First, there be men, which having spent their former time past in pastime and wantonness of the world, and con agrees with his general opinions on the subject. 1. With regard to the first class (who are described under the character of Penitents), the opinions of Coverdale will be found to harmonize in general with those of Augustine, as they are detailed in his general works, where he treats on the subject of repentance. 2. With regard to the second, who are described by him under the character of Reformers, the doctrine of Augustine is contained in his Treatise De Trinitate, c. 16, 17. Opera. Vol. ш. p. 99, I. p. 100, A. B. Ed. Par. 1541. 3. Of the third class of persons, namely, those who are called Perfect, Augustine speaks in different parts of his writings, but more especially in his discourse, "De perfectione justitiæ contra Celestium;" and in the following remarks on those passages of the old and new Testament, which speak of the attainment of holiness, and contain exhortations to it; e. g. Deut. xviii. 13; Matt. v. 48, &c.: "Horum testimoniorum aliqua currentes exhortantur, ut perfecte currant, aliqua ipsum finem commemorant quo currendo pertendant. Ingredi autem sine macula non absurde ille dicatur, non qui jam perfectus est, sed qui ad ipsam perfectionem irreprehensibiliter currit." Augustin. Opera, Vol. vii. p. 307, L. * The expression Tò téλecov is also used with reference to the Eucharist, as it is frequently called in the canons of the ancient councils. (Concil. Ancyrani Canones. Can. 4, 5, 6, apud Routh, Rel. Sacr. Vol. m. pp. 405, &c.; Suicer. Thes. p. 1259; Bingham, Orig. Eccles. Lib. I. c. iv. 3. But the terms τέλειος, τελειόω, τελείωσις, are also used by some of the Fathers, and particularly those of the Alexandrian school, to denote the religious condition of the more advanced Christian, (Suicer. Thes. pp. 1256-9; Routh, Vol. I. p. 227); as may be seen in the writings of Clemens Alexandrinus, in whom the following passage occurs, remarkably illustrating the opinions of bishop Coverdale in this passage: ὁ δὲ ἐν τῷ σώματι καθαρισμὸς τῆς ψυχῆς πρῶτος, οὗτός ἐστιν, ἡ ἀποχὴ τῶν κακῶν· ἦν τινες τελείωσιν ἡγοῦνται· καὶ ἔστιν ἁπλῶς τοῦ κοινοῦ πιστοῦ, Ιουδαίου τε καὶ Ἕλληνος, ἡ τελείωσις αὕτη τοῦ δὲ γνωστικοῦ, μετὰ τὴν ἄλλοις νομιζομένην τελείωσιν, ἡ δικαιοσύνη εἰς ἐνεργείαν εὐποϊίας προβαίνει καὶ ὅτῳ δὴ ἡ ἐπίτασις τῆς δικαιοσύνης εἰς ἀγαθοποϊίαν ἐπιδέδωκεν, τούτῳ ἡ τελείωσις ἐν ἀμεταβόλῳ ἕξει εὐποϊίας καθ ̓ ὁμοίωσιν Θεοῦ διαμένει. Strom. Lib. VI. pp. 464, 5. Ed. 1616.] Is. Casaubonus Exercit. xvI. 48. adv. Baronium: "Tò réλelov, perfectio aut consummatio, est ipsa Eucharistia, quæ etiam Dionysio dicitur reλeiwois, ut ante observabamus: quia conjunctioni nostræ cum Christo, cujus instrumenta sunt verbum Dei et sacramenta, veluti colophonem imponit participatio corporis et sanguinis Christi in cœna Dominica: nullus enim restat alius modus, quo in terris versantes arctius cum Christo capite nostro conjungamur." sidering the careful end thereof, as they be inwardly moved by the grace of God,' have undertaken to cease and refrain from sin, and from all occasions of sin; and in most diligent wise, as near as they can, with the assistance, grace, and help of God, to be circumspect and wary thereof; albeit they are yet weak, and have not so strong a spirit, as to lay aside and despise all worldly things out of hand. And these are the right true beginners of repentant and penitent persons : though they be not new beginners, yet are they unto God the Lord so dear, that all things cannot sufficiently commend and praise it. This is witnessed unto us by the holy gospel of the unthrifty son; who, when with shameful riot he had wantonly consumed his inheritance, did in time of his extreme hunger convert and turn again to his loving father, and received not only gracious forgiveness of his trespass, but also special tokens of his father's love; as the garment, the kiss, the fat calf, the sweet minstrelsy and melody. This is the first anchor of true repentance. This is the first state concerning the blessed swine-herd, who forsaking the hogs with the cods', draff, or swillings, that he sometimes greedily filled his belly withal, and returning to his loving father, is now in his first coming again to his merciful father graciously taken up, received, and rewarded. Whoso now with this unthrifty son forsaketh his sins, and coming again in true and hearty repentance unto God, his most loving and gracious Father, saith meekly, "O Father, I am not worthy to be called thy son, for I have sinned against heaven and before thee; O make me one of thy hired servants;" to him shall the Father deny nothing. Whoso now with an unfeigned heart and mouth may speak this unto God, and truly and unfeignedly seeketh Jesus, assuredly he findeth him and hath with him a cheerful supper. Look unto whom God in his great mercy giveth such a taste of his grace, let him render thanks and praise unto Almighty God: let him now look for it, that the Father who hath received him, will also nurture him in his own. school, and through manifold adversities furnish him, prepare him, and make him more perfect. He hath been fed with the milk; he must learn also to know what hard meat [1 cods: husks.] meaneth. Through adversity and troublesome chances he must be tempted and proved, whether he have ought in him of the blessed seed that groweth upwards unto eternal life: which thing shall well appear and be made manifest, if in time of temptation and troubles he be not choked with the thorns, nor trodden down by the high-way-side, nor withered among the stones, but found fruitful in a good and fertile ground. Other men there be, which are called reformers, to whom belongeth somewhat more than there doth unto the other. For like as it appertaineth to the first repentant or penitent persons, that they continually and fervently, with the confession of their sins unto God, with sorrow and lamentation, with prayer, watching, and chastising of the body, do break out away from their old sins, harnessing and arming