he shalbe said to be iustified by faith that being ex­cluded from the righteousnesse of workes, doth by fayth take holde of y ^e righteousnesse of Christ: wherwith when he is clothed, he appereth in the sight of God, not as a sinner, but as righteous. So we simply ex­pound iustification to be an acceptation, wherby God receiuing vs into fauour taketh vs for righteous. And we say that the same consisteth in [Page] forgeuenesse of sinnes, and imputation of the righteousnesse of Christ.

3 For confirmation hereof there are many and euident testimonies of Scripture. First it can not be denied, that this is the proper and moste vsed signification of the word. But because it is to long to gather al the places and compare them together, it shalbe enough to put the reders in mynde of them, for they may of them selues easely marke them. But I wyll bring fourth some, where this iustification that we speake of is expressely entreated of by name. Luc. vii.xxi. First where Luke sayeth that the peo­ple when they had heard Christ did iustifie God. And where Christ pronounceth that wisdome is iustified by her children: he doth not meane there, Luc. vii.xxxvii. y ^t thei do geue righteousnesse, which alway remaineth perfect w ^t God, although all the worlde goe about to take it awaye from hym: nor in this place also to make the doctrine of saluatiō righteous, which hath euer that of it selfe. But bothe these speches are as muche in ef­fect, as to geue to God and his doctrine the praise that they deserue. Againe when Christ reprocheth the Pharisees, Luc. xvi.xv. that they iustifie them selues, he doth not meane that they obteine righteousnesse by well do­ing, but do vainegloriously seke for the same of righteousnesse, whereof in dede they be voyde. They that are skilfull of the Hebrue tongue doe better vnderstande the sense of this phrase: in whiche tongue they are not only called wicked doers, that are gylty in their conscience of anye wicked doing, but also they that come in daunger of iudgement of con­demnation. For when Bersabe sayeth that she and Solomon shalbe wicked doers, i. Reg. i.xxi. she doth not therein acknowledge any offense, but com­playneth that she & her son shalbe put to shame, to be numbred among the reprobate and condemned. But by the processe of the text it easelye appeareth, that the same worde in Latine also, can not otherwyse be taken but by way of relation, and not to signifie any qualitie. But as cō cerning the matter that we are nowe in hande with: where Paul saith that the Scriptur did forsee, Gal. iii.viii. Rom. iii.xxvi. that God iustifieth the Gentiles by faith, what may a man vnderstande thereby, but that God doth impute righteousnesse by faith? Againe, whē he sayth that God iustifieth y ^e wicked man that is of the fayth of Christ, what meanyng can be therof, but by the benefite of fayth to deliuer them from the damnation whiche their wickednesse deserued? And yet he speaketh more playnely in the con­clusiō, when he cried out thus, Rom. viii.xxxiii. Who shal accuse Gods elect? It is God y ^t iustifieth, who shall condemne? It is Christe that died, yea that rose a­gaine, and nowe maketh intercession for vs. It is as muche in effect as if he should say, Who shall accuse them whome God acquiteth? whoe shall condemne them whose patrone Christ is and defendeth them? To iustifie therfore is nothing els, than to acquite hym that was accused, from gilthynesse as allowyng his innocencie. Sithe therfore God doth iustifie vs by y ^e intercessiō of Christ, he doth acquite vs, not by allowāce of our own innocencie, but by imputatiō of righteousnesse, that we may be cōpted for righteous in Christ which are not righteous in our selues. So in the .xiii. Chapter of the Actes, Act. xiii.xxxviii. in Paules sermō: by him is forge­uenes of sinnes preached vnto you, and euery one that beleueth in him is iustified from al those thynges, from whiche you could not be iustifi­ed in the lawe of Moses. You see that after forgeuenesse of sinnes, iu­stification is added in place of an exposition. You see playnely that it is [Page 173] taken for absolution. you se that it is taken awaye from the workes of the lawe. you see that it is the mere beneficial gyft of Christe. you see that it is receiued by fayth. Finally you see that there is a satisfaction spoken of where he sayeth that we are iustified from sinnes by Christe. So when it is sayde that the Publicane came iustified out of the Tem­ple, Luc. xviii, xiiii. we can not saye that he obteyned righteousnesse by any deseruing of workes. This therefore is sayde that after pardon of his sinnes ob­teyned, he was coumpted for ryghteous before God. He was therfore ryghteous, In Psal. [...]8 Hom, 10. not by approuinge of workes, but by Gods free absolutiō. Wherefore Ambrose sayeth very well, that calleth the confession of sin­nes a lawefull iustification.

But to leaue striuing about the worde: If we loke vpon the thyng 4 it selfe as it is described vnto vs, there shall remayne no more doubte. For truely Paule doth expresse iustification by the name of acceptatiō, when he saith (Ephes. i. a. v.) we are apointed vnto adoption by Christ, accordyng to the good pleasure of God, vnto the prayse of his glorious fauour, whereby he hath accompted vs acceptable or in fauour. For the same is meant by it that is sayde in an other place, Rom. ii [...].xxiiii. that God doeth fre­ly iustifie. In the .iiii. Chapter to the Romaines, he first calleth it an im­putation of righteousnesse, and sticketh not to saye that it consisteth in forgeuenesse of synnes. Rom. iiii, vi. That man (sayd he) is called of Dauid a blessed man, to whome God accompteth or imputeth righteousnesse without workes, as it is writtē: Blessed are they whose iniquities ar forgeuē. &c. Truely he there doth entreate not of one part of iustification, but of all iustification wholly. And he testifieth that Dauid in that place maketh a definition of iustification, when he pronounceth that they are blessed to whome is geuen free forgeuenesse of sinnes. Whereby appereth that this ryghteousnesse wherof hee speaketh, is in comparison simply set as contrary to giltinesse. But for this purpose, y ^t is the best place wher he teacheth, that this is the summe of the message of the Gospel, y ^t we should be reconciled to God: ii. Cor. v.xviii. because it is his will to receiue vs into fa­uour through Christ, in not imputing sinnes vnto vs. Let the reders diligently wey all the whole processe of the text. For by & by after, where he addeth by way of exposition, that Christ whiche was without sinne was made sinne for vs, to expresse the manner of recōciliation, doubt­lesse he meaneth nothing els by the word recōciling but iustifiyng. Rom. v [...] xix. And that whiche he sayth in an other place, that we are made righteous by the obedience of Christ, could not stand together, vnlesse we be accomp­ted righteous before God, in hym, and without our selues.

But where as Osiander hath brought in, I wote not what monster 5 of essential righteousnes, wherby, although his wil was not to destroy free righteousnes, yet he hath wrapped it within such a mys [...]e, as dark­neth godly mindes, and bereueth them of the earnest feling of the grace of Christ: therfore ere I passe further to other thynges, it is worth the labour to confute this doting errour. First this speculation is but of mere and hungry curiositie. He doth in dede heape together many testi­monies of Scripture, to proue that Christe is one with vs, and wee one with hym, whiche nedeth no profe: but because hee kepeth not this bonde of vnytie, he snareth hym selfe. But wee whyche holde that wee are made all one wyth Christe by the power of his Spirite, [Page] may easily vndoe all his knottes. He had conceiued a certayne thynge very neare to the opinion of Manichees, to desire to conuey the sub­stance of God into men. Herupon riseth an other inuention of his that Adam was fashioned after the Image of God, bicause euen before the fall Christe was ordeyned the paterne of the nature of man. But by­cause I woulde bee shorte, I wyll tarry vpon the matter that I haue presently in hande. He saith that we are one wyth Chryst. We graunt. But we denie y ^t the substance of Christ is mingled with oures. More­ouer we say that this principle that Christe is righteousnesse to vs, bi­cause he is an eternal God, the fountaine of righteousnesse and the ve­ry selfe righteousnesse of God, is wrongfully drawen to defende hys deceites. The readers shall pardon me, if I do nowe but touche these thinges that the ordre of teaching requireth to be dyfferred into an o­ther place. But although he excuse himself from meaning nothing els by the name of essentiall righteousnesse, but to resist thys opinion y ^t we are accompted righteous for Christes sake: yet he plainly expresseth y ^t he is not cōtented with y ^e righteousnes y ^t is purchased for vs by y ^e obe­dience & sacrifice of Christ, but faineth that we are substantially righ­teous in God, as well by substance as by qualitie poured into vs. For this is the reason why he so earnestly affirmeth, that not only Christ, but also the father and the holy ghoste do dwel in vs. Which although I graunt to be true, yet I saie that he wrongfully wresteth it. For hee shold haue considered the manner of dwellyng, that is, that the father and the holy ghoste are in Christe, and as the fulnesse of the Godhead dwelleth in hym, so do we possesse whole God in him. Therfore al that he saith seuerally of the father and the holy ghost, tendeth to no other end but to draw the simple frō Christe. And then he thrusteth in a mix­ture of substances, whereby God pouring himselfe into vs, doth make vs as it were a part of himself. For he reckeneth it almost a matter of nothing, y ^t it is wrought by the power of y ^e holy ghost, y ^t we growe in­to one with Christe, and that he is oure heade & we his membres, vn­lesse his very substance be mingled with vs. But in the father & y ^e holy ghost (as I haue said) he doth more openli bewraie what he thinketh, euen this, that we be iustified not by the onely grace of the Mediator, and that righteousnesse is not simply or perfectli offered vs in his per­sone, but that wee are made partakers of the righteousnesse of God, when God is essentially made one with vs.

6 If he did saye no more, but that Christe in iustyfying vs, ys by es­sentiall conioynynge made oures: and that not onely he is our heade, in that hee ys manne, butte also that the substaunce of the diuine na­ture ys powred into vs. Hee shoulde wyth lesse hurte feede hym selfe deyntyly, and paraduenture so greate a contention shoulde not haue been raysed for thys doubtynge erroure. Butte sythe thys beginning is lyke a cuttle that with casting oute of blacke and thycke bloode hy­deth her many tayles, we muste nedes earnestly resiste vnlesse we wyll wittyngly and wyllyngely suffer that ryghteousnesse to be taken from vs, whiche onely bryngeth vs confydence to glorie of saluation. For in all this discourse, the name of ryghteousnesse, and thys worde iustify­eng, extende to two partes: that to be iustified is not only to be reconci­led to God w ^t fre pardō, but also to be made righteous, y ^t righteousnes [Page 174] is not a free imputation but a holinesse and vprightnesse, whiche the substance of God remayning in vs doth breath into vs. Then he stout­ly denieth, y ^t Christ is our righteousnesse in respect y ^t being a prest he did with satisfactorily purging sinnes appease his father towarde vs, but in respect that he is eternall God and lyfe. To proue that fyrst point, that God dothe iustifie not onelye by forgeuinge but also by regenara­ting, he asketh whether God doeth leaue them whome he dothe iusti­fie suche as they were by nature, chaunging nothyng of theyr vyces. The aunswere hereof is verye easye: that as Christe can not be torne in partes so these two things whiche we together and ioyntly receiue in hym, that is to saye righteousnesse and sanctification, are insepara­ble. Therfore, whomesoeuer God receiueth into fauour, he dothe also therwith all geue them the spirite of adoption, by the power wherof he newly fashioneth them after his image. But if y ^e brightnesse of y ^e sunne can not be seuered from the heate therof, shall we therfore saye that y ^e earth is warmed with the & light, enlightened with the heate? There is nothing more fit for this purpose, than this similitude. The sunne with his heate geueth life and frutefulnesse to the earth, with his bea­mes he geueth light & brightnesse. Here is a mutuall & vnseparable cō ­ioyning: yet reason forbiddeth to conuey to the one that whiche is pe­culiar to the other. Like absurditie is in this confusion of two sortes of graces, that Osiander thrusteth in. For because God dothe in dede re­new them to the obseruing of righteousnesse whome he frely accōpteth for righteous, therfore Osiander confoundeth that gift of regeneratiō with this fre acceptation, & affirmeth that they be al one & the selfsame thing. But the Scripture ioyning thē both together, yet doth distinctly reckē them, y ^t the manifold grace of God may y ^e better appere vnto vs. For y ^t saying of Paul is not superfluous, i. Corin. [...].xxx. y ^t Christ was geuen vs vnto righteousnesse & sanctification. And whensoeuer he resoneth to proue by the saluation purchaced for vs by the fatherly loue of God, & by the grace of Christ, that we are called to holinesse & cleannesse, he plainely declareth y ^t it is one thing to be iustified & an other be made newe crea­tures. But when Osiāder cometh to y ^e Scripture, he corrupteth as many places as he allegeth. Where Paul saith that faith is accompted for righteousnesse to him y ^t worketh not, but beleueth in him that iustifieth the wicked mā, he expoūdeth it to make righteous. With like rashnesse, he depraueth al the fourth Chapter to y ^e Romains, Ro. iiii.v. & sticketh not with like fals colour to corrupt y ^t place which I euen now alleged, Who shal accuse the electes of God? it is God y ^t iustifieth: where it is plaine y ^t he speaketh simply of gilthinesse & acquiting, & the meaning of the Apostle hangeth vpon a comparing of contraries. Therfore Osiander is found to fond a babbler, as wel in y ^t reason as in alleging the testimonies of Scripture. And no more rightly doth he speake of the name of righte­ousnesse, in saying that fayth was accompted to Abraham for righte­ousnesse, after that embracing Christ (whiche is the righteousnesse of God and God him self) he excelled in singular vertues, whereby appe­reth that of two whole places he hath wrongfully made one corrupt place. For the ryghteousnesse that is there mentioned, perteineth not to the whole course of his calling: but rather the holy Ghost testifieth, y ^t although y ^e vertues of Abrahā were singularly excellent, & that w ^t long [Page] continuance hee at length had encreasced them: yet hee did no other waye please God, but by this, that he receiued by faythe the grace offe­red in the promyse. Whereupon foloweth, that in iustification there is no place for workes, as Paull very well affirmeth.

