father Also Paule said that He knoweth nothing else but Christ 1. Cor. 2 2. and him crucified And indéed God may be said to be made visible in Christ God is said to be made visible in Christ bicause he is ioined in one person with man Wherefore they that sawe Christ might auouch that they sawe God and he that acknowledgeth beholdeth him by faith dooth sée a great deale more than if he should sée Moses burning bush Therefore it is written vnto the Colossians that All the treasures of the wisedome and knowledge of God are laid vp in him Colos 2 3. In Iudges 6 verse 22. Looke In 2. Sam. chap. 24 verse 18. The presence of God striketh a feare in the godlie Before pla 3 art 9. Exo. 33 20. Iohn 1 18. 1. Tim. 6 16. 16 But in marking thou shalt alwaies perceiue that the fathers of old time after they had once séene God or any angels were in excéeding great feare and were so astonied as they looked but for present death And no maruell for it was not vnknowne to them what answere GOD made vnto Moses when he desired to sée his face Man shall not see me liue And Iohn the Baptist as we read in the first of Iohn said No man hath seene God at anie time And Paule vnto Timothie hath confirmed the same saieng No man hath seene God nor yet may see for he is inuisible bicause he dwelleth in the light that cannot be come vnto Which thing also both Gedeon and Manoa the father of Samson Iudg. 6 22 and 3 22. Gen. 32 30. doo testifie Iacob likewise after his nights wrestling wherein he thought he had contended with a man when he perceiued it was an angel marueled how he had escaped safe and aliue I sawe the Lord saith he face to face and yet my life is safe as though hée could scarselie beléeue it might be Exod. 20 19 Moreouer the Hebrues when the Lord came downe vpon Mount Sinai to giue the lawe were so dismaied with feare and trembling that they said to Moses Wee praie thee deale thou with God least if he continue talking so with vs we die euerie one And with these places that also maketh much that is written in the same booke of Exodus Exo. 24 11. Looke in 1. Kin. 19 11. euen when the couenant was made betwéene God and his people and Moses had recited the same and sprinkeled the people with the bloud of the sacrifices and had brought the elders vnto the mount where they sawe God sitting vpon a throne in great maiestie and glorie But after that vision is recited it is added And yet did not God stretch out his hand vnto them Which declareth that it was a rare sight and a strange that men should sée God without all perill and danger of life Wherefore euerie part of that is recorded as doone by speciall prerogatiue Esaie 6 11. Ierom writeth of Esaies death Ierom also testifieth that Esaie was slaine by the Iewes vnder this colour bicause he said that he saw God sitting vpon his throne as it is written in the sixt chapter of his booke They cauilled with him that it was but a lie forsomuch as God cannot be séene of anie man that liueth and therfore they vniustlie condemned him as one that taught the people his imaginations not that which the Lord had shewed him These things did they deuise against that innocent prophet when as they had no other cause to laie against him 17 The like examples also are not wanting in the new testament when the Lord reuealed to his apostles a certeine shew of his glorie maiestie vpon mount Tabor Matt. 17 6. he shone with excéeding great brightnes light was wholie changed before them with whom Moses Elias were strait waie present the voice of the father was heard from heauen These things bicause they did manie waies excéed the power of mans sight the apostles eies might not endure them wherefore they fell prostrate vpon the earth as if they had béene dead Also Peter Luke 5. when at Christes becke he had fished and caught an incredible number of fishes for before that commandement hée had labored long in vaine woondering at the strangnes of the thing and perceiuing that God was in Christ he was so afraid that he said to him I pray thee Lord depart from me for I am a sinful man and cannot abide the presence of the Godhead without perill And Paule when he would make relation 2. Cor. 12 3. how he was taken vp euen to the third heauen where he learned such heauenlie things as hée could not by spéech expresse vnto man wrote Whether in the bodie or out of the bodie I knowe not Assuredlie he durst not affirme that those things happened vnto him while hée vsed the bodie and senses of this life Wherefore it is euident inough that Gedeon was not astonied without a cause 18 But now I thinke if good to shew the reason why the sight of God or of the angels dooth séem to bring present destruction vnto men Peraduenture it commeth to passe by meanes of the heauie masse of this bodie Platonists which as the Platonists affirme is vnto vs as a darke and shadowed prison wherewith we are so hindered that wée cannot perceiue the things which are heauenlie If happilie we doo somtimes sée them by and by we thinke the coniunction of our soule and bodie to be sundered and that we shall die out of hand and that therefore the sight of heauenlie things is propounded vnto vs bicause the diuorce of the mind of the bodie is at hand Moreouer Aristotle Aristotle in his metaphysicks dooth witnes that the power of our vnderstanding is so litle able to comprehend the things diuine which in their nature are most cléere and manifest that it may iustlie be likened to the eies of owles and bats which cannot abide to looke vpon the brightnes of the sunne or the light of the daie They which thus iudge doo saie somewhat but yet not so much as sufficeth for a plaine declaration of the matter The bodie was not giuen as to remooue vs from seeing of God The bodie from our first creation was not therefore giuen vnto men to be anie hinderance to our knowledge of God nor yet to shut vp our soules as it were in a dark and blind prison For so the goodnes of God should become guiltie for making the nature of man bodilie and corporall And that it is so Gen. 2 15. and 19. it is to be prooued by the historie of Genesis which testifieth that God was verie familiar with our first parents notwithstanding they had bodies For he brought them into paradise which he had planted he shewed them the fruits wherof they might eate and concerning other some he made a lawe that they should not touch them and he set all liuing creatures before Adam that he
is neuer certeine whether he haue vsed that diligence that is required of him They saie Let him repent of his negligence but how shall he knowe Either they will cast men into desperation or else will make them hypocrites as if they shall beléeue that they haue doone a thing they should be persuaded they haue not doone it Naie rather let them teach to doo before God as did that Publicane in the 18. chapter of Luke verse 13. We knowe the waie of forgiuing sinnes there is one maner of waie for all men we must not deuise other formes Let vs acknowledge that we haue sinned Mar. 10 52. Christ said Thy faith hath made thee whole he requireth not confession They saie that a man by confession is kept backe from wickednesse but if we be more ashamed to confesse our selues before the priest than vnto God that is not to be allowed The chéefest shame if we haue anie sparke of faith commeth through the remembrance of the presence of God There be manie which can contemne sacrifice It is true shame if we admit God into our hart They saie it behooueth that confession be heard bicause it is the precept of God Shew the precept bring foorth where it is It behooueth saie they that there be confession bicause men be not certeine of their contrition But of confession they will be as doutfull as of contrition they will remedie one doubt by an other No man saie they can iudge of his owne cause héere is no iudgement when remission is doone by the word of God the Ministers haue onelie the execution of an other mans benefit God answereth not saie they whether he will forgiue sinnes it behooueth that he answere by the priests He answereth by the oracles of the holie scriptures We will adde an other fault of theirs they haue certeine cases which be reserued so as each one cannot be absolued of euerie man for euerie matter The Pope will haue manie things to be dealt in by himselfe Manie cases reserued to the Pope and to the bishops and not to be remitted by others in the 17. distinction in the chapter Huic sedi The bishops haue reserued manie cases vnto themselues In the Extrauagants De sententia excommunicationis chapter Tua the offense of setting fire vpon places is reserued vnto the Pope or vnto the bishops so it is of homicide 23. cause question eight chapter Pessimum and in the chapter Si membrum Christ reserued nothing to himselfe he commanded his apostles that by their preaching they should remit sinnes but with those men all things are directed vnto gaine The vtilitie that may come by secret confession is not taken awaie We take not awaie the vtilitie which might come of confession which is doone vnto a godlie and learned man namelie that men should be instructed and haue consolation so that it be left frée vnto men Wherefore if such a confession that is frée and dooth not driue men to the numbering of their sinnes be reteined in anie place we make no schisme for the same so that they appoint it not a peculiar woorshipping of God Looke In 1. Sam. 3 ver 14 and 12. ver 24. If anie man thinke that he reapeth a commoditie thereby he ought not to speake ill of such a helpe 29 Now setting that part aside let vs come vnto satisfaction Of satisfaction manie things are written and deuised touching the same I will cut off as much as I can and be bréefe Let vs speake of the word To satisfie among good authors What is to satisfie is to approoue himselfe to anie man in dooing of dutie Cicero in the first of his familiar epistles I satisfie all other men in all dutie or rather pietie towards thée but my selfe I satisfie not Asconius said that To satisfie is to doo as much as dooth suffice an angrie man to reuengement But the Schoole-men of whom we speciallie make mention haue spoken otherwise of satisfaction The Maister of the sentences The schoole Diuines touching satisfaction in the 15 distinction saith out of Augustine that To satisfie is to cut off the causes of crimes and sinnes and no longer to yéeld vnto their suggestions Others haue said that it is a recompense of a wrong that is doone according to a iust equalitie when we repaie so much as we haue taken awaie of an other mans goods and their meaning is that men by certeine works The arguments of the aduersaries should repaie so much as they ought to suffer for sinne And while