as diuersly interpret scripture as you may moralize those fables Others calle scripture a nose of vvaxe bicause it may be vvrested and vvried euery vvaye vvhich comparisons although they bee odious and litle beseeming the maiestie of scripture yet are they true if by scripture you vnderstand the bare letter of scripture vvithout an assured interpretour as the Reformers doe For the baâ—e letter of scripture is so ambiguous may haue so many senses and meanings that it may be applyed to vvhat you vvill may be already hath been vsed for the proofe of the moste absurde heresies that euer vvere But vvhilest they alleage the bare letter of scripture for coÌ„firmation of their doctrine vvel may they so delude the vnlerned but men of learning and intelligence are vvel assured that the bare letter is no more scripture then the body of a man is a man For as the soule is the life of the body that vvhich maketh a man so the sense is the life of the vvorde and that vvhich giueth scripture life esseÌ„ce being Com. ad Gal. Vvherfore sainct Hierome sayeth that The ghlospel is not in the vvorde but in the sence not in the barke but in the sappe not in the leaues of the vvords but in the roote of the meaning Let not therfore out Reformers vaunte in their pulpits that they trye their doctrine by the touchstone of scripture nether let them insulte ouer Catholikes as though they relyed only on mens decrees and Popes Bulles for if they giue vs the letter of scripture vvith the true meaning vvhich is the formal cause and life of the vvord vve vvill reuerence it as the vvord of God and preferre it before all the decrees and vvritinges of Pope and Church but take the true sense from it and it is no more scripture then is a man vvithout a soule bicause as the same body may be the liuing body of a man and a dead carcas also so the same letter vvith the true meaning is the vvord of God vvith a false meaning it is the vvord of the deuil As for example those vvords of our Sauiour The father is greater then I Io. 1â— taken in the right sence that is according to Christes humain nature are the true vvord of God but taken in the meaning of the Arrians vvho imagined Christe a creature inferiour euen in person to his father they are noe vvord of God but of the deuil vnlesse you vvill graunte heresie to be the vvord of God The reason of this is bicause vvords are vvordes in that they are signes of the myndes meaning and do explicate her invvard conceipt and consequently that is Gods vvord vvhich explicateth his meaning and diuine conceipt but if it explicate the mynd of the deuil or of his ministers such as all heretikes are then is it not the vvord of God but rather of the deuil Vverfore vvhen the letter of the scripture is ioyned vvith the right meaning then do vve graunt though men vvrote it that is is the vvord of God bicause it explicateh his meaning vvho spake vnto the holy vvriters in that meaning and directed their hartes and handes in the vvriting of the same Isa 1. In so much that God sayeth to Isaie Heb. 1. Behold I haue put my vvords in thy mouthe And saint Paul saieth that God diuersly and by diuers meanes spake in tymes paste vnto our forfathers in the Prophets that is in the mouche of the prophets puttiÌ„g in their mouthes that vvhich they vvere to speake and directing their hands to vvrite it For as the vital spirit of man frameth his vvordes in his mouthe and giueth them their meaning so the vvords of the prophets and other holy vvriters vvere framed in their mouthes by the spirit of God Vvhich is the very cause vvhy diuines saye that God vvas the principal speaker and vvriter of scripture and that the Prophet Apostle or Euangeliste vvas his instrument and as it vvere the pen mouthe and tongue of God Psal 44. Praefat. in Mat. 1. Li. 7. conf â— vlt l â—â— Ciuit. c. 38. Hom 10. in â—exam in that he vvas guided directed by him and his holy spirit Vvherfore Dauid vvho vvas one of these vvriters sayeth that his tongue is the penne or quill of him that vvriteth svviftly and saint Gregorie and saint Austine affirme scripture to bee the venerable stile of the holy ghost and saint Basil sayeth that not only the sense of scripture but also every vvord and tittle is inspired by the holy ghost Vvherin a difference is put betvvixte scripture and definitions of the Church Pope or Councels Bicause these are assisted by the holy ghost only that they may define the truth and so the sense of a Councells definition confirmed by the Pope is of the holy ghost but it is not necessarie that euery vvord or reason in a Councell proceed from the holy spirit of God and therfore diuines say that in a Councell that thing only is necessarilie to be beleeued vvhich the Councell of set purpose intended to define But as for other thinges vvhich are spoken incidently and as for reasons vvhich the Councel alleageth they are not of that credit although vvithout cuident cause they are not to be reiected And this is the cause vvhy the ancient fathers do vvay and ponder euery vvorde and tittle vvhich interpretours of the Councels canons or definitions do not Vverâ—ore as I sayed let them not charge vs vvith contempt of scripture for our opinion and estimation of scripture is most venerable if it be in deed scripture yea vve auouch that in it selfe it is of farre greater authoritie then is the Church or her definitions bicause though God assiste both yet after a more noble manner he assisteth holy vvriters in vvriting of scripture bicause he assisteth them infaillibly not only for the sense and veritie but also for euery vvord vvhich they vvrite and euery reason and vvhatsoeuer is in scripture vvheras he assisteth the Pope and Councell infallibly only for the sence and veritie of that vvhich they inteÌ„de to define but nether for euery vvord nor for euery reason nor for euerie thing vvhich is incidently spoken as is already declared And yet vvee say also that although scripture of it self be greater then the Church and indepeÌ„dent of her bicause not from her but from God it hathe authoritie and veritie yet the Church is better knovvn to vs then scripture and therfore though she make not scripture yet of her vve are to learne vvhich is scripture and vvhat is the meaning therof vvhich is noe more disgrace to scripture then that faint Ihon and the Apostles should giue testimonie of Christe bicause they vvere better knovvn then he though his authoritie in it selfe vvas greater theÌ„ theirs not depeÌ„ding of them yea the reformers euery one in particuler be he a Cobler is according to their doctrine to iudge by his priuate spirit vvhich is scripture and vvhat is the
mercie of the second 〈◊〉 â— iustice In the first he vvas as meek as a lambe in the second as terrible as a Lion The first vvas to saue sinners the second to condemne them In the first he exhorted vs to good dehorted vs from euill in the second he vvill revvard the good 〈◊〉 â— and punishe the euill of the first aduent prophecied the Prophet Zacharie vvhen he sayed Behold thy King shall come vnto thee iuste and a Sauiour Poore and mounted on an asse Of the second speaketh Daniel vvhen he sayeth he savv c. 7. that is forsavv one coming in clovvds liKe the sonne of man to vvhom the ancient of dayes gaue honour povver and a Kingdome Of the first speaketh Christ him self vvhen he sayeth God did not send his sonne to iudge the vvorld but that the vvorld might be saued by him Io. 3. Of the second speaketh the Prophet and Euangelist sainct Ihon vvhen he bidds vs behold Christ comming in clovvdes Apoc c. â— and telleth vs that euery eye shall see him euen they vvho pricked him and that all the tribes of the earth shall bevvayle them selues vppon him Luc 21. And of this aduent speaketh Christ him selfe vvho describeth his ovvn comming to Iudgement in a terrible forme and sayeth that then they shall see the sonne of manne comming in a clovvd vvith great povver ad maiestie For vvant of vvitte to distinguish these tvvoe aduentes and to apply them to the same person at diuers tymes some imagined that tvvoe diuerse persons vvere to come the one called the sonne of Ioseph vvho they say shal be slayne in the battayle of Gog and magog the other called the sonne of Dauid vvho shall reuiue again as they saye the sonne of Ioseph and shall redeeme Israel Ex Pet. Gal. l. 4. c. 1. de arcanu fid Cathol restore the Israelits vnto their Kingdome againe Others hauing their eyes dasled vvith the spleÌ„dour of the second aduent can not see the first vv ch is base and humble and therfore saye vv ch is the common voice of the Ievves that the Messias shall come like a temporall King in glorie and maiestie and by force of armes shall restore the Ievves to their former glorie and bicause they haue not as yet seene such a Messias they say that he is not yet come but still is to be expected But by the scripturs alleaged it is manifest that one and the selfe same Christ Iesus shall come first to saue the vvorld and after to iudge the same Vvherfore sainct Peter sayeth that Christ commaunded him and his fellovv Apostles to Preach to the People and to bear vvitness that he it is to vvit vvho before came to redeem vs vvho is constituted by God the Iudge of the liuing and the dead Act. 10. Io. 5. And Christ him self sayeth that God the father Iudgeth none that is in a vÃsible maÌ„ner but hath giuen all Iudgement to his SoÌ„ne And least that any should imagin that Christ only as God is iudge but not as manne he addeth that God the father hathe giuen him povver to Iudge vs bicause he is the sonne of man And sainct Paule sayeth that God hath appointed a day in vvhich he vvill Iudge the vvorld by a man vvhom he hathe raysed from death to life Act. 1â— So that the same Christe Iesus vvho came first in humble manner to call vs by his grace and to receue vs to his mercie shall come againe in glorie to giue vs our finall sentence And God the father and God the holy ghost shall Iudge vs as vvell as God the sonne yet he only as man and as an vnder Iudge shall iudge vs in a visible manner and in