7 As for this y ^e Osiander obiecteth, that y ^e power of iustifiyng is not in faith of it selfe, but in respect that it receiueth Christe, I wyllynglye graunte it. For if fayth did iustifie of it selfe, or by inwarde force, as they call it, and as it is alwaye feble and vnperfect, could not worke iustifica­tion but in part, so should the iustification be maymed, that should geue vs but a pece of saluation. As for vs, we imagine no suche thinge, but in proper speakyng doe saye, that God only iustifieth: and then we geue the same to Christe, because he was geuen vs vnto ryghteousnesse: and faythe we compare as it were to a vessell. For except we came em­ptie with open mouthe of our soule to craue the grace of Christe, we can not be able to receyue Christ. Whereupon we gather that we doe not take from Christ the power of iustifying, when we teache that he is first receiued by fayth, before that his righteousnesse be receyued. But yet I doe not admit the crooked figures of this Sophister, when he sayth that faith is Christ: as if an earthen pot were a treasure, because gold is hidden in it. For the reson is not vnlike, but that faith although it be by it selfe of no worthynesse or price, may iustifie vs in bryngynge Christ, as a pot full of money maketh a man ryche. Therfore I say that fayth, whiche is onely the instrument to receyue rightuousnesse, is vn­fitly mingled with Christe, whiche is the materiall cause and bothe au­thor and minister of so great a benefit. Nowe is this doubt also dissol­ued. Howe this worde Faith ought to bee understanded when we en­treate of iustification.

8 In the receiuing of Christ he goeth further: for he sayeth, that the inward worde is receiued by the ministration of the outwarde worde, thereby to drawe vs from the priesthode of Christ and the persone of y ^e Mediatour to his outwarde Godhed. As for vs, we deuide not Christ, but we say that he is the same eternall worde of God, whiche reconci­ling vs to God in his flesh, gaue vs righteousnesse: and we confesse y ^t otherwyse he could not haue fulfilled the office of Mediatour, and pur­chaced vs righteousnesse, vnlesse he had ben eternall God. But this is Osianders doctrine, where as Christ is both God and mā, that he was made righteousnesse to vs, in respect of his nature of Godhed, and not of manhode. But if this properly belong to the Godhed, thē it shal not be peculiar to Christ, but common with the father and the holy Ghost, for as muche as ther is not one righteousnesse of the one, and an other of the other. Moreouer that whiche was naturally frō eternitie, coulde not bee conueniently sayde to bee made to vs. Butte althoughe we graunte this, that God was made righteousnesse for vs: howe shal it agree that that whiche is set betwene, is made of God? Truely that properly belongeth to the persone of the Mediatour: whiche though he conteine in hym selfe the nature of Godhede, yet here he is specially signified by his proper title, by whiche he is seuerally discerned frō the father and the holy Ghost. But the folishly triumpheth in that one worde of Hieremic, Iere. xv. where he promiseth that the Lorde Iehoua shalbe our righteousnesse, but out of that he shall gather nothinge, but that [Page 175] Christ which is righteousnes, is God openly shewed in the flesh. In an other place we haue rehearsed out of Paules sermon, Act. xx.xxviij. that God pur­chased to himselfe the churche with his bloud, if any man gather ther­upon, that the bloud wherewith sinnes were purged was diuine, and of the nature of Godhed, who can abyde so fowle an errour? But Osi­ander thinketh that with this so childishe a cauillation he hath gotten all thinges, he swelleth, he leapeth for ioye, and stuffeth many leaues full with his bigge wordes: when yet there is a plaine and redy solutiō for it in saying that the worde Iehoua in dede when he is made the is­sue of Dauid shalbe the righteousnesse of y ^e godly: Esay. liij.xi. But Esaie teacheth in what sense, saying: My iust seruant shal with knowledge of him selfe iustifie many. Let vs note that the father speaketh: that he geueth to y ^e sonne the office of iustifiyng: he addeth a cause, for that he is iust, & set­teth the manner or meane as they call it in the doctrine wherby Christe is knowen. For it is a more cōmodious exposition to take this worde Daah knowledge passiuely. Hereupon I gather first that Christe was made righteousnesse when he did putte on the fourme of a seruaunt: secondely that hee dyd iustifie vs in respect that hee shewed hym selfe obedient to his father: and that therefore hee dothe not this for vs ac­cording to his nature of Godhed, but according to the office of dispensation cōmitted vnto him. For although God alone is y ^e fountaine of righ­teousnesse, and we be made righteous by no other meane but by the partaking of him: yet because we are by vnhappy disagremēt estran­ged frō his righteousnesse, we must nedes come down to this lower re­medy, that Christ may iustifie vs with y ^e force of his death & resurrectiō. If he obiect y ^t this is a worke of such excellency, y ^t it is aboue y ^e nature 9 of man, & therefore can not be ascribed but to y ^e nature of God, y ^e first I graunt: but in the secōd I say y ^t he is vnwisely deceiued. For although Christ could neither clēse our soules with his bloud, nor appease his fa­ther with his sacrifice, nor acquite vs from gyltinesse, nor doe the office of prest, vnlesse he had ben true God, because the strength of the fleshe had ben to weake for so great a burden: yet it is certain that he perfor­med all these thinges according to his nature of māhod. For if it be de­maunded how we be iustified, Paul answereth, by y ^e obediēce of Christ. But did he any otherwise obey than by taking vpon him the shape of a seruant? Rom. v.xix. wherupon we gather that righteousnesse was geuē vs in his fleshe. Likewyse in the other wordes (whiche I maruell that Osian­der is not ashamed to allege so often) he apoynteth the fountayne of ryghteousnesse no where els but in the fleshe of Christe. Hym that knewe no sinne he made synne for vs, that we myght be the ryghteous­nesse of God in hym. Osiander with full mouth aduaunceth the righte­ousnesse of God, and triumpheth as though he had proued that it is his imaginatiue ghost of essentiall righteousnesse: when y ^e wordes soūd far otherwise, y ^t we by righteous by y ^e cleansing made by Christ. Uery yong beginners shold not haue bene ignorant that the righteousnesse of God is taken for the righteousnesse that God alloweth, as in Iohn, Iohn. x. where the glorie of God is compared with the glorie of men, I knowe that sometime it is called the righteousnesse of God, wherof God is the author & which God geueth vs: but though I say nothing, the reders y ^t haue their sound wit doe perceiue y ^t nothing els is meant in this place [Page] but that we stande vpright before the iudgement seate of God, beinge vpholden by the cleansing sacrifice of Christes death. And there is not so great importance in the word, so that Osiander do agree with vs in this point that we are iustified in Christ, in this respect y ^t he was made a propiciatorie sacrifice for vs, whiche can not agree with his nature of Godhed. After whiche sort, when Christe meaneth to seale the righte­ousnesse and saluatiō that he hath brought vs, he setteth before vs an assured pledge therof in his fleshe. He doth in dede call him selfe the ly­uely bred, but expressing the manner here, he addeth that his fleshe is veryly meate, & his bloud is veryly drinke. Whiche manner of teaching is sene in the Sacramentes, whiche although they direct our faithe to whole Christ, and not to halfe Christ, yet they do there withall teache that the matter of righteousnesse and saluation remaineth in his flesh: Not that in that that he is only man, he either iustifieth or quickeneth of him selfe, but because it pleased God to shewe openly in the media­tour that whiche was hidden and incomprehensible in him selfe, wher­upon I am wont to saye, that Christ is as it were a fountaine set open for vs, out of whiche we may drawe that whiche otherwyse shold with­out fruite lye hiddē in that close and depe spring that riseth vp vnto vs in the persone of the Mediatour. In this manner and meaning, I doe not denye that Christe as he is God and man doth iustifie vs, and that this is also the worke of the father and the holy Ghost as well as his. Finally, that the righteousnesse wherof Christ maketh vs partakers, is the eternall righteousnesse of the eternall God, so that he yelde to the sure and playne reasons that I haue alleaged.

10 Nowe that he should not with his cauillations deceiue the vnskil­full, I graunt that we want this incomparable benefit, tyll Christe be made ours. Therfore we set that conioyning of the head and the mem­bres, the dwellyng of Christ in our heartes, and that misticall vnion, in the hiest degree: that Christ being made ours, may make vs partakers of the giftes wherwith he is endued. Therfore we do not beholde hym a far of out of our selues, that righteousnesse may be imputed vnto vs, but because we haue put on him, & are graffed into his body: finally be­cause he hath vouchsaued to make vs one with him, therfore we glorye that we haue a felowship of righteousnesse with him. So is Osianders sclaunderous cauillation cōfuted, where he saith y ^t we compt faith righ­teousnesse, as though we spoiled Christ of his right, whē we saye y ^t we come by faith empty to him, to geue roume to his grace, y ^t he only maye fil vs. But Osiāder refusing this spiritual cōioyning, enforceth a grosse mingling with the faithful, & therfore he odiously calleth all thē Zuin­glians that subscribe not to his fantastical errour, concerning essential righteousnesse: because they do not thinke y ^t Christ is substācially eaten in the Lordes supper. As for me, I compt it a great glorie to bee so re­proched of a proude mā & geuen to his own errors. Albeit he toucheth not me only, but also other wryters wel knowen to the worlde, whome he ought to haue modestly reuerenced. It moueth me nothing, whiche meddle not with mine owne priuate cause: and so muche the more sin­cerely I handle this cause, being free from all corrupt affection. Where as therefore he so importunatelye requyreth essentiall ryghteousnesse, and thee essentiall dwellynge of Christe in vs, it tendeth to thys [Page 176] ende: First that God should with a grosse mixture poure him selfe into vs, as he fayneth a fleshely eatynge of Christ in the supper: secondlye that God should breathe his ryghteousnesse into vs, wherby we maye be really righteous with him: for by his opinion, this righteousnesse is as well God hym selfe, as the goodnesse or holinesse, or purenesse of God. I wyll not spende muche labour in wyping away the testimonies that he bryngeth, whiche he wrongfully wresteth from the heauenlye lyfe to this present state. i. Pet. i.iiii. Through Christ (sayeth Peter) are geuen vs the precious and moste great promyses, that we shoulde be made par­takers of the nature of God: As though we weare nowe suche as the Gospell promysed that we shalbe at the last comming of Christe: yea Iohn telleth vs, i. Ihō. iii.i. that we shall then see God as he is, because we shalbe lyke vnto hym. Only I thought good to geue a small taste to the rea­ders, that I doe of purpose passe ouer these trifles: not for that it is harde to confute them, but because I wyll not be tedious in a super­fluous worke.