they will institute a satisfaction of that kind first they take vpon them to affirme that the fault indéed is forgiuen vnto men and the punishment also in respect of eternitie but yet that there remaineth some things to be suffered of them for the satisfieng of God Yea and they saie that confession was therfore ordeined to the intent that the priests should vnderstand what they ought to laie vp for God And they alledge reasons namelie that God dooth indéed of his great mercie forgiue men their sinnes yet not without iustice And although Christ hath made recompense by his death yet that God will not haue the satisfaction of Christ to take place vnlesse it be as touching them which worke together with the death of Christ that is to saie which with certeine actions will together with Christ satisfie for their sinnes The testimonies that they bring are these in Deuteronomie Deut. 25 2. Let the measure of the stripes be according to the maner of the offense In the Reuelation of Iohn Apoc. 18 7. Euen as much as she hath glorified hir selfe and hath liued in pleasures so much torment appoint ye vnto hir Iohn said Bring foorth the fruits of repentance Matt. 3 8. In the sixt chapter to the Romans Rom. 6 9. As you haue giuen ouer your members to serue vncleannes and from one iniquitie vnto another so now giue your members to serue righteousnesse And they thinke that their opinion is most of all confirmed by the words of Christ Matt. 18 â—… Whatsoeuer ye shall bind in earth shall also be bound in heauen c. For they vnderstand Loosing not onelie as touching sinnes but also as concerning punishments And they saie that this appointing of punishment was commanded to the priests that whatsoeuer they haue set downe without error of the keie should be established They saie that the fault being forgiuen the punishment tarieth 2. Sam. 11 12 13 24 vers 1. 12 30 That the punishment still remaineth to be suffered the fault being remitted they confirme by the example of Dauid who sinning twise had the fault forgiuen him yet that there were punishments remaining for him to suffer And that there is no doubt but Moses had his sinne forgiuen him yet that the punishment remained namelie that he should die before he entered into the land of Chanaan Afterward they stand at contention among themselues
the good as in the euill part For euen great offenders be called Anathemata or accursed Rom. 9. 3. And in this sense Paule would haue bin accursed from Christ for his brethrens sake Among the Hebrewes it is called Cherem that is perdition prohibition or a thing prohibited And it maie be also defined by those things which are taught of the Apostle A definition of excommunication after this maner Excommunication is the casting out of a godlesse man from the fellowship of the faithfull by the iudgement of them which be chiefe and the whole Church consenting by the authoritie of Christ and rule of the holie Scripture to the saluation both of him that is cast out and of the people of God An order of the Treatise Now let vs sée how necessarie this punishment is Secondlie what things ought to goe before Afterward who is to bee excommunicated Further from whence he should be cast whither he shoulde be cast by what degrées by whom when why and by what motion or inspiration and what we should at the length doe with him that is excommunicate How necessarie a thing excommunication is Mat. 18. 17 3 By the Gospell we easilie knowe how necessarie this ought to be accounted in the Church In the 18. of Matthew when Christ had taught as concerning brotherlie correction he added But and if he shall not heare the Church let him be vnto thee as an Ethnick and Publicane Ibid. ver 18 Againe Whatsoeuer ye shall binde vpon the earth shall be bound also in heauen and whatsoeuer ye loose vppon the earth shall also bee loosed in heauen Wherefore séeing it is the Gospell of Christ as touching all the parts it ought to be receiued of the Church credite euerie where to bee giuen vnto it So as they are to bee woondered at which would professe the Gospell and yet doe exclude this particle Wée reade in the 13. of Deuteronomie Verse 5. Ier. 51. 6. Take away the euil from among you And in Ieremie it is written concerning Babylon Flie you from the middest of her Esa 52. 11. Moreouer the Israelites were forbidden to touch vnpure things and if they had perhaps touched those things they became so vncleane as they were seuered from the companie of others Leui. 13. 46 The lepers were banished from the Campe. And the Lord expelled out of the garden of pleasure Gen. 3. 23. the first parents when they had sinned Gen. 4. 14. Caine also after the killing of his brother went as a runnagate from the sight of his parents Finallie if there were no other testimonie extant 1. Cor. 5. 3. 2. Thes 3. 14 that which we haue out of Paule to the Corinthians to the Thessalonians and else where ought to be sufficient Also Iohn in the second Epistle Irenaeus 2. Ioh. ver 10. The second Epistle of Iohn whose it is the which Irenaeus in his first booke confirmeth to be the Apostles although some thinke the same to be the Epistle of one Iohn a Priest saieth If any man come and bring not this doctrine him receiue ye not into your house neither say ye vnto him God speede and doe not ye communicate with euill workes In like maner doeth the Apostle séeme to haue written vnto the Ephesians Ephe. 5. 11. Haue no fellowship with the vnfruitfull workes of darkenesse 4 Before excommunication Correction goeth before excommunication Mat. 10. 15. goeth brotherlie correction For Christ saide If thy brother shall haue sinned against thee Neither is he to be thought that he sinneth not against vs which sinneth against God séeing we be his children the members of Christ yea verilie the Saints are so prepared as they easilie neglect that which is committed against themselues and soone forgiue their owne iniuries except so much as they perceiue them to redound against God What maner of corrections ought to be But and if the sinne be common and knowen to all men shall it haue néede of brotherly correction No verilie let it be brought and made manifest vnto the Church But it shall bée néedefull that the minde of the sinner be searched out whether he haue minded to repent and returne into the waie This being purposed he which sinneth openlie must be exhorted and admonished Whereby it appeareth that in al sinne aswell secret as publike there is néede of brotherlie correction The which behooueth not to be doone softlie and slacklie but verie earnestly must be layde before the eyes of the sinner the weight of his transgression the wrath of God kindled and stirred vp against him the punishment that remaineth for him finally the offence wherby he hath hurt the Church But let the rebuke be gentle as procéeding from a frendly minde Otherwise if he shall thinke thée to bée his enemie thou shalt rebuke him without any fruite This vnto the Galathians is commended Gal. 6. 1. You that be spirituall rebuke your brother in the spirite of gentlenesse Excommunication must not be rash Let space be giuen to the sinner to thinke with himselfe that he maie the easelier repent A Phisitian doth gently handle sores he doth not straightwaie prepare an Iron fire And all waies and meanes must bée attempted if it be possible without impairing the word of God to retaine him that hath sinned in the Church before that excommunicatiō be vsed If he which was fallen giue place to admonitions promise faithfully that he will change his life and with teares and confession of sinne doe testifie a repentance and sorrow of minde and doe take awaie the offences and occasions of sinnes there let admonition cease For now the brother is wun vnto Christ But if he shall dispise to heare being warned twise or thrise before witnesses let him be brought to the rulers of the Church of whom also he shal be admonished But if he shall make light of them let the Elders referre the matter vnto the people of Christ and by the institution of the Apostle vnlesse he shall first repent let him with the consent of the whole Church be excommunicated These things ought to goe before this iudgement Who is to be excommunicated 5 Nowe remaineth to sée who he is that must be excommunicated He must be as Paul taught among the number of the brethren 1. Cor. 5. 11 who although he confesse Christ in wordes yet in déedes as it is written vnto Titus denieth him Tit. 1. 16. Augustine Neither is the exposition of Augustine allowed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the partie named to be excommunicate should be referred to an adulterer a drunkard and to other great crimes which follow after For sinnes also which be not so publike and knowen vnto all men when they shall be stirred vp through brotherlie correction How priuat sins become publike are by accusing to the Church made publike Also they that be infected with ill doctrine are excommunicated As
of Martianus being a wise woman and well commended She in her Epistle vnto Strategus in the Prohems of the councell of Chalcedon The example of Pulcheria to Strategus commaunded that out of Nice a citie of Bithinia where she would haue had the councell which afterward was translated to Chalcedon should be expelled al the cleargy men and Moonkes to the intent that they might leaue the place voide and frée vnto the Bishoppes and that the matters might not be molested by them The Argument is of an Act or example which is not of force In verie déed that woman was in other things godlie and wise but in this act shee cannot be allowed Neither is it thus doone by our aduersaries at this daie In the councell of Trent and in manie other together with Bishoppes there sate Abbots general Masters of the Franciscans of the Carmelites of other orders which were not bishops 18 Fricius also a Polonian The iudgement of Fricius of Polonia an excellent learned man iudgeth that the Legates of the kingdomes and Prouinces of Christianitie should be admitted vnto these kindes of Actions of the church But setting aside the reasons of men I thinke we must haue a regarde vnto the first councell which is in the 15. chapter of the Actes of the Apostles Acts. 15. ver 22. 