this sense God the father shall not iudge This Iudge shall giue sentence vppon all men 2. Cor. â— bicause as sainct Paule sayeth vve must all appear before the tribunall and Iudgement-seate of Christ This Iudge in this Iudgement shall exercise the three principall actes of a Iudge to vvit discussion remuneration and condemnation He shall discusse and examin the cause of euery one and euery circumstaunce of the same and therfore by the Prophet Ioel he sayeth that he vvill dispute vvith vs. Ioel. â— A sore disputation vvhere the Creatour disputeth the creature ansvvereth vvher God that is offended vvilbe the iudge vvitnes vvher the iudge is of such insight that he seeth farther into the guilties cause then he him selfe is so vvatchfull that noe excusing cloking or hiding can deceiue him so iuste that noe bribes can corrupt him so seuere that noe teares at that day can moue him so resolute in his sentence that noe repreeue nor appellatioÌ„ caÌ„ be admitted This discussion and examination shal be doone in a trise bicause it is nothing but a reuelation and manifestation vnto our consciences vvhat euery one hathe doone vvhich shall bee so euident that our consciences shall accuse and crye guiltie before the iudge condemne vs. This examination and discussion the Iudge shall vse only vvith Christianes bicause their cause of their condemnation they being Christians is not so manifest but not vvith infidels bicause in that they vvant fayth the cause of their condemnation is euideÌ„t and so no discussion shal be necessary vvherfore sainct Austine sayeth Ad iudicium non veniunt Serm. 38. de Sanct. Io. â— nee pagani nec heretici nec ludei quia de illis scriptum est quinon credit iam iudicatus est To Iudgement doe come nether paganes nor heretiks nor levves bicause of them it is vvritten he that beleeues not is all ready iudged that is in respect of discussioÌ„ of his cause he is all ready iudged needeth not in the generall iudgement any other discussion for the cause of his exclusion from glorie bicause his infidelitie is a cause most euident yet as some diuines affirme for their other sinnes and for the diuersitie of their paynes their cause also shal be discussed not that god Knovveth it not vvithout discussion but bicause he vvill make it Knovven vnto the vvorld The second office of a iudge vvhich christe shall exercise is called the sentence of remuneration vvhich after the discussion of their causes and approbation of their merites Mat. 25. hee shall pronounce for the electe in those most confortable vvords Venite benedicti patris mei percipite regnum c. come you blessed of my father take possession of the Kingdome vvhich vvas prepared for you from the beginning of the vvorld The third office and action of a iudge vvhich Christ shall exercise is the sentence of condemnation vvhich after examination of their crimes God shall pronounce against vvicked Christians and faythless infidels also bicause he that beleeueth not shal be condemned Mar. 16. And this sentence shal be pronounced by the mouth of Christ and vvith an audible voice in those terrible vvords also vvhich the Euangelist hath set dovvne Ite maledicti in
propitiation of all and yet paganes and infidels and many of the reprebate are not iuste and therfore must not beleeue assuredly that they are iuste or electe if they should they should beleeue that vvhich is not so Christ therfore is our propitiation bicause hee hathe payed by his passion a sufficient price for our iustification and redemption but yet if that price by faithe in Christe together vvith hope charitie Sacramentes and obseruation of the lavve for all these are commaunded bee not applyed to vs vve are neuer a vvhit the better Thirdly suppose only Caluins faithe by vvhich he beleeues Christs iustice to be his vvhich not vvith standing is allready refuted vvere sufficient to applie this propitiation Supra yet for as much as Caluin sayeth that good vvorkes do necessarily follovve a found faithe I demaund of him vvhether that he and his haue not iuste cause to doubte or at least to feare their ovvne iustice and faithe also vvhose euill deeds are so many and so manifeste Fourthly euery one of them sayeth hee is assured that hee is iuste and shal be saued yet some of them are deceiued bicause some of them haue contrarie faithes and some of the same faithe are damned vvhy then may not Caluin also feare least hee bee deceued seing that Christs dyed for all and yet all are not iuste nor elect thoughe they assure then selues of the same Lastly this doctrine openeth the gapp to all manner of vice and vvickednes For if it bee sufficient to iustification to beleeue vndoubtedly that I ame iuste or that Christes iustice is mine then dothe it follovv that as after I haue sinned I may apprehend Christes iustice to bee myne and my selfe to bee iustified by the same soe vvhen I ame moued to sinne by the deuil or my ovvne concupiscence yea euen then vvhen I ame in the acte of sinne I may apprehend that thoughe ther is noe goodnesse in me of myne ovvne yet Christes iustice is myne of vvhich if euen in the acte of sinne I assure my selfe I maye assure my selfe also that noe sinne can hurte mee bicause that assurauÌ„ce iustifieth mee And so the fornicatour may thus discourse vvith him selfe I confess ô Lord that there is no goodnes in me and that this acte to vvhich I ame novv tempted is a sinne but Christes iustice is myne if I vvill apprehend it so am I ame iuste if I vvill beleeue so and from this faithe I vvill neuer bee dissuaded but vvill hold it faste euen in the acte of sinne and so I need not feare this sinne bicause if I hold fast by this faithe noe sinne can hurte mee bicause by this faithe I me iustified And so the vvay is open to all vice and vvickednes bicause if a man vvill beleeue that he is iuste and hold faste by this faith noe sinne can hurte him bicause that assuraunce of iustice dothe iustifie him The fourth chapter shevveth hovv in saying that faith maketh no sinne to be imputed to a faithfull man thei giue good leave to all faithfull men to commit all sinne and vvickednes THe reformers are of opinion as anone I shall relate in the next chapter that all our vvorkes are sinnes in vvhich least they may seeme to contradicte them selues for they saye also that true faithe can not bee separated from good vvorkes vvhich seemeth to allovve of all the vvorkes of a faithfull man they haue found out this vvay to escape a contradiction True saye they all the vvorkes euen of faithfull men are sinnes and yet true it is that faithe can not bee separated from good vvorkes bicause faithe makes God to impute nothing as sinne but rather to esteeme of all the actions of a faithfull man as good laudable Vvherfore Luther in a certain sermon vttered these vvords Vbi fides est Ser. super Siâ— Deus dilexit nullum peccatum nocere potest Vvher faith is noe sinne can hurte And so sayeth hee a Christian man is so riâ—ch that he can not damne him selfe but only by incredulitie Sup. l. de capt l. 3. Inst c. 14. sect 17 c. 1â— sect 8. Caluin also sayeth plainly that all iust and faithfull mens vvorkes are of them selues sinnes but are by faith reputed as good Vvhich doctrine if it be true then needeth not a faithfull man feare any sinne be it neuer so great bicause God vvill neuer impute it vnto him and consequently it shall neuer be brought to examination at the later day nor punished in hell bicause God imputes it not as sinne and consequently makes no reckening of it Psal 50. Vvherfore Dauid vvho vvas a faithfull man in vayne cryed God mercie for his adoultrie and murder bicause if hee vvas faithfull as certes hee vvas those sinnes could not be imputed as sinnes vnto him And so if Christians vvill holde faste by Caluins faithe and beleeue that Christes iustice is theirs they shall not need to feare ether theftes or adulteries bicause Luther and Caluin haue giuen them a vvarraunte sealed and signed vvith their ovvne handes that if they hold their faithe noe sinne can hurt them bicause it is not imputed vnto theÌ„ And vvhy then make vvee scrouple any longer of sinne let euery man if this doctrine bee true follovv his hcoÌ„cupisceÌ„ces For althoughe hee commit all the sinnes vvhich ether the deuill puttes into his mynd or the fles he and vvorld suggestethe hee is assured that they can not hurte him biause they are not imputed The fifte Chapter shevveth hovv the reformers auouch that all our actions are of them selues mortall sinnes and hovv this doctrine looseth the bridle to all vice VVoe be to them sayeth God vvho affirme bad to be good and good to be euib Isai 5. vvhich curse must needs light vppon our ghospellers vvho condeÌ„ne the iuste mans good deeds as mortall sinnes and accounte the faithfull mans euil deedes as good honest or at least as such that are not reputed euill but rather good in c vlt. ad Gal. Luther sayeth that the best vvorkes vvhich infidels doe are sinnes these are his vvords Vvhosoeuer out of Christe vvorketh prayeth suffreth dothe vvorke pray and suffer in vaine bicause vvhat soeuer is not of faith is sinne And in his coÌ„futation of Latomus reason thus he speaketh Omne opus bonum peccatuÌ„ est nisi ignoscat Dei misericordea euery good vvorke is a sinne vnless Gods mercie forgiue it And in the same place hee sayeth that God pardons it in that he imputeth it not to the faithfull And a litle before that hee sayeth that sainct Paule neuer did good vvorke in his life that the best vvhich euer he did vvas a sinne though God imputed it not to him bicause he vvas faithfull And yet again before that he sayeth that euen our iustice is vncleanes and all our good vvorkes are sinnes Likevvise in one of his propositions collected and condemned by the famous vniuersitie of Paris he hath these very vvords Omnes