But in the seconde point lurketh more poyson, where he teacheth 11 that we are righteous together with God. I thynke I haue alredy suf­ficiently proued, that although this doctrine were not so pestilent, yet because it is colde and frutelesse, and of it selfe so vayne that it melteth away, it ought worthely to be vnsauorie to sounde and godly Reders. But this is an intolerable wickednesse, vnder pretense of double righ­tuousnesse, to enfeble the earnest assuraunce of saluatiō, and to cary vs aboue the cloudes, that we shold not embrace by faith the grace of pro­pitiation, & cal vpon God with quiet myndes. Osiander scorneth them, that teache that this worde Iustifying is a lawe terme: because, we must be ryghteous in dede. And he abhorreth nothing more thā to say, that we be iustified by free imputation. But, if God do not iustifie vs by acquiting and pardoning, i. Cor. v.xii. what meaneth that saying of Paul, God was in Christe reconciling the worlde to hym selfe, not impu [...]ynge to men their synnes. For, hym that had done no synne, he made synne for vs, that we might be the rightuousnesse of God in him. First I wynne thus muche, that they be iudged righteous that be reconciled to God. The manner howe is declared, for that God iustifieth by forgeuyng: as in an other place iustification is set as contrary to accusatiō, which com­paring of them as contraries, doth clerely shewe that it is a phrase borrowed from the vse of the lawe. And there is no man beyng but mea­nely practised in the Hebrewe tongue, if he haue a sober brayne, that is ignoraunt that this phrase came from thence, and whereunto it ten­deth, and what it meaneth. Rom. iiii.vii. Nowe where Paul sayeth that Dauid de­scribed the ryghteousnesse without workes, in these wordes, Blessed are they whose synnes are forgeuen: Ps. xxxii. [...] Let Osiander aunswere me whe­ther this be a full definition or but halfe a one. Truely Paul bryngeth not in the Prophet for a witnesse, as though he taught y ^t forgeuenesse of sinnes is but a part of righteousnes, or a thing y ^t ioyneth with other to the iustifiyng of man: But he includeth whole ryghtuousnesse in free forgeuenesse, pronoūcing y ^e man blessed, whose sinnes are couered, to whom God hath forgeuen iniquities, & to whom he imputeteh no trās­gressions: He doth measure & iudge suche a mans felicitie thereby, be­cause he is not this way righteous in dede, but by imputatiō. Osiander [Page] taketh exception and saieth, that this should be sclaunderous to God, and contrary to his nature, if he should iustifie them that in deede re­mayne styll wicked. But we must remember, as I haue already sayde, that the grace of iustifying is not seuered from regeneration, although they be seuerall thynges. But because it is more than sufficiently kno­wen by experience, that there abide alwayes in the righteous some rē ­nantes of sinne, it must nedes be that they be farre otherwyse iustified than they be reformed into newnesse of lyfe. For this later point of re­formation, God so beginneth in his elect, and throughout the whole course of their life, by litle and litle, and sometime slowly procedeth in it, that thei be alway before his seate in danger of the iudgemēt of death. But he iustifieth them, not by partmeale, but so that thei may freely, as clothed with the purenesse of Christ, appere in heauen. For no portion of righteousnesse could appease our consciences, tyll they be satisfied y ^e God is fully pleased with vs, because we be righteous in his sight with out exception. Whereupon foloweth, that the Doctrine of iustification is misturned, yea ouerturned from the very foundation, when doubtinge is cast into mens myndes, when the affiance of saluatiō is shaken, whē thee free and dredlesse inuocation is hindred, yea when quiet and tran­quillitie with spirituall ioye is not sta [...]lyshed. Gala. iii.xviii. Wherupon Paul gathe­reth an argument by contraries, to proue, that the inheritance is not by the lawe. For by this meane faith should be made voide, whiche if it haue respect to workes, is ouerthrowen, because none of the moste ho­ly shall therin finde wherupon to trust. This differēce of iustifiyng and regeneratyng (whiche two thinges Osyander confoundinge together, calleth two sortes of righteousnesse) is very wel expressed by Paul: For speaking of his reall righteousnesse in dede, or of the vprightnesse wher with he was endued (whiche Osiander nameth essentiall righteous­nes) he lamentably crieth out: Rom. vii. [...]xiiii. Wretche that I am: who shal deliuer me from the body of this death? But fleing to the righteousnesse whiche is grounded vpon the only mercie of God, he gloriously triumpheth ouer both life, death, reproches, hunger, sworde, and all aduersities. Whoe shall accuse the electes of God whome he iustifieth? Rom. viii.xxxiii. For I am surely persuaded, that nothing shall seuer vs from his loue in Christ. He plainely publisheth, that he hath the righteousnesse whiche alone fully suffi­ceth to saluation before God, so that the wretched bondage whiche he knowyng to be in him selfe, did a litle before beuayle his estate, may not mouish nor any way hinder his boldnesse to glorie. This diuersitie is sufficiently knowen, and so familiar to al the holy ones, that grone vn­der the burden of iniquities, & yet with victorious confidence, do mount vp aboue all feares. As for this that Osiander obiecteth, that it disa­greeth with the nature of God, it falleth vpon him selfe. For although he clotheth the holy ones with a double rightuousnesse as it were with a furred garment, yet he is compelled to confesse that without forgeue­nesse of synnes they neuer pleased God. If that be true, then at least let him graunt, y ^t thei which are not righteous in dede, are accompted righteous according to the apointed proportion of imputation, as they call it. But howe far shall a sinner extend this free acceptation that is put in place of ryghteousnesse? shall he measure it by the pounde or by the ounce? Truely he shall hang doubtefull and waueryng to this side and [Page 177] that side, bicause he may not take vnto him so much righteousnesse as shalbe necessarie to stablish confidence. It is happy that he that wold binde God to a law, is not iudge of this cause. But this shal stāde sted­fast, that thou mayest be iustified in thy sayenges and ouercōme when thou art iudged. Psa. ii.vi. But howe great presumption is it to condemne the chefe iudge when he freely acquiteth, that this answer maye not be in force, I will haue mercie vpon whom I wil haue mercie. And yet the intercession of Moses which God did put to silence with this sayeng, Exod. xxi.xix. tended not to this ende that he should spare none, but that he should acquite altogether, taking away their condemnation although they were gilty of offense. And we do say that they whiche were loste haue their sinnes buried and so are iustified before God: bicause, as God ha­teth sinne, so he can loue none but them whome he iustifieth. But this is a maruellous manner of iustifieng, that they beyng couered with the righteousnesse of Christ stand not in feare of the iudgement which they haue deserued, and when they worthily condemne themselues are accompted righteous without themselues.

But the readers are to be warned, that thei take good heede to the 12 misterie whiche he braggeth that he wil not hide from them. For after that he hath longe and largely trauailed to proue that we do not ob­teine fauour with God by the only imputation of the righteousnesse of Christ, bicause this should bee impossible for him to compte them for righteous that are not righteous, (I vse his owne wordes) at leng [...]h he concludeth that Christ was geuen vs vnto righteousnesse, not in respect of his nature of manhod but of his nature of Godhed: and that although this righteousnesse can not be found but in the person of the Mediatour, yet it is the righteousnesse not of mā but of God. He doth now bynde vp his rope made of two righteousnesses, but he plainely taketh away the office of iustifieng from Christes nature of māhode. But it is good to see how he disagreeth. It is sayd in the same place, that Christ was made vnto wisedome, which belōgeth to none but to the eternal word. Therfore Christ in that he is man is not wisedom. I answer that the only begotten sonne of God was in deede his eter­nal wisedome, Col. ii.iij. but in Paules writinges that name is geuen him in di­uerse wise, bicause al the treasures of wisedome & knowlege are laied vp in him. That therfore which he had with his father, he disclosed vn­to vs: & so that which Paule sayth is not referred vnto the essence of the sonne of God, but to our vse, and is rightly applied to Christes na­ture of manhode: bicause although he shined a light in darkenesse, be­fore that he did put on fleshe, yet it was a hidden light till the same Christ came forth in the nature of man, Ioh. viii.xii. the shinyng sunne of righte­ousnesse, which therefore calleth himself the light of the world. Also it is folishly obiected of him, y ^t the power of iustifieng is far aboue bothe Angeles & men: for asmuch as this hangeth not vpon the worthinesse of any creature, but vpon the ordinance of God. If Angels will take vpon thē to satisfie God, they can nothyng preuaile, bicause they are not apointed therunto. Gala. iii.xiii. But this singularly belonged to Christ being man, which was made subiect to the lawe, to redeme vs frō the curse of the law. Also he doth sclaunderously cauil, y ^t they which denie that Christ is our righteousnesse accordyng to his nature of Godhed, doe [Page] leaue but one part of Christ, & (which is worse) do make two gods, bi­cause although thei cōfesse, y ^t God dwelleth in vs, yet they saye againe that we are not righteous by the righteousnesse of God. For although we call Christ the author of life, in respect that he suffred death to de­stroye him that had the power of death, we do not by & by take awaye that honor from whole Christ as he was openly shewed God in the flesh, Hebr. ij.xiiij. but we only make a distintiō how the righteousnesse of God is cōueyed vnto vs, that we may enioy it. In which point Osiander hath to fowly erred. Neither do we denie that that which is opēly geuē vs in Christ, procedeth from the secret grace & power of God: & we striue not agaynst this, that y ^e righteousnesse whiche Christ geueth vs is the righteousnesse of God that procedeth from God: but we hold this sted­fastly, that we haue righteousnesse & life in the death & resurrection of Christ. I ouerpasse that heapyng together of places whereof he maye wel be ashamed, wherwith he hath tediously cōbred y ^e readers, with­out choise & without cōmon reason, to proue that whersoeuer is made mention of righteousnesse, there ought to be vnderstanded this essen­tiall righteousnesse. As where Dauid calleth vpon the righteousnesse of God to help him: wheras he doth the same aboue a hundred times, Osiander sticketh not to corrupt so many sentēces. And nothing strō ­ger is the other obiectiō, that that is properly & rightly called righte­ousnesse, whereby we be moued to do rightly, but that God only wor­keth in vs both to will & to performe. For we do also not denie, but that God reformeth vs with his Spirit vnto holinesse of life & righteous­nesse: Philip. ij.xiii. but we must first see whether he do this by himself and immedi­atly, or by the hand of his Sonne, with whom he hath lefte al the ful­nesse of his holy Spirit, that with his abundāt store he should supplie y ^e neede of his mēbres. Moreouer although righteousnesse come vnto vs out of the secret fountayne of the godhed, yet it foloweth not that Christ which sāctified himself in y ^• flesh for our sakes, Iho. xvii.xix. was righteous­nesse vnto vs according to his nature of godhed. No lesse fond is that which he sayth, y ^t Christ himself was righteous by y ^e righteousnesse of God. Bicause vnlesse y ^e wil of his father had moued him, he could not himself haue satisfied y ^e office cōmitted vnto him. For though we haue in an other place sayd, y ^t al the deseruings of Christ himself do procede frō the mere good will of God, yet that maketh nothing to that fanta­stical thing, wherwith Osiander bewitcheth both his own and simple mens eyes. For whoe would suffer a mā to gather this cōclusion, that bicause God is the fountaine & beginning of our righteousnesse, ther­fore we be essentially righteous, & the essence of Gods righteousnesse dwelleth in vs? Esa. lix.xvij. In redeminge the church (sayth Esaye) God did put on his righteousnesse as a harnesse: but dyd he so to spoyle Christ of his armure which he had geuen him, to make him to be no perfect re­demer? But the Prophet meante nothyng els but that God borowed nothing out of himselfe, nor was holpen by any ayde to red [...]me vs. Which thing Paule brefly expressed in other wordes, Ro. iij.xxv sayeng that he gaue vs saluatiō to the shewyng of his righteousnesse. But this doth not ouerthrowe that which he teacheth in an other place, that we are righteous by the obediēce of one mā. Ro. v.xix. Finally whosoeuer wrappeth vp a double righteousnesse, that poore soules maye not rest in the mere [Page 178] only mercie of God, he dothe in a mockerie crowne Christ w ^t thornes.

