restored to thee in the resurrection of the iust In Iohn Iohn 12 25. He that loueth his soule in this world shall loose it and he that dooth hate the same shall preserue it vnto euerlasting life And vnder the word Soule he vnderstandeth this life of the bodie wherevnto he that is ouermuch affected and will not render it for the Gospell sake shall loose the same bicause in the resurrection it shal be iudged to perpetuall destruction But he that shall loose the same shall receiue it safe vnto eternall life In the 25. of Matthew Matt. 25 32. Before him shal be gathered all nations And in the 13. Mark 13. 27 of Marke And he shall send his angels and shall gather his elect togither from the foure winds and from the vttermost parts of the earth to the vttermost part of heauen In the 17. of the Acts Acts. 17 verse 18 31 Paule preached this resurrection to the Atheniens when there were present with him the Stoiks Epicures in the stréete of Mars who hearing of that doctrine partlie they laughed it to scorne partlie they said We wil heare thee another time of this matter And they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is A carrier about of newes a setter foorth of strangs gods of new doctrine verse 6. In the same booke the 23 chapter when as Paule stood in the college of the Scribes Pharisies and priests and sawe himselfe to liue in great danger he cried out I am a Pharisie and the sonne of a Pharisie verse 15. and I am iudged of the resurrection of the dead And againe in the 24. chapter of the same booke when he had pleaded his cause before Felix the president he testified Acts. 26 8. that both the iust and vniust should rise againe The verie which thing he rehearseth againe when he was before Festus in the presence of king Agrippa and Bernice his wife 54 Yea and Peter in the first epistle vers 3. and first chapter saith that God according to the abundance of his mercie hath begotten vs againe vnto a liuelie hope by the resurrection of Iesus Christ from the dead And ye by the power of God are kept through faith vnto saluation which shall be shewed in the last time 2. Pet. 3 13. And in the latter epistle the third chapter he saith that In those daies there shall be new heauens and a new earth verse 2. Also Iohn in his first epistle and third chapter writeth When Christ shall appeere then we shall be like vnto him Whereof it is gathered that séeing Christ hath a bodie and is risen againe we also shall rise againe togither with our bodies verse 12. In the 20. chapter of the Apocalypse we read And I sawe the dead both great and small stand in the sight of God c. verse 4. Also in the 21. chapter And God shall wipe awaie all teares from their eies and there shall be no more death verse 14. c. In the 22. chapter also Blessed be they which keepe his commandements that their power may be in the tree of life Rom. 8 11. Paule in the eight chapter to the Romans But if his spirit that raised vp Iesus Christ from the dead dwell in you he that hath raised Iesus Christ from the dead will also quicken your mortall bodies verse 5. And in the sixt chapter For if we be planted with him to the similitude of his death euen so shall we be partakers of his resurrection verse 10. And in the 14. chapter For we shall all appeere before the tribunall seat of Christ 1. Cor. 15. Vnto the Corinthians the first epistle and 15. chapter he intreating purposelie and diligentlie of this question in such sort confirmeth the resurrection that of his iudgement and meaning therein it is not lawfull to doubt I will not drawe out words from thence bicause it should be méet to recite the whole chapter vers 13. c. Howbeit this I will rehearse out of the sixt chapter of the same epistle Our bodie is not for fornication but for the Lord and the Lord for the bodie And God hath also raised vp the Lord and shall raise vs vp by his power And in the latter epistle verse 1 c. the fift chapter mention is made of our habitation in heauen Not being made with hands and that we desire to be clothed vpon and that while we be in this tabernacle we sigh bicause we would not be vnclothed but be clothed vpon that mortalitie might be swalowed vp of life Further it is added that All we shall appeere before the iudgement seat of Christ that euerie one may receiue the things which are doone in his bodie according to that he hath doone whether it be good or euill Vnto the Ephesians verse 1. the second chapter When we were dead through sinnes he quickened vs togither in Christ and hath raised vs vp togither with him and made vs to sit in the heauenlie places verse 10. c. Vnto the Philippians the third chapter That I may knowe him and the power of his resurrection and the fellowship of his afflictions while I am made conformable vnto his death if I may by anie meanes attaine to the resurrection of the dead Vnto the Colossians verse 12. the second chapter Ye being buried togither with him by baptisme in whom ye are also raised togither with him through the faith of the operation of God which hath raised him vp from the dead Likewise in the third chapter verse 3. Your life is hidden with Christ in God wherefore when Christ your life shall appeere then shall you be made manifest with him in glorie Vnto the Thessalonians the first epistle the 4. verse 13. chapter he admonisheth them that They should not sorrowe for them that are asleepe as others doo which haue no hope for if we beleeue that Iesus died and rose againe euen so God will bring with him those which sleepe in Iesus And strait after Ibidem 16. For the Lord himselfe shall descend from heauen with a shout and with the voice of an archangell and with the trumpet of God and the dead in Christ shall rise first Vnto the Hebrues the second chapter verse 14. That by death he might abolish him who had power ouer death In the same epistle the eleuenth chapter Ibidem 19. when Abraham at the commandment of God would haue sacrificed his sonne Isaac of whom he had the promise of posteritie he considered with him selfe that God was able euen to raise him vp from the dead from whence also he reduced him to be a figure of the resurrection Iude verse 15. in his epistle bringeth in Enoch for a testimonie who was the seuenth from Adam and said verse 2◠Behold the Lord commeth in thousands of his saints to giue iudgement against all men and to
necessitie constrained him Séeing the words in the Gréeke are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Whose names be not written in the booke of life of the lambe which was slaine from the beginning of the world Iohn 3 13. 16 Neither dooth that let which is written in the gospell of Iohn No man ascended into heauen but he which descended from heauen euen the sonne of man which is in heauen For here is no speach of ascending vp aboue all heauens whither Christ was first of all carried but of the taking vp vnto the bosome of Abraham For so farre as concerneth that highest ascending we grant that none attained vnto that before Christ Wherefore Henoch and Elias went vnto the fathers and there togither with them attended for Christ who being come they accompanied him into heauen togither with the rest Neither did the bodie hinder their taking vp vnto the bosome of the fathers For that men may be taken vp togither with him Paule sheweth saieng 2. Cor. 12 2. that He was rapt into paradise and whither saith he in the bodie or out of the bodie I knowe not By which words is gathered that both might be doone Albeit a certeine Hebrue the schoolemaister of Ierom vnderstood it farre otherwise who as the same father in the prolog vpon Daniel reporteth when he mocked the apocryphall histories which are not found in the Hebrue yet are they fained to be of that prophets writing and especiallie the translating of Abacuk out of Iudaea into Babylon Hist of Bel verse 32. to bring meat vnto Daniel that was in the den of lions said Where is there anie to be found in the ancient histories that was translated with the bodie vnto places of such distance And when as a certeine man that had no great skill answered Ezech. 8 3. that Ezechiel was carried out of Babylon into Iurie the Hebrue confuted him and shewed out of the words of the prophet that that translation was doone in spirit not in bodie And he saith Euen Paule that apostle of yours being exercised in the lawe durst not saie that he was rapted into heauen with the bodie 2. Cor. 12 2. but he warilie saith Whether in the bodie or out of the bodie I knowe not But he in speaking after this maner did not rightlie wrest the words of the apostle according to his owne meaning For if Paule had thought that rapting with the bodie had béene vnpossible certeinelie he would not haue vsed a disiunctiue proposition but a simple proposition Howbeit thus he wrote bicause he thought that both might be But this I maruell at that that Hebrue remembred not the taking vp of Henoch Elias vnlesse perhaps he thought as manie other did that they died in the taking vp But there be two things that séeme to withstand the saieng which I haue affirmed The first is that it is declared by expresse words in the holie historie 2. Kin 2 11. that Elias was taken vp into heauen by a whirlewind therefore it séemeth not that he went vnto the bosome of Abraham It may be said Perhaps by heauen in that place is ment the aire through which there is no doubt but he passed for so did Elias sée him passe awaie and from thence did his mantle fall vpon the ground Or else the scripture speaketh not there of the first going vnto the fathers but of the latter wherein he ascended togither with Christ aboue all the heauens But the first exposition is more probable That moreouer which séemeth to let is this namelie that if now these two men be conuersant with their bodies in heauen now are they perfect neither doo they expect anie other thing as touching felicitie verse 13. 39 But in the epistle to the Hebrues the 11. chapter it is written that the fathers whom the apostle reckoned vp although they had the testimonie of faith Yet attained they not the promise God prouiding something better for vs that they should not be made perfect without vs. Wherein the promise is not generallie to be vnderstood bicause euen the fathers while they liued did obteine diuers things which God promised them Ibidem 33. Wherfore the said apostle somewhat before saith that They ouercame kingdomes and atteined the promise Wherefore in the place now alledged he speaketh of a certeine and speciall kind of promise which some refer to the resurrection of the dead bicause they shall not be raised from the dead before that we be risen againe But this séemeth to disagrée with the words of the apostle bicause then God had prouided nothing better for vs. For according to this sentence the resurrection shal be alike and at one time both vnto them and vs. Wherfore I thinke that this must rather be referred to the benefit that we haue in comparison of them For we are borne after the comming of Christ when the promise is fulfilled concerning his incarnation death calling of the Gentils preaching of the Gospell and we liue in a farre greater light than they liued Wherefore it is méet that we should be also indued with a greater faith than they had And thus much shall suffice touching the first part of the question which things I hauing expounded somewhat at large it may be easilie knowen by them what answer must be made to the other two parts Whether Henoch and Elias be dead 17 Moreouer it was demanded whether those two men were dead Howbeit it appéereth alreadie that I doo not thinke them to be dead For confirmation whereof are brought the words of Paule which he wrote in the eleuenth chapter to the Hebrues verse 5. Henoch pleased God or he approued himselfe vnto him and he was translated that he should not see death But they which be of the contrarie mind saie that he did not sée death after a vsuall waie and maner as other men doo which being at the point of death are perceiued to haue pangs or else are slaine while they liue vpon the earth But these men were taken awaie being aliue and euen in the verie taking vp were extinct by a new kind of death Neither doo there want such as affirme that the translation of them belongeth vnto the soule which died not with eternall damnation And they cite that which is written in the 8. Iohn 8 51. chapter of Iohn If anie man shall keepe my saieng he shall not see death And on the other side in the third chapter of Iohn it is said Iohn 3 36. He that beleeueth not the sonne shall not see life We read also in the 89. psalme What man is he that liueth verse 49. and shall not see death But certeine it is that they which be iustified doo beléeue in the sonne of God and doo kéepe his saiengs so far foorth as the state of this life will giue leaue who neuerthelesse as we all sée doo die a bodilie death But if we should vnderstand translating and death after this
manner of helps we haue by the creatures which we presentlie lead is by them nourished and sustained Secondlie also the mind is holpen that by these visible creatures it may arise to the contemplation of God as Paule teacheth in the first chapter of the epistle to the Romans Rom. 1 19. But when we shal be once in the blessed state we shall haue no more néed of the helps of creatures for we shall then inioie immortalitie neither shall we be anie more vexed with hunger or thirst or cold or such other discommodities And as touching the knowledge of GOD we shall sée him face to face But saie they séeing the corporall eie cannot atteine to the essence of God 1. Cor. 13 2. The corporall eie cannot atteine to the essence of God as Augustine verie well teacheth in his booke De videndo Deo therefore least the eye should be destitute of a fit delectation vnto it shal be offered then a woonderfull adorning of the heauens beautie of things now renewed that it may haue not onelie wherewith to delight and reioise it selfe but also an occasion to woonder at the power and infinit wisdome of God These things I grant indéed are probable but they are not confirmed by the holie scriptures Neither dooth it sufficientlie appéere that séeing the bodie of Christ and infinite bodies of iust men more brighter than the sunne it selfe shal be looked vpon by the eies of the blessed what delectation the beholding of the creatures restored can bring ouer and besides Wherefore the plainnesse and simplicitie of the Maister of the sentences liketh me well when he saith he knoweth not that which he remembreth not that he had read in the holie scriptures I would to God that in defining of other things he would haue vsed the like modestie and faithfulnesse 18 But as touching the actions of creatures whether they shal be perpetuall or no we cannot define anie thing for a certeintie The angell indéed in the Apocalypse sweareth by him that liueth world without end Apoc. 10 6. there shall be no more time Wherevpon some doo gather that the motion of the celestiall spheres shall then cease If time haue an end whether motion shall also cease bicause time is the number of motion But this reason is not firme for it may be that the heauens shall mooue but yet by reason of that great light of the bodie of Christ and of the bodies of all the blessed and of the sunne and moone it cannot be well obserued So that motion may indure although there be no time for time is not but by obseruing and numbring of motion But they adde also an other reason that heauen shall therefore cease from motion bicause the continuall courses doo further vnto the preseruing of generation and corruption of inferiour things