Church as in the whole body whereby Paul being one member saith I supply in my body that which wanteth in the sufferings of Christ Therefore if thou whatsoeuer thou bée that hearest this art one of the members of Christ what soeuer thou sufferest of them that are not the members of Christ the same wanted in the suffering of Christ not that any thing wāted in the sufferings of Christ as concerning all fulnesse of righteousnesse saluation and life Rom. 5.14 Acts. 15.11 or that hee meant to adde any thing therevnto 5 The Pope ought not to enclose in Leade Parchment 2. Cor. 1 the grace of Iesus Christ which the Lorde woulde haue distributed by the worde of the Gospell And what hath béen the beginning of indulgences 6 As concerning their Purgatorie this it is The satisfaction that the soules of men departed doe pay after their death for their sins we must not agrée to thē which would haue passed the ouer in silence for auoiding of contentiō séeing it doeth euacuate and make voide the crosse of Christ But it is certaine that the opinion of making satisfaction being ouerthrowne Purgatorie is vtterly ouerthrowne by the rootes The Lorde geueth not leaue to mans presumptuousnesse to breake into the secrete places of his iudgementes and hath seuerely forbidden men to enquire for the trueth at dead men Deut. 18.12 Matth. 12.32 Mark 3.28 Luke 12.10 7 He answereth to certaine places of scripture whereby they goe about to establishe their Purgatorie Where the Lorde speaketh of the falt of sinne now what is that to their Purgatorie forasmuch as by their opinion the pain is there suffered of those sinnes which they confesse are forgeuen in this present life But the Lorde meaning to cut of all hope of pardon from so haynous wickednesse thought it enough to say that it shoulde neuer bée forgeuen but the more to amplifie it hée vseth a diuision wherein he comprehendeth both the iudgement that euery mans conscience féeleth in this present life and the last iudgement that shall be openly pronounced at the resurrectiō as though hée shoulde haue saide Beware yée of malicious rebellion as of a most present damnation For hee that of set purpose shall endeuour to quenche the light of the holy Ghost shall not obtain pardō neither in this life which is geuē to sinners for their conuersion nor in the last day when the Lambes shall be seuered by the Angell of GOD from the Goates and the kingdome of heauen shal bée cleansed from all offences Matth. 5.25 As concerning the place of Matthew the fift it is euident that Christ ment there to shewe into howe many daungers and mischiefes they cast them selues that had rather obstinately pursue the extremitie of the Lawe than deale according to equitie and right to the ende to exhorte his Disciples the more earnestly to agréement with equitie 8 Where Paul saith that the things of heauen and earth and Hell shall bowe to Christ thereby is not ment the true godly worshipping but that there is a dominion geuen to Christe whereby all creatures are to bée subdued yea the very Deuill shall bée brought to acknowledge him their iudge with feare and trembling like as Paul expoundeth elsewhere As for the Machabées it is not in the number of the holy bookes Rom. 14.10.11 Rom. 5.15 2. Macha 12.43 and hée that thinketh best confesseth that his writing néedeth pardon and sayth plainly that they are not the Oracles of the holy Ghost The writer of the Historie did not referre that which Iudas did to be a price of redemption but that they might be partakers of the eternall life with the other faithfull that had died for their countrey and religion this was not without superstition and preposterous zeale But it is more folly to drawe a sacrifice of the lawe so farre as vnto vs perteineth forasmuch as we know that thinges doe ceasse by the comming of Christ that then were in vse 9 They haue an inuincible bulwark in Paul as they thinke 1. Cor. 3.12.15 but easie to be battered For Paul vseth a Metaphor when hee calleth the doctrines inuented by mens braines wood hey and stubble which so soone as they are cast into the fire consume and wast and cannot continue like as those doctrines cannot continue when they come to be examined Therefore to follow the true cause of his Metaphor and match the partes together with iust relation hee calleth the trial of the holy Ghost fire for euen as the nearer that golde and siluer are put into the fire so muche the surer proofe haue they of their goodnesse and finesse so the Lords trueth the more exactly it is wayed with spirituall examination so much the greater cōfirmation of credite it receiueth 10 In that that they say that it is an auncient vsage of the Church it cānot altogether be denied yet the old fathers did it both without the worde of God and to auoid reproch and of a peruerse zeale and an vnaduised lightnesse least they shoulde differ from publike custome and common ignorance and that which is sufficient to confute the thing it selfe they did it not without great doubting neither yet haue they doone so that by these their errours they coulde defende either their doinges or sayinges Finally many testimonies of the olde Fathers may bée alledged which will manifestly subuert al those praiers for the dead which are in vse among vs. The rest hee letteth passe in silence of set purpose From the 6. to the 10. Chapter Those things which hee disputeth of in these next fiue Chapters about the life of mā séeme to be heaped vp in this order that they may be referred to two principall pointes first that this one thing be confessed of al men that there is no Christian man which is not affected with a certaine singuler loue of righteousnesse Chap. 6. Moreouer as touching the rule wherein euery one ought to frame his life albeit the same séeme to be conteined in the next Cap. only yet all the rest that followeth belong vnto the same For those 2. which he teacheth to be performed of a Christian man séeing so hard matters are so sodenly taken hold of that in perfourming them he confesseth there requireth great patience Chap. 7. For this cause hee describeth the vtilitie of the crosse by a thing professed Cap. 8. And he calleth back to the meditatiō of a life to come Cap 9 And that which is not litle profitable to this matter he opēly sheweth how we should vse in this life the helpes therof least by any meanes we offend therein Chap. 10. Cap. 6. Of the life of a Christian man And first by what arguments the scripture exhorteth vs therevnto GOing about to speake of the life of a Christian man he sheweth in the very beginning for what cause he knitteth the same to the declaratiō going before of regeneratiō the is to say because the marke of regeneration is such that
of Gods word that the zeale of Fayth doeth enforce vs beyonde our bondes into some vice as Sara Rabecca and Isaac I see not why Iacob should not be reckoned among those of whome looke lib. 2. Cap. 10. sec 14. whose fall and weakenesse did darken Fayth but not put it cleane out yet wée in the meane space are admonished not to despaire although it bée neuer so little from the worde 32 The fifte member is that hée concludeth all the promises in Christ which he proueth by this means Ther is no promise which commeth not of loue but there is no loue but in Christe therefore there is no promise but in him Mat. 3.17 Ephe. 1.6 Ephe. 2.14 2. Kin. 5.17 his maior hee fortifieth against two obiections the first neither maketh it any matter c. the last neyther doeth it any more c. The minor first hée confirmeth by testimonyes of scriptures moreouer also hée maketh defence against certaine examples that may be obiected First Naamā the Sirian when he required of the Prophete the māner how to worship God aright it is not like that he was instructed concerning the Mediator yet his godlines is praysed But it may be answered that it had béene an absurditie for Elizeus when he taught him of small things to haue sayd nothing of the principall point therefore although they had a darke knowledge yet it is lyke that they had some knowledge because they did vse them selues in the sacrifices of the lawe which must haue bin deserued by the end of them that is Christ from the false sacrifices of the Gentiles whereas Namans