and others contemned scriptures bothe for the Phrase and matter and esteemed no more of them then vve do of Aesops fables They may ansvvere mee peraduenture and novv I knovv not vvhat else they can ansvvere that the spirit assurethe them that these bookes no other are the holy Scripture But against this spirit I haue disputed at large in the â—rst booke and third Chapter and so I might referre the reformer and the reader vnto my argumentes vvher vvith in the afore sayd place I haue refuted this phantasticall spirit yet to ease them bothe of that labour I vvill in a vvorde reiecte this ansvvere by reiecting this spirit I vvill aske of him that thinkes him selfe moste deeplye inspired vvhy bee beleeueth this his ovvn priuate spirit rather then the common spirit of the Churche especially seing that it is more like that God vvil more amplye communicate his spirit to his Churche then to a priuate man and if the Churche may be deceued as they say shee may not vvith standing that Christ promised her a spirit vvhich should teach her all veritie Io. 14.15 vvhy maye not euery priuate maÌ„ doubte at least least his ovvne priuate Spirit bee a lying and deceiuing spirit hee ansvvereth that his spirit assures him that it is a true spirit But hovve dothe it assure him by vvhat reasons miracles or reuelations by no such meanes saieth hee it dothe assure me but yet I ame sure Vvhy art thou sure if nether for reasons nor miracles nor reuelations then art thou sure only bicause thou thinkest thy selfe sure And so did Suenlkfeldius thinke him selfe sure of a right spirit vvhen he denyed all scriptures and vvould bee ruled only by the invvard spirit and yet hee for all his suernes vvas deceued and consequently so mayst thou bee thoughe thou thinke thy selfe assured And do not all heretiques thinke then selues to bee inspired vvith the right spirit As they therfore are deceued So mayst thou bee vnlesse thou haue some certaine rule and Iudge suche as the Churche is to acertaine thee of thy spirit If novve some infidel or atheist vvould deny the old and nevve testament to bee holy scripture hovve vvouldst thou conuince them vvhat a Catholike could saye for the proofe of scripture I haue allready declared I demaund therfore vvhat thou vvho takest vppon the to bee a reformed Christian couldst alleage for the authoritie of Scripture Vvouldst thou alleage the Churches definition or tradition or common coÌ„sent hee vvould saye Tushe tell mee not of Churche Tradition Fathers Councels all these by your ovvn confession maye erre and haue erred in other as great matters as this and therfore this can bee no sufficient vvarraunt Vvouldst thou saye that scripture giueth testimony of her selfe that shee is Scripture hee vvoulde aske thee vvheare and thou shouldst not bee able to quote the place if thou couldst yet hee vvould say that Scripture is not to bee beleeued in her ovvne cause and that as hee doubteth of scripture so hee doubteth vvhether it bee Scripture vv ch affirmethe these bookes to be Scriptur Vvouldst thou say that the phrase of scripture argueth it to bee god his ovvn vvord Hee vvould tell thee that hee vvill shevve thee as good phrases in Tullie Liuie other ê“phane vvriters And if thou shouldst saye that thy spirit assures thee that these bookes are of Gods ovvn indighting hee vvould laughe at thee and tell thee that Suenkfeldius by his spirit denyed all scripture and that hee hathe no more assuraunce of thy spirit then of his Yea hee vvill come vppon thee vvithe the coÌ„mon spirit of the Romain Churche and tell thee that if that spirit maye deceue as thou sayest it maye muche more may thy priuate spirit deceue thee and all that vvill bee so mad as to beleeue thee And so if thou contemne the authoritie of the Romain Churche thou shallt bee able to assure him no more of Scripture then of a Robin Hoods tale If the Churches authoritie then bee reiected as insufficient vvee haue no probable assuraunce of scripture and so vvee may iustly doubte least it bee but some Apocriphal vvriting vv ch hathe hetherto been called the vvord of God to keepe fooles in avve And if vvee may doubte of the bookes of Scripture vvee maye as iustly doubte of the conteÌ„tes and so the mysteries of the Trinitie and incarnation Christes life doctrine Passion death and resurrection may bee called in question and soe Christian religion falleth and seing that after an Apostasie from Christianitie vvee haue noe reason to imbrace Turcisnie or the Iudaicall ceremonies much lesse the superstitions of Paganes and Idolatours adevve all religion and vvelcome Atheisme And thus thou seest gentle reader hovve contempt of Scriptur must needs follovv the contempte of the Churches authoritie vvhich being layed a side vvee haue not so much as probable assuraunce of Scripture or Christian religion Vvherfore let vs holde faste vvith the Catholike Apostolike and Romaine Churche and let vs neuer linke our selues in religion vvith the reformers vvho like Chammes contemne their mother the Churche least vvee bee inforced to shake handes vvith Atheistes vvhose frendship vvee can not refuse if vvee breake amitie and league vvith the Romaine Churche as is most euidently demonstrated The fourth Chapter shevveth that in admitting some bookes of Scripture and reiecting others they open the gapp to contempt of all Scripture and religion Vve say commonly that a lyer had need to haue a good memorie for othervvise he being allvvayes ready to speake not as the truthe requireth but as he may best for the present serue his ovvn turne vvill bee in daunger to contradict him selfe and to varye in his ovvn tale for vvant of vvhich memorie the reformers do often eate their vvordes and goe from that vvhich before they stood vnto And amongest many other examples this may serue for one that they vvill needes receue scripture at the Romain Churches hand and for this point accompte her authoritie sufficient but their memorie is so shorte that forgetting them selues they vvill not accepte of the number of the bookes of scripture vvhich shee hathe deliuered vnto them althoughe they haue not any other vvarrauÌ„t of Scripture then they haue of the number of the bookes of Scripture vvhich is the Romain Churches authoritie I must therfore desire them better to remeÌ„ber them selues For if the Romaine Churche bee of sufficient credit to vvarraunt vs of Scripture vvhy is not her authoritie a sufficieÌ„t vvarraunt also for the nuÌ„ber of the bookes of Scripture Or if shee maye erre in the nuÌ„ber of the bookes of scripture she may erre also in scripture and so if they vvould remember them selues better and tubbe their brovves harder they vvould see plainly that ether they should take all or none of her bicause her authoritie is as sufficieÌ„t being one and the same to vvarraunt vs for the number of the bookes of Scripture as for scripture If they beleeue then that ther is scripture bicause shee
accustomed to figures vvhose vvholle lavve vvas figuratiue and they cā easilie conceue hovve thy maye eate thee spiritually by faithe bicause that is only to beleeue in Christe and the Messias vvhich thy disciples that stagger at these thy vvords do allready beleeue and all their forfathers haue longe since beleeued But Christe vvill giue them no suche easie ansvvere vvhich argevveth that hee spoake nether of figuratiue eating only nor of spirituall eating only but of reall eating of his flesh thoughe in a spirituall manner Vvhat then ansvverethe our blessed Sauiour vnto these afflicted people nothing at all more then vvhich allready hee hathe ansvvered but rather novve hee turneth to the tvvelue Apostles saying Vvhat vvill you therfore departe As if hee had sayed I haue told you a highe mysterie at vvhich many murmure many are scandalized and for vv ch many haue lefte mee also but I haue no other thīg to saye faithe is here required vvithout vvhich none can come to mee or my father none can beleeue this mysterie but they that vvill not captiuate their vnderstanding to the obedience of faithe let them goe but vvill you my tvvelue vvho are vsed to my parables and mysteries be gone also Sainct Peter ansvvereth for all tvvelue not knovvīg Iudas infidelitie vvhom not vvithstanding Christe calleth a deuil for the same Lord to vvhome shall vvee goe thou hast the vvordes of eternall life Out of this discourse I gather tvvoe thīges for my purpose first that the Ievves vnderstood Christe not of a figuratiue or spirituall eating by faithe bicause such eating could not haue scandalized them vvho vvere accustomed to spiritual eating nether vvould such meates haue gone against their stomake bicause figuratiue dishes vvere their ordinarie fare Secondly I gather that Christe meant not figuratiue or spiritual eating only but sacramentall and reall eating For if hee had meant so hee noe doubte vvould haue explicated him selfe to take avvay all occasion of offence and scandall vvhich they conceued bicause they vnderstood him of reall eating as is proued or if Caluin vvill needs haue it that Christe meant only figuratiue and spirituall eating hee must needes say vvith all that christe vvas most cruel and peremptorie and that hee endeuoured rather to deceue soules then to saue them to blinde them rather thē to illuminate them vvhoe thoughe he perceiued that they vnderstood him of his fleshe vvhich scandalized them yet vvould not vouchsafe to tell them that hee meant only a figuratiue and spirituall eating that so vvith a vvord hee might haue taken a vvaye the scandall taught them the truthe and giuen the deceued soules satisfaction My second argument Mat. 26. Mar. 14. Lu◠22. 