Wherefore séeing there shal be no more generation or corruption there shall be no néed then of the motion of heauen The reason in verie déed is probable but not necessarie for that celestiall motion although it serue not to generation and corruption yet maie it serue vnto some other purpose which we are ignorant of Howbeit this séemeth to me most certeine and which ought in anie wise to be affirmed that these natures of things shall not remaine at the last daie vnlesse they shall haue some vse For it is both against nature and common reason to appoint anie thing which is altogither idle but what works GOD will appoint vnto these things we willinglie grant our selues to be ignorant 19 Now let vs sée as touching the substance and nature of things Whether the substance and nature of things shall be changed 2 Pet. 3 7. and 11. whether the same shall be preserued after the daie of iudgement This dooth Peter in his latter epistle séeme to denie for he saith that The heauens shall suddenlie perish and like a showre and that the elements with great heate shall melt awaie But Augustine in the twentieth booke De ciuitate Dei the 16. and 24. chapters saith that Peter maketh a comparison with those heauens which perished in the time of the floud which cannot otherwise be vnderstood than of the regions of the aire wherein raine and tempests are commonlie ingendered These heauens were after the floud put againe in their places and restored by the word of God and are now reserued vnto fire Yea and Peter addeth afterward Ibidem 13. that We according to the promise shall haue a new heauen and a new earth That promise was made in the 65. chapter of Esaie verse 17. Apoc. 21 1. and repeated in the 21. chapter of the Apocalypse although it be there written of the sea that it shall haue no more being But Augustine in the 16. chapter which we now cited doubteth whether those words must be so vnderstood as though the sea should vtterlie cease to be as being now sucked and dried vp with the burnings or whether indéed it shall remaine but yet renewed and changed Augustine in the same place saith that No man so far as he can tell knoweth what burning fire that same shall be or from whence it shall come Of the burning fire at the worlds end Neuerthelesse at this daie the Schoole-men haue not doubted at all to fansie fable infinite things as touching that matter For some saie that that fire shal be elementarie fire which shall come downe by the cōmandement of God and burne althings Others dreame that the beams of the sun shall by reuerberation be multiplied that by them all things may be kindled euen as we sée it come to passe when the sunne beames doo strike vpon a glasse of stéele if a little flax be put therevnto it will be burned Augustine addeth that the elements shall then put off those qualities which were before agreable to our corrupt bodies but shall put on other bodies which may be fit for our immortall and glorified bodies that the world being renewed may be aptlie applied vnto men being made new by immortalitie But here I would gladlie demand of Augustine whether he will appoint that the bodies of saints after iudgement shall liue in the world Which thing if he affirme he shall séeme to make with the sect called Millenarije but if he denie this and doo hold which we beléeue that our bodies shall be caught vp into heauen what maner of application of the qualities of the elements shall this be vnto our immortall bodies Vnlesse perhaps he will saie that although these things shall nothing further our immortalitie yet there shall be a certeine analogie proportion betwéene them being now made immortall and our bodies glorified For if those things were as Chrysostome saith for our sinnes made subiect to corruption it is méet that we being deliuered from death they also should be deliuered from the burthen of corruption 20 Neither doubtlesse is that Gen. 8 22. A place of Genesis declared which is written in the booke of
greatly deceiued this is the gift of Christ alone and therefore Iohn in pointing vnto Christ said Behold the lambe of God which taketh away the sinnes of the world And in Exodus the 33. Verse 39. it is expressed as a thing proper vnto God that he taketh awaie iniquitie vngodlines and sinnes And Esaie in the 43. Chapter Verse 25. It is I that take awaie sinnes In the first of Iohn we reade 1. Ioh. 2. 10. He it is that is the Propitiation for our sinnes Which also Paule affirmed vnto the Romans when he saieth Rom. 3. 25. Whom he hath set foorth a Propitiation through his bloud 1. Iohn 1. 9 Also Iohn in his first Epistle and first Chapter wrote The bloud of Iesus Christ his sonne clenseth vs from all sinne Verilie the outward things doe not cleanse the conscience otherwise Christ had died in vaine Againe the soule which is a spirit and without bodie is not purged by grosse corporall things Which the Epistle to the Hebrewes the 9. Verse 9. Chapter doeth plainely teach when it saith That the giftes and sacrifices doe not purge nor make cleane but that Christ was the verie high Priest who hauing wrought eternall redemption passed into the heauens And if at anie time the holie scriptures maie séeme to attribute forgiuenesse of sinnes or saluation to outward signes that must be vnderstoode by the figure Metonymia wherby those things are giuen vnto signes which are proper vnto the things signified the things signified are expressed by the name of the signes So Peter in his first Epistle saith 1. Pet. 3. 20 that in the time of Noah viij soules were saued by the water alluding vnto baptisme Howbeit by water he vnderstandeth not the outward element but that washing which is done by the bloud of Christ And so in the outwarde signe hée comprehendeth the thing signified Which he himselfe manifestly declareth afterward when he saieth 1. Pet. 3. 21. Not in that wherein the filthes of the flesh is put awaie but in that a good conscience answereth euen to God by the Resurrection of Iesus Christ So that by the water he noted the bloud death which is expressed vnder the name of Resurrection After the same manner must that be vnderstoode Ephe. 5. 25 which wee haue to the Ephesians namely That Christ gaue himselfe for the Church that the same might be sanctified by the washing of water through the word c. The cause of sanctification is Christ himselfe who gaue himselfe for vs and for that cause gaue the washing of water that the cleansing by him might be testified by the word and by the signe Brieflie this must be held that the outward signes ioyne vs not vnto Christ but that they be giuen when we bée alreadie ioined vnto him A similitude Euen as the watch word of souldiers doth not leuie a souldier but hath bin accustomed to be giuen when he is alreadie leuied And there is none that marketh his shéepe horse and oxe vnlesse he first possesse those beastes Yea and the letters of Donation are first finished and written before the seales of the giuers be set vnto them And assuredly thus God delt with Abraham Gen. 15. 6. First he beleeued and it was imputed to him for righteousnesse Then he receiued circumcision as a seale of the righteousnesse of faith which he was indued with whē he was vncircumcised Neither did God begin to deale with Abraham in circumcision but the same circumcision followed iustification Which is also doone in baptisme The thing it self that is the couenant made with mankinde by Christ goeth before afterward followeth the outward token And that it is not otherwise with vs than with Abraham Paul declareth when he saieth Rom. 4. 23. that he was set forth vnto vs as an example of iustification Which if it were not all the Arguments of Paule concerning that matter should be weake yea rather they would be vtterly ouerthrowen 19 Yet doe I not denie Certaine signified things that follow baptisme but that there be certaine signified things of baptisme which doe not goe before but followe the eternall washing as is mortification and repentance and according to this Analogie I vnderstand that which we haue in the Epistle vnto the Romans to wit that we die with Christ Rom. 6. 4. and are buried together with him because the olde man that is the affections and lustes of the flesh must perpetuallie bee mortified which is not yet brought to passe so soone as we be baptized but it is requisite that it should afterward be doone And whereas we reade vnto the Galathians Gal. 3. 27. So manie of you as are baptized haue put on Christ I iudge it must be so expounded as if thou vnderstand To put on Christ for to be made the member of him that goeth before baptisme but if you meane it by manners and life to expresse the childe of God Two places in the Epistle to the Galathians expounded that followeth after baptisme receiued So as we must decrée as concerning the children of faithfull men that they be reckoned among the faithfull and that the children of the Saints are numbred among the Saints 1. Cor. 7. 14 as Paul testifieth in the first Epistle to the Corinthians And if that one will obiect Ib. 12. ve 13 that in the same Epistle the 12. Chapter it is written that wee bee baptized into one bodie that must not be so expounded as though we first passe by outward baptisme into the bodie of Christ An obiection touching original sin confuted séeing we were of the bodie of Christ before Then to the intent that this maie be testified and sealed we are outwardly baptized Ibidem And therfore before those words it is written By the spirit we are baptized into one bodie So that it is first wrought by the worke of the holie Ghost that we become the mēbers of Christ then baptisme is added Wherefore séeing the Infants of Christians be such there is no cause why they should be adiured or breathed vppon But we must weigh that it is not brought to passe by those things that originall sinne is vtterly taken awaie because we confesse that all men are borne the children of wrath and be depraued with originall sinne séeing that kinde of sinne commeth not by imitation as the Pelagians taught but it is the corrupting of the whole nature of man both as touching the soule as touching the bodie Againe we adde that God by Iesus Christ doeth make cleane his elect and predestinate so as the vice which in his owne nature should be mortall sinne shall not bee imputed to them vnto death Further by his spirit he renueth and adorneth them Afterward is added the sealing of outward baptisme First therfore they haue election or predestination they haue the promise and they are borne of faithfull Parents and séeing they be now in the
the Leuen of the Pharesies where he manifestlie vseth a figure that such a figure as the Apostles in that place vnderstoode him amisse Moreouer in the 7. Matt. 7. 11. of Matthew he commaunded that they should beware of false Prophets for they will come vnto you saith he in sheepes clothing but inwardly they be rauening woolues In which commaundement who perceiueth not a figuratiue spéeche And in teaching of doctrine there is no doubt but figures tropes are vsed Paul saith in the new Testament 1. Cor. 10. 4 Ib. ver 18. Heb. 12. 29 The rocke was Christ We be one bread And of God it is writtē that he is a cōsuming fire 68 Afterward they affirme that the bodie of Christ may be euerie where Whether the bodie of Christ be euerywhere Look in the dialogue seuerally set out by P. Martyr concerning this maner Iohn 3. 13. and that by the wordes of Christ to Nichodemus in the 3. Chapter of Iohn where it is saide No man ascendeth into heauē but he that came down from heauen euen the sonne of man which is in heauen Beholde say they the sonne of man that is Christ spake vnto them as touching his humane nature and was also in heauen because the humane nature cannot be plucked away from the diuine Therefore what he affirmeth of one must also be spoken of the other But it is aunswered that wée will not diuide these two natures one from an other yet it followeth not therefore that that which appertaineth to the one should be giuen vnto the other Indéede wée graunt that the diuinitie of Christ is euery where but we will not attribute the same vnto his bodie and humanitie And this did Augustine vnto Dardanus most manifestly teache And that which is brought out of the third Chapter of Iohn the same Augustine enterpreteth that it must be vnderstoode that the sonne of man was in heauen as touching his diuine nature Neither did Chrysostome otherwise iudge when he expoundeth this place For he affirmeth that to be in heauen was not attributed vnto the sonne of man but in respect of his diuine nature But how féeble an argument this is These two natures are ioyned together therefore that which is graunted to the one must be attributed also to the other This may bée shewed by the like The body of the sonne and the light thereof haue betwéene them a naturall and excellent coniunction yet the light extendeth not it selfe to euery place whereunto the bodie doeth reallie attaine In like manner the bodie A similitude our eyes and sight are verie much ioyned one with an other and yet doth our sight attaine to manie things vnto which the eye of the bodie extendeth not Afterward they argue that vnto the bodie of Christ manie things must be granted besides the common course and conditions of other bodies and that for two causes partly because it is glorified and partlie because it hath the word ioyned with it We confesse that many things are to be giuen but to bée euerie where this cannot be fit for it the nature of mans bodie preserued And if wée shoulde graunt this vnto it it were not to bring renowne but ruine thereunto for then it should be extruded from his owne nature Moreouer it doeth not much further this matter because although we should graunt that the bodie of Christ hath this in it that it can be in manie places yet would it not therof follow that God would deale so in this sacrament A similitude 69 Moreouer they indeuour to prooue this corporall presence by the similitude of a teacher Who séeing he can extend his wordes vnto many hearers in them he communicateth vnto the hearers the concept of his mind so as all they vnderstand him fullie alike So saith he doth God deale in the words which bée vttered at the Sacrament Hée fouldeth his bodie in them that by them he may be shewed in all these signes and may be communicated vnto all that be receiuers Wherefore that which is graunted vnto a maister and that an earthly maister why shall it not bée graunted vnto Christ But the comparison is farre wide and as wée saide before words doe not discouer things or the concept of the minde vnlesse it bée by way of signification And that is to no purpose which afterwarde they goe about to prooue that the body of Christ is euery where out of the first chapter of the Epistle to the Ephesians where it is saide Ephe. 5. 22. Christ is giuen to be the head of the bodie of the Church which as it is written in the gréeke is the fulnesse of him that filleth all in all things For the Apostle meaneth not that the bodie of Christ filleth al things and is euery where as these men inferre An exposition of a place to the Ephesians But because the signification of that verbe or participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulfilling is doubtfull for it may bée taken both actiuely and passiuelie séeing it is a verbe of the meane voyce if thou vnderstand it passiuely according to the gréeke expositions the sense shal be this That Christ the head of the Church is filled as touching all things in all his members not that he is accomplished in himselfe For he is both sufficientlie perfect happie Howbeit that must be vnderstoode in respect of the bodie members For as to be the head is giuen vnto him so likewise the Church is vnderstoode to be the fulnes of Christ namely for that it filleth and maketh perfect his mysticall body But if the signification therof be actiue then shal it be said that Christ is the head because he himself perfecteth al the gifts and vertues in all his members Christ as he is man is not euery where Neither is the sense that he as he is man is euery where And it is thought that this maie bée prooued by the Scriptures Ioh. 11. ver 14. 15. For Christ openlie confesseth that Lazarus was dead when hée was not there But if he wil cōtend that he had not a glorified body it maketh not much to the matter because he had neuerthelesse the godhead ioyned with it But to take away the doubt the Angell now after the resurrection saide vnto the women He is risen he is not heere Matt. 28. ver 6. 7. And againe He shall goe before you into Galile And againe Acts. 1. 9. He was taken away from their eyes as he ascended into heauen Wherfore hée filleth not all things nor is euerie where 70 They are woont also to cite a place in the 4. Chapter to the Ephesians Verse 10. He that descended is the verie same that ascended euen aboue all heauens An other place to the Ephesians expounded that hee might fill all thinges Which place notwithstanding prooueth nothing and is expounded two manner of wayes First that to fill all things is referred vnto that which is