sacrifices were allowed by the Prophet Act. 8.13 it could not haue ben done but by Faith And so the Eunuke to whō Philip was caried if he had had no faith he would not haue takē the trauell and expenses of so long a iourney to worship an vnknowne God and although when Philip examined him he bewrayed his ignorance of a Mediator and his Faith was partly vnexpressed not only concerning Christs person but also cōcerning his power and the office committed to him of the father yet it is certaine that they were instructed of such principles as gaue them some taste of Christ although but small Act. 10.4 Neither did Cornelius when he had once embraced the Iewish religion spend so much time without being acquainted with the first groundes of true doctrine 33 The sixt and last member is that Faith is no otherwayes reuealed in our mindes nor sealed in our harts 2. Tim. 1.14 Gal. 3.2 then by the holy Ghost but séeing this member is in two parts he sheweth both in this place that is that Fayth is both waies the singular gift of God and that mās minde is purged or cleansed to taste the trueth of God and that the mind is stablished therein The holy Ghost also is not only a beginner of Fayth but also doeth by all and singular degrees encrease it till that it bring vs vnto the kingdome of heauen 34 First he proueth the former member both by reasons and testimonies 1. Cor. 2.11 Mat. 11.25 Luk. 10.21 Moreouer he openeth the same with certayne examples and a similitude shewing that mans vnderstanding receiuing brightnesse by the light of the holy Ghost doeth neuer til then truely begin to tast of those things that belong to the kingdome of God being before altogether vnsauory without iudgement of tast to take assay of them therefore when Christ did notably set out vnto two of his Disciples the mysteries of his kingdome Lu. 24 1◠yet he nothing preuayled till hée had opened their senses that they might vnderstande the Scriptures When the Apostles were so taught by his godly mouth yet the Spirit of trueth must be sent vnto thē to powre into their minds the same doctrine which they haue hearde with their eares Iob. 16.15 The word of God is like vnto the Sonne that shineth vnto all them to whom it is preached but to no profite among blinde men but we are all in this behalf blind by nature therfore it can not pearce into our mynde but by the inwarde Maister the holy Ghost making by his enlightening an entry into it 35 Wherefore the Spirite of Fayth is called Fayth it selfe 2. Cor 4 1◠2. Thes 1.11 it is the worke and good pleasure of God the patterne of the holy Ghost God also the more to shewe his liberalitie in so excellent a gift doeth not repute all men worthie thereof without difference but by singular priuiledge doeth imparte it on whome he will Augustine cryeth out that it would please the Sauior to teach him and that the very beléeuing it self is of gift and not of deseruing No man sayeth he commeth to me vnlesse my Father drawe him and to whom it is giuen of my Father It is maruellous that two doe heare the one despiseth the other ascendeth vp Let him that despiseth impute it to him selfe let him that ascendeth not arrogantly assigne it to him selfe 36 Takyng in hande the last member he draweth his confirmation from the former as it were from the lesse to the more that is to say that the distrustfulnes of the heart is greater then the blindnesse of the wit and it is far more harder to haue the mind furnished with assurednes then the wit to be instructed with thinking Ephe. 1.15 2. Cor. 1.21 The Spirit also for this cause is called the seale earnest and spirit of promise 37 Yet the Spirit doth not so cōfirm the mindes of the faithful Psal 46.3 Psal 3.5 Esai 30. Psal 37.7 Hebr. 10.36 but as before is declared sometyme they are tossed and yet stand they sure 38 Hereby we may iudge how pernicious pestilent is that doctrine of the scholemen that can no otherwise determine of the grace of God toward vs thē by morall cōiecture for nothing is more contrary to Fayth then eyther coniecture or any thing near vnto doubting And doe very ill wrythe to this purpose Ecle 9.2 this testimony of the Preacher No man knoweth whether he be worthy of hatred or loue that is to say if any man wil iudge by the present state of things whom God hateth or whō God loueth he laboureth in vaine and troubleth him selfe to no profite for his paines sith all things happen a like to the righteous to the wicked to him that offereth Sacrifices and to him that offereth none A little before it is written that the soule of man differeth not frō the soule of a beast as may be gathered Eccle. 3. ◠because it séemeth to die in like maner Shal wée therefore gather that the immortalitie of the soule standeth vpon coniecture shall wée gather that there is no certentie of Gods grace because we can conceaue none by the beholding of present things 39 That which they obiect 1. Cor. 2.12 that it is rashe presumption to professe an vndoubted knowledge of Gods good
no poynt of godlinesse or diligence Gen. 1 2. but curiositie and obstinacie Dionysius Hierarchie is méere babling by occasion whereof also hée doeth verie well bridle the curious agayne The sayde Dionysius writeth suche thinges in his Booke that hée which shoulde reade it would thinke that the man were slipte downe from heauen and did tell of thinges not that hée had learned by héeresaye but which hée had séene with his eyes But Paule which was rauished aboue the third heauen 2. Cor. 12.2 hath vttered no suche thing but also protesteth that it is not lawfull for a man to speake the secretes that he had séene Dan. 7.10 Col. 1.16 Eph. 2.1 Gen. 18.32 Ios 5.14 Iud. 6.14 13.22 Psa 8.2.6 5 The Angelles are heauenly Spirites whose ministration and seruice God vseth not onely generally to execute those thinges which hée hath decreed and for that cause are called armies powers and principalities c. If this honour bée giuen to Princes and Gouernours to bée in stead of God that is soueraigne King and Iudge much greater cause there is why it should be giuen to Angels in whom the brightnesse of Gods glorie more abundantly doeth appeare 6 But also to testifie his prouidence and care towarde vs Psa 91.11 34.8 Gen. 16.9 24.7 48.16 Exod. 12.2.19 for our comforte and confirmation of our fayth Exo. 12.2.19 23.20 Iud. 21. 6.11 13.10 Mat. 4.11 Lu. 22.43 Mat. 28.5 Lu. 24.5 Act. 1.10 2. Kin. 19.31 Es 37.36 7 Neither yet is 't certaine whether euery man haue a seuerall Angell appointed him Dan. 10.13 12.1 Mat. 18.10 Lu. 15.7 Iu. 16.23 2. King 16.17 Act. 12.15 but this is most certayne that they all with one consent do generally watch for our safetie But where it may be obiected that when Peter was brought out of prison and knocked at the dores it was sayde to bée Peters Angel it may be answered that it was any one Angell to whome God had giuen charge of Peter for that time 8 This only will he say of the orders multitude and forme of Angels Dan. 12.1 Iud. 1.9 1. Thes 4.16 Mat. 26.55 Dan. 7.10 whether one excell an other in certaine degrées of honour it can not be gathered by the Scripture and therefore hee had rather leaue it large The multitude is verie greate and manye their forme is not séene with mortall eyes Psal 34.8 although sometymes they ar◠saide to haue winges to paynt out their shape and swiftnesse to helpe vs. 9 Angels are not qualities or inspirations without substance but verie spirites of nature subsisting against the Saducées and such lyke Act. 7.53 Gal. 3.19 Matth. 22.30 24.37 Mark 13.27 Lu. 9.26 1. Tim. 5.21 Hebr. 14. 2. 16. 