1. Cor. 11. shal be deduced out of the vvords of our Sauiour vvhich hee vsed in the institution of this Sacrament This is my body this is my bloud or this is the Chalice of my bloud Vvhat could hee haue sayed more plainly Tel me Caluin if Christe vvould haue giuen vs to vnderstand that hee meant to giue vs no bare figure but his true body vvhat playner vvords could hee haue vsed hee might haue sayed sayeth Caluin This is my true bodye but might not yet Caluin haue vsed his ordinarie glosse and haue sayed that hee ment only to saye that it is the true figure of his body or the figure of his true body And I demaund of Caluin vvhether Christe vvas able to turne bread in to his body as before hee had turned vvater into vvine and multiplied the loaues and fishes If hee saye hee could not Io 2. Io. 6. I aske vvhy If hee ansvvere bicause it seemeth impossible I must needes tell him that he taketh much vppon him in confining God his povver vvithin the narrovv compasse of his shalovv head as thoughe God could do iuste as much as Caluin can conceue but no more All the ancient fathers thoughe they could not conceue this mysterie yet bicause Christe calleth that vvhich vvas in his handes his body do confesse that Christ vvas able to do it bicause they knevv hee could doe more then they could conceue And vvhy could hee not do this as vvell as hee hathe done the like speake Caluin and tell vs vvhere lyeth the difficultie vvhich maketh thee vvith Iudas and the Capharnaites to thinke that Christe can not giue vs his body reallye ether thy reason is bicause hee can not turne bread into a mans bodye and vvhy I pray the can he not as vvell turne one thing into another as create a thing of nothing Vvhy can he not turne bread into his body and vvine into his blood Io. 2. Exod. 2. Psal 77. Exod 7. vvho turned vvater into vvine a rodde into a serpent and a serpent into a rodde and a rocke into vvater Yea he that turned vvater into bloud can he not turne vvine into bloud Or else the reason is bicause a mans body can not bee in so litle a roome as is a litle hoste or a litle peece of the same And vvhy can hee not make a great bodye to bee in a litle roome as hee can make tvvoe bodyes by penetration Mat. 1.2 Mar. 16. Lu. 24. to bee in one roome vvithout enlarging the place vvhich hee did vvhen by penetration hee issued out of the virgins vvomb vvithout breaking her virginal closett and vvhen hee came out of his graue vvithout remouing the stone entered into his disciples the dore being shut and passed thoroughe all the heauens in his Ascension vvithout diuision of those incorruptible bodyes or else the reasō is bicause one body cā not bee in diuerse places And vvhy maye not one body bee in diuers places as vvel as diuerse bodyes by penetration vvere in one place in his natiuitie and resurrection in his entraunce into the hovvse vvhere his disciples vvere and in his ascension into heauen and aboue all the heauens Breefly it is noe more repugnaunt for a body to bee in a litle roome or in diuerse places at once then for a mans body to stand vpirght vppon the vvater and not to sinke Mat. 14.4 Reg. 6. as Christes and saint Peters bodyes did or for a heauy body to ascend in the vvater as the head of a hatcher did nether is it more impossible for a body to occupie more place then the ovvne quantitie is then for a body to liue a longer age then nature vvill afforde yet Exechias liued longer and Elias and Henoch are as yet liuing But Caluin vvill saye that it is noe more necessarie to vnderstād Christe really in these vvordes this is my body then in diuerse others in vvhich hee sayeth I ame the dore I ame the vine or in those Christe vvas the rocke or in those behold the lambe of God But by Caluins leaue ther is much more reason vvhy vve should vnderstand Christe really in those vvorde This is my body then in the other vvordes alleaged For vvhen Christe sayed This is my body hee made his laste vvill and testament at vvhich
coÌ„teÌ„ned Li. 2. doct Christ c. 6. knovvledg hardly gotteÌ„ is highly priced And therfore as S. Austine noteth the holy ghost in scripture hath prouided easie things to satisfie our honger obscure places also to take avvay lothsomnes Bicause our vnderstaÌ„ding vvith easie things only vvould be soone cloyed vvith obscuritie only vvould easilie be deterred Thirdly this difficulcie imprinteth in our memorie the vvord of God more deeply For as the iroÌ„ is more harde to receue impression then vvax or vvater yet keepeth it more firmly so that vvhich vve learn hardly vve forget not easilie Fourthly it controleth our high-clyming and deep searching vvittes maketâ— vs to acknovvledge the vveaknes of our intellectuall eye-sight vvhich if it bee so dim ne that it can noe more susteyne the blazing spleÌ„dour of naturall verities theÌ„ can the night-crovves eyes the beames of the sonne much lessâ— can it behold vnlesse it be by a glimse and glimmering the splendent rayes of supernaturall verities revealed throughe the darke veale of holy scripture Fiftly this difficultie increaseth merit and deserte vvhen so constantly vvee beleeue those verities vvhich in scripture are rather vealed them reuealed Sixthly this difficultie preserueth scripture from prophanation and is the cause vvhy euerie one can not babble of scripture as they do of easie thinges and as the heretiques of this tyme do bicause they imagin scripture to be easie Seauenthly it hides our sacred mysteries froÌ„ ê“phane infidells vvhoe are noe more vvorthy of this diuine knovvledge then are the beastly svvine of preciouse pearles Orig. li. 1. in Leâ—it Eightly as Cirill or rather Origen very vvell obserueth these obscure phrases and figures vvherin the diuine veritie is cladde are as it vvere a seemly habit vvhich graceth the vvorde of God and makes it seeme the better vnto our vveakish eyes For more are vve delighted to see the veritie of the sacred Eucharist vnder the figure of Manna and of the Sacrament of Baptisme in that shadovve of the redde sea then if vve savve the same sett forth to ourvevve in bare vvordes though neuer so playn But novve let vs see vvhat our ghospellers can saye to this experience and reason by vvhich I haue proued scriptures to bee hard and difficile It is true sayeth Luther scriptures are in many places harde but vvhere they treat of thinges necessarie to saluation there are they playn and perspicuouse Is it true Luther that so me partes of scripture are harde Supra then must thou eate that vvorde of thine in vvhich thou sayedst Ego de tota scriptura dico nullam eius partem obscuram dici volo I say of all scripture I vvill haue no part of it called obscure And vvilt thou stand to it that vvhere scripture treateth of thinges necessarie to saluation ther it is plain and easie I aske then of thee vvhether the doctrine of Baptisme bee not necessarie to saluation And if thou say yea then is some parte of scripture vvhich treateth of thinges necessarie harde and difficile for othervvise Caluine vvould neuer haue cauilled so much about those vvordes of Christ Io. â— Vnlesse a man be borne agan of vvater and the holy ghoste Is not the doctrine of the blessed Sacrament necessary to bee beleeued And yet vvho seeth not hovv many diuerse expositions the ghospellers haue deuised vppon those fevv vvords Mat. 26. Luc. 22. This is my bodie Is not the doctrine of iustification necessarie And yet it is so obscurely set dovvn in scripture that Osiander a voucheth Ex Bol to 3. l. 3. l. 2. de Iustif initio that amongest the confessionistes there are tvveÌ„tie different opinions about the formall cause of iustificatioÌ„ and euery one is deduced out of scripture At least they vvill graunt mee that the doctrine and fayth of the blessed Trinitie and of Christes diuinitie and humanitie is of necessitie to bee beleeued yet the Ebionites Arrianes Nestorians Eutichians Valentinians Monothelites and Appollinaristes vvho helde diuerse heresies concerning the Trinitie and IncarnatioÌ„ proued theÌ„ all to their thinking out of scripture Vvhich is a signe that scripture is not easie for vvher al is playne all men commonly aggree and if scripture vvhere it speaketh of those mysteries vvere perspicuouse they vvould neuer haue banguered so grossely in expounding them But rather then my aduersarie vvill stand out he vvill bee content to play smalle play If sayeth hee thou bee a good GraÌ„marian all vvill seeme easie vnto thee And vvas not I pray thee S. Austin vvho read Rhetorike in Millan vvas not S. HieroÌ„vvhoe vvas excellent in all the three tongues a Grammarian They vvere They vvere and yet they coÌ„fessed as I haue declared that scriptures vvere full of difficultie Yea in England our ministers haue the Bible in English and so haue no need of any helpe of Grammer and yet can they not aggree about the scriptures meaning Yea in all sciences it is one thing to be a grammarian another thing to attayn to the knovvledg of the science for many a school maister in England can constrevv Aristotle vvhich yet can not vnderstand him and if grammer vvere sufficieÌ„t then after grammer vvee should need no studie nether in diuinitie nor philosophie nor any other science And to vse no other argument then experiens let our GraÌ„marians in Ingland after they haue constrevved the psalmes tell me vvether they do yet vnderstand the psalmes But my aduersary vvill shevv that hee is not tongue tyed and therfore vvill not bee put to silence If sayeth hee you confer one place vvith another one vvill explicate another This is another starting hole vvhich hee hath found out But this also is but a poore shifte For although one place conferred vvith another many tymes giueth a great light to both yet doth it not so allvvayes fall out For diuerse haue conferred the same places and yet haue gathered diuerse meaninges yea somtymes conference of places augmenteth the difficultie and maketh a shovv of contradiction vvhich before appeared not Novv gentle reader thou vvouldst think that this man vvere satisfied or else that his mouth vvere stopped but yet he desireth one ansvvere more and if that vvill not serue he vvill ether yeeld or hold his peace If you pray to God sayeth he to illuminate you he vvill reveal the meaning of scripture vnto you or if you haue the spirit be not carnall but spirituall or if you be praedestinate you shall finde all as playne in scripture as the kinges high vvay This ansvvere is so poore that it vvell argueth that our aduersarie is put to an harde shift and to a last reply bicause in this ansvvere hee declareth ignotum per ignotius an vnknovven thing by that vvhich is more vnknovven As for example I vvould haue him to assure vs vvhether that vvee expound scripture rightly or vvrongly hee telleth vs that if vve praye as vve ought to do or if vvee bee of the electe or if vvee bee spirituall