a Christian dooth he dooth them by the impulsion of the spirit of God Those things which the philosophers doo according to morall precepts they doo them by the guide of humane reason The philosophers are stirred vp to doo those things bicause they so iudge it to be honest and right but the Christians bicause God hath so decréed Those doo thinke to profit and make perfect themselues these bicause the maiestie of God must be obeied Those doo giue credit to themselues but these giue credit to God and to the words of the lawe which he hath made Those séeke the loue of themselues these are driuen by the loue of God alone And of this manifold difference it commeth to passe that one and the same thing as touching the matter dooth please God and by his iudgement is condemned Which knowledge is preferred aboue other So now we sée that the speculatiue knowlege is preferred aboue the actiue For dooing is ordeined for contemplation and not contrariwise And no man doubteth but that that which is ordeined for another thing is lesse honorable than it But it is obiected that the contemplatiue kind dooth belong vnto action therefore indéed we behold nature that we may make much of the author thereof and therefore we séeke to knowe God to the intent we may worship him And our diuinitie is for this cause by some called actuall Howbeit these men reasoning after this maner are excéedinglie deceiued For no science is therefore called actuall bicause the worke attaineth vnto that knowledge except the selfe-same thing be performed which was first knowne When we behold nature and the heauen although we obtaine thereby a worship and loue towards God yet such a knowledge must not be called actuall bicause that is not brought to passe which we behold For there is no man that can make nature and heauen and other works which followe thereof accidentally they are said to behold them For not all men which behold these things doo loue and worship God nay rather they be oftentimes most farre from him Againe the works which folowe that knowledge and also our diuinitie haue respect vnto this that we may knowe God more and more vntill we shall behold him face to face in the kingdome of heauen And Christ our sauior confirmed this opinion saieng Iohn 17 3. This is eternall life to knowe thee the onlie true God and Iesus Christ whom thou hast sent The third Chapter Concerning Prophesie out of the first of Samuel the 19. Chapter verse 33. SEing therfore that God would be knowne vnto men by prophesie I thought it not from the purpose to speake somewhat thereof And that I may doo it the more bréeflie and plainlie A distinguishing of this question I will first shew what is meant by this name or word prophesie then what are the causes of it next the definition and lastlie the properties and effects As touching the name of prophesie What is ment by the name prophesie A prophet is in the Hebrue toong called Naui which noune commeth of the Hebrue verbe Bo that signifieth to come And it is in the passiue coniugation Niphal Looke in the fourth part cap. 1. art 8. Khimhi dooth interpret prophesie to be a certein facultie receiued from GOD. For prophets doo suffer a certeine breathing on them and instinct from God and that word dooth signifie sometime an interpretor or messenger And a prophet is called somtimes in Hebrue Roe that is a seer sometimes Chose that is a watchman sometimes Isch Eloim that is a man of God as in the first of Sam. the 9. chapter Sam. 9 10. and first of Paralipo the 29. In the Greeke he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to foretell or as some rather will of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to shew Whervpon among the Latins temples are called Phana and as Festus Pompeius thinketh the bishops of the temples were called prophets There were also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit interpretors which did seruice to the greater prophets They were also called among the Gréeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Among the Latins mad men are called Fanatici yet further they were called of the Gréekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to stir vp and driue forward They were called in Latine Vates as some suppose of speaking although there were that thought otherwise A prophet is he which being stirred vp by the spirit foretelleth things to come The causes of prophesy The matter of prophesieng Prophesie is vsed about things past present to come Acts. 5 3. 2. King 5 26. 2 Now that we may also speake somwhat of the causes a prophet is occupied about heauenlie and hidden matters Somtimes he séeth the things that be present as Peter did of Ananias and Saphira and Elizeus of Gehezi saieng Was not my spirit present with thee Somtime he séeth things that are past as Moses concerning the creation of the world For as touching things to come no man doubteth but he foreséeth them Also they which expound other mens prophesies are prophets A prophet is an interpreter of the word For so was Aaron said to be the prophet of Moses vnto Pharao and the expounders of the holie scriptures are called prophets Also it belongeth to the office of a prophet to praie vnto God wherefore Paule saith that euerie man praieng or prophesieng c. And in Genesis 1. Cor. 11 4. God answereth Abimelech concerning Abraham Gen. 20 7. when he had taken his wife from him Giue him his wife againe for he is a prophet A prophet must praie for others and shall praie for thee And Paule in the first Epistle to the Corinthians the 14. chapter setteth foorth more at large the office of a prophet When ye come together saith he euerie one hath a psalme 1. Cor. 14 27 or hath doctrine or hath reuelation or hath interpretation let all things be done to edifieng They may also make hymnes and thanks-giuing and exhort the people For Paule saith He that prophesieth speaketh doctrine Ibidem 3. exhortation and consolation Which facultie pertaineth to the mind and power of vnderstanding And a prophet differeth from a préest Wherein prophets differ from priests in that a préest should not onelie exhort teach and comfort but also minister holie seruices which thing a prophet may not doo Besides the préests were of the tribe of Leui the prophets were of other tribes Moreouer the préests might erre often did erre but the true prophets in that they were prophets could not erre Indéed they somtimes added somwhat of their owne but therein they were not prophets Lastlie the préests were chosen onlie by succession and had an ordinarie ministerie but the prophets were sent by an extraordinarie means according to the will of God 3 The forme of prophesieng is the reuelation of God
dissemble obedience to establish idolatrie it is no lesse liking vnto them to possesse soules than to torment bodies Augustine Augustine in his tenth booke De ciuitate Dei the 11. chapter sheweth that Purphyrius wrote vnto Anebuntes that certeine sorcerers were so accustomed to terrifie diuels with threatenings as they said that if they would not doo those things which they were commanded they would strike heauen earth togither and all to rattle them Who séeth not here the subtilties of the diuell that faineth himselfe to be afraid of foolish and ridiculous coniurations But about these things we haue béene ouer long Miracles doo verie much streÌ„gthen faith 11 It is good for vs now to returne to the examination of the last part of our definition wherin it was said that miracles are doon for the confirmation of faith And it may séeme not a little to make against this clause That we ought not lightlie to giue credit vnto miracles bicause they may giue an occasion of erring And therehence is deriued no sure kind of argument but verie dangerous and this is prooued by manie places First the Lord saith in the 24. of Matthew verse 24 that False prophets in the latter daies shall so deceiue men by working of signes and miracles that if it were possible the very elect should be deceiued 2. Thes 2 9. which sentence Paule to the Thessalonians handled more at large Also we lerne out of the booke of Exodus that we should not giue credit vnto signes For the sorcerers of Pharao did for a space the same things that Moses did In Deuteronomie also it is commanded that we must not beléeue a prophet Deut. 13 1. though he worke signes if he drawe the people to idolatrie Wherfore séeing miracles may be wrought as well for the defending of false doctrine as for the true they must not be iudged méete to confirme our faith Yea and Augustine in the 16. chapter De ciuitate Dei wrote If angels require sacrifices to be doone vnto them and doo worke signes and contrariwise if others shall testifie that we must sacrifice vnto God onlie and yet those worke no miracles we must beléeue these and not the other The same Augustine against Faustus as touching the Manicheis saith Yée worke no signes wherby we should beléeue you yea and if ye did yet should we not beléeue you Wherefore we must vnderstand that miracles in verie déed are not sufficient to confirme faith Miracles alone are not enough to confirme faith For it behooueth aboue all things to make triall of that doctrine which is brought and that by the testimonie of the holie scriptures Doctrine agreeing with the scriptures must be beleued without signes wherevnto if it agrée wée must beléeue it euen without signes But if miracles be added the beléeuers are still confirmed the more and they which haue not as yet beléeued are at the least-wise made the more attentiue and the waie to beléeue is prepared for them 12 Miracles also are after a sort like vnto sacraments Miracles haue some resemblaÌ„câ— of sacraments for both of them are added as certeine seales vnto promises And euen as miracles profit not vnlesse there be first a respect had vnto the doctrine so likewise the sacraments bring no commoditie but much hurt vnlesse they be receiued with a pure faith Both of them serue to confirme faith but none of both is sufficient by themselues They doubtles are blessed and to be praised in déed which beléeue without the helpe of miracles Iohn 20 â—9 for Blessed are they saith our Lord which haue not seene and yet doo beleeue And yet for all that the confirmation by signes must not be despised But thou wilt say perhaps Séeing they are so profitable to confirme faith why did the Lord in Matthew the ninth and 11. chapters and in manie other places Matth 9 â—… charge that they should not be published Manie causes there were He would first haue his doctrine to bée preached Why the Lord forbad his miracles to be published afterward miracles to followe But if he had permitted vnto some whom he healed straitwaie to publish abroad that which hée had doone then should not doctrine haue béene ioined with that spreading abroad of the miracle séeing they were not as yet instructed in godlines He did this also least he might séeme to bée held with a vaine desire of worldlie glorie therefore he would by his owne example drawe vs awaie from the same Moreouer none knew better than himselfe what they were whom hée healed and he would not suffer euerie one to publish and preach his miracles wherefore hée forbad diuers that they should not doo it Further he sawe that it would come to passe that the wauering and inconstant multitude would not be led by a bare and slender fame of his miracles to beléeue the true sincere faith but would rather decrée vnto him worldlie honours aduancement which he himselfe sought not for verse 15. And this is verified in the sixt of Iohn where it is written that The people bicause they had receiued of him the loaues would haue made him a king Lastlie he would not stir vp against himselfe the rage and enuie of the high préests of the scribes and pharisies more than the state of the time would suffer Wherefore in the ninth of Luke verse 36. when in the transfiguration he had shewed to his apostles a demonstration of his glorie hée commanded them not at that time to publish abroad that which they had séene Euen hée also when by asking what men thought concerning him hée had wroong froÌ„ Peter the true confession wherein hée affirmed him to be the sonne of God charged that they should not tell anie other Mat. 16 20. that Iesus was Messias For they were not then so well established as if they should haue spred abroad such things they had béene able by apt testimonies to confirme the same in disputing and so he thought méete that they should tarie till they were more fullie instructed He would not that the truth should be wholie put to silence but yet hée chose a fit time for opening of the same Wherefore it is not therby rightlie gathered that miracles are of no force to confirme faith bicause Christ sometime forbad that they should be published séeing that commandement of the Lord had respect onlie to the choosing of better occasions and not vnto perpetuall silence 13 Lastlie there is another thing which séemeth to hinder that part of the definition For it séemeth Whether faith go before or followe miracles verse 58. that faith cannot be confirmed by miracles séeing they require faith will haue it to go before them For in Matthew the 13. chapter it is written that Christ bicause of the incredulitie of his owne citizens wrought in a maner no miracles Mark 6 5. Marke addeth that he could not Wherfore it should