12.22 Mal. 3.1 10 As concerning that kinde of adoration which is wont to creepe in by the adoration of Angels first he graunteth that séeing the brightnesse of the maiestie of God doeth shine in them there is nothing more readie then with a certayne amazednesse to fall downe at the admiration of them But Saint Paul teacheth Col. 1.16 that Christ is not onely to bée preferred before all Angelles but that he is also the authour of all good things that they haue to the ende we should◠not forsake him and turne vnto them which cānot sufficiently help thēselues but are fayne to drawe out of the same fountayne that we doe 11 Moreouer he sheweth howe this daunger may be auoyded that is to say if we cōsider that God is tied by no necessitie at all to vse their worke to help vs as though he could not want them but whatsoeuer hée doeth héerein 2. Ring 6.17 he doeth it for the comfort of our weakenesse 12 And so whatsoeuer is saide of the ministerie of Angels is spoken not to bring vs from God to Angelles but to leade vs by the Angels to God and to a more liuely féeling of his presence That which is described in the vision of Iacob ought to sticke and be fastened in our mindes Gen. 28.12 howe Angels descende downe to the earth vnto men and from men doe goe vp to heauen by a ladder wherevpon standeth the Lord of hosts Whereby is meant that by the onely intercession of Christ it commeth to passe Ioh. 1.52 that the ministeries of Angels do come vnto vs as he him self affirmeth The seruaunt of Abraham being committed to the custodie of the Angel doth not therfore call vpon the Angel to help him but holpen with that commendation he prayeth to the Lord Gen. 24.7 beséecheth him to shew his mercy to Abraham To pray vnto Angels is but a heathens opinion Plato in Epinonide that is to say Platoes who willed to seeke the way to God by Angels and to honour them that they may make God more gentle to vs. As touching Deuils first he sheweth to what end this point of doctrine tendeth from the 13. to the 15. Moreouer he prosecuteth thrée things more distinctly from the sixtéene to the ninetéenth Chapter 13 Whatsoeuer the Scripture teacheth concerning Deuils they tende chiefly to this end that we may be carefull before hande of their awaytes and preparations and furnishe our selues with such weapons as are méete to sustayne so great and daungerous a battel 1. Pet. 5.8.9 Eph. 6.11.12 To this end is set before vs first an enemy in corage most hardie in strēgth most mightie in pollicies most subtile in diligence and celeritie vnuariable with all sortes of engyns most plentifully furnished in skill of warre most readie that wée suffer not our selues by slouth cowardise to be surprised but on the other side with bolde and hardie myndes sette our féete agaynst him and encourage our selues to continue 14 The multitude of Deuils is great whereby wée shoulde bee stirred vpp and vrged the more to labour yet in an other good sense hée is but one Mar. 16.9 Mat. 12.42 Lu. 8.30 Mat. 25.41 15 Thirdly it is the enemy both of God and vs which alwayes laboureth diligently in these two thinges to ouerturne the kingdome of GOD Gen. 3. Mat. 13.28 Ioh. 8.44 and to drowne men with himselfe in eternall destruction But nowe those two thinges which are hitherto spoken of least they should giue occasion of errour hée taketh in hande as I haue sayde thrée thinges more largely to expound the one of the malice of the Deuill the other of his power the third of his nature 26 As touching the first for as muche as the Deuill was created of God Ioh. 8.44 2. Pet. 24. Iud. 1.6 Tit. 5.20 this malice which we assigne to his nature is not by creation but by deprauation yet in the meane space we must beware that we curiously speake not of the order manner tyme forme of the Deuils fall séeing it was not beséeming for the holie Ghost to féede curiositie with vayne histories without any fruite Iob. 1.6 24.1 1. Kin. 24.10 1.
confusedly mingled with flesh but because he chose him a teÌ„ple of the virgins wombe to dwell in Hée that was the sonne of God became also the sonne of man not by confusion of substance but by vâ—itie of person the similitude of man is fittest for this mysterie who consisteth of soule and body whereof neither is so mingled with the other but that either kéepeth his owne nature for that may be spoken of the soule which cannot bée spokeÌ„ of the body that may be said of the body that caÌ„not be said of the soule 2 Moreouer from the testimonies of scriptures and first such as doe seuerally expresse both Ioh. 58. Col. 1.15 Io. 17 5. Ioh. 5.17 Es 42.1 Lu. 1.52 Ioh. 8.50 Mat. 13.32 Ioh. 14.10 Luk. 24.39 3 Moreouer of many other which teache neither seuerally but both iointly Iohn 12.29 Iohn 15.5 Ioh. 12.46 1. Cor. 15.24 Phi. 2.8 Heb. 2.6 Phi. 2.10 1. Cor. 8.6 4 These thinges tende to this point that we with certaine frantike spirits deny not Christ to be God because hée is man or man because he is God or neither man nor GOD because he is both God and man neither yet with Nestorius we so draw asunder the natures of Christ that we should make a double Christ or with Eutiches coÌ„found the natures so that wheÌ„ we would declare the vnitie we destroy both natures 5 As touching the other sith Seruetus doeth not acknowledge him to bée the sonne of God Rom. 8.15 Psalm 82.7 Col. 1.15 but in this that hée was begotten of the holy Ghost in the wombe of the virgin first hee proueth that he was the sonne of God from eternitie 6 Moreouer he confirmeth his iudgements that is because otherwise iâ— should necessarily follow Rom. 1.2 2. Cor. 13.4 Rom. 9.2 that he in respect of humane nature is the sonne although in meane time he graunt that the man Christ is called is the sonne of God but not as the faithfull are yet the sonne of God in respect of duty as also he is called man according to flesh 7 Thirdly he sheweth two testimonies of scriptures which Seruetus alledgeth for him selfe Rom. 8.32 Luke 1.32 1. Iohn 1 1 Miche 5.2 Ephe. 4 15 â—rou 30.4 to proue that he in respect of his humanitie is called the sonne of God doeth make nothing for him Hée sheweth also the an other false malitioous allegation whereby he imagineth that before Christe appeared in the flesh he was neuer called the sonne of God but vnder a figure is vaine to conclude al the Fathers stand with vs howsoeuer they dare obiect to Irenaeus and Tertullian 8 Last of all hée concludeth that all they which acknowledge not the sonne of God but in the fleshe doe no otherwyse acknowledge the Sonne but as he is conceiued of the holy Ghost as though he had humaine nature by deriuation from God because he breathed into Adam the breath of lyfe As the Manichies sometyme did imagine Gen. 2â— Thus the eternall begetting of wisedome is destroyed Eccle. 2.14 And as touching certaine of Seruetus errors which tende to this pointe he accompteth it vayne to open their iust confutation Notwithstanding he briefelye toucheth many of them Cap. 15. That we may know to what end Christ was sent of his Father and what he brought vs three things are principally to bee considered in him his propheticall office his kingdome and his Priesthood The Papists being content with vaine pretence of the name spoyle him of his power and dignitie and therfore are without a head Col. 2.19 Ioh. 4.25 Esai 55.4 Hebr. 11. Psa 24.9 Dan. 9.2 Esai 61.1 Mat. 3.17 Ioel 2.22 1. Cor. 1.30 Col. 2.3 1. Cor. 2.2 CHrist is founde out not in déed but in name vnlesse it be among them which acknowledge him effectually and not coldly a Prophet a King and a Priest As touching the first all other Prophetes they did in the meane tyme so lighten the Churches with their prophesies that yet after a sort they kepte it in suspence till the comming of the Mediator which should teach al things 2 Although by peculiar coÌ„sideration and respect of his kingdom he be called annointed yet in him the propheticall and Priestly annointing haue their place He is therfore annointed Prophet and truly not so much for him self as for vs. And to this ende tendeth his prophetical dignitie that we might know that in the summe of the doctrine which he hath taught are contained all points of perfect wisedome Luc. 1.33 Psal 89.36 Es 53.8 Psal 1.34 Psal 110.1 Ioh. 18.36 3 Speaking of his kingdom first hée affirmeth it to be spirituall not earthly or worldly yet is it of such force that it alwayes defendeth the vniuersal church and euery member against euery preparation of the deuil also establisheth and confirmeth to euery and singular Christian immortalitie as those that are grounded vpon the eternal seat of God 4 And because it is spiritual therfore it is to be known that whatsoeuer felicitie is promised vs in Christe it consisteth not in outward commodities Luk. 17.28 but it is spirituall and lifteth vs vp to eternal life Rom. 14.17 And ther are two things which therby come vnto vs first that he enricheth vs with all good things