infant from his mothers pappes shall delight disport him self ouer the Aspes hole vvithout receiuing harme That is such peace shall be in the Church that the children of Christes Church shall liue quietly vvith those vvho before they receiued Christian fayeth by heresies infidelitie or poysoning manners â— 2. like serpents infected others For as in the Arke of Noe those beasts vvhich vvere by nature sauage so long as they vvere in the Arke forgot all crueltie and liued vvith the rest most quietly so hovv soeuer men before their incorporation and admission into the Church of Christe vvere barbarouse in manners and mutinouse in opinions yet vvhen they are once made members of the peaceble kingdoÌ„ of Christs Church they lay a side all sectes and factions and liue quietly together at least in matters of fayth and religion Vvherby it plainly appeareth that in the Church of Christe is peace and vnitie in religion Vvhich the Apostle also insinuateth in those vvords 〈…〉 Being carrefall to keep vnitie of fayth in the band of peace as you are called in one hope of your vocation one body and one spirit one fayth one baptisme one god father of all By vvhich wordes vve are taught that as there is one God one heaueÌ„ one baptisme so is there but one faithe that they are the true chri stianes vv ch conspire in the same And the reason herof is bicause the truthe is one neuer disagreeing froÌ„ it selfe lyes are many mutable and contrarie and therfore seing that the Churche is the piller of truth 1. Tim. 3. it must needs follovv that vvhere the Church is ther is vnitie bicause the truth in vvhich the members of the Churche aggree is but one I vvill not deny but that the Church consisteth of diuers nations but yet they are so liÌ„ked in one fayth that in Christ Iesu there is no distinction betvvixte the Barbarous and Grecian Rom 10. nor betvvene Ievv and Gentile and although these diuers nations speake diuers languages yet as Ireneus noteth these diuers tongues profess one fayth l. 1. câ—nt her c. 3. I graunt also that in the Church there are diuers functions and dignities for there are Popes Patriarchs Primates Archbishops Bishops Eph. 4. and so forthe and from them the state of the laitie is distincte and subiect to them but these diuers orders make one Hierarchie I confess like vvise that in the Church there are diuers states and orders of religiouse as of Benedictins Dominicanes Austins Bernardins Franciscanes Iesuits yet these diuers members make one body all linked vnder one head Christ Iesus by one fayth and religion This vnitie peace and aggreement in one fayth and religion vvhich is to be seen in the Church militaunt in earth seemeth to me more admirable then that of the Church triumphaunt in heauen And the reason is bicause the inhabitaunts of that happy kingdome behold God face to face and see most euideÌ„tly that vvhich vvee beleeue only and see not at all and so their aggreement in vnderstanding is not so straunge bicause the euidence of the verities vvhich they see enclines them to one assent For as the philosopher sayeth the vnderstanding of it selfe is prone to giue asseÌ„t vnto veritie and truth vvhen it is euidently proposed vvhich is the cause vvhy in things vvhich are euident all men are of the same opinion and therfore to this propositioÌ„ The vvholle is greater then the halfe all men aggree but about the creation of the vvorld the immortalitie of the soule the felicitie of man the substaunce of the heauens and such like things vvhich are not so euideÌ„t there haue beene great disputes and contentions vvhence hath risen that diuersitie also of the sectes of Platonists Peripateticks Stoicks Epicureans and such like Vvherfore seing that the happy inhabitaunts of heauen doe see euidently the diuine nature all the mysteries vvhich vvee only beleeue I meruayle not that they all aggree in one opinion bicause the euidence of these things moues them to to one assent But that so many Christians of so diuerse countries and tymes so diuersly affected and disposed should aggree in one fayth and opinioÌ„ and thinke and beleeue the same of all the mysteries of Christian religion vvhich they see not this seemeth to me most admirable and so straung that I must needs saye Exod â— digitus Des hic The finger of God is in this matter and he it is that is the cause of this peace vnitie Scotus q. 2. prologi and aggreement For seing that the euidence of our mysteries causeth not this aggreement and that it can not be the deuill vvho thus linketh their vnderstandings bicause this religion in all points is repugnant to him and his designements it must needs be God vvho inspiring into these diuerse nations and natures one light of faythe makes them all to conspire in one beleef and opinion And therfore sayeth Tertulian Nullus inter multos euentus vnus est exitus l. praesc 28. errare non possunt qui ita in vnum conspirant Ther is not one end emongest many chaunces they can not erre vvho thus aggree in one Thus vve proue the translatioÌ„ of the septuagint to be of God Iustinus oraet paraen ad geÌ„t bicause those diuers vvriters being placed in diuers Celles and forbidden to conferr could neuer haue so aggreed in the translation of the Bible out of Hebrevv into Greeke as if all their translations had been copied out of one had nor God directed their vnderstandings and inspired them a like Sithe then amongest the Catholikes only this vnitie is to be found they only are the true Churche to vvhich Christe hath bequeathed this peace and vnitie and they only are conformable to the primatiue Churche planted by Christe and his Apostles Act. 4. for then the Christian vvorld vvas of one hart and mynde And for as much as amoÌ„gest the nevv Christians of this age there is nothing but vvrangling and dissension and that in principal matters of religion their Church is the Synagogue of Satan and they no members of Christs Church but heretikes apostataes and members cut of for by this marke of dissension the ancient heretikes vvere euer knovven and discried to be heretikes Simon Magus the first famous Arch-heretike beganne a secte but it remained not one for any tyme but by and by degenerated into many and from the Simonians proceeded the Menandrians Saturninians Basilidians CarpocratiaÌ„s and from them vvere descended the Gnosticks From Cerinthus spronge the vnappy branches of the Ebionits Marcionits Cerdonists and such like The Arians vvere no soner hatched but they vvere by and by diuided into Aetians Eudoxians EunomiaÌ„â— and diuers others So variable they vvere l. 2. c 12. that Socrates reporteth that they changed their Creed and forme of beleef noe less then nine tymes The Donatistes likevvise vvere by and by parted into Rogatists Maximinianists and CircumcellioÌ„s The Nestorians vvere seuered into
hovv like vnto this hovvse of God vvhich is the hovvse of prayer our Reformers Sinagogue is In moste places they haue no prayer at all on vvorking dayes and on holy dayes vvhich novv they haue brought to a lesse number bicause they celebrate fevve Saintes dayes they speÌ„d all the tyme that they are in the Church in yelling out a Geneua Psalme to vvhich they adde a Sermon and generally in Ingland novv adayes you shall finde fevve that vse any priuate prayer in their Chambers but as dogges go to their Kennell so theye goe to bedd and so they rise in the morning shaking or stretching them selues but neuer bovving knee noe nor opening mouthe nor harte in prayer In so much that vvheÌ„ one of our Catholike Preests in his Inne in London vvas found by the chamberlaine Kneeling by his bed side to say his deuotions proclamation vvas by and by made that hee vvas a Preeste and a traitour for then in Ingland they vvere all one as if theyr ovvne consciences had accused them that prayer is noe signe of a man of their religion And truly this conteÌ„pte of prayer amongest them is not to be blamed by their preachers bicause it is moste conformable to their doctrine For first they saye that prayer meriteth no revvard at Gods hands Cal. l. â— Inst c. â—0 Melanct. tit de procat Secondly they auouch that it can not make the least satisfactioÌ„ for the least sinne in the vvorld Vvhy then should vve vveare our hose out in the knees vvith praying if prayer nether satisfieth nor meriteth any thing at Gods hands Truly if vvee vveare our hose out in the Knees vve lose more then vve gette See the seueÌ„th booke if this doctrine be true Thirdly Caluine auoucheth that the iustifying faithe is a firme full assuraunce that vve are electe and iuste by Christes iustice seing that faith is a necessarie disposition to prayer for as sainct Paule sayeth hovv shall they pray and call vppon him Râ—m 1â— in vvhom they beleeue not it follovveth that before vve settle our selues to prayer vve must firmely beleeue that vve are iuste that our sinnes are forgiuen Vvhence I gather these conclusions The first is that in vaine the faithfull man prayethe for iustification or remission of sinnes bicause before he prayeth his sinnes are forgiuen and he is iustified or else his full assured faithe is a lying and deceiptfull faithe The second is that noe faithfull man can pray for iustification or remission of sinnes vnlesse he vvill be an infidel and forsake his faithe by praying For he is bouÌ„d by Caluin to beleeue assuredly that his sinnes are forgiuen bicause this is his iustifying faith and if he stagger or doubt he is an infidell bicause he hathe not the right faithe vvhence it follovvethe that in praying for remission of sinnes he loseth faithe bicause in that hee prayeth hee shevvethe that hee hathe not that assuraunce for vvho vvill pray for that vvhich he is assured of allready Or if hee praye it is an argument that ether hee thinkes that hee hathe not the thing for vvhich he prayethe or that he doubteth thereof or that hee fearethe of vv ch euery one is sufficieÌ„t to make a man an infidel