But for asmuch as a great part of mē, imagineth righteousnesse to 13 be made of faith & workes, let vs first shew this also, that the righte­ousnesse of fayth and workes doth so differ, that when the one is sta­blished, the other must needes be ouerthrowen. Philip. [...]iv▪viii. The Apostle fayth that he estemed al thinges as dong that he might winne Christ & finde in him the righteousnesse that is of God by faith, cōpting not his righte­ousnesse that which is by the law, but y ^• whiche is by the faith of Iesu Christ. You see that here is also a cōparison of cōtraries & that here is declared y ^e he which wil obteine the righteousnesse of Christ, must for sake his owne righteousnesse. Ro. [...].iii Therefore in an other place he sayth, y ^t this was the cause of fal to the Iewes y ^• goyng about to stablish their owne righteousnesse, they were not subiect to y ^• righteousnesse of God. If in stablishyng our owne righteousnesse we shake away the righteousnesse of God, therefore to obteine Gods righteousnesse our owne must be vtterly abolished. Rom. iii.xx [...]ii. And he sheweth the same thyng, when he fayth, that our glorieng is not excluded by the law, but by faith. Wherupon foloweth that so long as there remaineth any righteousnesse of workes, how litle soeuer it be, there still remaineth to vs some [...] to glorie vpō. Now if faith exclude al glorieng, then the righteousnesse of workes can no wise be coupled with the righteousnesse of faith. To this effect he speaketh so playnely in the .iiij. chapter to the Romanes, Ro. iiii.ij. that he leaueth no roume for cauillations or shiftes: If (sayth he) A­braham was iustified by workes, he hath glorie. And immediatly he addeth; but he hath no glorie in the sight of God. It foloweth there­fore that he was not iustified by workes. Then he vryngeth an other argument by contraries, when reward is rendred to workes, that is done of det and not of grace. But righteousnesse is geuen to fayth accordyng to grace: Therefore it is not of the deseruinges of workes. Wherfore farewell their dreame, that imagine a righteousnesse made of faith and workes mingled together.

The Sophisters thinke that they haue a suttle shifte, that make to 14 themselues sport and pastime with wrestyng of Scripture and with vayne cauillations. For they expōnd workes in that place to be those which men not yet regenerate doe only literally & by the endeuour of free will without the grace of Christ: and do saye that it belōgeth not to spiritual workes. So by their opinion a man is iustified bothe by faith and by workes, so that the workes be not his own, but the giftes of Christ and frutes of regeneration. For they saye that Paule spake so for none other cause, but to conuince the Iewes, trusting vpō their owne workes, that they dyd foolishly presume to clayme righteous­nesse to thēselues, sithe the only Spirit of Christ doth geue it vs, and not any endeuour by our owne motion of nature. But they doe not marke y ^e in the cōparison of the righteousnesse of the law & the righte­ousnesse of the gospell, which Paule bringeth in in an other place, all workes are excluded with what title so euer they be adorned. [...] For he teacheth that this is the righteousnesse of the law, y ^t he shuld obte [...]e saluation that hath performed that whiche the law cōmaundeth: and that this is the righteousnesse of fayth, yf we beleue that Christ died and is risen againe. Moreouer we shall her after shewe in place fitio [...] [Page] it, that sauctification & righteousnesse are seuerall benefites of Christ, Whereupon foloweth that the very spirituall workes come not into the accompt, when the power of iustifieng is ascribed to fayth. And where Paule denieth (as I euē now alleged) that Abraham had any thing wherupō to glorie before God, bicause he was not made righte­ous by workes: this ought not to be restrayned to the literall and out­ward kinde of vertues, or to the endeuour of free will. But although the life of the Patriarch Abraham were spirituall and in manner An­gelike, yet he had not sufficient deseruynges of workes to purchace him righteousnesse before God.

15 The Scholemen teach a litle more gros [...]y, that mingle their prepa­rations: but these do lesse infect the simple and vnskilfull with corrupt doctrine, vnder pretense of Spirit and grace hydyng the mercie of God whiche only is able to appease tremblyng consciences. But we confesse with Paul that the doers of the law are iustified before God: but bicause we are all far from the keping of the law, herupon we ga­ther, that the workes which should most of al haue auailed to righte­ousnesse, do nothing help vs bicause we lacke them. As for the cōmon Papistes or Scholemen, they are in this point doubly deceiued: both bicause they cal faith an assuredne [...]se of consciēce in loking for reward at the hand of God for deseruinges, and also bicause they expound the grace of God not to be a free imputation of righteousnesse, but the ho­ly ghost helpyng to the endeuour of holinesse. Heb. xi.vj. They reade in y ^e Apostle that he which cōmeth to God, muste first beleue that there is a God & then that he is a rendrer of reward to them that seke him. But they marke not, what is the manner of seking. And that they are deceyued in the name of grace, is plamely proued by their owne writings. For Lombarde expoundeth, [...] lib. 3. [...] 16. ca. [...]. that iustification by Christ is geuen vs two wayes. First (sayth he) the death of Christ doth iustifie vs, when by it charitie is stirred vp in our heartes, by which we are made righteous. Secondly that by the same death sinne is destroyed, whereby Satan helde vs captiue, so that nowe he hath not whereby to condemne vs. You see how he considereth the grace of God principally in iustifica­tion, to be so far as we are directed to good workes by y ^e grace of the holy ghost. He would forsoth haue folowed the opinion of Augustine: but he foloweth him a far of, & goth far out of the waye frō rightly fo­lowing him: bicause if Augustine haue spokē any thing plainly he dar­keneth it, if there be any thing in Augustine not very vnpure, he cor­rupteth it. The Scholemen haue stil strayed from worse to worse, till with hedlong fall at length they be rolled downe into a Pelagian er­rour. And the very sentence of Augustine, or at least his manner of speakyng is not altogether to be receyued. For though he singularly w [...]ll taketh from man all prayse of righteousnesse, and assigneth it wholly to y ^e grace of God, yet he referreth grace to sanctificatiō, wher­by we are renewed into newnesse of life by the holy ghost.

16 But the Scripture, when it speaketh of the righteousnesse of faith, leadeth vs to a far other end, y ^t is to say, that turnyng away from the loking vpō our owne workes, we should only loke vnto the mercie of God and perfection of Christ. For it teacheth this order of iustificatiō, that first God vouchsaueth to embrace mā beyng a sinner w ^t his mere [Page 179] and free goodnesse, consideryng nothing in him but miserie whereby he may be mo [...]ed to mercie, for asmuch as he seeth him altogether na­ked & voide of good workes, fetchyng from himself the cause to do him good: then, that he moueth the sinner himself with feling of his good­nesse, which desperyng vpon his owne workes casteth all the summe of his saluation vpon Gods mercie. This is the felyng of fayth, by which felyng the sinner commeth into possession of his saluatiō, when he acknowlegeth by the doctrine of the Gospel that he is reconciled to God: that obteyning forgeuenesse of sinnes by meanes of the righte­ousnesse of Christ, [...]e is iustified: and although he be regenerate by the Spirit of God, he thinketh vpon continuall righteousnesse layed vp for him not in the good workes to which he applieth himself, but in y ^• only righteousnesse of Christ. When these thinges shalbe euery one particularly weyed, they shal geue a perfect declaratiō of our sentēce. Albeit thei might be better disposed in an other order than they are set forth. But it maketh litle mater, so that they hang together in such sort that we may haue the whole mater truely declared & surely proued.

Here it is good to remember the relation that we haue before sayd 17 to be betwene faith and the Gospell: bycause it is sayd for this cause that faith iustifieth, for that it recemeth & embraceth y ^e righteousnesse offred in the gospel. And whereas it is sayd to be offred by the gospel, therby al cōsideratiō of workes is excluded. Which thing Paule decla­reth many times els where, but most plainly in two places. For, to the Romanes, Ro. x.v. comparing the lawe and the gospell together he sayth: the righteousnesse that is by the law is thus, the man y ^t doth these thinges shal liue in them. But the righteousnesse that is of faith offreth salua­tion, if thou beleue in thy heart and confesse with thy mouth the Lord Iesus, and that the father hath raysed him vp from the dead. See you not how he maketh this the difference of the law and the Gospel, that the lawe geueth righteousnesse to workes, and the Gospel geueth tree righteousnesse without helpe of workes? It is a notable place, and that maye deliuer vs out of many harde doubtes, yf we vnderstande that the same righteousnesse that is geuen vs by the Gospell is free from all conditions of the lawe. This is the reason, why he doth more than ones with great seming of contrarietie set the promise by way of opposition against the law, Gala. iij.xviij. as it y ^e inheritance be of the law, then is it not of the promise: & all the rest in the same chapter to the same effect. Truely the lawe it selfe hath also her promises. Therefore there must needes be in the promises of y ^e gospel, somthing different & diuerse frō the promises of the lawe, vnlesse we will confesse that the comparison is very sond. But what diuersitie shall this bee, vnlesse it be that they are freely geuen, and vpholden by the only mercie of God, whereas the promises of the lawe hange vpon the condition of workes. Ney­ther let any manne here carp agaynst me, and saye, that in this place the righteousnesse is reiected whiche menne of their owne force and freewill would compell God to receiue: Ro. vi [...].ij. for asmuch as Paule with­out exception teacheth that the law in cōmaunding profiteth nothing: bicause there is none not only of the cōmon multitude, but also of the perfectest, that fulfilleth it. Loue vndoubtedly is the chefe point of the law: when the Spirit of God frameth vs vnto it, why is it not to vs a [Page] cause of righteousnesse, but for that euen in the holy ones it is vnper­fect, and therefore of it self deserueth no reward.

18 The second place is this. It is manifest that no man is iustified by the lawe before God: Bicause the righteous man shall liue by fayth, But the law is not of faith: Gal. iij.xij but the man that doth these thynges shall liue in them. Howe coulde this argument otherwise stande together, vnlesse we agree vpon this point, that workes come not into the ac­compt of faith, but are vtterly to be seuered from it: The lawe (sayth he) differeth from fayth. Why so? bicause workes are required to the righteousnesse thereof. Therefore it foloweth that workes are not required to the righteousnesse of faith. By this relation it appereth, that they which are iustified by faith are iustified byside the deseruing of workes, yea without the deseruyng of workes, bycause faith recey­ueth that righteousnesse which the Gospel geueth. And the gospel dif­fereth from the law in this point, that it bindeth not righteousnesse to workes, but setteth it in the only mercy of God. Like herunto is that whiche he affirmeth to the Romanes, Ro. iiii.ii. that Abraham had nothyng to glorie vpon, bycause fayth was imputed to him vnto righteousnesse, & he addeth a confirmation, bycause then there is place for the righte­ousnesse of faith, when there are no workes to whiche a rewarde is due. Where bee workes (sayth he) due rewarde is rendred vnto them: that whiche is geuen to faith is freely geuen. For the very mea­nyng of y ^e wordes that he vseth in that place serue to proue the same. Wheras he adioyneth within a litle after, that therefore we obteyne y ^e inheritance by fayth as accordynge to grace, hereupon he gathereth that the inheritance is of free gift, bicause it is receyued by fayth: and how commeth that, but bicause fayth without any help of workes lea­neth wholy vpon the mercie of God? And in the same meanyng, with­out dout he teacheth in an other place, Ro. iii.xxi. that the righteousnesse of God was openly shewed without the law, although it haue witnesse borne of it by the law & the Prophetes: bicause excludyng the lawe, he sayth that it is not holpen by workes, and that we obteyne it not by wor­kyng, but come empty that we maye receyue it.