necessary to saluation secondly that hée maketh vs vnexpugnable against all the assalts of the spirituall enemy 5 Therfore was he annointed Esai 11.2 Psal 45.8 Ioh. 3.34 Ioh. 1.16 Eph. 4.7 Ioh. 1.32 Luc. 3.22 1. Cor. 15 2â— 1. Cor. 15.28 Phi. 2.9 Esai 33.22 Psal 29 Psal 110.3 not with earthly oyle but with heauenly oyle that is to say with the holy Ghost and that not for him selfe but to powre his plentie vpon vs being hungry dry the spirit vndoubtedly chosing his seate in Christ that from thence the heaueÌ„ly riches might largely flow out vnto vs. In that it is sayd that he will yeld vp to God the father his kingdom it must be vnderstoode in this sense that it derogate nothing from the eternitie of his kingdome but it doeth only shew that the administration and gouernment of his kingdome shall not be suche in the worlde to come as it is nowe but immediately by God him selfe when the office of the Mediator shal be fulfilled 6 As concerning the Priesthood it is shewed that he is the only Priest which is pure from all spot and deserued both for him selfe and vs an entrance and he is the only expiation whereby he hath both satisfied for our sinnes Psal 110.4 and wiped away our guiltinesse And that is of great waight that hee is appoynted a Priest for euer with that solemne othe spoken without repentaunce And for this cause not only ariseth an assurance to pray but also quiet in the godly consciences for because wée obteyned by the power of his Priesthoode Rom. 1.6 Iâ—â— 17.15 Dan. 9.24 that we being made Priestes in him may enter fréely into the heauenly Tabernacle
that all the sacrifices of praiers praise that come from vs may be acceptable and swéete smelling in the sight of God Finally the Papists doe offend in this pointe of doctrine that brag that Christ offereth him selfe in their Masse Cap. 16. Howe Christ hath fulfilled the office of a Redeemer to purchase saluation for vs wherein is entreated of his death and resurrection and his ascending into heauen IN this Chapter there are foure principall partes For first he speaketh generally of the whole matter and shaketh off a question verie neare of alliance from the 1. to the 4. Secondly he sheweth seuerally how Christ hath fulfilled the office of a Redéemer from the 5. to the 18. Thirdly because he hath recited a good parte of the Créede he expoundeth what is to be thought therof 18. Last of all he ioyneth the conclusion 19. 1 Such sound saluation is set before vs in Christe Act. 4.12 Mat. 12.1 that what so euer is necessary for vs to searche the same wée may finde it plentifully in him Barnard sayeth that the name of Iesus is not only light but also meate yea and oyle also without which all the meate of the soule is drye and also salt without the seasoning whereof all that is set before vs is vnsauorie Finally it is the hony in the mouth melodie in the eare ioyfulnes in the heart and also medicine and what so euer is spoken in disputation is vnsauorie but where his name soundeth 2 Therefore by the way it is here to be séene in what sense it is to be taken that God was our enemy till he was reconciled to vs by Christe Rom. 5.10 Gal 3.10 Col. 1.21 when notwithstanding his mercy doth both preuent and also he did not delaye to giue Christ willingly which ought to be reckoned manifest signes of loue such maner of speeches are applyed to our capacitie that we may the better vnderstaÌ„d how miserable and wretched our estate is without Christ 3 Yet is that not falsly sayde But God by meanes of his office nature of iust righteousnesse findeth in vs that which he may worthily hate till the guiltines be abolished through Christ how so euer of his goodnes he loueth that in the meane tyme which is his owne â— Ioh. 4.29 4 This he confirmeth by the Scriptures by Augustine which are these Ioh. 4.16 Rom. 5.10 Aug. Trat 〈◊〉 Ioh. 1.10 The loue of God is incomprehensible and vnchaungeable for he began not to loue vs since the tyme that we were reconciled to him by the blood of his sonne but before the making of the world hée loued vs euen before that we were any thing at all that we might also be his children with his only begotten sonne therefore where as wée are reconciled by the death of Christ it is not so to be taken as though the sonne did therfore reconcile vs vnto him that hée might nowe begin to loue vs whom he hated before for we are reconciled to him that already loued vs to whome we were enimies by reason of sinne And whether this be true or no which I doe saye Rom. 5. â— let the Apostle beare witnesse He doeth commeÌ„d sayth he his loue towards vs bicause wheÌ„ we wer yet sinners Christ died for vs he therfore had a loue to vs euen theÌ„ wheÌ„ we were enimies to him wrought wickednes Therefore after a maruellous diuine manner hée loued vs euen then when he hated vs for he hated vs in that we were such as he had not made because our wickednes had on euery side wasted away his worke hée knewe howe in euery one of vs both to hate that which wée our selues had made and to loue that which he had made Going into the seconde parte of the Chapter first he entreateth of his death from the 5. to the 7. Secondly of his descending into hell from the 8. to the 12. Thirdly of his resurrection 13. Fourthly of his ascention into heauen and sitting at the right hande of his Father from the 14. to the 16. Last of all of his returne vnto iudgement 17. and 18 Rom. 5.19 Gal. 4.4 Mat. 3.25 Rom. 4.25 Iob. 1.29 Rom. 3.24 1. Cor. 5.21 Phi. 1.7 Ioh. 10.15 Esai 53.7 Ioh. 18.4 Mat. 27.11 Hebr. 10.5 Psal 40.9 Esai 53.9.21 Mat. 15.18 Psal 69.5 Ioh. 18.38 5 As concerning the death of Christ hee proueth that the worke of our redemption doth chiefly shine therin how so euer he hath brought it to passe in the whole course of his life In the same death also his willing subiection hath the first degrée which notwithstanding was not vtterly voide of all strife as in the action he bringeth in two thinges to bée considered First that he was condemned as a guiltie person bearing our person Secondly that hée was neuerthelesse acquited by the mouth of the Iudge that it might more manifestly appeare that hée was punished not for his owne but for our defalt 6 This manner of death is not without a great mysterie sith wheÌ„ it is both a curse it selfe and also the signe of a curse it doeth manifestly shew that we for whose cause he was accursed are set frée from the curse of the lawe Esai 53 5.2â— 1. Cor 5 2â— Rom. 8.3 Esai 5.3.6 Gal. 3.13 Deu. 27.26 1. Pet. 2.24 Col. 2.19 Hebr. 9.17 But hée so became accursed that he was not ouercome therof but rather in so taking it he brake destroyed the whole force thereof that our Fayth conceiueth an acquital in the condemnation of Christ and blessing in his being accursed because in this his death we haue the sacrifice for sins the washing from filthe by the sheading of his bloud 7 He also deliuered vp him selfe in our stead into the power of death Heb. 2.9 Rom. 6.45 Col. 3.34 â— that the same being subdued double fruite might thereby come vnto vs that is to say that he might deliuer vs froÌ„ death and kill our old man by interpartening of him selfe with vs. 8 The article of Christe descending into hell was not altogether but by litle and litle vsed in the Churches neyther yet is it vtterly to be refused as many doe or as other woulde haue it to bee confounded with the former Arâ—â—cle 9 They also are deceyued which inteâ—prete that Christe did nothing but descende to the soules of the Fathers which were shut in Lymbo but Limbus is nothing else but a Fable And those thrée places of Scripture doe nothing make for them Psal 10 1â— Zach. 9.11 which of the vnskilfull are wont to be alledged for the establishment thereof For the Prophet Dauid speaketh of their deliueraunce that in far countryes are cast captiue in bondes And Zachary compareth the Babylonical ouerthrow wherin the people was oppressed to a drye pit or bottomlesse depthe and therewithall teacheth that the saluation of the whole Church is as it were a comming out of the déepe Helles Most true it is that Christ shined to