is his angel Howbeit there be some which indeuour to expound the same to be Peters messenger And in the 48. chapter of Genesis Gen. 48 16. His angel hath deliuered me from all euill These things prooue that angels by the commandement of God doo seruice euen to priuate men But if we shall inquire Vnto what end serueth the gouernment of angels vnto what end angels doo gouerne kingdomes prouinces and cities and also euerie particular man and what their meaning is by so great a care and diligence we shall find that their diligence is to no other end but to bring all men to obeie their God and King to acknowledge to worship and to reuerence him as their God Which when it dooth not take place and that manie leauing the true seruice of God doo giue themselues vnto superstition and idolatrie and dishonest themselues with sundrie crimes the labour of the angels is disappointed of that end wherevnto it was a meane and so they after a sort are subiect vnto vanitie which shall cease notwithstanding The trauell of angels otherwhile destitute of the second end How angels are said to be deliuered from the bondage of corruption when they shall be discharged of these their gouernments But now we must sée how the angels at that time shall be deliuered from the bondage of corruption Albeit their nature or as the Schoole-men saie their substance be vncorrupt and immortall yet are their affaires continuallie amongst matters transitorie and mortall those things they doo continuallie vphold and sustaine or else endeuour that by the commandement of God they may be taken awaie and destroied Further that the benefit of Christ apperteineth also vnto the angels Paule declareth vnto the Ephesians and Colossians In the first chapter to the Ephesians he saith verse 10. According to the good pleasure which he had purposed in himselfe euen vnto the dispensation of the fulnesse of times to make all things anew through Christ both which are in heauen and which are in earth And in the first chapter to the Colossians verse 20. It hath well pleased the father that in him should dwell all fulnesse and by him to reconcile all things to himselfe and to set at peace through the bloud of his crosse both the things in heauen and the things in earth This Chrysostome interpreting saith that Without Christ the angels had béene offended with vs so that these two natures namelie of angels and of men were seuered and alienated the one from the other For the celestiall spirits could not otherwise doo but hate the enimies of their God but when Christ was become the mediator men were now gathered togither againe so that they haue one and the selfe-same head with the angels and are become members of the same bodie with them The benefit of Christ after some sort belongeth vnto angels wherefore Christ is rightlie said to be he by whom is made our gathering togither Also it may be that other commodities haue likewise redounded to the angels through the death of Christ which notwithstanding we doo not easilie perceiue by the scriptures neither dooth the search of the same belong to that which we haue in hand We saie therefore that Paule with great weight Paule applieth sense vnto all creatures and vehemencie of spéech applieth sense vnto all creatures as if so be they felt gréefe and sorrowe bicause they are made so common to the abuses of wicked men For the confusion of things in this state is not so obscure since the godlie are in trouble and are ill intreated euerie-where but the vngodlie doo abound with all prosperitie and all things happen to them as they would haue it In this turmoile of things the godlie ought to be of a valiant courage and patientlie wait for the end of these matters The Epâ—…ures and Atheists The Atheists opinion concerning God when they sée all things doone so confusedlie they reason by and by that God hath no care of mortall affaires as he that is not mooued with fauour nor with hatred and dooth to no man either good or euill but contrariewise A contrarie opinion of the godlie the godlie doo assure themselues that séeing God by his prouidence ruleth and gouerneth all things it will one daie come to passe that things shall not go in such sort and that the world shall after a better maner be reformed euen like as it was ordeined for the honour of God and shall be brought to that forme whereby God shall more and more be magnified And hereof riseth an incredible consolation The godlie by the example of creatures doo comfort themselues in aduersities that séeing we sée all the creatures of God to be subiect to so manie discommodities we also by the example of them may confirme our selues in patience Forsomuch as the whole world is vexed with so manie calamities it is verie méet that we should also beare with a patient mind such afflictions as fall vpon vs. 56 And there may be foure reasons alledged Foure reasons why the creatures arâ— said to mourne why we thinke creatures to be vexed mourne The first is for that they be wearied with continuall labours insomuch as they serue for our dailie vses hereof it commeth oftentimes to passe that when we sinne gréeuouslie as often we doo they suffer punishment togither with vs as may plainelie be perceiued by the floud by Sodom and by the plagues of Aegypt Moreouer there is a certeine Sympathie or mutuall compassion betwéene man and other creaturs by meanes whereof in aduersitie they sigh and mourne togither with him Last of all there is great iniurie doone vnto them in that they are compelled to serue wicked and vncleane men wherevnto the prophet Ose had respect as we haue aboue declared when he said in the person of God I will take awaie my wheate my wine Ose 2 8. and mine oile and I will send awaie my wooll and my flaxe that they shall not couer thy filthinesse Ambrose maketh for me in manie places in his epistle to Horantianus handeling this place of Paule by an induction sheweth that Euerie creature sorrowech By an ample induction it is shewed that creatures doo sorrowe for our sakes and waiteth for the appeering of the sonnes of God And he beginneth at the soule The same saith he cannot but be afflicted and mourne when it séeth it selfe to be inclosed in the bodie as in a certeine vile cotage and that not willinglie but for his sake which hath made it subiect For it was the counsell of God that the same should be ioined with the bodie that through the vse of it it might one daie atteine vnto some fruits whereof it should not repent For Paule saith in the second to the Corinthians 2. Cor. 5 10. that We shall all be set before the iudgement seate of Christ that euerie man may yeeld account of those things that he hath doone in
wiselie said The heauens declare the glorie of God The Patriarchs when they would sacrifice went vnto high places where they might behold the tall trées the heauen the flouds and the earth lieng round about and thereby lifted themselues vp to the knowledge of God the creator But contrariewise foolish men would deuise images to themselues and at length fell to that that they called stocks and stones gods Wherefore Ieremie verse 27. in his second chapter earnestlie reprooueth them which feared not to saie vnto a stocke Thou art my father and vnto a stone Thou hast begotten me And thus while these men wold haue such kind of admonishers they were drawne farre awaie from the true worshiping of God and finallie they attributed vnto images the purging of sinnes They held them also for gods which did gard the quicke and the dead euerie particular man and likewise the whole citie From thence also they indeuor to wrest oracles and they make vaunt that their praiers powred out vnto them are heard and going yet further they sacrifice dailie before them This boldnesse or rashnesse of men did excéedinglie displease God and not without cause For a prince would take it in ill part if the honour which is onelie due vnto himselfe should be giuen vnto his seruants wherefore God himselfe in the prophet Esaie saith Esai 42. 8. I will not giue mine owne honour vnto an other 6 But some man will saie that this inuention had no ill meaning but rather a good and right intent as they call it but the same right intent dooth oft times marre all Neither dooth it suffice to make mens works righteous vnlesse those things be added or put to which we haue else-where sufficientlie spoken of Athanasius wrote against idols among other things he saith They which liued in times past made images to the intent that out of them oracles might be vttered and for so much as God might not be knowne but by visible signes and therefore they iudged that God was to be called vpon in images bicause they thought heauenlie powers were present with them Arnobius And Arnobius in his sixt booke against the Gentiles reporteth that the nations said that they did not worship stones but the presence of God exhibited about these images For they thought that images through certeine dedications were so adorned and purged that the power of God came fullie vnto them And in dedicating of them they thorough a certein peruerse imitation of the old fathers applied holie vnctiōs as they called them For Iacob also annointed a stone Gen. 28 18. Exod. 40 9. and Moses was commanded to annoint in a maner all the necessarie implements about the Tabernacle Eusebius also in his ninth booke the third and 11. chapters writeth that thereto did come the inchantments of diuels and incredible sorcerie for so much as there were dailie woonders wrought at the images whereby the sillie people were in sundrie wise seduced to the great detriment of the church He declareth the historie of Theotechnus which was punished for his wickednesse Yea furthermore Theodoretus in the fift booke 22. chapter saieth that the craftinesse of inchanters came héerevnto Craftinesse and false miracles about images who erected images against walles and gaue answer through holes bored in them Wherefore the people were maruellouslie amazed when they supposed that the images spake It can hardlie be credited with how great labour and difficultie men could be brought from the worshipping of images Eusebius in his third booke of Constantinus life saith When images were subuerted in them there was found the bones of dead men drie skulles lothesome clothes and small faggots of sticks which things our men in shewing to the people said Behold I beséech ye what ye haue hitherto worshipped And he affirmeth that by those same shewes verie much was brought to passe with the people 7 Now that the causes be set forth Whether it be lawfull to represent God in images whie men indeuoured to expresse God by images it séemeth good to dispute whether it be lawfull to represent God by them And it must be determined and that fréelie without exception that the same is not lawfull For God commanded the children of Israel The first cause Deut. 4 12. that they should remember they sawe no image vpon mount Horeb and therfore forbad that they should make anie such Howbeit the place is more large if it be more diligentlie examined For there he commanded that they should not make anie images at all to doo anie worship vnto them And in the fortie chapter of Esaie he saith To whom will ye resemble God verse 18. or by what similitude wil ye expres him And in the 44. chapter he confirmeth the same verse 10. saieng Who shall be so hardie to fashion out God or to make a molten or grauen image that is profitable for nothing I maruell that among the Papists Dominicus Azotus vpon the epistle to the Romans the first chapter durst write that by that commandement it is not forbidden vnto the christians to make images resembling the shape of man séeing the lawe hath onelie made mention there of créeping things of birds and fishes whereas neuerthelesse it is there by expresse words forbidden that no images should be made either of the male or of the female Moreouer it is thus written in the psalme Mouths they haue speake not feet they haue and walke not Psal 115 4. eares they haue and yet heare not noses they haue smell not And although the rest of the members may be vnderstood touching brute beasts yet that saieng that They haue mouths and cannot speake belongeth peculiarlie vnto men forsomuch as spéech was not giuen vnto brute beasts Wherefore Lucretius called them beasts without mouths Which interpretation Augustine brought in the same place verse 15. Furthermore Esaie in the 44. chapter laugheth the Carpenter to scorne who of the one part of a trée being cut downe maketh an image of the other part kindleth fire and therewith dresseth bread and meate He carueth it saith he and maruellouslie worketh it verse 13. that he may expresse the similitude of a man By all these things it appéereth that euen the images of men which be ordeined for diuine seruice are forbidden It is prooued therefore that images which represent God himselfe be forbidden by testimonies of the holie scriptures The second cause Wherevnto we must adde that by the testimonie of them we be taught that God is a spirit Iohn 4 24. wherof it followeth that by lineaments and colours he cannot be expressed Iohn 1 18. Further it is there written that None hath seene God at anie time Wherefore if he be séene of none and Dwelleth in the light that cannot be atteined vnto how can he be set foorth in a picture or grauen image to be séene Moreouer he is infinite but those things which be painted grauen or molten be
thought well of thâ—se things touching which he had erred in his booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which if it be true then forsomuch as in these bookes he had a most wicked iudgement of the sonne of God it may easilie be prooued that these things could not be written by him in his Commentaries to the Romans But howsoeuer it be touching Origin Origins Commentaries vpon the Romans Cyprian for his Commentaries to the Romans are not extant in the Gréeke whereby we should iudge anie thing of them this is certeine that Cyprian a most ancient writer in his second booke against the Iewes the fift chapter vseth this testimonie to prooue the diuinitie of Christ albeit that when he citeth the words of Paule he leaueth out this word God And so we perceiue to be doone by Hilarie vpon the 122. psalme Hilarie But that may séeme to haue come through the negligence of the Registers as Erasmus himselfe confesseth Neither must we omit that that particle Ouer all may be adioined to that particle Blessed which followeth so that the sense is God that is to be praised aboue all ¶ Touching the vniting of substance of the two natures into one person of Christ looke the dialog of Peter Martyr himselfe set foorth particularlie concerning that matter 5 But in that sentence of Paule In 1. Cor. 15. vers 47. which is written in the first to the Corinthians the 15. chapter The first man is of the earth earthie the second man is the Lord himselfe from heauen That to this purpose the Antithesis might be perfect manie haue thought it should be vnderstood that euen as the first man had his bodie fashioned out of the earth so the second man namelie Christ brought his bodie out of heauen Hereof it commeth that Valentinus Martion Swenkfields heresie and among the latter heretikes Swenkfeldius and his fellowes agrée not that Christ tooke flesh of the virgine but thought that hée brought his bodie with him out of heauen But it is not necessarie that the comparison should be answerable in euerie point This rather is a certeine allusion of the apostle wherein is not weighed the substance of things compared but the qualities conditions and gifts of nature are compared togither Neither meaneth the apostle anie other thing but that Adam was the figure of this our life and that the latter Adam I meane Christ is the forme of the life to come which we expect Neither dooth hée here make mention of a bodie naie rather when he had said The first man of the earth earthie hée added And the second is the Lord from heauen It is not denied of the godlie that Christ is from heauen séeing they attribute vnto him the diuine nature but yet it commeth not to passe thereby that whatsoeuer the Lord who came downe from heauen had is either of heauenlie nature or else brought from heauen For if we list after that sort to reason of the first Adam we shall not say that he is vtterlie of the earth earthie séeing beside the bodie he had also a soule which is a diuine thing