23. The Apostolicall Councell ought to bée a paterne vnto all Councels This for so much as it was holie and Apostolicall ought to be accounted for a law and rule to all councels There the Apostles establishing the decrée of Christ saide So it seemed good to the Apostles and Elders with the whole Church Afterward they béeing minded to write thereof to the Antiochians wrote letters after this manner The Apostles Elders and brethren c. These things do plainelie testifie that not only the bishops but the other mēbers of the Church haue place in councels And as to that which we cōplained of the Church of Rome they alleadge that the same hath alwaies had singular authoritie among the Christians The power of the Roman Church exceeding her boūds hath brought great losse vnto the Church Vnto this we answere that whatsoeuer power the church hath the same ought to be vnto edifying Let nowe the Romanistes themselues take héede that they edifie the bodie of Christ They haue raised vp infinite contentions for the maintainance of their primacie and for that cause they stirre vp most bitter contentious troubles to the intent they maie obtaine and kéepe the same They diminish the Church of Christ they shorten it and contriue it in a narrow roome For all those which will not acknowledge their primacie they excommunicate and cast out from the communion of the faithfull Furthermore they lay vpon men an intollerable burthen of mens traditions Besides the Canons of the Councels they haue adiected innumerable decrées and decretals their Sext their Clementines their Extrauagant constitutions Thus the Church is charged by them with most gréeuous burthens so farre is it from being eased The complaint of Augustine for the burthen of Ceremonies in his time Augustine in his time complained that the Church of Christ was more charged than in old time the Church of the Hebrewes was I beséech you what would that father now saie if he should behold our times which is now so gréeuouslie pressed with superstious rites and manifold traditions as it is altogether oppressed Of the Romane Church it maie fitlie bee said In vaine doe they worship me Esa 29. 14. teaching the doctrine and precepts of men But let vs consider to what end they so extoll the power of the Romane Church Certainelie for no other cause but that they may easilie obtrude their traditions and euerie fained thing Why they so greatlie extoll the name of the Romane Church so as with hearing the name of a decrée letter or tradition of the church of Rome we should straightwaie giue a blind consent 19 When we demaunde of them how so great a power happened vnto the Church of Rome they saie and especiallie Cardinall Caietanus From whence they claime the Roman power Before pl. 3. Act. 1. that it came by Peter For Christ as they saie when he knewe that he shoulde goe from hence into heauen left that Apostle to be his vicar vppon the earth But we demaund why had not other Churches the Popedom from Peter Because saie they they were not properlie or peculiarlie appointed or ioyned vnto Peter They faine that before Peter was anie where Bishop the Popedome was a wandring and flittering thing namely that there it should be wheresoeuer Peter abode At the last as they trifle he setled himselfe in the Church of Rome But séeing they iudge also that Peter before he went to Rome was also Bishop of Antioch why doe they not attribute the Popedome vnto that seate especiallie séeing they celebrate euerie yeare the feast of Peters chaire whereby they declare that they renewe the memorie of his being bishop in Antioch Yet must we not beléeue that the Church of Antioch was planted by Peter For it was before that Peter went thither He no doubt was at Ierusalem with the rest of the Apostles Acts. 15. 4. 7. as it is in the 15. of the Actes when that great contention sprang vp among the beléeuers of Antioch as concerning the Legall ceremonies of Moses whether they should be obserued or refused All which cause was referred to the Apostles at Ierusalem Whether Peter leauing his byshopricke of Antioche went to Rome 20 But they faine that Peter went afterward vnto Rome and forsaking the bishopricke of Antioche tooke vpon him the bishopricke of Rome But how knowe they that Peter going to Rome kept not to himselfe the byshopricke of Antioche As though wée sée not dailie that the Byshop of Paris London Artois and Augusta doe goe to Rome yet do not renounce their byshoprick But let vs graunt them that they desire let them at the least wise shew why they gaue not the second place vnto the Church of Antioche next vnto Rome Truelie they made the Patriarche of Alexandria to be chiefe séeing that Church was founded and planted by Marke an Euangelist not an Apostle Further in the Councel of Chalcedone they depriue the Patriarche of Alexandria from his place giuing vnto the Byshop of Constantinople the second place next vnto the Romane Byshop whenas neuerthelesie it appeareth that the Church of Constantinople was founded by none of the Apostles whereby is gathered that Churches haue not gotten their honour or degrée of the founders otherwise the Churches of Ephesus Ierusalem Corinthe and Thessalonica and such like which had the Apostles their master builders should be preferred aboue Alexandria Constantinople many other famous Churches than that which they by the decrée of the Canons haue beene lesse estéemed And as touching Peter it is verie vncertaine to the most learned men whether he came to Rome Whether Peter
his disciples manifestlie naming him selfe that none should be so hardie as diuide Christ into two sonnes Among these comes Vigilius Vigilius which in the 1. booke against Eutiches writeth The sonne of God as concerning his humanitie departed from vs as concerning his Godhead he saith vnto vs Behold I am with you vnto the end of the world And straightway after Because whome he left from whom he departed with his humanitie he neither left nor forsooke them with his diuinitie For according to the forme of a seruant which he tooke froÌ„ vs into heauen he is absent from vs according to the forme of God wherewith he departeth not from vs he is present with vs vppon the earth yet both present and absent he is one and the selfe same to vs. Also in the 4. booke If of the word and the flesh the nature be all one how is it that séeing the word is euery where the flesh also is not found euery where For when hée was in the earth hée was not also in heauen and now because hée is in heauen verilie he is not vppon the earth And it importeth not much that we should expect Christ to come out of heauen as touching the flesh it selfe whom we beléeue to be with vs vppon the earth as concerning the word Therefore as you will haue it either the word is contained in a place with his flesh or the flesh with the word is euerywhere because one nature dooth not receaue a thing contrarie or diuers in it selfe But it is a thing diuers and farre vnlyke To be limited in a place and to be euery where Forasmuch then as the word is euerywhere but the flesh thereof is not euery where it appeareth that one and the selfesame Christ is of both natures That both he is euerywhere according to his diuine nature and that according to the nature of his humanitie he is contained in a place that he is created and that he hath no beginning that he is subiect vnto death and that he cannot dye And straightway he addeth This is the Catholick faith and confession which the Apostles haue taught the Martyrs haue confirmed and the faithfull doe to this day kéepe 75 Moreouer Fulgentius vnto Trasimundus the King the 2. booke One the selfesame man locall of a man Fulgentius which is God immensible of the father one and the selfesame according to humane substance absent out of heauen when he was in earth and forsaking the earth when he ascended into heauen but as touching the diuine and immensible substance neither leauing heauen when he descended out of heauen neither forsaking the earth when he ascended into heauen And this appeareth certainlie by the assured word of the Lord himselfe who to shew that his humanitie was locall said vnto his disciples Iohn 2. 17. I ascend vnto your father and my father vnto my God and to your God Of Lazarus also when he had said Lazarus is dead Ioh. 11. 14. he added saying I am glad because of you that ye may beleeue because I was not there He shewed vndoubtedlie the infinite greatnesse of his diuinitie vnto his Apostles saying Beholde I am with you euen to the end of the world How ascendeth he into heauen but for that he is in a place as very man Or how is he present with his faithfull sauing because he is one immensible and very God The same father in the 3. booke The very same and inseparable Christ as touching his flesh onelie rose out of the sepulchre The very same and inseparable Christ according to the whole man which he receaued forsaking the earth locallie ascended into heauen and sitteth at the right hand of God According to the selfesame man he shall come to iudge the quicke and the dead and to crowne the faithful and godlie Lastlie Bernard vppon the Canticles the 33. Bernard Sermon I also haue the word but in the flesh and before me is set the trueth howbeit in a Sacrament The Angell is fatned but yet with the fatnesse of Corne and is now filled with graine In the meane time it behooueth me to be content with the barke of the Sacrament with the branne of the flesh with the chaffe of the letter with the couering of faith And these thinges be such as being tasted bring death if they haue not receaued some seasoning of the first fruites of the spirit Death is altogether to me in the potte vnlesse it should be swéetened by the little meale of the Prophet 1. Kings But certainelie in how great aboundaÌ„ce soeuer these things doe waxe fatte the booke of the Sacrament and the fatte of the wheate faith and hope memorie and presence eternitie and time the visage and a glasse the Image of GOD and the forme of a seruant are not receaued with like pleasantnesse Verilie in all these thinges faith vnto me is rich and the vnderstanding poore And is the sauour of faith and vnderstanding all one when as this tendeth vnto merit and that vnto reward Thou séest that there is asmuch difference betwéene the meats as betwéene the places And euen as the heauens are exalted from the earth so are the inhabitantes therein Here thou plainelie séest that Bernard maketh an Antithesis or contrarie comparison betwéene the remembrance and presence of a thing and speaketh of many other thinges which serue much to that we haue in hand But let vs returne vnto the aduersaries they haue fathers to oppose against vs. They haue Irenaeus who saith that the Eucharist consisteth of two thinges the one earthlie and the other heauenlie the which also Gelasius supposeth Howbeit these thinges conclude not vnlesse thou shalt vnderstand the whole Sacrament After what maner the sacrament may be said to consist of two things so that thou make it one thing consisting of the signe and the thing signified then we graunt that it standeth of two partes But if afterward thou wouldest appoint so great a coniunction betwéene the bread the bodie of Christ as is betwéene the diuine and humane natures in Christ that should in no wise be graunted because it were necessarie that of bread and of the bodie of Christ should be made one substance that is one subiect so as they might neuer be sundred one from an other the which is most absurd Out of the other fathers they obiect in a manner the very same which the Transubstantiatours cited before The third opinion deâ—…red 76 Now let vs sée what they which imbrase the third opinion saie against these men First they admit not that same scattering of the body of Christ so as it can be euery where because it is against the propertie of mans nature And Augustine vnto Dardanus doth most plainly write otherwise Furthermore they contend that the eating set foorth in the 6. of Iohn and this last eating is altogether one sauing that in this are added signes And that they prooue by this Argument that Iohn