spoken of ought farther to be extended Psal 79.12 that is to say to all chaunces wherevnto this present lyfe is subiect for this is very necessarie Cap. 8. Of the bearing of the Crosse which is a part of the forsaking of our selues EVery man ought to beare his owne crosse that is to prepare themselues to a harde laborsome and vnquiet lyfe and full of many and diuers kindes of incommodities The heauenly Father taking beginning at Christ his only begotten Sonne procéedeth with this order toward all his children Mat. 16.24 Mat. 3.17 Rom. 8.2 Act. 14.22 Phi. 3.10 Therefore there commeth great comforte to vs that we communicate with Christes passions 2 We haue néede for many causes to liue vnder continuall crosse first that by this meanes the foolishe and vayne confidence of the fleshe be beaten down and that we be exercised to humilitie Psal 30.6 whereby we may the better resorte to Gods grace 3 By which only he playnely sheweth howe much good is engendered Rom. 5.3 4 Moreouer that our patience may be tried and we enstructed to obedience he briefly expoundeth both we can vse no other obedience towarde him than that God hath giuen vs which he maketh approued by witnesses and to set foorth the graces that he hath bestowed vpon his holy ones that they shoulde not lye idlely hid within vs. And therefore in bringing forth into opē shew the strength of sufferaunce and constancie Gen. 12 1. Pet. 1.7 wherewith he hath furnished his seruantes it is sayde that he tryeth their patience 5 And the better to perceiue how necessary this obedience is he also layeth foorth to be considered howe wanton our fleshe is to shake of the yoke of God so soone as it hath béene but a little whyle dayntily and wantonly handeled 1. Cor. 11.8 Pro. 3.11 Heb. 12.8 6 Thirdly God doth afflict vs to correct our faultes past and to holde vs in lawfull obedience towardes him least we bée condemned with the world Mat. ◠10 7 Last of all this is great comfort if wée suffer for righteousnes sake 8 This kinde of crosse is chiefly proper to the faythfull Therfore ought we willingly and gladly to receiue at the hande of God neyther yet is such gladsomenesse to be required which should take away all bitternes and féeling of sorow but which may be ouercomme by valiantly resisting 2. Cor. 14.8 Mat. 5.4 Lu. 22.44 9 He setteth a description taken out of Paule agaynst the vanitie of the Stoikes and setteth foorth the same by an example of Christ 10 Least the good minds should therfore vtterly renounce the studie of patience because they can not put of the naturall affection of sorowe he more fully sheweth that which before he lightly touched what is the patience that is required of vs. The scripture giueth to the holie ones this praise of patience when they are troubled with hardnesse of aduersitie that yet they be not ouercome nor throwne down with it when they be so pricked with bitternesse that they be also delighted with spirituall ioye when they be so distressed with griefe that yet they receyue courage agayne béeyng cheared with the comforte of God Ioh. 21.15 11 By this which is spoken it appeareth what difference is betwéene the Philosophicall and Christianlike patience the same bringeth no other reason but because it must be so but this doth so depend vpon the cōsideratiō of Gods will that to suffer griefe in this life he acknowledgeth it to be iust healthful and therefore doeth take it patiently Cap. 9. Of the meditation of the lyfe to come THis is the Lordes aduise when hée exerciseth vs with any crosse to vse vs to the contempt of this present life which otherwise wold please vs more than méete and thenceforth to stirre vs vp to the meditation of a life to come that we finding héere nothing els but a strife may aspire to heauen for release of our labours 2 Betwéene these two there is no meane either the earth must become vile vnto vs or holde vs bounde with immoderat loue of it Moreouer because it much auaileth with vs greatly to estéeme of our selues we must therefore be now and then called away least wée be bewitched with such allurements 3 He faineth not such a contempt of this presēt life which should ether bréed hatred and ingratitude against God for this life is of great estimation a singular gift of Gods goodnes 4 This present life is so to be cōtemned 2. Cor. 5.6 Rom. 7.24 Phi. 1.23 that whatsoeuer we take from the wrongfull desire thereof we ought to adde it to the desire of a better life neither are we simply weary thereof but when we make comparison with a better Otherwise the place wherin the Lord hath placed vs ought so long to be kept of vs till he call vs away 5 When we heare of the dissoluing of vs it may quake naturall sense but the same infirmity must so be ouercomme with the desire of a life to come that fayth shoulde compell vs earnestly to desire that which nature feareth And no man hath well profited in Christes Schoole but he that looketh for with ioy 2. Cor. 5.1 Rom. 8.19 Tit. 2.12 Luk. 22.18 both the day of his death and also resurrection not only with wishing but also with groning and sighing as a thing moste happie of all other to be loked for 6 The cause being taken as well frō the consideration of this present lyfe Rom. 8.37 1. Cor. 15.16 Esai 25.18 Reu. 7.17 1. Thes 1.6 Psal 73.2 as of the life to come Cap. 10. How we ought to vse this present lyfe and the helpes thereof WHat is the right vse of earthly benefites which is a thing not to be neglected in the framing an order of life The same is described of the Lord when he teacheth that this life is a certaine pilgrimage wherby we labour to the heauenly kingdome for heerevppon it followeth that so farre foorth wée muste vse his benefites eyther to our necessitie or to our pleasure that they may be rather helpefull than hurtfull to our course Here therefore too much seueritie on the one side but on the other vnbrideled lust must be taken héede of 2 So God hath made all thinges for our commoditie Psal 104.14 not only to prouide for our necessitie but also for our delight and pleasure 3 It is vnnaturall Philosophie then which granteth no vse of his creatures but a necessary vse But on the other side we must with no lesse diligēce prouide a stay for the lust of the flesh which if it be not brought into order ouerfloweth wtout measure To this brideling first we must know that all things are made to this end Rom. 13.14 that we should acknowledge the Authour giue him thanks for his tender kindnes toward vs neyther of which they can doe which immoderately doe abuse these earthly befites 1. Cor. 7.3 4 Secondly
appeareth in men it is the effect of election Nowe if further cause bee sought Paul saith that God hath so predestinate yea and that according to the good pleasure of his will where he ouerthroweth whatsoeuer meanes of their election men do imagine in them selues for hée teacheth that whatsoeuer things GOD geueth towarde Spirituall lyfe they flowe out of this one Fountaine because God hath chosen whoÌ„ he would and ere they were borne hée had seuerally laid vp for them the grace which hée vouchsafed to geue them 3 The pleasure of GOD doeth so raigne in election 2. Tim. 1.9 that there may no workes come to be considered neither past nor to come If hée chose vs that wée might bée holy then hée chose vs not because hée foresawe hée woulde bée holy Ephe. 1.5 Iohn 15.16 for these two thinges are contrary the one from the other that the Godly haue it of election Rom. 11.35 that they bee holy and that they come to it by meane of workes The grace of God deserueth not to bée praised alone in in our election vnlesse our election bee frée but free it shal not be if God in electing his doe consider what shal be the workes of euery one Rom. â—6 11 4. 