and was not taken out of the slime of the earth So as according to this reason we may saie that as Adam had not onelie a bodie fashioned out of the earth but also a heauenlie mind so Christ comprehendeth not onelie the diuine nature which was out of heauen The Lord came out of heauen although he had his bodie out of the earth Augustine but a naturall bodie which he tooke out of the earth in the virgins wombe And Augustine in the 13. chapter De ciuitate Dei feareth not howsoeuer to attribute vnto the man Christ a naturall bodie otherwise if we shall grant vnto Christ a bodie brought out of heauen he shall not be a man séeing heauenlie things are furthest of all differing from earthlie things But that Christ was verie man as well the scripture euerie where testifieth as also Paule in this place expresselie calleth him a man How Christ his bodie may be said to haue come out of heauen Luke 1 35. Albeit as touching the humanitie Christ may be said to haue come out of heauen séeing his bodie had no originall from the séed of man but from the holie Ghost as the angell promised vnto the virgine when he said The spirit of the highest shall ouershadow thee Moreouer he might be said to come from heauen in respect of affections and actions of his humane conuersation when as in maners and holinesse of life he altogither behaued himselfe heauenlie and diuinelie Furthermore the apostle speaketh of Christ hauing respect vnto the state of the resurrection wherevnto we also shall be brought And it is not to be doubted but that he challenged vnto himselfe the condition of resurrection not naturallie but by his diuine power 6 But now séeing the exposition of this place is manifest there resteth yet to reprooue them which haue otherwise iudged saieng that Christ tooke not his bodie of the virgine but brought the same foorth with him out of heauen The reasons of them which saie that Christ brought his bodie out of heauen and that he passed through the virgine Marie as through a conduit But speciallie let vs consider what reasons they rest vpon First they saie that If the bodie of Christ be not diuine and heauenlie but a creature taken of the virgins wombe when as Paule saith The first reason Ephes 3 17 that Christ dwelleth in our harts as we read vnto the Ephesians we shall haue no more but halfe of him For it shall be no otherwise than according to his diuine nature But we answer them that in what sort Christ dwelleth in our harts the same apostle dooth plainlie declare for he added By faith Which faith dooth not apprehend Christ in part but wholie as well in the sacrament of the Eucharist as also in the word of God which is set foorth vnto vs for our saluation And that this must be iudged after a spirituall sort it appéereth by comparing togither of other places In the eight chapter vnto the Romans it is said verse 11. If Christ doo dwell in you God which raised him from the dead shall also quicken your mortall bodies for his spirit sake which dwelleth in you Here now we plainlie heare that Christ by his spirit dwelleth in vs. And in the third chapter of the first epistle to the Corinthians verse 16. we are by no other reason affirmed to be the temple of God but bicause the holie Ghost dwelleth in vs. Neither is there required vnto that coniunction which we haue with Christ that his bodie should in verie déed penetrate our breasts or our minds By faith and by the spirit Christ is all wholie apprehended of vs as well touching his diuine nature as touching his humane nature And when we affirme the diuine nature of Christ to be euerie-where we doo not so say of the humane It must not be
said Blessed is the wombe that bare thee Luke 11 27 and 28 and the paps that gaue thee sucke Christ answered Yea rather happie are they which heare the word of God keepe the same But Christ by this answer reiected not the fréendship of his mother but he shewed which was to be counted the better degrée of felicitie Besides this they alledge The 10. reason that the angels in the old testament could take humane flesh vpon them and indue themselues with our bodies who for all that were not borne of women And what shall let saie they but that we may saie the verie same of Christ that he put on the forme of man and yet tooke not the same of Marie We answer that according to the power of God it was no hard matter for Christ to be clad with an humane bodie by anie other meanes than by the virgines wombe But the similitude of angels appéering in humane forme must not be compared with the incarnation of the Lord for they tooke no bodies vpon them to be crucified to die and to redéeme mankind but to execute the message that was committed vnto them But Christ to the intent he might redéeme men would be in verie déed a man Which had not happened if his bodie had béene brought out of heauen séeing that celestiall and terrestriall natures doo differ more than in kind Also they thinke Hilarius that Hilarius is on their side who in his treatise De trinitate wrote that Marie the virgine added nothing of hirs vnto the flesh and bodie of Christ besides the ministerie of conceiuing bearing and bringing foorth when as this sentence neuerthelesse dooth vantage them but little For Hilarius most manifestlie beareth witnesse that the bodie of Christ is a creature but he saith that the virgine Marie added nothing of hirs as touching those thrée ministeries which he mentioneth of conceiuing bearing bringing forth For the 4. ministerie had béen to haue had the companie of man to haue ioined with him and to haue admitted his séed which Marie did not of hir owne Looke par 1 place 12 art 15. Manie proofs that Christ had a true humane bodie The first reason Luke 3 28 Matth. 1 1. 9 But on the other side that he had a true humane bodie it is prooued manie waies For by the euangelists his genealogie is set foorth the which by Luke is finished in Adam In Matthew it is begon at Abraham Neither is it anie hinderance that he nameth Ioseph as the father of Christ bicause Ioseph and Marie were both of one kindred wherefore both their petigrées be ioined togither Which whether it be doone in the great grandfathers grandfather or afterward it is no néed at this present to inquire Further The second reason Matth. 8 20 9 6 and in manie other places Gen. 3 15. The third reason The fourth reason Gen. 22 18 The fift reason Rom. 1 3. The sixt reason Rom. 9 5. The seuenth reason Gal. 4 4. Gal. 3 16. The eight reason The ninth reason Christ euerie-where pronounceth himselfe to be the sonne of man And vnto Eue was promised the séed that shuld breake the serpents head And vnto Abraham was promised a séed wherin all nations should be blessed And Paule in the first to the Rom. writeth of Christ Who was made of the seed of Dauid according to the flesh And againe in the ninth chapter to the Romans Of whom are the fathers of whom concerning the flesh Christ came who is God ouer all blessed for euer Moreouer vnto the Galathians we read When the fulnesse of time was come God sent his owne sonne in the similitude of sinfull flesh made of a woman made vnder the lawe And also in the same epistle is treated of the séed of Abraham by which the blessing should afterward come And the apostle vrgeth the word Seed that it is not spoken in the plurall number Seeds as though we should vnderstand the same of manie but the scripture vseth the singular number that we should haue respect vnto one man Christ The tenth reason 2. Tim. 2 8. Vnto Timothie it is written Remember thou that the Lord Iesus Christ of the seed of Dauid according to my Gospell is risen from the dead But most euidentlie of all dooth the epistle to the Hebrues prooue this doctrine Heb. 2 16. The 11. reason where it is said that God tooke the seed of Abraham not of angels and affirmeth that Christ is like vnto vs in all things was tempted in all things and that séeing his children are partakers of flesh and bloud he also himselfe tooke part with them I meane of flesh and bloud Heb. 5 2. The 12. reason Heb. 2 11. And he is declared to be our high priest which could suffer infirmities with vs and was taken from among men And againe He that dooth sanctifie and they that are sanctified be all of one And we are called his verie brethren The 14. reason Tertullian 10 Tertullian bringeth another argument wherein he prooueth that Christ had a verie humane bodie Nothing saith he is taken out of anie matter but it reteineth some tokens and marks of the same Bicause the bodie of the first man was wrought out of claie therefore it reteined the kind of the two elements for flesh representeth the earth and bloud the water The bodie is declared to be earthie by manie tokens And manie things declare vs to be earthie in respect of our bodie In the earth thou maiest sée clods in our bodie muscles the earth hath stones our bodie hath bones in the earth there be séene riuers and flouds ouer all our bodie veines be deriued which water all the members with bloud in the earth are spred the roots of plants and trées in the bodie are placed sinewes in all the parts in the earth are found pibble stones neither is our bodie destitute of grauell-stones nailes and such other like the earth within hir bowels and secret places hath metals our bodies doo hold marowe in the hollownesse of the bones we sée mosse and herbs to spring out of the earth also vpon our bodie there doo growe haires beard and bush of haire All which things séeing they tooke place in the bodie of Christ there is no cause why the aduersaries should indeuour to make Christ of heauenlie nature séeing these be tokens of earthie matter Their opinion might séeme to be probable if they could shew in the bodie of Christ anie token of the seuen stars of Orion Lucifer or Arcturus for then after a sort they might prooue the matter thereof to be brought from heauen ¶ Of the personall vnion of the two natures into one person of Christ looke the dialog of P. Martyr speciallie set forth touching that matter 11 Iesus in Latine Seruator a sauiour An interpretation of the word Iesus and Christ In 1. Cor. 1 verse 3. Matt. 1 21. Why prophets priests and kings
are spoken with an exception that exception should belong to all men For Christ said to Pilate Iohn 19 11. Thou shouldest not haue power against me vnles it were giuen thee from aboue Shall we therefore take vpon vs to saie that vnto all men was giuen power against Christ And when as it is written Iohn 5 15. That No man shall enter into the kingdome of heauen vnlesse hee be borne againe by water and the spirit shall we therefore inferre that all men are borne againe of water and the spirit And when the Lord saith Iohn 6. 53. Ye shall not haue life in you vnles ye eate the flesh of the sonne of man and drinke his bloud shall we take it that all men eate the flesh and drinke the bloud of the Lord And if this ought not so to be whie will these men when we saie No man commeth vnto me vnles my father drawe him therof inferre that all men are drawne vnto the father Verelie if a man consider the course of the text he shall sée that this sense cannot stand After that he had made mention of the eating of his flesh and of the drinking of his bloud the Iewes were by reason thereof offended and the disciples went their waie vpon occasion whereof Christ said No man commeth vnto me vnles my father drawe him which he ought in no case to haue said if he had meant to reprooue onelie them of infidelitie He should not doubtlesse haue made mention of the father as though he drew them not if he gaue that gift to all men And Augustine when he interpreteth this place saith Whie he draweth this man draweth not that other man doo not thou iudge if thou wilt not erre In which words hée declareth that all men are not drawne of God And in the selfe-same chapter it is written verse 37. All that my father giueth me shall come vnto me Wherfore if all men were drawne they should all come vnto Christ And in the same place it is written verse 45. Euerie one which hath heard of my father and hath learned commeth vnto mee Séeing then manie come not vnto Christ therby is declared that manie neither haue heard nor learned verse 11. And in the 10. chapter when Christ had said that He is the shepheard and hath his shéepe verse 28. amongst other things he saith These whom my father gaue me no man can take out of my hands But we sée that manie fall from saluation and therfore we ought to thinke that those are not giuen of the father vnto Christ A cauill 39 But héere also the aduersaries cauill that Although no man can take them awaie yet neuerthelesse men of their owne accord may go awaie A similitude As if a man had seruants béeing himselfe a lord of great might hée might doubtlesse saie No man can take awaie these seruants from me and yet they of their owne accord maie go from him But how vaine this their cauillation is the words which followe declare verse 29. For Christ addeth The father which gaue them vnto me is greater than all by which words he declareth that therfore those whom he had receiued of the father could not be taken awaie from him for that he is most mightie Wherefore if they cannot by them be taken awaie which are in Christ neither also are they able to withdrawe themselues not that they are compelled by force It is of necessitie that the predestinate abide but by the waie of persuasion it is of necessitie that they abide The verie which thing the Lord also spake touching the temptation of the latter times namelie that If it were possible the elect should be deceiued Matt. 24 24 In the selfe-same 6. chapter of Iohn Christ said ver 37 44 that No man commeth vnto him but hee vnto whom it is giuen of the father which place hath one and the selfe-same sense with that other sentence wherein he said No man commeth vnto me vnles my father drawe him And Iohn Baptist as it is written in the 3. chapter of Iohn Verse 27. when he heard of his disciples that Christ baptised manie answered that No man can receiue anie thing vnles it be giuen him from heauen And in the selfe-same chapter Verse 8. The spirit breatheth where it will Which although it be spoken of the wind yet notwithstanding it is applied vnto the holie ghost which regenerateth for to declare the force of the holie ghost the similitude is taken from the nature of the wind But this is more manifestlie set forth in Matthew when it is said Matt. 11 27. No man knoweth the father but the sonne and he to whom the sonne will reueale him Wherein we are taught The reuealing of Christ is not common to all men that the reuealing of Christ is not giuen vnto all men Which thing Christ in the same Euangelist declared when turning him vnto the father he said Ibid. ver 25. I giue thee thanks ô king of heauen and of earth for that thou hast hidden these things from the wise and prudent men and hast reuealed them vnto babes There also is declared that the reuealing of true doctrine is not common vnto all men But if thou wilt saie A cauillation that therefore it is not reuealed vnto the wise men for that they will not receiue it the words following doo not render this cause but rather declare that the will of God hath so decréed for it followeth For so it hath pleased thee And againe when the Apostles inquired whie hée spake in parables to the people he answered Vnto you it is giuen to knowe mysteries Matt. 13 11. but vnto them it is not giuen And he said that hée so spake vnto them that they séeing should not sée Esai 6 9. and hearing should not vnderstand And he cited a prophesie out of the 6. of Esaie wherin was commanded that the people should be made blind and that their hart should be made grose least peraduenture they should be conuerted God should heale them Moreouer the apostle citeth out of the booke of Exodus Rom. 9 15. God thus speaking Exod. 33 19 I will haue mercie on whom I will haue mercie and will shew compassion on whom I will shew compassion Also that which is written of Pharao Rom. 9 17. To this end haue I raised thee vp Exod. 9 16. that I might shew my power in thee And he saith also Rom. 9 22. that Some vessels are made to honour and some to dishonour Which words most euidentlie declare that grace is not set foorth common vnto all men Peter also in the Actes of the Apostles said vnto Simon Magus Acts. 8 23. Repent if peraduenture GOD forgeue vnto thee this thought But they saie that in this place Peter doubted not but that grace is common vnto all men but he was vncerteine whether