19 By this time the reader perceiueth w ^t what equitie the Sophisters do at this daye cauill at our Doctrine, when we saye that man is iusti­fied by faith only. They dare not denie that man is iustified by faith, bicause it is so often foūd in Scripture: but bicause this word, Only, is neuer expressed, they can not abide to haue such an addition made. Is it so? But what will they answer to these wordes of Paule, where he affirmeth that righteousnesse is not of fayth except it be freely ge­uen? Ro. iiii.ii. Howe can free gift agree with workes? And with what cauil­lations will they mocke out, that whiche he sayth in an other place, that the righteousnesse of God is manifestly shewed in the Gospell? Ro. 1.x [...]ii If righteousnesse be manifestly shewed in the Gospell, surely therein is conteyned not a torne or halfe righteousnesse but full and perfect. Therefore the lawe hath no place therein. And they stande vpon not only a false but also a foolish shifte about this exclusine word, Only. Doth not he perfectly enough geue al things to only faith, that taketh al thinges from workes? Ro. iii.xxi, [...]xxiiii. What, I praye you, meane these sayenges: that righteousnesse was manifestly shewed without the law: that mā [Page 180] is iustified freely and without the workes of the law? Here they haue a witty shifte to escape withall, whiche although they deuised it not themselues but borowed it of Origene & certaine of the old writers, yet is very foolish. They prate that the ceremoniall workes of the law, not the moral, are excluded. They profit so with 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: Gal. iij.x. 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: Ro. iii.xx. & iii.xv. 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. Gala. iii, xxi. 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, 20 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 thē, 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. Gala. iii [...].xvii. 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 y ^t there was no such value in workes but by y ^e testimonie & vouchsauing of God, therfore he taketh it as a thing cōfessed that before y ^e law thei had no power to iustifie. We vnderstād why he namely expresseth y ^e worke of the law, whē he meaneth to take awaye iustification frō any workes: bycause controuersie may be mo­ued of those and none other. Albeit sometime he excepteth all workes [Page] without any additiō, as when he sayth, that by the testimonie of Da­uid blessednesse is assigned to that man, [...] iiij.vi. 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. Gal. v.vi. 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. Rom. iiij.iiij. 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 iusti [...]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.

21 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 cōtinue to be sinners. That hath Esaye excellent­ly well set out in these wordes: Esa. lix.vij. The hād 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 frō his righteousnesse to haue any felowship with sinne. Rom. v.iii [...]. 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 recōciled to himself be iudged by their workes, they shalbe 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, tha [...] such a righteousnesse maye in one worde be called the forgeuenesse of sinnes.

22 Both these are most clerely to be seene by these wordes of Paule, whiche I haue already alleged: ii. Cor. iij.xix. 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. ii. Cor.iii.xxi. And then he addeth the summe of his message, that him which knew no sinne he made sinne for vs, that [Page 181] 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. Ro. iiij.vi. So to the Romanes he pro­ueth by the testimonie of Dauid, that righteousnesse is imputed to mā without workes, bycause Dauid pronounceth the man blessed whose iniquities are forgeuen, whose sinnes are couered, to whom the lord hath not imputed his offenses. Without doubt by blessednesse he there meaneth righteousnesse. And sithe he affirmeth the same to stande in the forgeuenesse of sinnes, there is no cause why we shuld otherwise define it. Luc. i.lxxvii. Therefore Zacharie the father of Iohn the Baptist singeth that the knowlege of saluatiō consisteth in the forgeuenesse of sinnes. Whiche rule Paule folowyng in his Sermon whiche he made to the Antiochians concernyng the summe of saluation, as Luke reporteth it, Act. xiii.xxxviii. concluded in this māner: by him forgeuenesse of sinnes is preached vnto you, and euery one that beleueth in him is iustified from all these thinges, from whiche ye could not be iustified in the lawe of Moses. The Apostle so knitteth y ^e forgeuenesse of sinnes with righteousnesse, that he sheweth that they be bothe all one. Whereupon he rightfully reasoneth that the righteousnesse is freely geuen vnto vs, whiche we obteine by the louyng kindenesse of God. Neyther ought it to seme a strange vnused speache, that the faithful are righteous before God, not by workes, but by free acceptation: sithe bothe it is so oft found in the Scripture, and the old authours also do sometime so speake. For Augustine sayth thus in one place: De ciuit. dei. ca. 27, The righteousnesse of the saintes in this worlde standeth rather in forgeuenesse of sinnes, than in per­fection of vertues. Wherewith agree thte notable sentences of Ber­nard: Not to sinne is the righteousnesse of God: Serm. 23. in cant. Serm. 22, but the righteousnesse of man, is the merciful kindenesse of God. He had before affirmed that Christ is to vs righteousnesse in absolution, and therefore that they only are righteous that haue obteyned pardon by mercie.

Hereupon also foloweth this, that by the only meane of Christes 23 righteousnesse, we obteine to be iustified before God. Which is asmuch in effect as yf is were sayd, that man is not righteous in himselfe, but bycause the righteousnesse of Christ is by imputation enterpartened with him, whiche thyng is worthy to be heedefully marked. For that trifling errour vanisheth away, to saye that man is therefore iustified by faith, bicause fayth taketh part of the Spirit of God by whiche he is made righteous, which is so cōtrarie to the doctrine aboue taught, that thei can neuer be made to agree together. For it is no doubt that he is voyde of his owne righteousnesse, that is taught to seke righte­ousnesse without himselfe. ii. Cor. v, xxi. This the Apostle affirmeth moste plainely when he writeth that he which knew no sinne was made for vs a pro­pitiatorie sacrifice to cleanse awaye sinne, that we might be made the righteousnesse of God in him. You see that our righteousnesse is not in vs but in Christ, and that it belongeth to vs only by this title, bicause we be partakers of Christ, bicause we possesse all his richesse with [Page] him. And it maketh nothing to the contrarie, that in an other place he teacheth, Ro. vi [...].iij that sinne was condēned of sinne in the flesh of Christ, that the righteousnesse of the lawe might be fulfilled in vs: where he mea­neth no other ful [...]illing, but that which we obteyne by imputation. For the Lord Christ doth in such sort cōmunicate his righteousnesse with vs, that after a certayne maruelous māner, he poureth the force therof into vs, so much as perteineth to the iudgement of God. It ap­pereth that he did no otherwise meane, by the other sentence which he had spoken a little before: Ro. v.xix. As by the disobediēce of one man we weare made sinners, so by the obedience of one man we are iustified. What is it els to set our righteousnesse in the obediēce of Christ, but to affirme that hereby only we are accompted righteous, bicause the obedience of Christ is imputed vnto vs as if it were our owne? Therefore me thinkes that Ambrose hath excellently well shewed how there is an example of this righteousnesse in the blessing of Iacob. L [...]b. 2. de Iac. & ui­ [...] beata. For as Iacob hauing not of himself deserued the preeminencie of the first begotten sonne, hid himself in the apparell of his brother, & beyng clothed with his brothers cote that sauored of a most swete smell, he crept into the fauour of his father, and receiued the blessing to his owne cōmoditie vnder the persone of an other: so we doe lie hidden vnder the precious purenesse of Christ our elder brother, that we may get a testimonie of righteousnesse in the sight of God. The wordes of Ambrose are these: Wheras Isaac smelt the sauour of the garmentes, paraduēture this is meant thereby, that we are not iustified by workes but by faith: bi­cause fleshly weakenesse hindereth workes, but y ^e brightnesse of faith whiche meriteth forgeuenesse of sinnes, ouershadoweth the errour of deedes. And truely so it is. For, that we may appere before the face of God vnto saluation, it is necessarie for vs, to smel swetely with his o­dour. & to haue our faultes couered and barred with his perfection.

The .xii. Chapter. ¶ That, to the end we may be fully perswaded of the free iustification, we muste lift vp our mindes to the iudgement scare of God.

ALthough it appereth by most euidēt testimonies, that all these thinges are true, yet we shall not clearely perceiue how necessarie thei be, vntill we haue set before our eyes those things that ought to be the groundes of all this dis­putation. First therfore let vs remēber this, that we pur­pose not to speake of the righteousnesse of a worldly iudicial court, but of the heauenly iudgement seate: that we should not measure by our owne small portion, by what vprightnesse of workes Gods iudgemēt maye be satisfied. But it is maruelous to see with what rashnesse and boldnesse it is commonly debated. Yea and it is to be seen howe none doe more boldely or with fuller mouthes (as the sayeng is) prate of the righteousnesse of workes, than they that are either monstruously sicke of open outwarde diseases, or bee ready to burste with inward vices. That commeth to passe bicause they thinke not vpon the righte­ousnesse of God, wherof if they had neuer so litle felyng, they wold ne­uer make so greate a mockerie of it. And truely it is out of measure lightly regarded, whē it is not acknowleged to be such and so perfect [Page 182] that nothyng be imputed vnto it but euery waye whole and absolute, and defiled with no vncleannesse: suche as neuer was and neuer shal be able to be found in man. It is in deede easy and redy for euery man in Scholes to talke vaynely vpon the worthynesse of workes to iu­stifie men. But when they come into the sight of God, such dalliances must auoide, bicause there is earnest doyng vsed, and no triflyng strife about wordes. To this, to this I saye, we must apply our minde, if we will profitably enquire of true righteousnesse, how we maye answere the heauenly iudge when he calleth vs to accompt. Let vs thinke him him a to be iudge, not such a one as our owne vnderstandinges do of themselues imagine: but such a one as he is painted out in the Scrip­ture, with whose brightnesse the starres shalbe darkened, by whose strength the hilles do melt away, by whose wrath the earth is shakē, by whose wisedome the wise are takē in their sutteltie, by whose pure­nesse all thinges are proued vnpure, whose righteousnesse the Angels are not able to beare, whiche maketh the innocent not innocent, whole vengeance when it is ones kindled pearceth to the bottome of hel. If he (I saye) sit to examine mens doynges, whoe shall appere assured before his throne? Esa. xxxiij xiiij. whoe shall dwell with a deuouryng f [...]er? sayth the Prophet. Whoe shall abide with continuall burninges? he that wal­keth in righteousnesses & speaketh truth, &c. But let suche a one come forth, what so euer he be. But that answer maketh, that none cōmeth forth. For this terrible sayeng soundeth, to the cōtrarie: Lord if thou marke iniquities, Ps. [...]xxx.ii [...] Iob. iiij.xvij. Lord, who shal abide it? truely all must needes im­mediatly perish, as it is writtē in an other place: Shall man be iusti­fied if he be compared with God, or shall he be purer than his maker? Beholde they that serue him are not faythfull, and he hath found per­uersnesse in his Angels. How much more shall they y ^t dwell in houses of [...]aye, & that haue an earthly fundation, be consumed with mothes? th [...]y shalbe cut downe from the mornyng to the euenyng. Iob. xv.xv. Beholde a­mong his Saintes there is none faythfull, and the heauens are not [...]ane in his sight: how much more is man abhominable and vnpro­ [...]table, whiche drinketh iniquitie as water? I graunt in deede that in the booke of Iob, is mention made of a righteousnesse that is hyer than the kepyng of the lawe. And it is good to vnderstande this di­stinction: bicause although a manne did satisfie the lawe, yet he could not so stand to the triall of that righteousnesse that passeth all senses. Therefore although Iob be cleare in his owne conscience, yet he is a­mased, and not able to speake, bicause he seeth that very angelike ho­linesse can not appease God, if he exactly weye their workes. But I therfore wil at this time ouerpasse that righteousnesse which I haue spoken of, bicause it is incomprehensible: but only this I saye, that yf our life be examined by the rule of the written lawe, we are more than senslesse if so many curses wherewith the Lorde hath willed vs to be awaked do not torment vs with horrible feare, and among other this general curse, [...] xxvii.x [...]vii. Cursed is euery one that doth not abide in al y ^e thinges that are written in this boke. Finally al this discourse shalbe but vn­sauorie and colde, vnlesse euery mā yelde himself gilty before the hea­uenly iudge, and willingly throwe downe and abace himselfe, beyng carefull how he may be acquited.

[Page] 2 To this, to this I say, we should haue lifted vp our eyes, to learne rather to tremble for feare, thā vainely to reioyse. It is in deede easy so long as the cōparison extendeth no further than men, for euery mā to thinke himself to haue somwhat which other ought not to despise. But when we rise vp to haue respect vnto God, then sodenly that cō ­fidence falleth to the ground and commeth to nought. And in the same case altogether is our soule in respect of God, as mans body is in re­spect of the heauen. For the sight of the eye, so long as it cōtinueth in vewyng things that lie nere vnto it, doth shew of what pearcing force it is, but if it be ones directed vp to the sunne, then bryng daseled and dulled with the to great brightnesse therof, it feleth no lesse feblenesse of it self in beholding of the sunne, than it perceiued strength in behol­dyng inferiour thinges. Therfore let vs not deceyue our selues with vayne confidence, although we compt our selues eyther egal or supe­riour to other menne: but that is nothyng to God, by whose will this knowlege is to be tried. But if our wildenesse can not be tamed with these admonitions, he will answer to vs as he sayd to the Pharisees: you be they that iustifie your selues before men: Luc. xvi.xv. but that which is hie to men is abhominable to God. Now goe thy way and proudely boste of thy righteousnesse among men, while God from heauen abhorreth it. But what say the seruantes of God that are truely instructed with his Spirit? Ps. xliii.ii. Entre not into iudgement with thy seruant, because eue­ry liuing mā shal not be iustified in thy sight. An other sayth, although in somwhat diuerse meanyng. Iob. ix.viij. Man can not be righteous with God: if he will comende with him, he shall not be able to answer one for a thousand. Here we nowe playnely heare what is the righteousnesse of God, euen such as can be satisfied with no workes of men, to whom when it examineth vs of a thousand offenses, we can not purge our selues of one. Such a righteousnesse had that same chosen instrumēt of God Paule conceyued, i. Cor. iiii.iiij. when he professed that he knewe himselfe gilty in nothyng, but that he was not thereby iustified.