5 Moreouer hée prooueth the same out of the place of Saint Paule to the Romans 6 That which they accept that wee must not by these inferiour and small benefites determine of the summe of the life to come Rom. 9.15 he answereth that God minded by an earthly signe to declare the spirituall election of Iacob but the power of election belongeth 2. Tim. 2.19 not to the whole multitude but to the faithfull whome Paule calleth a people foreknowne where by that occasion he expoundeth what that foreknowledge or prescience of God is not speculatiue but actiue as they say Iohn 6.37.44 Iohn 17.9 7 Last of all he sheweth this same out of the worde of Christe himselfe that is to say that Christe did so make him selfe authour of election with his father that hee excludeth the worlde graunteth no man to excell in his owne power and labour 8 Against Ambrose Origen Hierome Augustine in tyme past which wrongfully thought of this matter hée coÌ„firmeth this same doctrine by the authoritie of Augustine who cited Ambrose also for this purpose Exo. 33.15 by a most strong reason out of Paule that is to say that the grace of God doth not finde men fit to be chosen but maketh them 9 Hée confuteth a certayne foolish cauill of Thomas of Aquine that the foreknowing of deseruing albeit it is not in déede the cause of predestination on the behalfe of the acte of him that doeth predestinate but on our behalfe it may after a certaine manner be so called that is according to the particular weying of predestination as when it is saide that God predestinateth glorie to man by deseruings because he hath decreed to giue to him grace by which hée may deserue glorie 10 That which they obiect that God shoulde be contrary to him selfe if hée should vniuersally call all men to him and receiue but a few electe he answereth that the promises of saluation are not without difference appointed to all men Amos. 4.7 Esai 54.1 Iob. 1.22 but particularly to the elect neither is this contrary the one to the other that he calleth all meÌ„ by outward preaching but giueth to a few the Spirite of repentance and Fayth and the same being expouÌ„ded in an other place that is to say in the Cap. 17. hée proueth by many testimonyes as well taken out of the Scripture as out of certaine Fathers Bernard sayeth friends doe seuerally heare to whome hée also sayeth feare not them small flock for to you it is giuen to know the mysterie of the kingdome of heauen Who bée those euen they whome he hath foreknowne and predestinate to be fashioned lyke to the image of his Sonne a great secret counsell is made knowne The Lorde knew who be his but that which was known to God is made manifest to men neyther doeth he vouchsafe to make any other partakers of so great a mysterie but the self same men whome he hath foreknowne and predestinate to be his Then hée concludeth The mercy of God is from eternitie euen to eternitie vpon them that feare him from eternitie by reason of predestination to eternitie by reason of blessed making the one without beginning Rom. 9.13 the other without ending 11 And so the foundation of predestination whether it be to life or to death consisteth not in workes but in the wil of God Cap. 23. A confutation of the slaunders wherewith this doctrine hath alway bene wrongfully burthened THeir modestie Rom. 9.20 Mat. 15.13 Rom. 9.22 which to driue enuy from God doe so confesse election that they deny that God hath forsaken any is ignorante and childish The better the same may appeare he sheweth that reprobation is from no otherwayes but from God Augustine sayth Contra. Iuli. Li. 5. Cap. 5. that where power is ioyned to sufferance God doeth not suffer but gouern with his power Againe hée sayeth when God of Wolues maketh shéepe hee doeth with a mightier grace refourme them that their hardinesse may be tamed Lib. de praede sanct Cap. 2. and therefore God for this cause doeth not conuert the obstinat because he doeth not shewe foorth in them the mightier grace which he wanteth not if he would shewe it foorth 2 Against this doctrine many things are wonte to bée obiected first there is cause why men shoulde charge God if he be angry with his creatures of whoÌ„ he hath not bene first prouoked by any offence and without their owne deseruing to predestinate them to eternall death to this he answereth in the foure next sections first séeing it was his wil there is no doubt but it was moste iust for the will of God is the highest rule of righteousnes not that hée woulde fayne to him an absolute or tyrannicall power Psal 51.6 but because hée is a lawe to him selfe and can not bée vnrighteous 3 Moreouer because the reprobate in that they are men are all in such sorte corrupted with sinne that they can noâ— be but hateful to God and that by mosâ— vpright reason of iustice in their owâ— consciences are so adiudged worthie oâ— eternall death that will they nill they they are compelled to acknowledge the cause of their damnation in theÌ„ selues howe so euer of set purpose they sometyme doe suppresse it and laye the fault vpon God 4 If against this answere they aryse as they are wont striuing that it is vnméete that they should dye in this their corruption séeing they are predestinate by the ordinance of God to the same corruption which is nowe alledged for the cause of damnation he sheweth how it may bée aunsweared out of the place of Paule Rom. 9.20 Pro. 21.10 1. Tim. 5.22 that the reason of
was accused hée answered for himself when he was commanded by his felowes to goe to Samaria with Iohn he went 8 But although Peter excelled the other Apostles in dignitie yet it maketh nothing for supremasie in all the worlde 1 But if this were graunted that it is good and profitable that the whole world be held vnder Monarchia Yet it may not therefore be graunted that the same shoulde take place in the gouernment of the Church howsoeuer the Pope challengeth nothing else for him selfe then that hée may be the Priestly head or chiefe vicar But it is nothing vnles they shewit was ordeined by Christ Ep. 1 2â— Col. 1.18 for the Apostle teacheth that the whole mininistration is dispersed through the members and that the power floweth from it heauenly 10 Paul sometimes depainteth vnto vs a liuely image of the Church Ephe. 4.10 and commendeth the vnitie thereof yet hée maketh no mention of one head which if it had béene true the place did greatly desire 11. 12. 13 Although we graunt them this also that the Supremasie of the Churche was so established in Peter that it should alwaies remaine in perpetuall succession yet they can neuer winne this that the Sea of Rome is so settled that whosoeuer is Bishop of that Citie should beare authority ouer the whole worlde although we graunt them this that Peter was Bishop there as they say Christ himselfe the Prince of Pastours the soueraigne bishop the head of the Church while hée liued exercised his Bishoprike and in dying fulfilled the office of Priesthood at HierusaleÌ„ yet could he not purchase honour to the place if Peter got supremasie to Rome because he sate there why may not the Israelites set the seat of supremacie in the wildernes Deut. 34.5 because Moses sate there Gal. 1.8 14. 15 Much lesse if we deny that Peter sate at Rome and that more then likely for about 20. yéeres after Christes death he was at Hierusalem and from thence hée went to Antioch where he remained 7. yeeres as Gregory mentioneth And Eusebius 25. yéeres Nowe from the death of Christ to the end of Neroes Empire in whose time they say he was slaine ther is but 37. yéeres Nowe if he sate at Rome it was a very litle while as more plainely may appeare For Paule writing to the Romans as he iourneied to HierusaleÌ„ where he was taken brought to Rome wrote nothing of Peter and yet is it likely that he wrote the Epistle foure yéeres before hée came to Rome Rom. 15.15 neither doth he make mention of Peter when he rehearseth a great number of the Godly Rom. 10.4 Acts. 28.16 Now if Peter were at Rome it were a foule shame â—im for to forsâ—ke the gospel 16 Although in old time the fathers haue geuen great honor to the Church of Rome and haue reuerently spoken thereof and that chiefly for thrée causes yet they acknowledge no supremasie 17 The vnitie also which so oft they speake of as is méete doth neuer tende to that ende Cap. 7. Of the beginning encreasing of the Papasie of Rome vntil it aduanced it selfe to this height whereby both the liberty of the church was oppressed and all right gouernment ouerthrowne THE Nicen Synode gaue the first place to the Bishop of Rome among the Patriarkes it was commaunded to looke vnto the Cities adioining to it but in Councels which followed not the Bishop of Rome but others helde the Supremasie 2 In the Councell at Calcedon although it tooke the chief place yet was it by an extraordinary meanes and not obserued of the Successours and other Councels 3 Yea the auncient Fathers did not vouchsafe him such titles For Cyprian making mention of Cornelius Lib. 2. Eist 2. lib. 4. Epist 6. setteth him out with no other name then Brother fellow Bishop or in fellowe office 4 But Gregory stoutly impugneth it when the Bishop of Constantinople woulde haue circumuented him neither yet did hée challenge it to himselfe by the right of his owne seate 5 The authoritie of the Bishop of Rome grewe when not onely the godly being too much gréeued in other parts for succours sake but also the wicked being condemned of their owne Bishops for an vniust defence dyd flye thither al which the chiefe Bishop continually did gréedily receaue 6 The Ecclesiasticall power is conteined in foure pointes none of these perteine to the Bishop of Rome that is neither the appointment of the Bishops 7 Nor admonitions or Censors 8 Nor the calling togeather of Synodes 9. 