this full generalitie of calling hath béene alwaies so celebrated as after the time of the ascension of the Lord into heauen not so much as one yeare passed ouer within the which there came not vnto all men the preaching which was sent let him sée how he will prooue that the people of Asia were called Act. 16 6. 7. when as the apostles as it is written were forbidden by the holie Ghost to preach the word in Asia or to the Bithynians vnto whom the same apostles assaied to go and the spirit of Iesu suffered them not Let him sée also how he can defend the foreshewing of the truth it selfe Mat. 14 14. which said This Gospell shall bee preached ouer all the world for a witnesse vnto all nations and then shall the end come For the truth of that prophesie which were wickednesse to be spoken staggereth if the world were replenished with the Gospell within the space of foure hundreth yeares after Christ and as yet the comming of the Lord is deferred c. The same father in an epistle to Ruffinus as touching that which is written 1. Tim. 2 4. Who would all men to be saued And againe at the verie same time wherein preaching was sent to all men certeine places were forbidden the apostles to go vnto euen by him that would all men to be saued to come to the knowledge of the truth manie doubtlesse in that delaie of the Gospell being withheld and turned awaie died without knowledge of the truth and were not consecrated with regeneration Wherefore let the scripture tell what was doone Act. 16 6. It saith When they had gone through Phrygia and the region of Galatia they were forbidden by the holy Ghost to preach the word in Asia But when they were come into Misia they sought to go into Bithynia but the spirit of Iesu suffered them not But what maruell is it if at the verie first preaching of the Gospell the apostles could not go except whither the spirit of God would haue them to go since we sée that manie nations foorthwith at the first began to be partakers of Christian grace and that others haue not as yet had anie maner of smell of this goodnesse But shall we saie that mens wils and that so beastlie and rude maners of these men doo stop the will of God that they doo not therefore heare the Gospell bicause wicked harts are not open to preaching Psal 33 15. But who hath changed the hearts of these men but he that seuerallie framed their hearts Who hath mollified this rigorous hardnesse to the affect of obedience Mat. 3 9. but Hee that is able of stones to raise vp children vnto Abraham And who shall giue vnto preachers a bold and inuiolable constancie but he which said vnto the apostle Paule Feare not but speake Act. 18 9. and hold not thy peace for bicause I am with thee no man shall withstand thee to hurt thee for I haue much people in this citie And I thinke that no man dare saie that anie nation of the world or anie region of the earth should be passed ouer wherein ought not to be spred the tabernacles of the church c. By these things it appeareth by how manie reasons this father hath prooued that the preaching of the Gospell which is necessarie vnto saluation hath béene wanting to manie nations in manie ages Whereby cannot be affirmed that God did that which sufficed to the saluation of men But that his meaning may the more appeare let vs adde those things which he wrote throughlie vpō the 4. chap. to the Gauls Also he that saith that all men are not called to grace if he speake of them vnto whome Christ is not shewed he must not be blamed bicause wée knowe indéed that the Gospell hath béene sent into all the parts of the world but we thinke not now that it hath béene preached in all the ends of the earth neither can we saie that there is the calling of grace where there is as yet no regeneration of the mother of the church c. The same Authour in his answers vnto the collections of the Genuenses to the sixt doubt And as we cannot complaine of him that in the ages which be past permitted all nations to walke in their owne waies so should we not haue anie iust complaint if grace yet ceasing we should perish among them whose cause and ours was all one who neuerthelesse as then of all the world he made choise of a few so now of all mankind vniuersallie he saueth innumerable not according to our works 2. Tim. 1 9. but according to his owne purpose and grace which was giuen vnto vs in Christ Iesus before the beginning of the world c. Now dooth it plainlie appeare by the saieng of this man that the grace of GOD sometime ceased and that all men had not alwaies a iust calling vnto saluation wherefore it is not so vniuersall as some will but is rather particular But bicause some vse a certeine shift to saie that they to whom the Gospell was not preached had calling enough of God sith by the elements by the spheres of heauen and by other creatures they were instructed concerning the onelie true God whom it behoued them to worship Rom. 1 18. so that in the epistle to the Romans they are blamed as inexcusable But how true this is the same Prosper sheweth in an epistle vnto Ruffinus as touching frée will where he thus writeth For neither is it remooued from the common consideration of men in how manie ages what innumerable thousands of men being left to their owne errors and impieties fell away without any knowledge of the true God euen as in the Acts of the apostles the words of Barnabas and Paule did declare Acts. 14 15. saieng to the men of Iconium O men whie doo ye these things We also are mortall men like vnto you and preach vnto you that ye should turne from these vaine things vnto the liuing GOD which made heauen and earth the sea and all things that in them are and who in times past suffered all the Gentiles to walke in their owne waies And verelie he left not himself without witnes in that he did good vnto them and gaue raine from heauen and fruitfull seasons filling their hearts with food and gladnesse Verelie if either naturall vnderstanding or the vse of Gods benefits might haue sufficed to atteine eternall life then the reasonable contemplation and the temperature of the aire and the abundance of fruits and meates in our time might saue vs bicause vndoubtedlie we hauing a better vse of nature should worship our Creator bicause of his dailie benefits But farre be it from the minds of the godlie and them that be redéemed by the bloud of Christ to haue an ouer-foolish and pernicious persuasion hereof He dooth not deliuer mankind without the man Christ Iesu the onelie mediatour betwéene God
the indeuour of helping our neighbours Hereunto he not onely exhorteth vs but setteth foorth Christ for an example vnto vs For hee is the image of God whereunto we are made Amongst men there is no fit example it must be taken out of heauen The example of the Decii is set before the eies of souldiers in whom are two warly policies They to the intent the armie might follow them were carried with a courage against their enimies and pacified God by their death The first doth Cicero in his booke de Natura Deorum graunt the other he denyeth We as touching the death of Christ doe acknowledge aswell the one as the other both that it is to be followed and also that it hath made God merciful vnto vs. Paul would that the same minde should be in vs Rom. 8. 9. for if we be lead by the spirite of Christ doe liue in him we ought to haue the selfe-same minde with him By this as by a generall thing all that followeth must be considered of When he declareth that Christ must be followed he starteth not from his commaundements Learne of me for I am meeke and lowlie of heart Mat. 11. 29. Ioh. 13. 15. Mat. 10. 24. Luke 6. 23. Matt. 5. 12. I haue giuen you an example that euen as I c. The disciple is not aboue his master So haue they doone vnto the Prophets which were before you If they haue persecuted me Mat. 15. 20. Luk. 14. 27. they will also persecute you Hee that taketh not vp his crosse and followeth mee cannot bee my disciple First therefore he sheweth who this is that we ought to follow to wit God man Secondly wherein he was obedient namely vnto death euen the death of the crosse Thirdlie what he obtained for these things Phil. 2. 9. The godhead and maiestie of Christ euen a name which is aboue euerie name He extolleth the worthinesse of Christ that since he humbled himselfe from so great a maiestie we that are but wormes should not puffe vp our selues and be proude yea let vs depart from our owne right which if we could abase our selues lower thā Christ did yet are we not to be compared vnto him which in comparisō of him are but wormes being in the forme of God that is to wit in maiestie in shewe in comlinesse in dignitie in glorie c. From these things he seuered himselfe for a time euen as a prince which bearing good will to a maide of meane calling goeth like a priuate man to her house In his kingly maiestie hee declareth his power but he concealeth his loue in the habit of a commoner he hideth his maiestie but sheweth his burning desire First did the power of the worde of God thine by his creation and prouidence nowe is his charitie shewed He that séeth not the diuinitie of Christ séeth nothing Some say that The forme dooth not signifie his nature or essence but his ornament maiestie and glorie as wee haue saide Howbeit these were no lyes nor fained things Esa 42. 