3. Ye be dead and your life is hidden with Christ in God and when as Christ your life shall appeare then shall ye also appeare with him in glorie Inheritance defined Inheritance as it is defined by the Lawyers is a succession into the whole right of the man that is dead And may this appeare to be but a small matter to be made partakers of the whole right of God 2. Pet. 1 4. Certainlie Peter saith that We be made partakers of the diuine nature Here Ambrose noted that it is not in this matter as we commonlie sée it come to passe in the world for it behooueth that the testator die before the successor can come to the inheritance God dieth not and yet may we enter into his inheritance But God dieth not naie rather we that be appointed to be his heires doo die first before possession can be deliuered vnto vs. Christ also first died before he came vnto the glorie which was appointed for him An heire is counted one person with him that ordaineth him Iohn 17 21. Moreouer as touching ciuill lawes the heire is counted one and the selfe-same person with him that maketh him heire Euen so we through Christ are streictlie knit togither with God so as we are now one togither with him according as Christ praied That they may be one as thou and I are one for all things are ours We obtaine this inheritance freely and we are Christs Christ is Gods This inheritance obtaine we fréelie by the spirit of Christ Wherfore the bishops of Rome and their champions the Cardinals and false bishops doo wickedlie which haue shut vp this inheritance of remission of sinnes and accesse vnto the kingdome of God vnder their counterfet keies that they at their owne pleasure might sell the same and either thrust down to hell or send vp to heauen whom they list themselues The description of Christian Hope in the 5. chapter to the Romans verse 5. Looke In Rom. 8 25. and 1. Cor. 13 at the end A chaine Hope and faith haue one and the same propertie not to make ashamed 42 As concerning hope this is a notable chaine and an excellent connexion of christian degrées Of this chaine the first linke is fastned to the post of afflictions in this life from thence the godlie ascend to patience from patience to experience and from experience to hope which hope forsomuch as it maketh not ashamed but without doubting attaineth vnto God which is our principall felicitie is fastened vnto him as vnto the highest linke of the chaine This verie propertie of not confounding belongeth also vnto faith for None that beleeue in him shall be confounded and that for good cause for what can be of more néere a kinne vnto faith than hope The Latine interpreter turneth it Non confundit that is Confoundeth not Howbeit it might be properlie turned Non pudefacit that is Maketh not ashamed A figuratiue speech And it is a figuratiue kind of spéech for Paules mind was to signifie that the godlie cannot be frustrated of their hope for they which are frustrated namelie when things fall out farre otherwise than they hoped for are commonlie ashamed Wherefore Paule by shame vnderstandeth frustration bicause shame alwaies followeth it But the Latine interpreter had respect to that perturbation of the mind which followeth shame for To confound is nothing els but To perturbe or trouble Now if this sentence be true as in déed it is most true namelie Hope dependeth not of our works that this Hope confoundeth not it followeth that the same dependeth not of our workes for otherwise it would oftentimes faile But that it is true certaine Paule declareth not by one word onlie but by thrée and those of great efficacie For first he vseth this woord Knowing Hope is most assured which betokeneth an assured knowledge of a thing He maketh mention also of Reioising which cannot haue place among godlie and wise men but in those things which they assuredlie and firmelie possesse Last of all he addeth that Hope maketh not ashamed And it is not without cause that he oftentimes induceth persuasions of this certaintie bicause from thence chieflie is consolation to be sought for in afflictions When Christ did hang vpon the crosse the wicked railed against him saieng He hoped in God let him saue him Mat. 27 43. if he will haue him let him come downe from the crosse c. The self-same things are laid against vs not onlie by outward enimies but also by our flesh our outward senses and by humane wisdome How can we resist these but by this doctrine of the apostle Hope confoundeth not A remedie against railing speeches The hope which we haue put in the Lord will not make ashamed 43 The Sophisters labour to prooue that hope springeth of merits bicause Paule saith it springeth of patience as though we shuld thinke that hope were giuen to vs by the merit of patience Hope dependeth not of merits But in the mean time they marke not that those things which Paule here by a certaine order disposeth are not so compared the one to the other as causes effects For who will saie that afflictions are the causes of patience And if they be not so why should they more affirme that patience is the cause of hope The scripture most expresselie teacheth Ierem 17 5. that He which putteth confidence in man or in anie creature is accursed for a man of whose promise we depend and assure our selues may either die or alter his mind or els be let that he cannot faithfullie performe that which he promised and to haue confidence in him either for merit sake or by reason of good works is to settle our hope in man wherefore such hope worthilie maketh ashamed But the hope which is fixed vpon God is certeine neither can it be deceiued The Sophisters craftilie go about to auoid this sentence by twoo places of Paule Rom. 8 37. 2. Tim. 1 12. the one to the Romans and the other to Timothie The place to Timothie is thus I knowe whom I haue beleeued and am certeine And the other to the Romans is thus I am assured that neither death nor life nor angels c. By these places they thinke to ouerthrowe the proofe which we haue made bicause they thinke that these words are to be vnderstood not vniuersallie of all beléeuers but onelie of Paule and such other like who had it peculiarlie reuealed vnto them that they should atteine vnto saluation Here is intreated of the nature of hope generallie But these their enterprises are in vaine for here is now intreated of the nature and propertie of hope whereby is manifestlie prooued that all they which are indued with it are sure of their saluation so that they must néeds confesse that they which doubt of their saluation either haue not the hope which belongeth to a christian He
answereth that the godlie sort liued as innocent perfect and vnblameable bicause infirmities and sinnes committed shall not be imputed vnto them by reason of their faith in Christ according to the saieng of Dauid Blessed be they Psal 32 1. whose iniquities are remitted and whose sinnes be couered blessed is the man vnto whom the Lord hath imputed no sinne Of Purgatorie the Papisticall fire 11 But now let vs speake of purgatorie In 1. Cor. 3 verse 15. Looke in Sam. 3 verse 35. What maner of place is feigned for purgatorie It is fained to be a middle place after this life betwéene euerlasting felicitie and the punishments of damned soules in such wise as they which be there are after a sort partakers of both For in so much as they be adorned with grace and be confirmed with hope that felicitie shall be giuen vnto them and doo suffer punishments with a patient mind they be counted among the number of the saints and blessed soules But in that they be tormented doo suffer gréeuous and manifold kinds of punishments in that respect they drawe néere vnto the lot condition of them that are in hell fire And they adde that purgatorie punishments haue not onlie an end and a set terme but that it maie be eased by the good works and praiers of them that be aliue The aduersaries indeuor by manie reasons to persuade that we must grant that there is such a place The first reason for purgatorie 2. Mac. 12 6 as we haue here defined Out of the old testament they cite the historie of the Machabeis where we read that Iudas a man well commended did beléeue that the praier for the dead to be deliuered from their sinnes is both comfortable and godlie The 2. reason Zach. 9 11. Further they flie vnto Zacharie the prophet where we read in the 9. chapter Thou hast loosed thy prisoners out of the pit wherein was no water The 3. reason verse 14. The 4. reason Psal 66 12. Also the 4. chapter of Ecclesiastes Otherwhile a man commeth foorth of prison and chaines and is made a king They bring also the psalme where Dauid saith We passed through fire and water and thou broughtest vs foorth into a place of refreshing The 5. reason Matt. 12 31 Moreouer they repaire vnto the new testament and saie that in the Gospell there is such a kind of sinne as shall neither be forgiuen in this world nor yet in the other world which then might not be spoken saie they vnlesse there should remaine purgings of sinnes in another life The 6. reason Matt. 5 25. And they obiect that saieng in Matthew Least the Gaoâ—er cast thee into prison verelie I saie vnto thee thou shalt not depart thence vntill thou haue paid the vttermost farthing Also they bring that which is spoken by Paule in the first to the Corinthians The 7. reason 1. Cor. 3 15. the 3. chapter But he himselfe shall be saued as it were by fire c. To this purpose also they would haue that to tend The 8. reason Luk. 16 19. The 9. reason Apoc. 21 27 which is said of beggerlie Lazarus full of botches and of the riotous rich man They pretend also that place in the Apocalypse where it is read that No vnpure thing shall be admitted into the holie citie And they thinke that to make on their side The 10. reason Phil. 2 10. which Paule writeth to wit that All knees shall bow vnto God both of things that be in heauen and things that be in earth and things that be vnder the earth Againe they cite the Apocalypse in the 5. chapter that verse 13. All creatures which are in heauen and on the earth and vnder the earth and in the sea c. shall speake praises vnto God These and such other places of scripture they thinke doo make for them Sundrie opinions touching purgatorie 12 But we must marke this that the assertion of them which would néeds haue a purgatorie is not one and the same For some will force it to be as a sure doctrine an article of faith Others doo not so resolutelie and constantlie affirme the same but onlie they suppose and haue opinion that such a thing there is First therefore it séemeth good to shew that it belongeth not to the articles of our faith Whether purgatorie be an article of our faith that it is not a thing of necessitie to be beléeued Secondlie we will make it plaine whether either the opinion or suspicion wherby purgatorie is beléeued be reasonable or iust As touching them which do affirme that the doctrine of purgatorie is of necessitie we must néeds absolutelie hold that the doctrine and articles of our faith ought to be certeine stedfast and are most plainlie to be prooued by testimonies of the scriptures The articles of the faith ought to be certeine and prooued by the scriptures For we are not of their opinion which will make the Fathers or men to be authors of beléeuing of things for we should iudge of the holie Ghost contumeliouslie if we should thinke that such scriptures were deliuered to vs in the which is not wholie and perfectlie conteined whatsoeuer belongeth to our saluation 2. Tim. 3 16. The epistle vnto Timothie doth sufficientlie reprooue these men when it saith that The scripture inspired by God is profitable to teach and confute also to correct instruct that the man of God may be perfect and sincere instructed to euerie good worke Wherefore if thou bring anie worke that thou affirmest to be good or anie thing necessarie to be beléeued which cannot be confirmed by the holy scriptures I trulie would rather not saie that the things which thou hast brought are not good or profitable than to pronounce otherwise of the scripture than the apostle hath iudged thereof For we must not admit that which they commonlie vaunt of namelie that the apostles taught not all things nor that the primitiue church commanded all whatsoeuer should be for our comfort as though it were necessarie daie by daie afterward that more things should be made manifest This perhaps we might grant as touching politike gouernement The primitiue church had all things necessarie to be beleued Tertullian of things not necessarie to saluation but as touching doctrine and the articles of faith necessarilie to be beléeued the ancient Fathers had all no lesse than we haue Tertullian in his booke De praescriptionibus saith Happie is the church vnto the which the apostles haue powred out their whole doctrine with their bloud Christ said also All those things which I haue heard of my fatherâ— Iohn 15 15. I haue made them knowen vnto you These men saie that in déed all things were insinuated by the apostles but that the apostles did not make all things knowen vnto vs. Here saie we that they although they wrote not all things yet