10 Nor the right of hearing appeales 11 Notwithstanding those Decretall Epistles which they alledge for themselues 12. 13 Although in Gregories time the authoritie of Rome was much encreased yet it tended to no other purpose then to helpe other Bishops not to hinder them Moreouer it greatly displeased Gregory that by such meane it was distracted Cap. â— 14. 15 In the Counsell at Loraine it was decreed that those Cities which in the Ciuill gouernment were the chiefe Cities of euery Prouince should be the chiefe seas of Bishops if it happned the honor of the ciuil gouernment to be remooued from one Citie to another that then the right of the Metropolitan Citie shoulde therewithall bée remooued thither Herevpon rose great strife of the seconde place betwéene the Bishoppes of Constantinople and Rome 16 Within a little after Iohn Bishop of Constantinople ayded by the fauour of Maurice the Emperor vsurped the name of vniuersall Patriarch But then Gregorie did constantly set himselfe against him yet not so that hee woulde challenge to himselfe that which hee denied to an other and was also angry with the Bishop of Alexandria Lib. 7. Epist 3â— by whom he was saluted by such a title 17 But at length Boniface the third obteined of Phocas that Rome might bée head of all Churches but this was almoste of no waight tyll at length Fraunce by euill wayes came into his power 18 From that time thinges by little and little fel to worse as Bernard with gréeuous complaintes bewayleth the Church of his time 19 And that it may better appeare if wée graunt to the Bishop of Rome that dignitie and preheminence which he had in the time of Leo and Gregory yet it maketh nothing for the Supremasie which at this day they challeÌ„ge first hée sheweth that there are foure principall pointes wherein they are wont to exercise their tyranny Moreouer also he addeth certayn other thinges belonging to this selfe same argument 20 Nor those thinges which they father vpon the olde fathers as they falsly imagine must bée graunted them neither was Gregorie the nienth Martin and other content with them which haue inuented them selues certaine newe thinges and those vtterly vnméete 21 Although Cyprian might be set against this so great insolencie the councell of Carthage and many things out of histories Synods and bookes of olde fathers yet by this one they may sufficiently be vrged but if they
example of Christ because in the former place wée are commanded to teach Matth. 28.19 Mark 16.16 and after to baptise and because Christ would not bée baptised before hee was thirtie yéeres olde to both partes of this argument he answereth in the first sectioÌ„ 2. Thess 3.5 29 And in the next section also 30 The 7. argument is that they denie there is greater cause why Baptisme shoulde be communicated to infants 1. Cor. 11.28 then the supper of the Lord albeit he proueth * Although Musculus in his common places thinketh otherwise notwithstanding M. Caluin doeth say that the Supper may be giuen also to infants but he vseth such modestie therein that he cannot be blamed there is a difference expressed in them 31 After he hath thus performed these things he descendeth to one Seruetus and answereth seuerally to all his Argumentes and that both plainely and briefly This Seruetus obiecteth that all they abide in death which beleeue not the Sonne of God and that the wrath of God abideth in them Iohn 3.36 and therefore Infantes which cannot beléeue lye in their damnation But Christe speaketh not of the generall giltinesse wherewith all the posteritie of Adam are wrapped but only threateneth the despisers of the Gospel which do proudly and stubbornly refuse the grace offered them Againe he sayeth that whosoeuer is boâ—ne of the Spirite heareth the voice of the Spirite which is nothing els but that the faythfull are framed to obedience according as the spirite which worketh in them Although they which are borne of the faythful are by nature damned yet by supernaturall grace they are saued 1. Cor. 7.14 but hée alledgeth an Allegorie 2. Sam. 5.8 that Dauid going vp to the Tower of Sion did leade neither blind meÌ„ nor lame men with him but strong souldiours but the Parable may be set against it wherin God calleth to the heauenly banquet blind men and lame men 32 To what end Sathan doeth laye siege against Baptisme of children by the Anabaptists that is to say to depriue vs of the singular comfort which commeth thereby and by litle and litle should take the witnesse of grace from vs. Cap. 17. Of the holie Supper of Christe and what it auaileth FIrst he deliuereth the summe of the doctrine from the 1. to the 11. And moreouer hee vnloseth certaine knots from the 12. to the 50. But as touching the first first hée sheweth what it is that God doeth exhibite from the 1. to the 4. Moreouer howe and in what sort it is ours from the 5. to the 11. Ioh. 6.51 1. Cor. 11.24 1 What signes they are and to what end they were instituted for vs that is to say to testifie the Ministery of the vnion of Christ with the faythfull 2 A great fruite then of affiance and swéetenesse there is which by this Sacrament returneth to godly minds and what it is Mat. 26.26 3 The whole witnesse therof is commended to vs in the Supper of the lord and the same doeth manifestly appeare in the wordes themselues 4 The efficacie thereof is such as not only simply or without higher consideration doth reache to vs the bodie of Christe as it doeth giue vs the same for our nourishment 5 Hauing briefly compreheÌ„ded again by the former Ioh. 6.31 what one hee offereth him selfe to vs by what reason wherin the first parte of application consisteth he commeth to the other that is to shewe how we ought to receiue him truely by Fayth yet so that we must reache a litle further not only to faith but also to the effecte of Fayth 6 Which last member he confirmeth by the authoritie of Augustine Chrysostome Augustine sayeth Ham. in Ioh. 31. Act. 2.40 that thrée thousande men which were conuerted at Peters Sermon did drinke the blood of Christe by beléeuing which they had shed by cruell dealing Chrysostome sayth Hom. â— that Christ doth not only by Faith but also in déed make vs his bodie meaning that we doe not from any other where then from fayth obtaine such a benefite 7 Neither is it sufficient that many acknowledge this our communioÌ„ with Christ to be nothing els then spiritual without making mention of the fleshe and bloud yet the Mystery of this thing is such as he confesseth he can not comprehend howe to determine thereof 8 But that it may be such There is no life at all but in Christ Ioh. 6 4â— but he hath this two wayes first of him selfe as he is God Moreouer by powring the same into his flesh which he put on that therby the communication of life might flowe foorth vnto vs. 9 When he hath taught the same out of Cyril Ciriâ— and by a similitude that the fleshe of Christ is by that meanes liuely therevppon he sheweth what our Communion is with him as the father hath life in him selfe so he hath also giuen to the Sonne to haue lyfe in himself whosoeuer theÌ„ enioyeth the partaking of his flesh enioyeth also the partaking of lyfe for as out of a fountaine water is sometime dronke and sometime drawne and sometime is conueyed by furrowes to the wateryng of groundes which yet of it selfe doth not ouerflowe into so many vses but from the