3 And not only such examples are in the holy Scriptures, but also all godly writers do shewe that they were alwaye of this minde. So Augustine sayth. Ad [...]. lib. 3. ca. 5. All the godly that grone vnder this burden of cor­ruptible flesh, and in this weakenesse of life, haue this only hope that we haue one mediatour Iesus Christ the righteous, and he is the ap­peasement for our sinnes. What sayth he? If this be their only hope, where is the confidence of workes? For whē he calleth it only, he lea­ueth none other. Super cāt. serm. 61. And Bernard sayth. And in deede where is safe and stedfast rest and assurednesse for the weake, but in the woundes of the Sauiour? and so much the surer I dwell therein as he is mightier to saue. The world rageth, the body burdeneth, the deuel lieth in waite I fall not, bicause I am bulded vpon the sure rocke. I haue sinned a greuous sinne my conscience is troubled, but it shall not be ouertro­bled, bicause I shall remember the woundes of the Lord. And here­upon afterward he concludeth. Therefore my merite is the Lordes takyng of mercie, [...] psal. qui. habitat ser­mo. 15. I am not vtterly without merite, so longe as he is not without mercies. But if the mercies of the Lord be many, then I also haue as many merites. Shal I sing mine owne righteousnesses. Lord I will remember only thy righteousnesse. For that is also my [Page 183] righteousnesse, for he is made vnto me righteousnesse of God. Againe in an other place. I [...] cant. ser­mo. 13. This is the whole merite of man, if he put his whole hope in him that saueth whole man. Likewise where reteyning peace to him self he leaueth y ^e glorie to God. To thee (sayth he) let glorie re­maine vnminished: it shalbe well with me, if I haue peace. I forswere glorie altogether, least if I wrongfully take vpon me y ^t whiche is not mine owne, I lose also that whiche is offred me. And more plainely in an other place he sayth: Why should the church be careful of merites, which hath a surer and safer waye to glory vpon the purpose of God? So there is no cause why thou shouldest aske, by what merites we hope for good things, Eze. xxxvi.xx [...]j. & xxx [...] specially when thou hearest in the Prophet, I will doe it, not for your sakes, but for myne owne sake, sayth the lord. It sufficeth for merite, to know that merites suffice not. But as it suf­ficeth for merit not to presume of merites, so to bee without merites sufficeth to iudgement. Whereas he freely vseth this word Merites for good workes, we must therein beare with the custome. But in the end his purpose was to make Hypocrites afrayde, that wildly range with licentiousnesse of sinnyng agaynst the grace of God. As after­ward he expoundeth himself, sayeng: Happy is the Church that ney­ther wanteth merites without presumption, nor presumption with­out merites. It hath wherupon to presume, but not merites. It hath merites, but to deserue not to presume. Is not the very not presuming a deseruyng? Therfore it presumeth so much the more boldly, bicause it presumeth not, hauyng large matter to glorie vpon, euen the many mercies of the Lord.

This is the truthe. The exercised consciences perceyue this to be 4 the only sanctuarie of safetie, wherein they may safely rest themselues when they haue to do with the iudgement of God. For if the Starres that semed moste bright in the night season, doe loose their brightnesse with sight of the sunne, what thinke we shall become euē of the rarest innocencie of man, when it shalbe cōpared with the purenesse of God? For that shalbe a most seuere examination, that shall pearce into the most hidden thoughtes of the heart, i. Cor. iiij [...] ii. and (as Paule sayth) shall reuele the secretes of darknesses, and disclose the hidden things of the heart, whiche shal compell the lurking and vnwillyng conscience to vtter al thinges that now are fallen out of remembrance. The Deuell our ac­cuser will presse vs, whiche is priuie to all the wicked deedes that he hath moued vs to doe. There the outward pompous shewes of good workes which now only are estemed, shal nothing profit vs. Only the purenesse of will shalbe required. Wherefore the Hypocrisie, not only wherby euery mā knowyng himself gilty before God desireth to boste himself before men, but also wherwith euery man deceiueth himselfe before God (as we be al inclined to stroke & flatter our selues) shal fal downe confounded, howsoeuer it now be proude with more than drō ­ken [...]oldnesse. They y ^t bend not their wit to such a sight, maye in deede for a short time swetely & pleasantly frame a righteousnesse to them­selues, but it is such a righteousnesse as shalbe by & by shaken awaye frō them at the iudgement of God: like as great richesse heaped vp in a dreame do vanish away frō men when thei awake. But they that shal earnestly as it were in the sight of God, enquire of the true rule of [Page] righteousnesse, shal certainly finde that al the workes of mē, if they be iudged by their owne worthinesse, are nothing but defilinges & filthi­nesse: that y ^• which amōg the cōmon people is accōpted righteousnesse, is before God mere wickednesse: that that whiche is iudged puritie, is vnclennesse: that that whiche is reckened glorie, is but shame.

5 From this beholding of the perfection of God, let it not greue vs to descend to loke vpon our selues without flatterie or blinde affectiō of loue. For it is no maruel if we be al so blinde in this behalf, for as much as none of vs doth beware of the pestilent tendernesse toward himself, which (as y ^e Scripture crieth out) naturally sticketh fast in vs all. To euery man (sayth Salomon) his owne way is right in his own eyes. P [...]o. [...]xi.ij [...]xvi.ij. Againe. Al the wayes of mā seme cleane in his owne eyes. But what▪ Is he acquited by this blindnesse? No. But (as he further sayth in the same place) the lord weyeth y ^• heartes, that is to say, while man flatte­reth himself by reason of the outward visore of righteousnesse that he beareth in resemblance, in y ^e meane time the lord with his balāce exa­mineth y ^• hidden vnclennesse of the heart. Therfore sith we so nothing profit with such flatteries, let vs not wilfully mocke our selues to our owne destructiō. But that we may trie our selues rightly, we must ne­cessarily cal back our cōscience to the iudgement seate of God. For we do altogether neede his light to disclose y ^e secret foldinges of our per­uersnesse, which otherwise lie to depely hidden. For then, and neuer til then, we shal clerely perceiue what is meant hereby: that man beyng rottennesse & a worme, Iob. xv.x [...]. Iob. xiiij.iiij. Iob. ix.xx abhominable & vaine, which drinketh wicked­nesse as water is far from being iustified before God. For whoe shuld make y ^t cleane that is cōceiued of vncleane seede? not one mā. Thē shal we also finde y ^t by experience, which Iob sayd of himself: If I wil goe about to shew my self innocent, mine own mouth shal condēne me: if I will shewe my selfe righteous, it wil proue me wicked. For that is not meant of one age only, Esa. iiii.vi but of al ages, whiche the Prophet in old time complayned of Israel, that all went astraye like shepe, that euery one turned aside to his owne way. For he there cōprehendeth all them, to whom the grace of redemption should come. And the rigorousnesse of this examinatiō ought to procede so far, till it subdue vs, so that we be fully throwen downe withall, and by that meane prepare vs to re­ceiue the grace of Christ. For he is deceyued that thinketh himselfe able to receyue the enioyeng of this grace, vntill he haue first throwē downe all hawtinesse of minde. i. Pet. v. [...]. This is a knowen sayeng: that God confoundeth the proude, and geueth grace to the humble.

6 But what way is there to humble our selues, but that we beyng altogether needy & empty, should geue place to the mercie of God? For I do not call it humblenesse, if we thinke that we haue any thing re­mayning with vs. And hetherto they haue taught a very hurteful hy­pocrisie, that haue ioyned these two thinges together, that we muste thinke humbly of our selues before God, and that we must make some accōpt of our owne righteousnesse. For if we confesse to God contra­rie to our owne thinking, we do wickedly lie vnto him: but we can not thinke as we ought, but that by and by all that semeth glorious in vs must be troden vnder foote. Ps. [...]. Therfore whē thou hearest in y ^e Prophet, that there is prepared saluation for the humble people, and abacemēt [Page 184] for the eyes of the wicked: First thinke, that there is no entrie open to saluation, vntil thou haue layed away all pride & taken to thee perfect humblenesse: then, that the same hūblenesse is not a certaine modestie whereby thou geuest ouer to the Lorde a heare bredth of thine owne right, as they are called hūble before men that do neither presumptu­ously aduaunce themselues, nor reprochefully triumph ouer other, al­though thei stād vpō some estimation of their owne excellence: but an vnfained submission of a minde throwen downe w ^t feling of his owne miserie & nedinesse. For it is so eche where described in y ^e word of God. When the lord sayth thus in Zephanias: Zepha. l [...] xi. I wil take away out thee him that outragiously reioyseth, & I wil leaue in the middes of thee y ^e afflicted man, & the poore man, & thei shal trust in the lord: doth he not there plainely shewe whoe be humble? euen they that lie afflicted with knowledge of their owne pouertie. On the other side he calleth the proude, outragious reioysers, bicause mē ioyeng in prosperitie ar wōt to reioyse without measure. But to the hūble whom he purposeth to saue, he leaueth nothing but to trust in y ^e Lord. And likewise it is sayd in Esaye: Esa. lxvi.ij. Esa. lvii.xv. Whome shal I looke vnto, but to the poore & contrite in spi­rit, & him that feareth my wordes? Againe: The hie and excellent, that inhabiteth eternitie, his name is holy, that dwelleth on hye, and in the holy place, and with the contrite and humble spirit, to quicken the spirit of the humble and the heart of contrite. When thou so oft hearest the name of contrition, vnderstand thereby the wound of the heart, that suffreth not a man throwen downe on the ground to ryse agayne. With such contrition ought thy heart to be wounded, if thou wilt accordyng to the sayeng of God be aduaunced with the humble. If that be not done, thou shalt be brought lowe with the mighty hāde of God to thy shame and disgracement.

And our beste Schoolemaister thinking it not enough to shewe it 7 out in wordes, hath also set out vnto vs in a parable the image of true humilitie as in a painted table. Luc. xixij▪ xiij. For he bryngeth forth a Publi­cane that standyng a far of, not daryng to lifte vp his eyes to heauē, with much knocking his brest prayeth in this wise: Lord be mercifull to me a sinner. Let vs not thinke these to be tokens of fayned mode­stie, that he dare not loke vp to heauen, nor to come nerer, that with knockynge his brest he confesseth himselfe a sinner: but let vs know that they bee testimonies of inward affection. On the other side he setteth the Pharisee, whiche thanketh God that he is not of the com­mon sorte of men, eyther an oppresser, or an vnrighteous man, or an adulterer, bycause he fasted twyse on the Sabbat, and gaue tithes of all that he possessed. He do the wyth open confession acknoweledge that the righteousnesse which he hath is the gift of God: but bycause he standeth in confidence that he is righteous, he departeth from God vnfauored and in hatred. The Publicane by acknowledgyng of his owne wickednesse is iustified. Hereby we may se, how great is y ^e esti­matiō of our hūbling vs before God: so that the heart can not be open to receiue his mercie, vnlesse it be first voide of al opinion of his owne worthinesse. When this opinion hath possessed the place, it shutteth vp the way for Gods mercie to entre. And that no man should doubte herof, Christ was sent of his father into the earth with this cōmissiō, [Page] to bryng glad tidinges to the poore, Esa. lxi.i. to heale the contrite in heart, to preache libertie to the captiue, & deliuerance to them that were shut vp in pryson, and to cōfort them that mourne: to geue them glorie for ashes, Matt. x [...].xxviij. Matt. ix.xiij. oyle for mournyng, the robe of prayse for the spirit of sorrowe. According to this cōmission, he calleth none but them that labour and are lodē to take part of his liberalitie. And in an other place he sayth: I came not to call the righteous, but sinners.