in Caluins opinion bicause they despoile him of that assured faithe The third coÌ„clusion is that he caÌ„not pray at all for remissioÌ„ of sinnes vvould he neuer so faine euen vvith losse of his faithe For as if I be in good health assure my selfe of the same I caÌ„ not pray for healthe thoughe I may pray for coÌ„tinuauÌ„ce of it so if before I pray I be assured that my sinnes be forgiuen though I may vvith lippes yet vvith harte I caÌ„ not praye that God vvould forgiue me if I could in vaine should I pray for that vv ch I haue allready The fourth is that no faithfull maÌ„ can praye for eternall blisse in heauen for if before I pray I must haue faithe as saint Paule sayeth that I must and if faithe be a full assuraunce that I ame not only iuste Rom. 1â— but also elected and chosen to be one of the Citizens of heauen I can not vvith harte pray that I may be receiued into heauen Vvell I may praye that speedilie God vvill take me to him and his glorie bicause I ame not sure vvhen shall be the tyme at vvhich he vvill calle me but to praye absolutelie to bee admitted vnto God his glorie and Kingdome I can not possibly bicause by Caluins faithe I ame allready assured of this kingdome glorie Iâ—â— â— But Caluin vvill obiecte against vs that sainct Iames biddes vs to praye in faithe and confidence nothing doubting or staggering I graunt him therfore that vvee must beleeue that God can helpe hope also that hee vvill helpe and so vvee muste not praye doubting but yet vve may and muste praye betvvixte feare and hope For if I hope not but dispayre of obteyning I haue no cause to pray and if I doubte of Gods mercie I doe him iniurie yet if I be cock sure I can not praye and therfore I must feare the vvorste and yer pray for the best â—ee the soueÌ„th booke Moreouer Caluin telleth vs that the iustifying faithe assurethe vs not only of presente but also of future iustice that is acertainethe vs not only that vvee are novve at this present iuste but also that vve shall perseuer vnto the ende vvhence it follovveth that vve can not pray to God for perseueraunce in grace or that hee vvill so assiste vs that noe tentation of the deuill insurrection of the flesh or allurement of the vvorld giue vs the foyle or falle See the same booke bicause by faithe vvee are assured of our staÌ„ding He auoucheth also that sinne hath so vveakened mans nature that he can not vvith all the grace that Christe hathe giuen resiste any tentation Vvhence ensevveth also that he can not pray not to be ledde into tentatioÌ„ that is not to be permitted to yeeld to any tentation bicause he is assured by Caluins doctrine that he caÌ„not but yeeld if he once be teÌ„pted And although these tvvo laste pointes seeme contradictorie bicause the one sayethe that a faithfull maÌ„ can not fall from iustice the other sayeth that he can not but yeeld to sinne and tentation vvhich is the falle of the soule yet Caluin hathe avvay to auoide this contradiction bicause saieth he thoughe a faithfull man yeeld to tentation yet God imputes not it as sinne bicause hee is faithfull and so sayeth hee a faithfull man is assured that he can not fall and then saye I that I ame assured that hee can not praye that hee may stand and not fall by tentation He is also of opinion that the beste vvorkes of a iust maÌ„ are so vncleane that they are mortall sinnes vv ch if it bee true then can vve not pray that Gods name be hallovved and sanctified in vs that is in our vvorkes bicause
hee is our God novve that these three are one God sainct Ihon vvill acertaine vs for sayeth he three ther are vvhich giue testimonie in heauen the father the vvord I. Io. 5. and the holy ghoste and these three are one No lesse pregnaunte proofes doth holy vvrit afforde vs for the incarnation in vv ch mysterie vve confess one diuine persone Christe Iesus to bee true God and man And first let the father speake for his sonne Mat. 3. This is my beloued sonne in vvhom I haue taken great pleasure Secondly let the disciple speake for his master cap. 18. thou art the sonne of the liuing God Let another disciple and no other then hee vvhome Iesus loued bicause hee loued tell vs his opinion in this point Io. ◠hee sayeth that in the beginning vvas the vvord and that the vvord vvas vvith God yea vvas God and after vvards hee sayeth that this vvord vvas made fleshe that is became man Let Christ him selfe bee credited also in this matter bicause hee is the truthe vvhen the Ievves told him that hee had not yet 50. Io. 8. yeares of age and therfore could not see Abrahame he ansvvered that hee vvas before Abraham and yet the same Christe is called by saint Mathevve Mat. 1. the sonne of Abrahame vvhich must needs argue tvvoe natures in one person of Christe the one diuine in respect of vvhich hee vvas before Abraham the other humaine by vvhich hee vvas after Abrahame as the sonne is after the father and so the selfe same person is God and man and that man Iesus that liued in earth and conuersed amongest vs is the naturall sonne of God the vvorde of God is the vvorde Incarnate vvho in respecte of his diuinitie vvas before Abrahame but in respect of his humain nature vvas longe after him Novv as cōcerning the third mysterie if I bring not as plaine texte for it as can be brought for the others I vvill yeeld the bucklers and graunt the victorie vnto my aduersarie But to auoid multitude of allegations I vvill make choise of tvvoe places only vv ch seeme to mee to bee the plainest And the first shal bee taken out of the Sixt of saint Ihon Io. 6. vvhich Chapter althoughe of some it bee expounded only of Spirituall eating of Christe yet by the common consent of Interpretours it speaketh not only of a spirituall but also of a Sacramentall and reall eating as shall be made moste manifeste For first our sauiour Christe to dispose them to a firme beleefe of this mysterie made such a multiplication and increase of fiue barley loaues tvvo fishes that hee fed and filled about fiue thousand persons thervvith and that so sufficiently that the fragmentes of the banquet vvere as much as the vvholle feast For if hee could make so much of a litle vvhy can hee not turne bread and vvine into his bodye and if hee could vvithout diminution of the feast satisfie so many vvhy may hee not feed vs all vvith his body vvithout diuision or diminution of the same And if after that fiue thousand had eaten their fill of the loaues and fishes the fragmentes and reliques vv ch they lefte vvere as muche as the feast vvith vv ch they vvere filled vvhy should it seeme impossible that Christes bodye should bee eaten of vs and yet remaine in the pix or Altar or that after that the communicantes haue receued it the Reliques vvhich they leaue should remaine still as great as the vvholle banquet vvas Secondly after that this miracle vvas vvrought bicause there vvas a great aggreemēr betvvixte it the blessed Sacrament thus hee taketh the occasion to discourse vvith them of it and to induce them to the beleefe of the same Amen Amē I say to you you seeke me not bicause You haue seen signes but bicause you did eate of the loaues and vvere filled so svvet a tast had that miraculous banquet and such contentmēt it gaue thoughe of it selfe it vvas meane that they follovved him for the good cheare hee made them but sayeth Christe vvorke not the meat that perisheth but that vvhich endureth to life euerlasting vvhich the sonne of man vvill giue you They ansvvered vvhat shall vvee do that vvee may vvorke the vvorkes of God This is the vvorke of God sayeth Christe that you beleeue in him vvhō he hathe sent Vvhat signe sayed they doest thou for vvhich vve should beleeue thee Our fathers did eate manna in the desert and God gaue them bread from heauen to eate Here Christe beginneth to close vvith them and to enter in to his intended discourse of the blessed sacrament True sayeth Christe but Moyses gaue you not that bread but my father only hath the giuing of bread from heauen Lord sayed they giue vs alvvayes this bread Iesus ansvvered I ame the bread of life At vv ch the Ievves murmured bicause they vnderstood him not And yet most fitly is he called the bread of life for first in Scripture all that nourisheth is called bread vvherfore seing that Christe is the food of our soule vvell is hee called bread and not vvhatsoeuer bread but the bread of life to distinguish him from common bread Secondly in scriptures vvhen one thing is chaunged into another that into vvhich the chaunge is made taketh the name of the thinge chaunged So the serpēt into vvhich Aarons rodd vvas chaunged is called a rodde Exod. 7. bicause it vvas made of a rodde vvherfore bicause bread vvas to be changed into Christes bodye and blood vvell is hee called bread Thirdly bicause his body vvas to bee couered vvith the formes of bread it is called bread bicause it hath the shevve and forme of bread Gen. 49. and for this cause his blood is called vvine and the blood of the grape bicause it vvas to be inuested as it vvere vvith the accidentes of vvine in the same blessed Sacrament But not vvithstanding the Ievves murmuration Christe vvill not eate his vvord but againe he repeateth it I ame the bread of life your fathers did eate manna in the desert and they dyed this is the bread that descended from heauen that if a man eate of it he dye not And I sayeth hee ame this liuing bread that came from heauen of vvhich hee that eateth shall liue for euer and the bread that I vvill giue is my fels he for the life of the vvorld Novve hee speaketh his mynde plainly and so plainly that he compareth the figure vvith the veritie manna vvith his bread of the blessed Sacrament and giues the preminence to the veritie for sayeth hee your fathers did eate of manna and yet dyed but my māna is a more soueraine viande bicause vvho soeuer eateth of it shall liue for euer Novv if it bee true that the blessed Euchariste is only a signe of Christ and his body and blood then I demaund of our aduersaries vvith vvhat shevve of truthe Christe could preferre it before manna Vvhy should Christes bread giue life