8. and therefore they declare him to be God I will not giue mine honour to anie other But if hee giue vnto him his maiestie glorie comlinesse c. he is not another from him but is God Paul vseth the worde Forme both wayes aswell touching a seruant as touching God that thou maist knowe that neither nature is changed into other It is not the propertie of forme to marre but to preserue If Christ had béene a creature as Arrius would he shoulde haue béene a seruant for euerie creature serueth God and he should not haue taken the forme of a seruant We receiue not that which we haue but that which we haue not Further thou hearest a pluralitie of persons and an equalitie He thought it no robberie to be equall with God These things hath Chrysostome in his Homily De consubstātialitate Trinitatis The same father saith Arrius confesseth Christ to be verie man but there is the worde Forme He tooke vpon him the forme of a seruant therefore when he saieth The forme of God he vnderstandeth God The forme of any thing suffereth no varietie of being from that thing whose forme it is A man hath not the forme of an Angel because he cannot be an Angel a brute beast hath not the forme of a man because he can not be a man The same Chrysostome reasoneth from the ende which the Apostle maketh hee exhorted the Philippians being equall that one should giue place to the other he perswaded not that the seruants shoulde obey their masters Wherefore the argument must bee taken from equals If the sonne were vnequall to the father he would not haue vsed perswasion to these men of that thing which hee woulde hee was equall to the father and obeyed him he was equall vnto other men in nature and gaue place vnto them The sense is He was in the forme of God But there is added an other particle for the better explaning thereof he perceiued he knew and he iudged himselfe to be equall vnto God and not according to robberie and yet did he giue place to the empyre of his father He boasted not of his dignitie which he might haue doone but he humbled himselfe and tooke vppon him the forme of a seruaunt Wee be seruants and take vpon vs the forme of God Woe be vnto vs. He put not off the Godhead he cannot denie himselfe and he which is the cause that all things be ceaseth not himselfe to be onely he hidde himselfe vnder man and the same most abiect He abased himselfe as touching both the natures For hee hid his diuinitie and submitted his humanitie yet did he not so put off the diuinitie but that he shewed it after a sort The father gaue out a voice the Angels sang Luke 3. 22. Luke 2. 14. Luke 3. 21. Ibid. 22. Mat. 15. 33 Mark 4. 39. Ibidem Mat. 14. 25. Mat. 27. 51. Ibidem the heauens opened a Dooue came downe the aire was darkened the windes ceased the Sea became calme it was made firme vnder his féete and the féete of his Apostle the earth trembled the Rockes riued in sunder the vaile of the temple brake the graues opened the earth yéelded out her deade the water was turned into wine the bread and the fishes were increased Iohn 2. 9. Matt. 14. Marke 6. Luk. 21. 21. the figge trée was withered the diseases of men departed Simeon Anna the theefe and Iohn the diuell and the wife of Pilate confessed and he himselfe prophesied and saw the cogitations of the heart So much as was sufficient to those which are predestinate he shewed the glorie of the diuine nature and others had nothing to accuse him of yet did he put the vaile of humanitie betwéene whereby he was hidden So was he obscured as we sée the sunne when there is a cloud betwéene vs and it Whereupon he prayeth Iohn 17. 5. Glorifie me oh father God thou wast
the Romane Antichrist which might haue letted is taken away And to speake of our students in Oxford we haue here many noble wittes and such as be exercised in no meane learnings many Colledges are builded which be well indued wherein meate drinke and things necessarie for scholers are prouided so that they want nothing to a happie state Al which commodities being neglected and contemned the house of God lyeth fallen downe flat Thirdly the Iewes were hindered from building of the Temple by the lets and threatenings of the Princes néere adioyning as we may gather out of the bookes of Esdras Nehemias The Thathanai the Tharpelai Stharbusanai others partly Samaritans partly Idumeans did perpetually resist them that builded 1. Esd 4. 5. and wrote against them to the king of Persians In like maner of Christ the feare of the Romanes was a hinderaunce that he could not be receiued of the Iewes for the high Priests feared least they and all that they had should perish if they receiued an other king besides Caesar And our people doe at this day say that the Gospell must not bee receiued because that Fraunce being so great a kingdome doeth resist it Spaine consenteth not vnto it Italie repugneth against it and will we alone be wiser than all Christendome besides But O my brethren if this were a good reason it shoulde haue behooued the Apostles to cease from preaching for the whole world spake against them The Ethnicks no doubt confessed God to be the Lorde of heauen but they committed Idolatrie with the Idols and Images receiued of their Fathers The Iewes contended that their fathers lawes were to be retained and would not suffer that the Lawes of Moses should be changed Since the Apostles were assured of the matter they contemned the iudgement of the world and it is not méete that Religion should be subiect to the slaunders of men and to haue her confirmation by the consent of mans reason Otherwise if this Argument were of any great force wée might bid Christ farewell since a great part of the world doe at this day resist him The Turkish vncleannesse at this day occupieth many regions infinite is the heape of the Iewes the Epicures Atheistes are without number therefore we which worship after a right maner are alwayes but a small weake companie Fourthly the Prophet remembreth our cause when the building of the Iewish Temple should he differred namely because euery mā regarded his owne houses decked them and seeled them as also because they were occupied in those thinges that were their owne proper but the house of GOD was neglected In like manner the Scribes and high Priests of the Iewes because they would haue their owne place and their owne honour saued reiected Christ who was nowe come After the selfe same manner doe ours thinke if the Gospel shall be published there will be a consideration had of discipline it shall not be lawfull for euerie man to doe what he list and they which shall be founde méete and apt for teaching shall be thrust foorth into labour vnto the flockes which be destitute of Masters and teachers shall their pastors be restored which are so farre off and haue béene so long from them some meane and measure would be appointed of pleasures delightes riches pryde pompe and idlenesse These thinges doe they ponder which are affected to their owne commodities and doe wholy giue themselues to pleasures Then doe they incline to their owne wit They say that the time of building is not yet come and when there can bee no other reason pretended they take holde of this which is dayly spoken eueriewhere that in very déede the séeking is not to restore Religion but that this is the onely indeuour of noble men to make a spoile of the Ecclesiasticall goods An ill cogitatiō doubtlesse an vngodly counsell and I would neuer say it were well doone that those things which were appoynted for maintenance of the Ecclesiasticall ministerie shoulde be conuerted to other vses Howbeit we must not thinke it a méete cause to flie from the vocation laide vppon vs because the Church goods and riches are diminished for it were great shame that godlinesse wherein standeth the chéefe stay of mans saluation should depend of the things of this world What else is this than to preferre riches before Christ and that wée will not receiue him vnlesse he come loaden with gold siluer If we were wise we shuld say with Iob The Lord hath giuen and the Lord hath taken away as it hath pleased the Lord euen so is it done The counsels of God beléeue me are great déepes vnsearchable perhaps he hateth these riches as goods ill gotten Mich. 1. 7. Micheas the Prophet saith They are of the hire of an harlot and to an harlots hire shall they be returned againe It hath béene thought that the Masse is of great moment to saluation and hence haue sprung so many Altars and béene made so many foundations It was beléeued a great while that by masses the soules of the deade are redéemed from the paines of Purgatorie for which cause they which would haue their parents or friends to be deliuered from the torments of Purgatorie did excéedinglie enrich the Church Wherefore since in oblations the Lord doth chiefely consider the will purpose and ende it displeased him that men shoulde be so deceaued as to thinke that whatsoeuer they themselues should offer vnto God were it lawfull or vnlawfull should be acceptable vnto him since in all our actions God hath a regarde how right and syncere a faith wée haue But yet I woulde not haue it to be thought that I speake this as though I maintained the spoile and auarice of some onely this I admonish and haue regarde vnto that our minds be not so offended by these spoyles that either we shoulde flie from the ministerie or doubt but that they be doone by the great wisedome of God He promised to his Apostles that there should neuer be anie want to them which labour in the Gospell Heauen and earth shall perish before any iot of the promises of God shal be left vnperformed What should we feare Christ hath opened vnto vs the barnes houses and treasuries of al rich men yea and of al the world For of him it is saide He that leaueth father or mother house or land for my sake and for the Gospell shall receiue a hundreth folde in this life and euerlasting felicitie in the worlde to come When the good man of the house thrusteth foorth laborers into his vineyeard he forsaketh them not but rewardeth them with a pennie a day and that so liberally as he withdraweth not the same from them that labour least which rewarde if thou interpret Eternall life I denie it not but I thinke it may be gathered He vouchsafeth heauenly rewardes to his seruaunts Neither will he take away from them that be of little faith the small helps of this