8 Therfore if we will geue place to the callyng of Christ, let all arro­gancie & carelesnesse depart far awaye from vs. Arrogancie groweth of a foolish persuasion of our owne righteousnesse, when a man thin­keth himself to haue somwhat, by the deseruing wherof he may be cō ­mended before God, carelesnesse may be euen without any persuasion of workes. For many sinners, bicause beyng drōke with swetenesse of vices they think not vpō the iudgement of God, lie as it were senslesly amased with a disease of drousinesse, y ^t they aspire not to the mercie of­fred them. But we must no lesse shake of such dull sluggishnesse, than we must caste away all vaine confidence of our selues, that we maye without encombrance hasten to Christ, that we beyng empty & hun­gry may be filled with his good thinges. For we shal neuer sufficiētly haue trust in him, vnlesse we vtterly distrust of our selues, we shall ne­uer sufficiētly raise vp our courages in him, vnlesse thei be first throwē downe in our selues. We shal neuer sufficiētly haue consolatiō in him, vnlesse we be first desolate in our selues. Therfore we be then mete to take hold of & obteyne the fauour of God, casting away al trust of our selues, but trusting vpon the only assurednesse of his goodnesse, when (as Augustine sayth) forgettyng our owne deseruinges, De uerbis apest. ca. 8. we embrace the giftes of Christ. Bicause if he sought deseruinges in vs, we should not come to his giftes. Serm. 15. in cant. Wherewith Bernard very well accordeth, cō ­paryng proude men to vnfaythful seruantes, that arrogantly clayme any thyng be it neuer so litle to their owne deseruinges: bicause they do wrongfully kepe to themselues the prayse of grace passyng by thē, as if a wall would saye that it bryngeth forth the sunbeame whiche it receyueth through a window. But, not to tary longer herevpon, let vs take a short but a generall and sure rule, that he is prepared to take parte of the frutes of Gods mercie, that hath vtterly emptied himselfe, I will not saye of righteousnesse, whiche is none at all, but of the vayne and windye image of righteousnesse. Bicause euery man so much hindereth his receiuing of the liberalitie of God as he resteth in himself.

The .xiii. Chapter. ¶ That there are two thynges to be marked in free iusti­fication.

1 ANd here are alwaye two thinges to be principally loked vnto: that is to say, that there maye remayne to the Lord his glorie vnminished and as it were wholly and perfect­ly mainteined, and to our cōsciences an vntroubled quiet­nesse and calme tranquillitie before his iudgement. We see how oft and howe earnestly the Scripture exhorteth vs, to geue [Page 185] only to God a confession of praise, when we entreate of righteousnesse. And the Apostle testifieth, Rom. iij.xv. that this was the Lordes principal purpose of geuing vs righteousnesse in Christe, that he might shewe his owne righteousnesse. And what a shewyng that should be, hee declareth im­mediatly after: that is, if he alone be knowen to be righteous, and that iustified him that is of the faith of Iesus Christ. Thou seest that the righteousnesse of God is not sufficiently set out, vnlesse he alone be ac­compted righteous, and do communicate the grace of righteousnesse to them that deserue it not. By this meane he will haue euery mouth to be stopped, and the whole World to be made subiect to him. For whyle mā hath any thing to speake in his owne defence, so longe there is some­what taken away from the glory of God. Ezec. xx.xl [...]i. So in Ezechiel he teacheth how muche we glorifie his name by reknowleging of our own wicked­nesse. You shall remember (sayeth he) the wayes and al the wicked do­inges wherewith ye haue been defiled. And ye shall be displeased with your selues in your owne syght, in all the euels that ye haue cōmitted. And ye shall knowe that I am the Lorde, when I shall do good to you for myne owne names sake, and not according to your moste wicked of­fences. If these thinges be conteined in the true knowledge of God, that we being broosed with knowledge of our owne iniquitie, should cōsider that he doth good to vs where as we be vnworthy therof: why then do we to our great hurt attempt to steale awaye from the Lorde any parcell be it neuer so small of the prayse of his free goodnesse? Like wise Ieremie when he crieth out, Ier. ix.xiij Let not y ^e wise man glorie in his wis­dome, or the riche man in his richesse, or the strong man in his strēgth, but let him that glorieth, glorie in the Lorde: doth he not there declare that somwhat is diminished from Gods glorie, if mā glorie in him self? To this purpose truely doth Paule apply those wordes, i. Cor. i.xxx. when he tea­cheth that all the partes of our saluation are reposed in Christ, that we should not glory but in the Lord. For his meaning is that he riseth vp against God & darkeneth his glorie, whosoeuer thinketh that he hathe any thing be it neuer so litle of his owne.

This is the truthe, we neuer truely glorie in him, vnlesse we be vt­terly 2 put from our own glorie. On the other side, this is to be holdē for a catholike principle, that all they glorie against God that glorie in thē selues. Rom. ii.xix. For Paul iudgeth that only by this meane the worlde is made subiect to God, when all matter to glorie vpō is vtterly taken frō men. Therfore Esaie, when he declareth that Israel shall haue their iustifi­cation in God, Esaie. xlv.xxv. sith also that they shall there also haue their praise: as though he should say, that the Lord to this end iustifieth the elect that they should glorie in him and in nothing els. But howe we ought to be praised in the Lorde, he had taught in the verse next before: that is, y ^t we should sweare that our righteousnesses & strength are in the Lord. Note that there is not required a bare confession, but cōfirmed with an othe, that a mā shold not thinke that he shal be discharged with I wote not what fained humilitie. And let no man here allege for excuse, that he doth not glorie when without arrogance he reknowlegeth his own righteousnesse: for there can be no such estimation but it engendreth cō fidence, nor cōfidence but it bredeth glorie. Therfore let vs remēber that in all the disputatiō of righteousnes we must haue regard to this end, [Page] that the praise therof remaine with the Lorde whole & perfect. For as muche as for declaratiō of his righteousnesse (as the Apostle testifieth) he hath poured out his grace vpon vs, Rom. iii.xxvi. that he might be iust & iustifiyng him that is of the faith of Christe. Ephe. i.ii. Eph. i.viii Wherfore in an other place, when he had taught that the Lord gaue vs saluation, to set out the glorie of his name, afterward as it were repeting y ^e same thing he addeth: ye ar sa­ued by grace & by the gift of God, not by workes, that none shold glorie. And when Peter telleth that we are called vnto hope of saluation that we shold declare the powers of him y ^t hath called vs out of darkenesse into his maruelous light, without doubt his meaning is so to make y ^e only praises of God to sound in the eares of the faithful, y ^t they shold w ^t depe silence oppresse al arrogancie of the fleshe. In a summe, man can not without robberie of God chalēge to him self any one crum of righ­teousnesse: because euen so muche is plucked and taken away from the glorie of Gods righteousnesse.

3 Now if we aske by what meane the conscience may be quited before God, we shall finde no other meane but if free righteousnesse be geuen vs by the gift of God. Let vs alway thinke vpon this saying of Salo­mon, Who shall say, Pro. xx. [...]x. I haue cleansed my heart, I am made cleane from my sinne? Truely there is no man that shall not be ouerwhelmed with infinite filthinesse. Therfore let euen the perfectest man descende into his own conscience, & call his doinges to accōpt: what end shal he haue? Shal he swetely rest as though al things were in good order betwene him & God? & shall he not rather be vexed with terrible tormentes, whē he shall fele matter of damnation abiding in him selfe if he be iudged ac­cording to his workes? The conscience, if it loke vpon God, must of ne­cessitie either haue assured peace with his iudgement, or be beseged w ^t the terrors of hell. Therfore we profit nothyng in disputing of righte­ousnesse vnlesse we stablyshe suche a righteousnesse, with the stedfast­nesse wherof our soule may bee staied in the iudgement of God. When our soule shall haue whereby it may bothe without feare appeare be­fore the face of God, & receiue his iudgement, vnshaken, then & not till then let vs knowe y ^t we haue found an vnfained righteousnesse. Ther­fore not without cause the Apostle standeth so muche vpon this point, Rom. iiii.xiiii. with whose wordes I had rather expresse it than with mine owne. If (saith he) the promise of inheritance be of the law, faith is made voide, the promise is made abolished. He first inferreth that faith is disanulled and made voide yf the promisse of righteousnes haue respect to the de­seruinges of our workes, or do hang vpon the keping of the law. For so could neuer any man assuredlye rest in it: because it could neuer come to passe that any mā might assuredly determine with him self that he had satisfied y ^e law, as in dede neuer any man doth by workes fully satisfie it. Wherof, that we should not nede to seke far for testimonies to proue it, euery man may be a witnesse to him selfe that will with a right eye behold himself. And hereby appereth, in how depe & darke corners hy­pocrisie buried the mindes of mē, while they so carelesly beare with thē selues, that they stick not to set their own flatteries against the iudge­gement of God, as though thei would binde to a stay of his iudicial proceding, but the faithfull that do sincerely examine them selues, are gre­ued & tormented with a far other māner of carefulnesse. Therfore ther [Page 186] should so entre into all mindes a doubting, & at length a very despeire where eche man for him selfe should make accompt, with howe great a burden of det he is still ouerpressed, and how far he is from the conditiō wherw ^t he is charged. Loe, how faith is by this meane already expres­sed & extinguished. For to wauer, to varie, to be carried vp & downe, to stick fast in doubting, to be holden in suspense, to stagger, & at length to despeire, is not to trust: but to strengthen thy minde with constant cer­taintie & perfect assurednes, & to haue whervpō to rest & fastē thy foo [...]e.

He adioyneth also an other thing, y ^t is, that y ^e promise shal therby be 4 made of no effect & voide. For if the fulfilling therof do hang vpon oure deseruing, when shal we come thus farre as to deserue y ^e bountifulnes of God? Also this second point hangeth vpon the former: For y ^e promise shal not be fulfilled but to them y ^t beleue it. Therfore if faithe be fallen, ther shall remaine no force of y ^e promisse. Therfore the inheritance is of faith, y ^t it may be according to grace, to stablishe the promise. For it is a­bundantly wel stablished when it resteth vpon y ^e only mercy of God: bi­cause his mercy & truth are w ^t a perpetual knot ioyned together, y ^t is to sai, whatsoeuer God mercifulli promiseth, he also faithfulli performeth. So Dauid, Ps. x.xix.lxxiii. before y ^t he required saluation by the word of God, first de­termineth y ^e cause therof to be in his mercye. Let thy mercies (saith he) come vnto me, thy saluation according to thy word. And rightfully: by­cause God is by no other meane perswaded to make the promise, but of his own mere mercie. Therfore we must herin stay, & deepely fasten all our hope & not to loke to our own works, to seke any helpe of thē. And that you shold not think that I herin speake any new thing: Augustine doth also teache y ^t we ought so to do. In Psal. 88. tract. prio­re. Christ (saith he) shal reigne for e­uer in his seruantes, God hath promised it, God hath said it, and if y ^t be not enough, God hath sworne it. Therefore for asmuch as y ^e promise is stablished, not according to our deseruinges, but according to his mer­cie, no man ought to speake fearefully of y ^t of whych he can not doubte. Bernarde also saythe: In ded [...]ea [...] templi. ser. 5. The disciples of Christe saye, Whoe canne bee saued? Butte hee aunswered: thys ys impossible with menne, butte yt is not impossible wyth God. This is all our confidence, this is our on­ly comforte, this is the whole grounde of oure hope, but beyng assured of the possibilitie, what saye we of hys wyll? Whoe knoweth whether he be worthy of loue or hatred? Eccle. ix.i. i. Cor. ii.xvi Who hath knowen y ^e Lords meaning▪ Or who hath ben his counseller? Here now faith must of necessitie help vs, here must his truthe succoure vs, y ^t that which is hidden from vs in y ^• heart of y ^e father, may be reueled by y ^e Spirit, & his Spirit testifieng it may perswade our heartes that we are y ^e sonnes of God. And it may perswade vs by calling & iustifyeng vs freely by fayth, in which things ther is as it were a certaine meane passage from y ^e eternall predestina­tion to y ^e glorie y ^t is to come. Brefely let vs thus conclude. The Scrip­ture declareth y ^t the promises of God are not stablished, vnlesse they be taken hold of with assured affiance of conscience: & whersoeuer there is any doubting or vncertaintie it pronounceth y ^t thei be voide. Againe yt pronounceth y ^t they do nothing but stagger & wauer if thei rest vpō our own workes. Therfore we must nedes either lose righteousnesse, or we must not cōsider our own workes, but only faith must take place, whose nature is this, to lift vp her eares & shut her eies, y ^t is to say, to be hede­fully [Page] bent to the promise only, and to turne away her thought from all mans worthinesse or deseruing. Zach. iii.ix. So is y ^• notable prophecie of Zacharie fulfilled, that when the wickednes of the land shalbe done away, a man shal call his frend vnder his vine & vnder his figge tree, where the Prophet declareth y ^t the faithful do no otherwise enioy true peace but after obteining of the forgeuenesse of sinnes. For this cauelatiō is to be remē bred in the Prophetes, that whē thei speake of the kingdome of Christ, they set out the outward blessinges of God as figures of the spirituall thinges. Esaie. ix.vi. Ephe. ii.xiiii. Wherupon Christ is called both the king of peace & our peace, because he appeaseth al the troublesom motiōs of cōscience. If we seke by what meane he doth it, we must nedes come to the sacrifice by which God is appeased. For he shal neuer cesse to tremble for feare that shall not determine that God is appeased by the only satisfactorie cleansing wherin Christ hath susteined his wrath. Finally peace is no where els to be sought for but in the terrors of Christ our redemer.