after his resurrection he appointed saint Peter his vice-gerent in earth that still the Churche might haue a visible iudge to vvhom she might repayer in all her difficulties Io. 21. For after his resurrection he appeareth to his Apostles and singling out sainct Peter from the rest he demaundeth of him three tymes not only vvhether he loued him but also vvhether more then the rest and finding in deed that he did so and that consequeÌ„tly he vvas the fittest for the cheefest thing in a pastour is loue he maketh choise of him before the rest and comitetth vnto him the charge of his sheep in so ample manner that he excepteth none but giueth him authoritie ouer all both lambes and sheepe that is lesser and greater Christianes euen Apostles Bishops vvho all must acknovvledge Peter for their pastour if they vvill be the sheep of Christ For as sainct Bernard noteth l. de consid vvhere ther is no distinction there is no exception And seing that after sainct Peters death the Church hath noe lesse need of a visible pastour then before it had as Christe left him for his vicegerent soe in him did he appoint a coÌ„tinuall succession of his successours that the Church might allvvayes be prouided of a visible pastour And therfore as bishops are the successours of the other Apostles so some one must succeed sainct Peter and must haue that superioritie ouer other Bishops vvhich sainct Peter had ouer the Apostles And truly to omitt other proofes noe man more likely to be this man then the Bishop of Rome For in the Sea of Rome saint Peter did last of all reside there he dyed and there before his death he appointed Clemens vvho refusing Linus succeeded and after him Cletus after him Anacletus after him Clemens and so forth euen vnto ClemeÌ„t the eight vvho novv in Rome residing ruleth the Churche not only of Rome but of all the christian vvorld Vverfore the Bishops of this Sea vvere euer called the vicars of Christ and successours of sainct Peter they haue euer called generall Councells and confirmed the same they made generall lavves to vvhich all bishopsyea all Christians acknovvledged themselues bounde and obliged they haue excommunicated Bishops and Emperours vvhersoeuer they liued thinking none that are Christianes to bee out of their iurisdiction they haue taken appellations from all partes and shevved them selues in all these actioÌ„s supreme pastours not of Rome only but of all the vvorld and yet vvere neuer counted vsurpers and therfore sithence that saint Peter must haue a successour and that needs ther must be one visible Iudge vnder Christe to vvhom in all doubtes vve must repayr the Pope of Rome is likest to be hee or else if any one be more like then let the aduersarie name him And if they name any other but him I vvill auouch that the Church hathe been vvithout an head these 1600. yeares for all this vvhile neuer any executed that office but hee S. Hierom I ame suer tooke the Bishop of Rome to be the man for he in a doubte and controuersie of the highe mystery of the Trinity flyeth vnto Damasus Bishop of Rome Epistolâ— ad Dam. not that he vvas learneder then sainct Hierom but bicause he Knevv that for sainct Peter consequently for his successours Christe prayed that he might not erre Luc. 22. but rather confirm his bretheru A pastore sayeth he praesidium ouis flagito Of my pastour I demaund the helpe devv to a sheep Novv then let our nevv Christianes if they be the Church of Christ vvhich euer had a visible head tell vs vvho is their supreme Iudge and pastour They vvill saye peradueâ—tur that Christ him self is their Iudge and pastour and that they need no other bicause as he planted his Church so still he ruleth the same But this shifte vvill not serue the turne for Christe novve conuerseth not visibly amongest vs and so beside him the visible Church must haue a visible head as hether to she hath euerhad And altoughe Christe still remayneth our highe preest Io. 10. doctour and pastour yet he offerreth not sacrifices immediatly but only by his vnderpreestes nether doth he teach vs by his ovvne voice Ephes 4. or reuelations but by doctours vvhom Sainct Paule sayeth hee hath appointed nether doth he feed vs by his ovvne hand but by the hande of inferiour pastours vvho minister his Sacramentes vnto vs and deliuer his vvorde in the true meaning by vvhich the soule liueth Mat. 4. Vvherfore besids him the Church being a visible body must haue a visible head else vve may say of it as once Epaminondas sayed of a great armie vv ch vvanted a Generall Video pulcherimam bestiam sed sine capite I see a very fayre beast but vvithout a head And the reason herof is bicause a head and Iudge in the Church is necessary to decide controuersies in religion vvhich arise all most euery age yea â—ome tymes often tymes in the same age sith then vve can not novv haue accesse to Christ beside him vve must haue a visible Iudge vvhich Christe him selfe vvell knovveing presently after he had left vs appointed S. Peter as his vicegerent as is all ready proued I demaund then of all the professours of this nevv religion especially of them in Ingland vvho is their Iudge in controuerlies of religion They can not say that Scripture is this Iudge bicause scripture is but a vvritteÌ„ lavv vv ch can not speak nor interpret her selfe and therfore if the controuersie bee vvhich is scripture or vvhat is the meaning of it scripture can giue noe senteÌ„ce yea I haue demonstrated in the second Chapter that bare scripture is no sufficient Iudge in any matter of religion Suprâ— They can not alleage the spirit to bee this Iudge as is euidently proued in the third Chapter nether vvill they confess that the Pope fathers or councels are this Iudge and if they vvould all they vvould condemne them as is declared in the fourth Chapter Peraduenture they vvil be Iudged by their founders Luther Caluin and such others But first these aggreed not nether one vvith another nether vvith them selues for vvhat one affirmeth another denyeth and vvhat one of them taught one yeare he corrected the next but and if they had aggreed yet vvere they no sufficient Iudges bicause they can not proue their mission as is proued in the first Chapter and so are not to be admitted for lavvfull Iudges vnlesse vve vvill admitt also all false prophets Vvho theÌ„ is this Iudge to vvhom in controuersies they repayr and by vvhose iudgement they square out theyr religion They vvil say percâ—â—â—nce that the Prince is this Iudge But this is as vnlikely and as flatte against scripture and practise of the Churche as any thing can be And although her Maiestie of late memorie and her Father before her did chaleng as devv vnto them authoritie in cause Ecclesiasticall of vvhich I dispute not at this tyme
yet I am sure they vvould not entermeddle in matters of religion to giue sentence vvhat is the meaning of scripture vvhich bookes are canonicall and vvhat opinions are hereticall and contrary vnto god his vvord no more then they vvould entermedle in ministring of Sacramēts or preachīg of Gods vvord For they knevve full vvell vvhat Iosaphat that good king sayed ◠par 19. to vvit that Amarias the high preest vvas to rule in matters of religion and Captain Zabadias to menage matters belonging to the Kings office And ozias may be a sufficient example vnto all princes ◠par 26. vvho vvas stricken vvith a leprie for vsurping the preests office in incensing Vve read in deed that Christ commaunded Saint Peter to feed his sheepe and to gouerne his Church Io. 21. Act. 2◠Ephes 4. preests also and pastours haue the same charge committed vnto them yea the prophet Isaie sayeth that Princes are Nurces furtherers and fauourers and defenders of the Church Is 49.38.60 but he neuer calles them rulers of the Church nor Iudges in religion Vvherfore saint Ambrose Bishop of Milā vvriting to his sister sayeth that he told Valentinian the Emperour vvhat belonged to his office in these vvordles Ep. 13. Trouble not they self O Emperour as to thinke that thou hast any Imperiall right to meddle in diuine matters Extolle not they felf but if thou vvilt raygne longe be thou subiect to god It is vvriten giue to god vvhich is belonging to god and to Caesar vvhich belongeth to Caesar Vnto the Emperour pallaces appertain vnto the preest Churches The charge of the publique vvalles is commited to thee but not of sacred and holy things A sentence vvorthy to be set in a tablet of gold and to hange about a Princes neck And truly if Princes vvere Iudges of religion vve must chaunge religion at their pleasures and so vve should haue allmost as many religions as Princes Much lesse can the parlament be Iudge in religion for that cōsisteth of temporall men and although in Englād the lordes spirituall are ioyned vvith the temporall yet are they all ruled by the prince And vvher I pray you doth scripture vvarraunt vs that the parlament is our Iudge in matters of religion yea vve see that parlamentes varye in religion and so they can giue noe certain sentence for religion In Fraunce the Parlament is Catholike and is content to be subiect to the Pope and in no vvise vvill meddle vvith matters of religion In King Henries tyme the eight of that name the parlament enacted six Catholike articles In King Edvvards tyme the parlament allovved of another religion in Queen Maries tyme of another and in Queen Elizabethes tyme of another If then the same man had liued in all these princes tyme as many haue doone then if the Parlament be Iudge he must in cōscience thoughe religion be but one haue chaunged fovvre tymes his religiō else had he been fovvre tymes an heretike and as often traytour Yea I thinke if the parlament vvere demaunded to define vvhich bookes of scripture are canonicall and vvhich is the true meaning they vvould ansvvere that such matters belonge not vnto them But they vvill ansvver that the parlament is Iudge vvhen it is conformable to scripture as it is at this present but vvas not in Queen Maries tyme. Thus they may ansvver but vvith hovve litle reason it