verie spring it selfe with which euerlasting flowing yeldeth and ministreth vnto it from time to time newe abundance so the flesh of Christ is like a rich and vnwasted fountaine which powreth into vs the life springing from the Godhead into it selfe 10 This Communion is letted by no distance of place 2. Cor. 10.16 and the same is so sealed in the Supper of the Lorde that therin we may apprehend not a vain signe but the thing it selfe 11 A conclusion of the things that go before and so of the whole parte of this Chapter that is to say that the mysterie of the Supper consisteth of two parts of corporall signes and spiritual truth and they also containe thrée thinges the signification matter and effect The former part of the Chapter performed he commeth to the other that is to examine the excessiue mixtures which superstition hath brought into the Church And first he handleth transubstantiation from the 12. to the 15. then of consubstantiation from the 16. to the 19. thirdly he sheweth that that institution maketh against those excessiue Doctors from the 20. to the 25. fourthly by other reasons taken out of the word of God he confirmeth his iudgement from the 26. to the 27. fiftly he taketh away the authoritie of the fathers from them .28 sixtly he subuerteth their presence which they imagine and bringeth in an other froÌ„ the 29. to the 32. seueÌ„thly he sheweth what communication ours ought to be .33 34. Eightly he reproueth Adoration hee sheweth to what end the Sacrament is instituted from the 35. to the 39. Last of all he entreateth of certain other things that happeÌ„ which belong to that participatioÌ„ from the 40. to the 50. 12
strengthened And when he taketh occasion of the Iewes fall to exhort him that standeth to take héede that he fall not Rom. 11. â—â— he doeth not therfore byd vs wauer as though we were not therby assured of our stedfastnesse but only he taketh away arrogant presumption rashe trusting too much in our own strength that after the thrusting out of the Iewes the Gentiles being receiued into their place shoulde not too much outragiously triumph against theÌ„ Albeit he speaketh not only to the faithful but also in the same saying compreheÌ„deth the hypocrites that gloried only in the outward shewe 23 Neither doth this hinder Phi. 2.12 Psal 5.7 Pro. 2â— 14 that we are commanded with feare trembling to worke our saluation when he requireth nothing els of vs but that we shuld accustom vs with much abasing of our selues reuerently to looke vpon the mightinesse of God And there is no cause to the contrary but that the faythful may at one tyme both be in feare 〈◊〉 3. â— also enioy most assured comfort in respect that sometime they turn their eyes to behold their own vanitie and sometymes they cast that thought of their minde vppon the trueth of God as also on the contrary vnsensiblenesse and carefulnesse hath place in the reprobate 24 Yet doe we not so make roume to them which howe soeuer they graunt that so oft as we looke vnto Christ wée finde in him full matter to hope wel yet would they haue vs wauer and stagger in beholding our own vnworthines for they so place conscience betwéene hope and feare that it altereth from the one to the other by enterchaungeable times and courses Fayth therevppon giuing place to desperation but it is sure that Christ with his worthinesse hath brought to passe that our vnworthines should neuer come in the sight of God Rom. 8.10 therfore of our vnworthinesse there can aryse no dispaire or doubt that at any tyme it shoulde holde any gouernment in the mindes of the faythfull 25 This hée confirmeth by the testimony of Bernard who saith that in studiyng the benifit of God vpoÌ„ the soule he findeth two thinges as it were contrary If I behold sayth he the soule it selfe as it is in it selfe and of it selfe I can say nothing more truely of it than that it is vtterly brought to naught it is loaden with sin couered with darkenes entangled which deceitful entisemeÌ„ts itching with lusts subiect to passioÌ„s filled with illusions alway enclined to euil bent to all kind of vices finally full of shame and confusion Esai 64. â— Now if all the very righteousnesse of it béeing looked vppon by the light of the trueth bée found like a cloth stayned with floures theÌ„ what shall the vnrighteousnes therof be accompted If the light that is in vs Mat. 6. â—3 be darknes how great shal the very darknes be What then man is mad vnto vanitie is brought to naught and is nothing But howe is he nothing whome God doth magnifie Barn in Hâ—nai 5. of the dedication of the Temple how is he nothing towards whom Gods heart is set brethren let vs take heart againe Though wée bée nothing in our owne hearts peraduenture there may somewhat of vs lye hidden in the hart of God O Father of mercyes O Father of the miserable howe doest thou set thy heart toward vs for thy hart is where thy treasure is But howe are we thy treasure that are nothing All nations are so before thée as if they were not they shall be reputed as nothing Euen before thée not within thée so in the iudgement of thy trueth but not in the affection of thy pittie Thou callest those thinges that are not as though they were Therefore both they are not because thou callest those things that are not and also they are because thou callest them for though they are not in respect of themselues yet with thée they are according as Paule sayth Rom. 9.12 not of the workes of righteousnesse but of him that calleth Pro. â— 7 Psal 100 1â— Pro. 10.5.14 Mal. 1.7 26 This feare also procéedeth from a double vnderstanding that is to say to honor or reuerence God as a father to feare him as a Lord how so euer hée putteth a difference betwéene them yet he confoundeth both together 27 That which Iohn sayth the feare is not in charitie 1. Ioh. 4.8 c. maketh nothing against this for he speaketh not of willing or childlike feare but of constrayned and seruile feare for the wicked feare not Gods displeasure Eph. 5.6 Col. 3.6 but his punishment and wrath and that truly as though it did hange euery houre ouer their neckes but the faythfull feare not so much punishment as displeasure neyther doe they that truely as though some punishment did hange ouer them but they beware least they procure it 28 After he hath made perfect the second member of the definition he commeth to the third that is to say to that which he sayde had respect vnto Fayth Gods good will in which word he enterpreteth is assigned whatsoeuer belongeth to perfect felicitie Es 80.4 Esai 2. â—â— Séeing the Scriptures doe determine in this one the saluation because God banishing away all enmities hath receiued vs into his fauour The grace of God then is the spring of all good thinges as wel belongyng to this lyfe as to the lyfe to come and those thinges are brought to passe in this lyfe Psal 63.4 Rom. 8.35 that not only prosperitie but also aduersitie are blessed because they are turned to helpes of our saluation 29 The fourth member hée hath made the frée promise of God sheweing that it is the foundation of Fayth whereof hée rendereth a reason for because Fayth although in all poyntes it embrace the worde of God yet properly it beginneth at a promise therein continueth Rom. 10.8 Rom. 1.6 2. Co. 5.18 and therevpon endeth and in that sense is not the law but the Gospell called of the Apostle the word of Fayth 30 Neyther yet is Fayth in this restraint diuided and one only peace taken holde off as some maliciously alledge séeing it is graunted that Fayth hath respect to all the partes of Gods worde Hebr. 11.7 neyther is it our meaning to shewe any other then these two that Fayth neuer stedfastly standeth vntill it come to the frée promise and that wée are no otherwyse reconciled to God by it Rom. 10.8 but because it coupleth vs to Christ fréely offering saluation 31 Herevppon may be gathered Psal 9.11 Psal 109.43 Rom. 4.21 2. Tim. 1.18 Psal 43.1 that Fayth doeth no lesse neede the worde then the fruite doeth neede the lyuely roote of the trée yet in the meane time the power of God is not excluded but the beholding thereof in this cause necessary but no idle but an effectuall power must be conceiued Last of all we must take héede that wée passe not beyonde the limites