5 But why do I vse so darke a testimonie? Paul euery where denieth, that there is peace or quiet ioy left to consciences, Rom. v.i. vnlesse it be determi­ned that we be iustified by faith. And he therwithall declareth whense that assurednes cometh, namely when y ^e loue of God is poured into our heartes by the holy Ghost: as if he had said, y ^t our cōsciences can not o­therwise be quieted, vnlesse we be certeinly persuaded y ^t we please god. Wherupō also in an other place he crieth out in y ^e persone of al y ^e godly, Rom. v. Who shall seuer vs frō the loue of God, whiche is in Christ? because we shall [...]rēble euen at euery litle breath, till we be arriued into y ^t hauē: but we shalbe without care euen in the darkenes of death, so long as y ^e lord shal shew him selfe a pastor to vs. Psa. xxiii.xii. Therfore whosoeuer prate y ^t we are iustified by faith, because being regenerate we ar iust by liuing spiritu­ally: they neuer tasted the swetenesse of grace, to cōsider y ^t God will be merciful vnto thē. Wherupō also foloweth, that they do no more know the manner of praiyng rightly, than Turkes & whatsoeuer other pro­fane Nations. For (as Paul witnesseth) it is no true faith vnlesse it tea­che & put vs in minde of y ^e most swete name of Father, yea vnlesse it opē our mouth freely to crie out Abba father. Gal. iiii.vi. Whiche in an other place he more plainely expresseth, where he saith y ^t in Christ we haue boldnesse & entrie in cōfidence by y ^e faith of him. Truly this cometh not to passe by the gift of regeneration: which as it is alway vnperfect in this flesh, so it conteineth in it self manifold mater of douting. Wherfore we must of necessitie come to this remedy, y ^t the faithful shold determine that they may by no other right hope for y ^e inheritāce of y ^e heauēly kingdome, but because being graffed into y ^e body of Chist they are frely accōpted righ­teous. For as touching iustificatiō, faith is a thing merely passiue, brin­ging nothing of our own to the recouering of the fauour of God, but re­ceiuing of Christ that whiche we want.

The .xiiii. Chapter. ¶What is the beginning of iustification, and the continuall procedinges therof.

1 THat the mater may bee made more plaine, let vs searche, what may be y ^e righteousnesse of mā in the whole course of his life: & let vs make fower degrees therof. For mē either being endued with no knowledge of God, are drowned in idolatrie: or being entred into profession by sacramētes, de­nyeng [Page 187] God with vncleannes of life whom thei confesse with mouth, thei are Christes no further thē in name: or thei be hypocrites, which couer y ^e wickednes of their hearts, w ^t vaine deceitful colors: or being regenerate by y ^e Spirit of God, thei endeuoure themselues to true holines. Speci­ally when thei are to be iudged by their natural giftes, from y ^e croune of their heade to y ^e soule of their foote, ther shal not be found one sparcle of goodnesse: vnlesse paraduenture we will accuse y ^e Scripture of falshed, whē it setteth out all y ^e sonnes of Adam w ^t these titles, y ^t thei bee of fro­ward & stubborne heart y ^t al y ^e imaginatiō of their heart is euel frō their infantie, Ier. xvii.ix. Gen. viii.xxi. Psa.x [...]ii [...] xi. & xiiij.ii. Gen. vi.iii. Gal. v.xix y ^t their thoughtes be vaine, y ^t thei haue not y ^e feare of God be­fore their eies, y ^t none of them vnderstādeth or seketh God: brefeli y ^t thei be flesh, by which word are vnderstāded al those workes which Paul re­herseth, fornicatiō, vnclēanes, vnchastitie, riotousnes, worshipping of y­doles, witchcraftes, enmities, contentions, emulations, angers, dissensi­ons, sectes, enuies, manslaughters, & whatsoeuer filthines & abhomina­tion mai be deuised. This forsothe is y ^e worthinesse, w ^t cōfidence wherof thei must be proued. But if any among thē excel w ^t such honestye of man­ners as may haue some shew of holynes amōg men: yet bicause we know y ^t God regardeth not y ^e outward glistering, we must searche y ^e very foun­taine of works, if we wil haue them to auaile any thing to righteousnes. We muste (I saye) throughly loke into them, frō what affection of heart these workes procede. But although here lieth open a most large fielde to discourse in, yet bicause y ^e matter may be declared in very few words, I will folowe asmuch as I may a brefenesse in teaching.

First I deny not y ^t whatsoeuer excellent giftes appeare in y ^e vnbele­uers, 2 thei are y ^e giftes of God. Neither do I so differ frō common iudge­ment, y ^t I wold affirme y ^t ther is no difference betwene y ^e iustice, tempe­rance, & equitie of Titus & Traianus, & y ^e rage, intemperāce, & crueltie of Caligula, or Nero, or Domitian: betwene y ^e filthy lustes of Tiberius, & in this behalfe y ^e continence of Uespasian: & (y ^t wee may not tarry vpon some special vertues or vices) betwene y ^e obseruing & y ^e despising of right & lawes. For ther is so great difference of right & wronge, y ^t it appeareth euen in y ^e deade image therof. For what thing shal ther remaine well or­dered in y ^e world, if we cōfound these together? Therfore such a differēce betwene honest & vnhonest doinges, the Lord hath not only engrauen in the mindes of al men, but also doth oft confirme it with the dispensation of his prouidence. For we see how he extendeth many blessinges of this present life to them y ^t among men doe folowe vertue. Not bicause y ^e out­warde image of vertue deserueth so much as y ^e leaste benefit of his: but so it pleaseth him to declare by profe how much true righteousnes pleaseth him, when he suffreth euen outwarde & fained righteousnes not to be w ^tout reward. Whervpō foloweth y ^t which we euen now cōfessed, that these vertues, such as thei be, or rather images of vertues, are y ^e giftes of God, forasmuch as ther is nothing in any wise praise worthy, whiche proceedeth not from him.

But neuerthelesse it is true whiche Augustine writeth, that all they 3 that are strangers frō the true religion of the one God, howesoeuer they be accompted worthy of admiration for opinion of vertue, Li. 4. cötra [...]ulianum. are not onely worthy of no reward, but rather are worthy of punishment, bicause thei doe with defiling of hearte, bespott the pure good thinges of God. For though thei be the instrumentes of God, to preserue the felowship of mē [Page] with iustice, continence, tēperance of minde, valiantnesse, & wisdome: yet they do very euelly execute these good workes of God: because they are restrained from euil doing, not by sincere loue of goodnesse, but either by only ambition, or by loue of thēselues, or by some other crooked affectiō. Wheras therfore they ar corrupt by y ^e very vnclenesse of hart as by their beginning, they are no more to be reckened amonge vertues, than those vices, which are wont to deceiue by reason of nerenesse & likenes of ver­tue. Finally whan we remēbre, that thend of that which is right, euer is that God be serued: whatsoeuer tendeth to any other end, fourthw ^t worthily loseth the name of right. Bicause therfore they haue not respect to the mark which y ^e wisdome of God apointeth: although the thing that they do, seme good in doyng, yet by a wrongful end it is sin. He cōcludeth therfore y ^t al y ^e Fabricii, Scipiōes, & Catoes, in al these excellent actes of theirs: yet sinned in this behalfe, y ^t wheras they lacked y ^e light of faith, they did not apply them to that end to which they ought to haue applied them: and that for that cause, true righteousnes was not in them: for as much as duties are not weyed by the doinges, but by the endes.

4 Moreouer if it be true which Iohn saith, that there is no life without the sonne of God: i. Iohn. v.xii. who so haue no part in Christ, what maner of men so e­uer they be, whatsouer they do or goe about, yet they run forward with their whole course into destruction & the iugement of eternal death. Af­ter this reasō, Li. ad Bo­nisac. 3. ca. 5. is that said of Augustine, Oure religiō disceneth y ^e righte­ous from y ^e vnrighteous, not by law of workes, but by the very lawe of faith, w ^tout which, those that seme good workes are turned into sinnes. Wherfore the same Augustine saith very wel in an other place, Pref. in Psalm. when he cōpareth y ^e endeuour of such mē to running out of y ^e way. For how much faster a man runneth out of y ^e way, so much further he is from y ^e mark, & therfore is made so much more miserable. Wherfore he affirmeth that it is better to halt in y ^e way, than to run out of y ^e way. Finally it is certaine that thei are euel trees, forasmuch as without y ^e cōmunicating of Christ there is no sanctification. They may therfore beare faire fruites & beau­tifull to the eye, yea & swete in tast, but in no wise good fruites. Hereby we easily perceiue that whatsoeuer man thinketh, purposeth, or doeth, before y ^t he be reconciled to god by faith, is accursed, & not only of no va­lue to righteousnesse, but of certaine deseruing to dānatiō. And why dis­pute we herof as of a doutful thing, sith it is alredy proued by y ^e witnes of thapostle, Heb. xi.vi that it is impossible y ^t any man mai please God w ^tout faith.

5 But there shall yet appere a plainer proufe, if the grace of God be in comparison, directly set against the naturall state of man. For the scrip­ture crieth out euery wher, that God findeth nothing in man wherby he may be prouoked to do good to him, but w ^t his owne free goodnes pre­uenteth him. For what can a dead do to atteine life? But when he light­neth vs with the knowledg of himself, Iohn. v.xxv. he is said to raise vs from 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, Eph. ii.iiii. 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 y ^e general calling of the faithful, he saith: it is God y ^t geueth life to y ^e 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 [Page 188] preuenteth me, Iob. [...].ii Rom. x.xixv. & 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 y ^t we ar come into the hope of sal­uatiō by his grace alone, not by works, he allegeth y ^t we ar his creatures bicause we ar new begottē in Christ Iesus, to the good works which he hath prepared y ^t we shuld walk in thē: Eph. ii.x. As if he had said: which of vs may boaste y ^t 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 w ^t this noble instrumēt of God, i. Ti [...]. ix. y ^t we ar called of God with a holy callīg, no [...] accordīg to our works, but accordīg to his purpose & grace: & that y ^e kindnes & loue of God our sauior toward vs hath appeared, Tit. iii.iiii bicause he hath saued vs, not by y ^e works of righteousnes which we haue don, but accor­ding to his own mercie: y ^t being iustified by his grace, we might be made y ^e heires of eternal life. Bi this confessiō we dispoil mā of al righteousnes euē to y ^e least litle pece therof, til he be bi only merci regenerate into hope of eternal life: forasmuch as if y ^e righteousnes of works do brīg any thīg toward y ^e iustifyīg of vs, Ro. xi.vi. Matt. ix.xiii. it is falsly said y ^t 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 y ^t grace is now not grace, if works do any thing auail. And what other thīg doth y ^e 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?