true faith inuiolate This saith he is it that haie wood and strawe is set on fire perisheth for euen those lusts of theirs as flames doo torment them and they vanish awaie And he added that this happeneth vnto manie while they liue here for it happeneth not seldome vnto the most part of martyrs and saints that they be spoiled of the goods of this world for the name of Christ But he saith that finallie we are all tried with this examination at the end of our life And that fire signifieth tribulations he prooueth it out of the 65. psalme where it is written We haue passed through fire and water verse 12. thou hast brought vs into a wealthie place where by fire is declared aduersitie and by water prosperitie And for the same cause in the exorcisme of baptisme he would haue as well fire as water to be vsed that we may vnderstand we be tried by these two things And he bringeth the sentence of Ecclesiasticus Thus farre of Augustines interpretation The fornace trieth the potters vessell but the temptation of trouble trieth the minds of the iust 29 Vnto this interpretation of Augustine by fire to vnderstand calamities and aduersities Gregorie agréeth Gregorie albeit that he incline vnto purgatorie But as we haue said it is most euident that Paule by buildings either good or ill Paule by building signified doctrine signified doctrines either sound or corrupt whose end is described that if they be good they haue their reward but if they be euill they vanish and come to naught Matt. 15 13. For euerie plant which my heauenlie father hath not planted shall be plucked vp Neither is it anie maruell if good buildings doo stand firme séeing the word of God abideth for euer He that hath not builded well may indéed be saued neuerthelesse by fire bicause he shall perceiue that his doctrine is both confuted and condemned He shall acknowledge that he hath wrought in vaine A similitude euen as he that escapeth through fires whose garments are so burned as yet he leapeth out naked Some expound So as it were by fire bicause men are hardlie brought that they can be caried awaie from their opinions for all men imbrace and loue their owne inuentions more than is méet Howbeit it is more sincere to say that in the examination of God they shall haue experience of shame sadnes trouble and of an vnquiet conscience And vnto this interpretation Ambrose agréed He must of necessitie be alwaies ashamed Ambrose that séeth himselfe to haue defended a false matter in stéed of a truth In this iudgement of God the fault of doctrine is discouered and foorthwith entereth great sadnes and sorrowe of repentance Chrysost 30 Chrysostome thought that this fire perteined vnto hell but bicause he sawe that to make against him which is written But he him selfe shall be saued as it were by fire he interpreteth that To be saued is nothing else but To indure not to be extinguished not to be turned into ashes or to be brought to naught that this ill builder shall remaine as touching substance but shall not as he saith be reserued vnlesse it be vnto punishment that he may be burned with fire and euerlasting flames He was not ignorant that this interpretation was somewhâ—…â—orced and therefore he indeuoured to mitigate the same and he shewed that Paule with goodlie words did sometime set foorth things which otherwise are euill and to be disallowed and againe to call things excellent and praise-woorthie by dishonorable names In the latter epistle to the Corinthians he saith that We make all our cogitatioÌ„s captiue where 2. Cor. 10 5 by the word captiue he calleth that persuasion whereby men willinglie and of their owne accord submit themselues vnto faith Also when he preacheth mortification of the flesh Col. 3 5. and members that be vpon the earth certeinlie by the word mortification he commendeth a thing allowed and perfect whereas by nature we all flie from death And on the other side when he saith vnto the Romans Rom. 6 11. Let not sinne reigne in your mortall bodies by the name of reigne he adoorneth tyrannie a thing vndoubtedlie to be detested with the name of a kingdome So now he calleth the euerlasting continuance in fire and in the paines of hell by the name of Sauing But let Chrysostome defend this interpretation of his as well as he can Chrysostome interpretation confuted it appéereth plainlie that it can not stand for two causes For séeing all things be here taken allegoricallie what néed he labour to prooue it true fire Vnlesse perhaps he will haue hell fire to be an allegorie which thing the receiued opinion in the church will not suffer Further where it is said The fire shall prooue euerie worke what it is we must as Augustine verie well aduiseth determine it to be that fire the which as well the good as euill builders shall haue experience of But I doo not thinke that he would haue the good and holie men to be tormented in hell fire And yet neuertheles haue the Gréeke Scholies brought this opinion of Chrysostome The Greeke expositions Erasmus And Erasmus a notable learned man in his annotations saith that It is a vaine thing to make mention in this place of purgatorie séeing it is here ment farre otherwise Surelie I doubt not but that he himselfe sawe the same thing that if purgatorie fire should be gathered of this place it shall be néedfull for that fire to be common both vnto the apostles and vnto all the saints although they haue builded the church with sincere and approoued doctrines And I can not sufficientlie woonder at them which affirme that this sentence is vnderstood of purgatorie when as otherwise they defend the Popes pardons and doo knowe that some of them are so granted by the Pope as a man may be absolued from all punishment when he dieth so that his soule as they speake may foorthwith flie into heauen How shall such a one be tried in the fire of purgatorie Yea and Scotus said that There may be found an action or motion of charitie so absolute and perfect or as he himselfe speaketh of such feruencie that it can wash awaie all punishments Let the same man shew how this fire of purgatorie which they would wrest out of this place can be common vnto all men Vnlesse perhaps they will place the same in the aire and will deuise that all the saints when they flie awaie vnto heauen passe through the fire As it is spoken of one Alcuinus that he inuented such a tale A deuise altogither feigned namelie that all saints before they ascend into heauen passe through the fire of purgatorie It séemeth also that this should not be vnspoken of that Paule after a sort alludeth the saieng vnto the words of Esaie in the first chapter where it is said verse 31. And their strength shall
for the splendent and ample light for the constant motion of the circles and procéeding therof in excellent order and for the sundrie and manifold influences as also bicause from the parts aboue we haue winds clouds raine haile lightnings thunder c. Neither dooth the prophet vtterlie exclude men from heauen as though they should neuer come thither for thither they shall come which haue liued godlie but that must be at their time appointed So as the Psalmist speaketh of the time of this life as the state of things now stand But presumptuous men haue sometimes abused the words of Dauid so that some haue thought that it should be lawfull for them to doo anie thing vpon the earth to robbe and slaie to turne all vpside downe as though God dooth not marke these things as he that onelie dwelleth in heauen and walking about the limits of heauen taketh no care of our dooings Againe others haue so wickedlie wrested these words that séeing God hath heauen to himselfe and hath giuen the earth vnto the children of men there is no cause whie we should aspire to heauen but rather that euerie man prouide for himselfe as manie parts of the earth as he can get Of this mind they séeme to be which couple field to field and house to house so as they scarselie suffer a foot of land to be possessed by others Further the prophet procéedeth and saith The dead shall not praise the Lord Ibidem 17. That euen the dead do praise the Lord. nor yet all they which go downe into silence The mind of the suppliant is that God would spare the godlie men lest they being consumed there should be a want of such as would set foorth the praise of God But thou wilt saie If the senses of soules and the life of them that be departed be taken awaie will there be a want of such as should praise God True in verie déed it is that in heauen there wil be no want But he hath appointed to receiue fame and praise not onelie in another world but euen here also vpon the earth which will not come to passe if the godlie be consumed by the wicked And God hath so ordeined this as he brought foorth man for this end Otherwise he gaue also the earth vnto cattell vnto lions and also to serpents flies and créeping beasts for all these things are there brought vp and nourished but yet not so as men be For we be placed in the world that we should publish and set foorth God this cannot the dead doo héere séeing they be far from this world And therefore it is said The dead shall not praise the Lord namelie vpon the earth Indéed brute beasts and dumbe cattell haue their abiding vpon the earth and therein are fed and nourished but they were made for the behoofe of man but vnto this maner of end they are not aduanced bicause they are not so indued with reason as they can giue thanks call vpon and celebrate the name of God Hereby let vs gather that the earth is giuen vnto men not to the intent that they should rashlie abuse the same and that they should deuoure the good things thereof like vnto brute beasts but celebrate and extoll the name of God euen as they are continuallie inuited by his benefits Which being onelie doone by the godlie sort if they be oppressed by tyrants and wicked persons who shall remaine to declare and sing out the praises of God The wicked doo blaspheme the name of God so far is it off that they magnifie extoll it The repetition of the word What is ment by the repetition of the word heauen namelie Heauen of heauens dooth betoken a certeine famous and excellent region of the heauens wherein God and Christ dwell with the saints 72 But let vs come vnto Ecclesiastes where in the third chapter it is written verse 19 that Men and cattell haue one maner of end both the one and the other doo die and they haue all one maner of spirit or breath and who knoweth whether the spirit of the sonnes of Adam go vpward and the spirit of beasts go downeward He had said a little before that the successes of the godlie and of the wicked are all one and that thereby it commeth to passe that no man knoweth by the outward fortunes and euents of men who are beloued of God and who be hated But now he compareth man with cattell affirming that the conditions and qualities of them all are one and the same But these must we distinguish bicause some be generall and some speciall As to the speciall the conditions be not all one in euerie sort for cattell be foure-footed but men be two-footed the cattell are without spéech but man dooth speake cattell be not capable of vices and vertues but men are garnished with vertues and polluted with vices Wherefore Salomon in that place treateth of generall qualities as well of men as of beasts For as men be borne and bred vp so commeth it to passe with cattell as those be dissolued into ashes and elements so dooth it happen vnto men as touching the bodie as beasts be fed with meate and quench thirst with drinke and ingender their yoong ones so doo men likewise And whereas it is said that the spirit as well of the one as the other is one that must not be referred to the soule as though Salomon iudged that all men haue but one soule Auerroes and Peripateriks as Auerroës and other of the Peripatetiks did thinke But by the spirit he vnderstandeth the wind or breath for brute beasts and men doo breath all in one aire By the spirit Salomon vnderstandeth the blowing and breath Indéed the spirit of man goeth vpward and the breath of beasts downeward but who knoweth this Who is able to prooue it by strong naturall reasons It is not denied by Salomon that these things happen but he saith that the knowledge and vnderstanding of these things are scarselie or not at all extant among men as touching naturall principles And whereas he saith Who knoweth He as Ierom interpreteth dooth shew a difficultie not an vtter impossibilitie For Socrates Plato Pythagoras and some other philosophers atteined after a sort to the knowledge of immortalitie of soules by what meanes I stand not to prooue In the same book of Ecrlesiastes the ninth chapter it is written verse 10. In the graue that thou goest vnto there is neither worke cogitation knowledge not wisedome c. These things as Ierom saith perteine vnto the good works whereby it is the part of the faithfull to approoue themselues vnto God while they liue in this world In the world to come there shall be no place for good works bicause in the â—ther life they shall haue no place In this life must we beléeue the word of God that we may be iustified here repentance must be taken in hand here the sacraments must be receiued here
séeing we shal be one people and shall haue one and the self-same countrie But vnto such as shal be importunate to demand what toong that shal be which the saints shall then vse I grant fréelie that I knowe it not Whereas notwithstanding I remember there be some who affirme that the Hebrue toong shall then be in vse but vpon what certeintie they affirme it let themselues take héed Of the change of all things In Rom. 8. 15 These things being declared the place it selfe séemeth to require that I should speake somewhat of the change of things that shal be in the end of the world Of the change of things at the end of world First I thinke it good to rehearse those things which the Maister of the sentences writeth as touching this matter in the fourth booke distinct 48. When the Lord shall come to iudge the sunne and moone shal be darkned not saith he bicause the light shal be taken from them but through the presence of a more plentifull light For Christ the most splendent sunne shal be present therefore the starres of heauen shal be darkened as are candles at the rising of the sunne The vertues of heauen shal be mooued which may be vnderstood as touching the powers or as some speake of the influences whereby the celestiall bodies gouerne inferiour things which then shall forsake their right and accustomed order Or else by these vertues we may vnderstand the angels which by a continuall turning turne about the spheares of the heauens Perhaps they shall then either cease from the accustomed worke or else they shall execute it after some new maner Matt. 24 29. Luke 21 25. Ioel. 2 31. After he had gathered these things out of Matthew and Luke he addeth out of Ioel that there shall be eclipses of the sunne and of the moone The sunne saith he shal be darkened and the moone shal be turned into bloud before that great and horrible daie of the Lord come And out of the 65. chapter of Esaie Behold I create a new heauen verse 17. and a new earth And straitwaie Esai 30. 26. The moone shall shine as the sunne and the light of the sun shal be seuen fold that is of seuen daies And out of the Apocalypse Acts. 21 1. There shal be a new heauen and a new earth Albeit no mention is there made of amplifieng the light either of the sunne or of the moone Ierom interpreteth that place that such shal be the light of the sunne as it was in those first seuen daies wherin the world was created For by the sinne of our first parents the light saith he both of the sunne and of the moone was diminished Which saieng some of the Schoolemen vnderstand not as touching the verie substance of the light but that as well the world as men receiue lesse fruit of those lights after the fall than they had before Howbeit all these things are obscure and vncerteine Wherevnto I ad that some of the Rabbines thinke these to be figuratiue spéeches for that in the starres there shall be no change but they saie that vnto men being in heauinesse and bewailing the vnhappie state of their things shall come so small fruit by the light of the sunne and moone as vnto them these starres may séeme to be darkened and altogither out of sight But contrarise when they beginne to be in happier state and to liue according to their owne harts desire then at the last the light of the sunne and of the moone shall séeme to be doubled vnto them and to be lighter by manie degrées than it séemed before Which exposition as I denie not so I confesse that at the end of the world shal be a great change of these things Wherefore I grant both to be true either that in this life there happen things oftentimes so sorowfull as the daies which otherwise be most cleare séeme most darke vnto vs and also that when all things shall haue an end the state of creatures shal be disturbed Yea also it happeneth that sometimes while we liue héere those lights of heauen are remooued from their naturall order as we read that it came to passe Iosua 10 12 Mat. 15 33. when Iosua fought and when Christ suffered 16 Ierom in the interpretation of that place addeth that the sunne shall then receiue the reward of his labour to wit such great augmentations of his light Zach. 14 7. Zacharie also testifieth that Then there shall be one perpetuall daie for that the light shall be so great as there shall be no difference betwéene daie and night If these things be true we may perceiue in what state the glorious bodies of the saints shall be after the resurrection Mat. 13 43. of whom Christ said The iust shall shine like the sunne They shall then haue a light seuen fold greater than this sunne which we now inioie Neither is it anie maruell saith Chrysostome if the creatures at that time shall be beautified with so great light A similitude For kings on that day wherin they will haue their sonnes to be established vnto the kingdome are woont to prouide not only that they may be set forth with excellent apparell and solemne shew but also that their seruants may be verie comlie and orderlie apparelled Wherfore when Christ shall then sit manifestlie in his throne and the iust which be the sonnes of God shall come into the kingdome and inheritance of their father God will bring to passe that all creatures shall be beautified with woonderfull ornaments and excellent brightnesse Esai 60. 