6. He is risen he is not here Whereby he declared him to bee so departed out of the sepulchre as he was no more present there in bodie Actes 3. 21. And Peter in the 3. of the Actes pronounced of him Whom the Heauen must containe vntill the time that all things be restored c. If he shall be in heauen as touching his humane nature vntill the latter daie as the Apostle saide why séeke wee his flesh and bloud vppon the earth But what speake I of the Apostle Christ himselfe saide vnto his Disciples Iohn 16. 7. that he did leaue the world and depart from them and he warned them that they should alwayes haue the poore with them Mat. 26. 11. but that him they shoulde not haue Wherefore being thus perswaded and instructed by the diuine Oracles I doe beléeue that the humane nature of Christ doeth abide in the heauens seuered from the lower world euen vnto the ende of the world and that the same shall come againe from thence to iudge the worlde euen as the Apostles were warned by the Angels and as we confesse in the Article of our faith To speake briefelie this is my opinion touching the place and presence of the bodie and bloud of the Lorde But they which on the otherside forme and feigne to themselues * Or heauen euerywhere an vbiquarie heauen as though the matter thereof were soft like waxe and may easilie followe their feined deuises whithersoeuer they shall thinke good to drawe it and they which pronounce that the Lordes bodie is either in many places at once or else which is much more bolde doe saie it is euerie where who also ioine the same wheresoeuer in the world it bée to the breade and wine of the holy supper and finallie they which decree that it is there present without place and inuisibly all those I pray desire and heartilie beséeche that they will once at the length plainelie shewe these their goodly woonderfull I will not say monsterous deuises to bee registred in the holy Scriptures which if they shall doe wee will fréely confesse that they haue gotten the victorie But for so much as I doe certainely knowe that they cannot doe it I earnestly warne them from hencefoorth the they leaue of to coine on their owne heades newe opinions and newe Articles of that faith and to obtrude vnto vs those things to bee beléeued which are sprung vp in their owne house but are not sprung vp in the fielde of the holie scriptures I am not ignorant that they in all this whole reason vpbraide vs that we deale not as diuines but as naturall Philosophers For they graunt that those things which we say are by the ordinances of nature both true necessarie but that those mysteries which being diuine and celestiall doe many manner of wayes excell nature must not be made subiect to the rules and decrées thereof But that when in the comprehending and considering of them our reason is offended we must then beholde the diuine power which is infinite Howbeit it is no harde matter to confute these thinges First in that we followe the testimonies of the holie scriptures as we haue recited them thereby wée testifie that we follow not Philosophie but the worde of God Howe far foorth nature and the rules the e◠of must be followed Moreouer if we giue eare vnto nature where it is not repugnant to the wordes of God we doe nothing vnwoorthie of Christian diuinitie For nature hath God to be the Author and defender of it and for the same cause the rules and decrées thereof procéede not from thence but from God himselfe and therefore they must not be abolished and dissolued so long as it is not shewed that the worde set foorth in the holy Scriptures is repugnant vnto them This voyce of Nature did Augustine the greatest and best diuine in an Epistle vnto Dardanus hearken vnto when he saith Take from bodies the spaces of places and they shall be no where and because they shall be no where they shall not bée at all And this did he not pronounce treating of nature or of naturall bodies but writing purposely as touching the soule and bodie of the Lord. And the same voice of nature did Cyrillus hearkē vnto who wrote in his Dialogues De Trinitate that the verie nature of God if it were diuisible as some iudged it to be it shoulde in any wise be of quantitie and also in a place and might not choose but be measured about Wherefore in the defending of our opinion we first of all embrace the worde of God we hearken vnto the voyce of nature so long as it is not against the Author thereof and we doe this together with the Fathers that iudged aright That in this controuersie is no neede to flie to the power of God But that we should flie vnto the power of God in this controuersie propounded we haue no néede Neuerthelesse wee warne the godly that the diuine power which we together with all the godly doe beléeue 2. Tim. 2. 13. is not without all exception to be admitted For euen Paule excepteth it that God cannot denie himselfe It is excepted also in diuerse places that it can not be doone of God that those things which be made should be vnmade Also it is defined in the schooles of diuinitie that God can not doe those thinges which as they terme it implie a contradiction which thing comming to passe through the default of thinges not through anie infirmitie of God there is nothing of his high power diminished We must further consider that manie Heretikes haue vsed this shift when as their wicked and péeuish opinions are confuted by the holie fathers not onelie as absurde but also as impossible For they to defende themselues aunswered that all thinges are possible to God Therefore neither are we constrained to yeelde vnto them because Christ sayde of the bread Mat. 26. 26 This is my bodie and of the wine This is my bloud For since both their and our interpretation of those words is extant the place is made doubtfull albeit that vnto vs our exposition is most certaine But howe dull and weake an argument that is which is taken from a doubtfull thing all men doe knowe What then wil you say Will you teach that the supper of the Lorde is had without his bodie and bloud In what sort she bodie bloud of Christ is eaten and drunken in the holie Supper Howe will ye moreouer prooue that these things are eaten and drunken if they be not in verie déede present there Surelie the scripture testifieth both the one and the other that wee in the holie supper doe eate and drinke the bodie bloude of Christ To speake first of that whereof I am last demaunded I affirme that the bodie and bloud of the Lord is eaten and drunken spirituallie that is with the mouth of the minde which is indued with
all things that are done and is a iust iudge of our déeds vnto whom as honest things are pleasing so vnhonest are displeasing I knowe that Cicero in his third booke De natura deorum Cicero laboureth to ouerthrowe this reason whereby we would prooue that the things which we saie are most excellent in vs must not be denied vnto God But let him reason as he list it is enough for vs to be confirmed in this matter by the scriptures In the 94. Psalme it is written Hee which planted the eare shall he not heare Psalme 94. Or hee which fashioned the eie shall hee not see Whereby wée are taught not to withdrawe from the diuine nature those things which be perfect and absolute in vs. Moreouer we sée The feele of the conscience dooth testifie that there is a God that our consciences doo naturallie detest the wickednes that we haue committed and contrariwise reioice and be glad at our well dooing Which thing séeing it is naturallie graffed in vs we be taught that Gods iudgment is to come the condemnation whereof is so terrible to our mind that somtimes it séemeth to be mad and on the other side it reioiceth when it hopeth to be allowed and rewarded at the tribunall seate We might also recken vp manie other like things of this sort howbeit they may be easilie gathered both out of the holie Scriptures and out of the philosophers bookes Wherefore I will cease to adde anie more and I count it sufficient to haue said Nothing so vile but giueth a testimonie of God that there can be nothing found in the world so abiect and contemptible which giueth not a testimonie of God Of Iupiter said the Poet all things are full For whatsoeuer is in the world so long as it is preserued so long hath it the power of God hidden vnder it which if by searching art and naturall knowledge it bée discouered will reueale God vnto vs. Looke In 1. Cor. Chap. 1 verse 21. 5 With this saieng of the Apostle séeme to disagrée other places of the scripture wherein is taken from the wicked the knowledge of God Wée read in the psalmes The foolish man said in his hart Psalm 14 1. There is no god And again it is written In the earth there is none that vnderstandeth or seeketh after God And to make no long recitall it is said in the first chapter of Esaie Esaie 1 3. Israel hath not knowne me But this diuersitie may on this wise be reconciled After what manner the knowledge of God is attributed and taken awaie frō the vngodlie The wicked as Paule saith being conuinced by the creatures doo confesse that there is a God but afterward they affirme such things of his nature and propertie as thereby may be well inferred that there is no God For Epicurus said indéed that there are gods but he remooued them from all maner of dooing care and prouidence so that he ascribed to him a felicitie altogither idle Also when they saie that there is a God but that hée hath no regard to mans dooings punisheth not nor heareth such as call vpon him and such like it is gathered thereby that this was their opinion that they granted there is a God in name onlie And therfore the Scripture denieth that they knew God For the true God is not as they fained him to bée and as touching themselues to be holpen or haue the fruition of Gods help he was euen as if he were no God for so much as they neither called vpon him nor looked for hope or aid of him Some persuaded thēselues that there is no God Further some of them were so wicked as they went about to persuade themselues that there is no God at all And albeit they could not bring this to passe their owne mind denieng their conscience striuing against them yet the Scripture pronounceth of them according to their indeuours and saith that they knew not God Lastlie we must vnderstand that the knowledge of God is of two sorts the one effectuall Two kinds of knoledge of God whereby we are changed so that we indeuour to expresse in works those things that we knowe and this knowledge of God the holie Scriptures ascribe vnto the godlie alone but the other is a cold knowledge wherby we are made neuer a-whit the better For we shew not by our works that wée knowe those things which in verie déede wée haue knowne And of this kind of knowledge speaketh Paule Rom. 1 28. where he saith And as they regarded not to knowe God c. And Christ shall saie vnto manie which will boast of the gifts and knowledge of him Matt. 7 23. I knowe yee not But to knowe God after this maner séeing it profiteth nothing the holie Scripture dooth oftentimes so reiect as it vouchsafeth not once to giue it the name of diuine knowlege and saith that GOD knew not the wicked Rom. 1 20. séeing they were such maner of men 6 Neither is it in vaine that God dooth indue the vngodlie with this kind of knowledge In 1. Sam. 5 verse 7. For verelie Aristotle teacheth in his Rhetoricks that it is a goodlie testimonie wherby our affaires are allowed of our enimies Wherfore it is an excellent thing to heare in the first booke of Samuel how the Philistines being the most gréeuous enimies of the God of Israel confessed and pronounced his power to be so great as they were not able to abide it neither yet sought they out the naturall causes of the diseases wherwith they were afflicted when neuertheles the causes be naturall both of the piles hemerods and fluxes But when they sawe that they were altogither and at one time troubled with one kind of disease they straightwaie beléeued that they were oppressed by the hand of the GOD Iehoua and so God inforced them against their wils to confesse his name In like maner Pharao who after he had béen diuerslie plagued at the length cried out Exod. 9 27. I haue sinned against the Lord and against you make yee intercession to God for me Nabuchadnezar and Darius Dan. 3 95. and 6 25. after they had well considered what God had don vnto Daniel did notablie confesse him to be the great God and by their proclamations vnder a most gréeuous penaltie forbad that anie should blaspheme or speake euill of his name And Iulianus the apostata althogh otherwise most wicked yet was constrained at his death to acknowledge the power of Christ in saieng O thou Galilean thou hast gotten the victorie And the verie diuels were driuen to the same confession when they testified and cried out Matth. 8 29. that Iesus Christ is the sonne and the holie one of God and acknowledged that he came to destroie them before the time and confessed that they well enough knew Christ and Paule By the same reason it is euident Acts. 19 15. that the arke