themselves against others for to come, and earnestly withstanding and forsaking their own evil and naughty customs, if they mind to bring forth fruit, and not to fall away again; even so the reformers in the second order and manner, after the hard rooting out of vice and wickedness, must still exercise themselves in the will of God and in good works, seeking diligently experience thereof in holy scripture, and of those teachers, who by reason of long practice, and by the scriptures, can declare and teach the same way. When these men in such a stedfast purpose to walk and practise themselves in the will of God with his grace and power, do go unto the supper of the Lord, they inwardly with joy and fruit of the godly feast are nourished and refreshed. For whoso desireth to cleave unto virtue and to a godly life, shall nowhere find the same so evidently and plain, as in Christ's passion, whereof he is mindful at the supper with faith and thanksgiving. The third sort of men are called perfect: not that any man here in time may be perfect, as to lack nothing, or to have no sin in him; but therefore are they named perfect, because their exercise is such, that after long accustomate doing of virtuous deeds, after many spiritual fruits brought forth by them in patience, after many temptations, which they with the help of God have overcome, they have so wholly humbled and cast down themselves before God, being reconciled with him, that they are become one spirit with Christ their head, whom they cleave unto, whose cross and holy passion they follow without fainting, so far as their wit and power may suffer; being dead from the world and the flesh, following only the Lord Jesu Christ, suffering with him, and living with him. These with their minds and hearts step somewhat higher than the others, having their dwelling in heaven, in the sweet contemplation and beholding of God's almightiness, wisdom, and goodness, with fervent devotion. Which men also, by enjoying of the said feast according to their belief and fervent love, receive the more excellent rites, whereby they may expel the temptations that they like not. For the devil keepeth no holy day; he sleepeth not, runneth about as a roaring lion, he ceaseth not; and therefore these men continually get them to their weapons, with the consideration of the passion of Christ. Abraham, the good friend of God, must still drive away the ravenous birds from the sacrifice, till the sun go down, and till a man cheerfully say: "In peace will I lay me down and take my rest," &c. This probation must be well taken heed unto; for many men not justly considering themselves, neither right discerning this meat from others, receive the food of life unto death. Not that this holy bread was instituted and ordained of Christ, to hurt any man; but because the evil man doth wickedly receive that which is wholesome, and abuseth it through unbelief, therefore justly doth Paul exhort, that there be first had a diligent examination of a man's self, and that then he eat of this bread, and drink of this cup. Thus let every man take good heed to his own state and vocation, that this banquet may set him forward, not unto his hurt, but to eternal life. Whoso taketh not heed unto this difference, and to himself, as, alas! carnal people do, which are not spiritually instructed; the same faileth oft in many things, and undertaketh to fly high, yea, higher than his knowledge and power may attain. Hereof then it also proceedeth, as we see before our eyes, that so few folks come to stedfast amendment, namely, even hereof, that when men are not exercised in discerning of God's matters from others, a mad heady notion of sensuality provoketh them inordinately to sit highest at the table, whereas yet they are not worthy of the lowest place; and so will they forthwith possess the seat royal, afore they have found the asses, or kept the sheep, as of David and Saul in figure it is read. But thus ought it not to be for though the grace of the Holy Ghost use not long fetches about, yet cometh no man suddenly to the happiest step. I speak after the common course, as it beseemeth us to talk and do in the church of God, namely, after the ordinance which he hath appointed us. Behold St Paul, being so perfect in the law, that the world could not accuse him; being also chaste, earnest, fervent, and well exercised in all virtues; whom God, that had separated him from his mother's womb, would call to his service. Though he was taken up into the third heaven, and saw secrets that no man can express, yet doth he not trust so much thereto, as by reason of that great grace to magnify himself, and to take upon him the office of preaching, before he being taught at Gamaliel's feet, and baptized and instructed of Ananias, had perceived in himself and proved that same, which he afterwards out of the perfectness of the Spirit might distribute abroad unto all Christendom. This is peradventure laughed to scorn of the unexpert, proud, worldly-wise but whoso hath ears circumcised with the fear of God, will think more upon the matter. He that will sit now at the table of the high King, let him diligently consider what he receiveth in his soul through faith, namely, the body and blood of Jesus Christ, which feedeth and nourisheth him to eternal life, and draweth him to God, altereth him, and maketh him stedfast, which the outward bread taken with the mouth doth point and lead unto : yea, let us ponder, how great love, and what an example Christ there setteth before him, that he also must prepare the like; that is, that he to his power must follow the love, life, and passion of Christ, to the intent that he, being wounded with Christ's love, and fastened with him upon the cross, may abide in him unto the end. For in the passion of Christ is the instruction of the way which we ought and must follow unto eternal life. There also is information, where and how the same way and the everlasting truth is shewed and found. Thus the penitent findeth the way, the reformer the undoubted unwandering |