vvill easily appeare For ether the parlament precisely or the parlamēt aggreeing vvith scripture is this Iudge If they graūt me the first then must vve in conscience chaunge religion as often as the parlamēt chaungeth decrees If they graunt only the second then is the parlament noe infallible Iudge yea no Iudge at all for yet vve must haue a Iudge to Iudge the parlament and to determine vvhen the parlament follovveth the vvord of God else shall vve neuer be satisfyed And vvho I pray you is this Iudge Novve I see not vvhom they can name vnless it be my lord of Canterbury or the ministerie of England or of all countries vvhere their religion florisheth But then I demaund of them first vvhere they read in Scripture that their Clergie is an infallible Iudge in matters of religion They vvill say that the scripture commaundes vs to giue credit to our pastours True but if I deny that they are true pastours they can not proue them selues to be soe bicause they can not proue their mission as in the first chapter is proued most euidently Secondly the Clergie of England since King Henry the eight hathe chaunged religion diuers tymes and this nevve Clergie vvas neuer yet constant in fayth for one vvholle year together yea they aggree not amongest them selues and so can be no assured and infallible Iudge Thirdly ether the Clergie of England is Iudge in matters of religion bicause it is the Clergie of Englād or bicause it is the Clergie of a vvholle countrie or bicause it conspireth vvith the vniuersall Clergie of their religion If they graunt me the first then doth it folvvith vve must haue a Iudge to Iudge the parlament and to determine vvhen the parlament follovveth the vvord of God else shall vve neuer be satisfyed And vvho I pray you is this Iudge Novve I see not vvhom they can name vnless it be my lord of Canterbury or the ministerie of England or of all countries vvhere their religion florisheth But then I demaund of them first vvhere they read in Scripture that their Clergie is an infallible Iudge in matters of religion They vvill say that the scripture commaundes vs to giue credit to our pastours True but if I deny that they are true pastours they can not proue them selues to be soe bicause they can not proue their mission as in the first chapter is proued most euidently Secondly the Clergie of England since King Henry the eight hathe chaunged religion diuers tymes and this nevve Clergie vvas neuer yet constant in fayth for one vvholle year together yea they aggree not amongest them selues and so can be no assured and infallible Iudge Thirdly ether the Clergie of England is Iudge in matters of religion bicause it is the Clergie of Englād or bicause it is the Clergie of a vvholle countrie or bicause it conspireth vvith the vniuersall Clergie of their religion If they graunt me the first then doth it follovv that only the Clergie of England is this Iudge and so all other countries must be subiecte to the Inglish Clergie to vv ch they vvill neuer aggree If they graunte the secōd then euery Clergie of a vvholle countrie is iudge and so vve shall haue as many religions al most as countries and although the nevv Clergies of Ingland Germany Scotland Holland Geneue are cōtrarie the one to the other yet the people of euery country must acknovvlege them as Iudges in religion and so must imbrace cōtrarie opinions If they graunt the third I must desire them to aggree all amongest themselues before vve stande to their iudgement
rather then manna seing that manna signified Christe vvho is this bread as vvell as the Eucharist Yea vnlesse the Euchariste contein Christes fleshe and blood really manna must needes take the precedence in dignitie as it hathe in antiquitie For first manna vvas better in substaunce Sap. 16. Psal 77. See the fourth booke chap. 6. as being made by Angels handes and in the aire hauing also all tastes as is before declared and so in substaunce manna is more excellent In figure and signification manna is as good if not better for if the Eucharist coÌ„tein not really Christes body and bloud it is but a signe and consequently noe better then manna bicause it signified the same Christe and so vvas as noble a signe it vvas more apte to signifie and so vvas a fitter figure for as Manna vvas framed by Angells handes Ex 16. Ioan. 6. and neuer passed the heate of the fyer so Christe our bread of life vvas framed by the kinge of Angells fingers vvithout all helpe of man and vvas baked in the ouen of the Virgins vvomb vvithout all heate of concupiscence As vvhen God rayned dovvn Manna the Ievves cried Manhu that is vvhat is this So vvhen Christe promised his Manna the Capharnaites murmured That Manna vvas giuen to the Ievves in the desert this to Christians in the vvildernesse of this vvorld only for in the nexte vvorld I meane in heauen our only home and land of promise vvee shall not feed any more of Christes body by eating or communicating but vvee shall tast of the svveetnes of his diuinitie by fruitioÌ„ That MaÌ„na vvas vvhite but yet vvas no common bread and it vvas like a coriander seed but yet vvas not of any such substaunce and this Manna in externe forme and colour seemeth bread but in deed is the bodye of Christe That vvhen it vvas measured vvas found to bee of one measure in all the gatherers hands and this Manna althoughe some haue great hostes some litle ones althoughe some receue vvholle hostes some but a peece some many hostes some one only yet vvheÌ„ by faith it is measured vvee finde as muche in the litle hoste as in the great as much in the vvholle hoste as in the peece and as much in fevve yea in one Sap. 16. as in many That manna had all tastes and those moste delicate according to the eaters desire but this it had not of the ovvne nature but of God vvho gaue it suche a supernaturall vertue So hathe this Manna also bicause it tasteth to our soules according to our deuotion and desire and thoughe it bee but fleshe yet it feedeth the soule not by the ovvn vertue for to the soule flesh of it selfe non prâ—dest quicquam profiteth nothing but by a supernaturall vertue vvhich it receueth by the straung coniunction vvhich it hathe vvith the diuinitie euen as the hoate iron burneth but not as iron but as it is vnited to the fire And seing that such conuenience and aggreement can not be found betvvixte bare bread and Christes body it follovveth that if the Eucharist bee but bread in substaunce that Manna vvas a better signe then it and so the figure shall excell the veritie and the shadovv shall surpasse the body and the promise the performaunce But let vs goe on After that our Sauiour had tolde the levves that he vvas the bread of life vvhich descended from heauen and giueth life euerlasting vvhich manna could not do bicause it only extinquished honger and prolonged life for a tyme the Ievves murmured once again and grombled at the matter yea as the texte sayeth they stroue amongest them selues saying hovv can he giue vs his flesh to eate But Christe vvill not goe from his former vvords rather novve hee threatneth that vnlesse they cate his fleshe and drinke his blood they shall haue no life in them And he inculcateth again and again that his flesh is meat in deed and that his blood is drinke in deed that he that cateth him shall liue by him that his bread is the bread that came dovvn from heauen and so for the. Vherfore novve many of his disciples begin to stagger saying that this is a hard speech not to be endured But yet Christe for all this their scandalâ— chaungeth not his tune nor tenour of vvordes Only bicause he knevv that the matter vvas harde highe of vvhich he spake he seekes to induce them to beleeue this mysterie by another of as great difficultie doth this sayeth he scandalize you that I say you must eate my flesh and drinke my blood if then you shall see me ascend from vvhence I ame descended you vvill much more be scandalized but yet to take avvay as much scandall as I can and to ease your vnderstanding as much as the mysterie vvherof I talke vvill permit It is the spirit that quickneth the flesh profiteth nothing Aug tract 7.10 the vvords vvhich I haue spoken vnto you be spirit and life That is you must not conceue any horrour in that I tell you that you must eate my flesh for you must not imagin that I vvill giue it you ravve or rosted as the meate vvhich commeth from the shambles or kitchin I vvil giue it you after a spiritual manner hiding it from your eyes vnder the veale of a Sacrament Ibidem and in this spiritual manner it shall profit you for as for that carnal manner in vvhich you do imagin that I vvill giue you my fleshe that profiteth nothing Or if you thinke it impossible that flesh should giue life it is not flesh only that can do it bicause flesh only profiteth nothing but it is the spirit of the diuinitie and flesh vnited to this spirit that quickneth Ibidem for as saint Austine sayeth if flesh could profite nothing Verbum caro noÌ„ fieret vt habitaret in nobis the vvord vvould not haue been made fleshe to dvvell amongest vs So that Christ meaneth that they must eate his fleshe not only in a figure for so they had eateÌ„ it in the paschall lambe nor only by faythe for so their for fathers and all that euer beleeued in Christe had eaten Christe and therfore at this eating they could not haue beene scandalized but hee speaketh of a reall eating thoughe in a spiritual and sacramentall manner and so the Ievves euen after the explication mentioned vnderstood him and therfore still they murmured yea after this as the texte sayeth many of his disciples vvent backe and novve they vvalked not vvith him Blessed Sauiour thou that caÌ„mest not to deceue but to saue soules if thou haue any easier meaning then that is in vvhich these men do take thee tell it them out of hande to helpe their vnderstanding If thou meanest only an eating of thee in a figure or by faithe only as Caluin and Zuinglius do interprete thee do but saye so thou shalt take avvay from these men all cause of scandale murmuration bicause they are vvell