verse 24. that the substance of Hierico became accursed and yet what soeuer was there brasse iron siluer or gold all that were they to bring to the treasurie of the Lord. If a féeld by anie hap should be consecrated vnto idols the same Augustine iudgeth that those things which grew therein are lawfull for the beléeuers Psal 24. 1. for The earth saith he is the Lords and all the fulnes thereof And vnto Timothie it is said 1. Tim. 4 4. Euerie creature of God is good so it be receiued of vs with thanks-giuing and praiers Else should we blame Paule who was manie daies in Athens and vndoubtedlie fed of the fruits and commodities of the Athenien féeld Acts. 37 16. which féeld neuerthelesse was consecrated vnto Minerua But if there should now be fruits and those consecrated appointed to the speciall vse or seruice of idols the christians ought to refraine least they might séeme to communicate with impietie But bicause men in old time were accustomed sometimes to sacrifice vnto fountaines and riuers for that they attributed vnto them a certeine kind of diuinitie I know not what and therefore they threw into them sometimes either the sacrificed flesh or the inwards of the same it is doubted whether christians might vse those waters afterward Augustine answereth Yes indéed it is lawfull for we knowe saith he that there be verie manie which doo sacrifice vnto the sunne yet feare we not to vse the light of the same and to enioie the beames thereof yea and there be found infidels which doo offer sacrifice vnto the winds and yet neuerthelesse we vse the winds in our sailing 53 Last of all The case of one which iournied by the waie Publicola putteth him in mind of a case concerning a certeine man which passing through a desart and the same man being verie hungrie happening vpon a church or chappell of idols where by chance finding certeine flesh set readie he demandeth whether it were lawfull for him to eate if he professe christian religion Augustine answereth bicause it may be that that same is not sacrificed flesh but is left there of strangers by chance which turned in thither either to dine or sup therfore séeing it is not apparant that those are sacrificed things he that is hungrie may vse them Further as if he had not satisfied himself he maketh this distinction Either he knoweth for a certeintie that the flesh was offred in sacrifice or he knoweth for a certeintie that it was not or else he doubteth And he addeth If he doubt or else knowe for a certeintie that it is no sacrificed flesh he may eate lawfullie But if it shall certeinlie appéere that the flesh was offered in sacrifice let him absteine in respect of christian pietie Héere would I not willinglie subscribe to the iudgement of Augustine 1. Cor. 8. 4 for I sée no cause whie he may bid a christian man that is hungrie to refraine from this kind of meate for being in the wildernesse he hath not there anie weake brethren whom he may offend neither yet dooth he communicate with diuels séeing no sacrifice is there in hand neither dooth he set foorth vnto the infidels his libertie to be condemned or blasphemed Which things were the iust and onelie causes whie the apostle forbad the eating of things offered vnto idols Therefore I would iudge that in such a case it is frée to vse that kind of meate for Psal 24 1. The earth is the Lords and all that is therein VVhat is to tempt God 54 To tempt is nothing else In. 1. Co. 10 Looke part 1. pla 8. art 15. Looke In Gen. 24. at the end God tempteth two manner of waies but to make proofe Wherefore they tempt God which will haue triall of his power and will And this is doone two waies bicause otherwhile there is no lacke of such things as we haue néed of but we disdaine to vse those accustomed and familiar things and we would be holpen by meanes exquisite and vnheard of As if one that would not put on a garment which he hath and in the meane time should praie A similitude that God by some strange meanes would driue awaie the cold frō him as there be euerie where to be found who not content with the miracles rehearsed in the holie scripture would now haue some other to confirme the truth of the faith According to this sense Christ answered sathan when he persuaded him to throwe himselfe downe headlong from the top of the temple Matth. 4 7. It is written Thou shalt not tempt the Lord thy God As if he shuld saie The waie to go downe is manifestlie knowne vnto me I haue steps to what purpose should I cast my selfe downe headlong If I doo it I shall tempt God 55 Another kind there is of this temptation when we lacke necessarie things but yet neuerthelesse haue a promise and godlinesse dooth persuade vs to attend patientlie But manie refuse to tarie the Lords helpe yea they dare prescribe a time vnto God and a meane also whereby they would be holpen of him This riseth through the vnpatientnesse of aduersities which happeneth oftentimes with our greate destruction Wherefore the scriptures not without cause exhort vs euerie where to patience Tertullian Tertullian also and Cyprian haue verie notablie written Cyprian concerning patience None of vs ought to prescribe vnto God either the meanes or the time of helpe he best knoweth the iust causes and he for good considerations deferreth his gifts The first is The 1. reason for that our sinne should not lurke in the mind for vnlesse we were deferred vnpatience would not bewraie it selfe wherewith otherwise the hart is infected Which being not vnderstood of vs we would liue more carelesse neither would we praie to haue it taken from vs. The 2. reason Further if things necessarie should foorthwith come vnto vs perhaps we would not attribute the same vnto God but either vnto chance or else vnto our owne strength and indeuour Wherefore God hath appointed that when he deferreth his helpe which he afterward giueth at the time prescribed we may acknowledge him to be the authour of our deliuerance The 3. reason For by this means we vnderstand that helpe is come vnto vs not by our owne appointment but by his And affliction is recompensed with the pleasantnes of delaieng for most pleasant are those things which be longest looked for Neither dooth God demand anie thing else but that we should weigh his gifts with a right consideration lest they should become vile And thus we must beware of this heinous crime that we through vnpatience doo not tempt GOD for by such meanes men either beléeue him not to be the author of all things or else they be in doubt whether he take care of them And when helpe is deferred at length they spue out their anger and powre foorth their hatred which they miserable
wedded thee vnto me with mercie and with loue And by this nation his will was to instruct the whole world at the time appointed Which was doon by the apostles when Christ was departed from the earth But that people was weake and féeble and aboue measure giuen to adulterie and idolatrie Wherefore God separated them from other nations and would haue them to dwell in the land of Chanaan apart by themselues and to bée kept in on euerie side with ceremonies rites as it were by schoole-maisters vntill this spouse was so strengthened and confirmed that hir faith was no more had in suspicion Which when husbands perceiue to be in their wiues they suffer them to go at their pleasure whither they will and to be conuersant with men neither doo they anie longer set kéepers to watch them so God when he had now by Christ giuen the holie Ghost vnto the church he remoued from it the custodie of ceremonies and sent foorth his faithfull to preach ouer all the world The selfe-same father prooueth in another place that the ceremonies and rites of the Iewes were not instituted by God of set purpose and counsell For God would haue a people that should worship him in spirit and in truth But the Israelites which had béene conuersant in Aegypt and had defiled themselues with idolatrie would néeds in anie wise haue sacrifices and ceremonies so as if these things had not béene permitted them they were readie to turne to idolatrie Wherefore God so dealt with them A similitude as the maner is of a wise Physician to doo who happening to come vnto one sicke of a burning feuer which for extreame heate requireth in anie wise to haue some cold water giuen him and except it be giuen him he is readie to run and hang himselfe or by some other meanes to destroie himselfe In this ill case the Physician compelled by necessitie commandeth a viall of water to be brought which he himselfe hath prepared and giueth the sicke man to drinke but yet with such a charge that he drinke no drinke else but out of that viall So God granted vnto the Hebrues sacrifices and ceremonies but yet so as they should not exercise them otherwise than he himselfe had commanded them And that this is true he prooueth insomuch as God prescribed not ceremonies nies vntill such time as the Israelits made the golden calfe vntill such time as he made manifest his wrath against the Israelites when they hurling in their braselets earings and rings caused a golden calfe to be made for themselues which they worshipped And séeing it is so we must grant this with Paule when he saith that the lawe is not by faith abolished although those ceremonies be taken awaie Vnto which doctrine Christ also agréeth Matth. 5 17 when he saith that He came not to take a waie the lawe but to fulfill it The sense of which words may easilie be gathered out of those things which we haue before spoken In 1. Cor. verse 8. 27 Moreouer let vs consider that in euerie ceremonie of the old lawe there were thrée things the first a commendation of anie benefit receiued secondlie a token and shadowe of Christ and lastlie a lesson of honestie and of framing a godlie life As touching the pascall solemnitie these things are most manifest First therin was a memorie of the deliuerance out of Aegypt a shadowe of Christ his death whereby we through grace be deliuered from eternall damnation Finallie by the swéete bread a purenesse of life was laid before our eies And euen the verie like may be perceiued in the rite of the first fruits therein was a giuing of thanks for receiuing new fruits and Christ was there signified to be the first fruits of the dead and the first begotten among many brethren And they were admonished that the first fruits of their actions were so due vnto God as for his sake they should order all their affaires And in euerie solemnitie through the death of the beast offered in sacrifice by faith was apprehended the sacrifice of Christ whereby they beléeuing in him were iustified There was also in them a celebration of diuine praises an holie congregation the administration of the word of God the communion of the faithfull and the confession of sinnes Such exercises as these are required to be in the whole life of christians In Rom. 10 verse 4. 28 Therefore Christ is the end of the lawe vnto righteousnes vnto euerie one that beleeueth And Christ is said to be the end of the lawe bicause he bringeth the perfection and absolution thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath two significations But we must note the propertie of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it signifieth two things namelie the extreame or vttermost part or limit of things And by this meanes death is said to be the end of liuing creatures not bicause we liue to the end we should die for that which is the woorsse cannot be the cause of the better Moreouer it signifieth the perfection and absolution of anie thing which is brought to the vttermost of his motion and bringing foorth Now although as touching the first signification Christ by his comming made an end of the lawe for he tooke awaie the ceremonies and the cursse thereof yet in that place Paule meaneth not that Christ is in such maner the end of the lawe But he hath a respect vnto the other signification of this word namelie vnto perfection and absolution forsomuch as Christ finished and perfected that which the lawe could not performe Which the better to vnderstand the scope and end of lawes must be considered Lawes are made to make men good and iust The scope and end of lawes for they set foorth things that be right and honest for no other cause but that they should be put in practise But among other lawes this that God made chéeflie requireth of men righteousnesse and holinesse But this it cannot bring to passe certeinlie not by default of it selfe but by reason of our corruption Howbeit that which it can doo it dooth namelie it vrgeth vs it accuseth vs and it condemneth vs that at the least we being ouercharged with so great a burthen may thinke vpon our deliuerer and by that meanes be conuerted vnto Christ by whom as well we may be absolued from sinnes as also by his spirit and grace be throughlie able as much as the condition of this life will giue leaue to obeie his lawe giuen vnto vs. Which two things Christ most liberallie giueth vnto them that beléeue in him And so is he called the end that is the consummation and perfection of the lawe This did Paule in plaine words expresse when he said That which was vnpossible vnto the lawe Rom. 8 3. in as much as it was made weake through the flesh God sending his owne sonne in the similitude of the flesh of sinne by sinne condemned sinne that the righteousnes
bodie is so called bicause it is now immortall with the spirit And a little after Therefore as a naturall bodie is not a soule but a bodie so we must thinke that a spirituall bodie is not a spirit but a bodie And in his treatise De ciuitate Dei the 13 booke and the 20. chapter Howbeit bicause it shall be subdued to the spirit by an excellent and woonderfull easinesse of obeieng euen to the accomplishing of the most assured will of immortalitie which cannot be dissolued And a litle after Euen as the spirit which serueth the flesh is not amisse called carnall so the flesh seruing the spirit is called spirituall not that it is changed into the spirit You heare what things are spoken of a spirituall bodie among the which we find not that it is in diuers places at one time For it is euen as repugnant to the nature of a bodie to be in diuers places at once as it is to be no bodie D. Tresham I denie your minor proposition that it is as repugnant to the nature of a bodie to be conuersant in manie places at once as it is to be no bodie for this latter includeth contradiction of the verie termes and so dooth not the former And more readilie may this be doone in a bodie which hath the properties of a glorious bodie D. Martyr I will prooue anon that it is against the bodie of Christ being definit and circumscribed by limits of place and a creature to be in manie places at once But as touching the glorie which he now hath I saie I doo not exclude the gifts of glorie Howbeit I will prosecute the argument in hand to wit that Augustine ment not that the soule of Christ was at one time both in hell and in heauen with the théefe much lesse therefore shall this be granted to the bodie which is not attributed to the soule Neither in that treatise dooth Augustine exclude the Eucharist D. Tresham Yes verelie he did exclude it D. Martyr Augustine made mention there of the Eucharist but intended a far other matter than to exclude the same from the truth determined For he disputed of the holie Ghost how he being one distributeth his gifts without diuision of himselfe that he maie adorne with his graces the mysticall bodie of the church which mysticall bodie of Christ he saith is set foorth in our sacrifice D. Tresham What if Augustine denie that the soule of Christ cannot be in diuers places therefore can it not be Shall the saieng of Augustine diminish the power of God that it shall not doo as it will No it shall not diminish it D. Martyr It shall now suffice at this present that we haue séene Augustines iudgement that Christ as touching his humanitie bicause of the quantitie of a true bodie is in heauen but as touching his diuinitie euerie where D. Tresham When Augustine saith Christ in that respect that he is man is in heauen vnderstandeth that to be true as touching visible forme for so he expoundeth himselfe in that place saieng If he shall come according to that voice of the angell euen in such wise as hée was séene go into heauen that is to vse his owne words in the same forme of flesh according to this forme he saith he must not be thought to be dispersed euerie where Afterward Augustine maketh mention there of our sacrifice And at that time no man doubted of the truth of the sacrament D. Martyr You shall neuer find there out of Augustine that the bodie of Christ by an inuisible forme may be in manie places at once this is of your owne deuise And I haue now shewed to what end he made mention there of the Eucharist Moreouer we doo not dispute here of the truth of the sacrament which we all confesse but we contend as touching the maner how Christ is there And I will shew most assuredlie that it is in God alone to be in manie places and euerie where at once and that it must not be granted vnto creatures For by this reason dooth Didymus in his first booke De spiritu sancto prooue the Godhead of the holie Ghost It is onelie God that can be in manie places at once bicause he was able to be in many places at one time which can be no condition of anie creature And the verie selfe-same reason made Basil in his booke De spiritu sancto chapter 22. Wherefore if these mens arguments should be of anie strength it would be concluded that the humane nature in Christ is the diuine nature séeing it is affirmed of you to be in manie places at once and so all things would be confounded But now let vs heare their words Didymus saith thus The holie Ghost himselfe if he were one of the creatures he should at the least-wise haue a substance circumscriptible or within limitation euen as haue all things that be made For albeit that the inuisible creatures are not limited within place and bounds yet are they bounded by the propertie of their substance But the holie Ghost sith he is in manie places hath no limited substance For Iesus sending foorth the Preachers of his doctrine replenished them with the spirit and breathing vpon them Receiue ye saith he the holie Ghost Iohn 20 22. and go yee foorth and teach all nations not as though he sent them all to euerie nation Neither in verie déed did the apostles trauell togither vnto all nations but some into Asia some into Scythia and others were dispersed into other nations according to the dispensation of that holie spirit which they had After what maner also we haue heard the Lord saie I am with you euen vntill the end of the world Héerewith all likewise agréeth that saieng Act. 1. 8. Ye shall receiue power of the holie Ghost when hee shall come on you and ye shall be witnesses vnto me both in Ierusalem and in all Iudaea and in Samaria and vnto the vttermost ends of the earth Now then if these apostles for the testimonie of the Lord being placed in the vttermost confines of the earth were distant in most far places one from an other yet that the holie Ghost dwelled in them hauing a substance which cannot be bounded or limited The angels cannot be in manie places at once it is an euident token that the power of angels is far other than this is séeing for example sake the angell which was present with the apostle when hée praied in Asia could not at the selfe-same time be present with others which were placed in other parts of the world But the holie Ghost not onelie is at hand with them which are separated one from an other but also remaineth an assistant to all particular angels principalities thrones dominations and as he sanctifieth men so is he of an other nature than men be of Basil in his booke De spiritu sancto the 22. chapter Therefore as touching the holie Ghost whom the world cannot