19. Albeit Esaie saith that It shall come to passe that the sunne and moone shall giue no more light but that the Lord himselfe shal be an euerlasting light By which words he meaneth not that those starres shall perish but onelie that their light shall not be necessarie vnto the saints for those things peraduenture shall no more rise and go downe as they doo now But if thou aske of him what vse they shall haue after the iudgement he plainelie confesseth that he knoweth not for that he in this matter is destitute of the scriptures All these things in a maner we haue out of the Maister of the sentences 17 Now as I thinke there be foure things for me to examine First what vse we shall haue of the creatures when we shal be adorned with that glorie Secondlie whether their laboures shall continue Afterward whether the nature and substance of creatures shal be preserued and what manner of substance the same shall be Lastlie whether all the parts of the world or onelie some shall be repaired As concerning the first they which would diligentlie search out what commoditie shall come vnto the saints in the other life by the creatures renewed haue taught vs that while we liue héere we are by them holpen two maner of waies For first the nature of the bodie and the life Two
Genesis anie let vnto this renewing where God said vnto Noah that All the daies of the earth shall be sowing and haruest cold and heate summer and winter daie and night for these things he saith shall come to passe in the daies of the earth but those daies shall be the daies of heauen Esaie 66 23 and as Esaie saith A sabboth of sabboths Also Ieremie in the 33. verse 20. chapter saith Can the couenant be made void which I haue made with day night As though he would saie It cannot be made void So saith he shall the couenant be established which I haue made with the house of Iuda and with the house of Dauid The couenant whereof the prophet now speaketh as touching the sending of Messias in his time appointed must not be drawne beyond the time of the present state But Christ when he saith in the Gospell that Heauen and earth shall passe awaie Matt. 24 35. but my word shall not passe awaie How the heauen and earth shall passe away meaneth not Passing awaie for destruction but foretelleth that a certeine change shall one daie come Which yet shall neuer happen vnto his words for they shall alwaies abide vnmooueable and the truth of them shall neuer be peruerted Of this interpretation Dauid is author in the 102. psalme verse 26. The heauens saith he are the works of thy hands they shall perish but thou shalt endure as a garment shalt thou change them and they shall be changed Herevnto also agréeth Peter for when he had said that The heauens shall perish 2. Pet. 3 12. and the elements shall melt awaie with heate he added that We according to the promise shall haue a new heauen and a new earth Esaie 65 17 And Ierom expounding the 65. chapter of Esaie vnto this sense alledgeth a sentence of Paule out of the first epistle to the Corinthians 1. Cor. 7 31. the seuenth chapter For he saith that The figure of this world passeth awaie as though he would not saie that the nature of things or the world it selfe shall perish but onelie the figure that is the state and forme of this time And that the same renewing which we affirme signifieth not a destroieng of nature he prooueth it by a similitude taken of the degrées of our age A similitude For when of children we are made yoong men and of yoong men men and of men old men we are not as touching the nature of man destroied but by those changes we are transferred from a lower estate vnto that which is more excellent Wherefore when that last burning shall come which the scriptures plainlie teach shall come the whole world shall be set on fire A similitude And as gold and siluer when they are melted in the fire perish not but are made more pure so the world shall not by that fire be destroied but be renewed Of this mind also were some of the Ethnike writers as Heraclitus Ephesius and Empedocles Siculus and others who peraduenture had receiued these things of their elders but had corrupted them with wicked opinions An opinion of the heretiks called Millenarij 21 There haue béene also manie of the christians in ancient time which thought that the creatures shall remaine after the comming of the Lord and that they shall serue vnto some vse for the elect For they thought that when Christ shall returne there shal be then onlie the resurrection of the godlie which also they called the first resurrection betwéene which the latter wherein the wicked shall be raised vp there shall be the space of a thousand yéeres and during this time shall Christ wholie reigne in this world togither with the saints and all this space the diuell shall be bound as it is described in the booke of the Apocalypse Apoc. 20 3. And they séeme to haue taken an occasion of their opinion not onelie out of the Reuelation of Iohn but also out of the prophets For they when they prophesie of the kingdome of Christ make mention of manie things which séeme to perteine to the kingdoms of this world and vnto pleasures and delights And they which were in this error were of the Graecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Latins Millenarij Neither doubtlesse were there onelie of the common sort patrones of this opinion but euen the principall and most ancient men in the church Certeine principall men of the church were of this opinion as Papias Irenaeus Iustinus Martyr Victorinus Lactantius Tertullian and manie other famous Ecclesiasticall writers Whom I ioine not with Cerynthus for he sowed manie other errors as touching our Sauiour for vnto that which we said that these fathers held he added a double impietie First that the saints shall so reigne in this life with Christ as they shall abundantlie enioie all the pleasures of the bodie which is nothing else but againe with lusts droonkennes gluttonie and such other filthines to contaminate nature being renewed by the resurrection Another error of his was that in that kingdome of Christ the ceremonies of the lawe and sacrifices of Moses should be reuoked which errors none of those fathers whom we spake of did followe 22 Neither should it be anie hard matter to confute that madnes by the scriptures but bicause we haue doon this else-where at large we will now cease to speake thereof Onelie this I will adde that Augustine in the twentieth booke De ciuitate Dei the seuenth chapter writeth If these men had said that Christ in that space of a thousand yéeres will bestowe vpon his saints some celestiall graces their saieng should haue béene the more tollerable In which place he signifieth that he also was sometime of the same mind Howbeit afterward weihing things better he iudged that place of the Apocalypse A place of the Apocalypse diuerslie expounded from whence all that suspicion séemed to flowe must be otherwise expounded namelie by these thousand yéeres to vnderstand all the time which passeth from the ascension of Christ vnto his last iudgment Neither ought the number of a thousand yéers anie thing to offend vs for it is common to the holie scriptures by a number certeine and definite to signifie another number vncerteine and not definite Which thing although it may by manie other places be prooued yet here it shall be sufficient to note onelie two Christ said vnto his apostles Matt. 19 29. He that forsaketh his house or father or mother or children or wife or brethren c. shall receiue a hundred fold where by An hundred fold we vnderstand a certeine great and in a maner infinite recompense So God promiseth in the lawe that He would doo good to them that serue him Exod. 20 6. vnto a thousand generations which signifieth nothing else but to their posteritie for a verie long time Wherefore Christ as thinketh Augustine reigneth with his saints all this time which is signified
the new byrth Iohn 3. 4. c. Iohn 4. 11. No lesse did that woman of Samaria erre as concerning that water which Christ promised her And the Hebrewes erred when Christ said vnto them Iohn 8. 5 6. That Abraham sawe his day and reioyced Wherefore let them not alwayes say vnto vs that this scripture This is my bodie is plaine for we will aunswere them it is playne as touching the signification of the wordes But the sense of them is not plaine as in the lyke sentences it dooth appeare Christ is the Rock 1. Cor. 10. 4 Iohn 1. 29. 1. Co. 10. 27 1. Co. 10. 7 Christ is the Lambe Ye be the bodie of Christ We that be many are one bread All these be the words of God and we may pronounce of them that they be plaine that they be manifest yet for all that none of them inferre Transubstantiation 33 Wherefore there is no cause why perspicuitie should be so much pretended A first declaration of the proposition This is my body It behooueth by other places and circumstances of the scripture to regard well what is héere meant Wherefore wee will expound this proposition in scanning of it more déepely God meant to drawe man vnto him by ample promises because he woulde blesse him and make him happie and because we haue vnbeléeuing hearts he woulde haue manie benefites to appeare towardes mankinde whereby he might allure the same vnto him Wherefore he not onely gaue vs fréely all creatures but also in the time of the floud deliuered mankind which otherwise had yll deserued from the destruction of the waters He declared himselfe verie mercifull vnto Abraham also he gaue good successe vnto the stocke of Isaac and to his séede Iacob that it should be increased in Egypt And when they were there oppressed he deliuered them he gaue them a verie happie land and he exalted them to the dignitie of a kingdome and Priesthood but yet they were alwaies vnbeléeuing men and smally perswaded themselues of the good will of God towards them Wherefore because of their infidelitie hée cast them into diuerse captiuities and afterward he deliuered them Finally that there should be no place left to doubt of his goodnesse he bestowed the chiefest of all benefites vppon vs namely his owne sonne indued with mans flesh that he should die vpon the Crosse for our saluation Which benefite was such Rom. 8. 31. that as Paule saide vnto the Romans howe could it be but that he gaue all things together with him And least it should be forgotten he would haue it renued in the memorie by the sacrament of the Eucharist that we should reuolue in our minde by faith that Christ by him was deliuered vnto death for vs and that in beléeuing we should eate his flesh and drinke his bloud Which that it might the more effectually be doone the tokens both of bread wine were added which might mooue vs more earnestly than bare wordes could doe Mat. 26. 26 Iohn 6. 35. He compareth the proposition This is my bodie with that in the 6. of Iohn I am the bread of life 34 Therefore when he saieth This is my bodie he meant no otherwise than he promised in the 6. of Iohn I am the bread of life He spake of himselfe as touching the bodie and flesh deliuered vnto death or rather to be deliuered as by his words it is manifest Neither would he any other thing but that these things shoulde be vnto vs breade and meate whereby our mindes shoulde be confirmed and cherished and by the minde the bodie and finally the whole man Wherfore in the Supper Christ did nothing else but that he transposed the proposition and as before he had said that his bodie and flesh is bread so nowe on the otherside he saieth in shewing bread that the verie same is his bodie and while he pronounced This is my bodie it was euen as if he had said My bodie being receiued by faith shall be vnto you in the stead of bread or as it were bread wherby you shall bee spiritually fed Wherefore let the sense be I giue vnto you bread to eate and in the meane time I set forth vnto you my bodie which shall be fastened vnto the Crosse that with a faithful memorie and attentiue minde ye may eate it spiritually with your selues and as ye with the bodie eate bread so with the minde ye may féede vpon my flesh What is more easie plaine than this interpretation And that doeth more better agrée with the promise which the Lord maketh vnto vs in the 6. Chapter of Iohn But and if any man will contende that that first saying of Christ I am the liuely bread is taken for the diuine nature as Chrysostome séemeth to take it first we say that this doeth not well agrée because Christ had ordered his spéech concerning the eating of his bodie in the stead of earthly bread he offered to the Capernaites his flesh to bée eaten which thing by the course of his spéech doeth plainely appeare although he say that the bread came downe from heauen because oftentimes that which is of the Godhead is also communicated with the humanitie But if this exposition of Chrysostome be of so great force with them let that also preuaile with them when he saieth afterwarde that the saying of Christ Verse 5◠The bread which I will giue is my flesh which I will giue for the lyfe of the world doeth belong vnto the Eucharist Neither hath he alone affirmed this but the rest of the Interpretors doe also consent vnto him Therefore when as the Lord saith there that The bread is his flesh he nowe testifieth the same in the supper for the bread being shewed he said This is my bodie He pronounceth both in the one place and the other that his bodie or his flesh is breade namely of the soule and of our regenerated substance which bread is spiritually eaten And so there shal be no conuersion of the proposition but it shall be vnderstoode after the selfe same manner both in the one place and in the other What figure is admitted in this proposition This is my bodie But if thou vnderstand the whole together to wit the bread and the thing offered by the bread that is the bodie of Christ we admit the figure Synecdoche for it is spoken of the whole or of the one part which is vnderstoode of the other But if thou referre the saying vnto bread which both signifieth and offereth vnto vs the bodie of Christ to be eaten it shall be the figure of Denomination to wit when the name of the thing signified is attributed vnto the signe In this interpretation also all thinges are easie absurdities are shamed and one place of the scripture is not contrarie to the other scriptures 35 They said if place be thus giuen vnto figures the Heretickes will peruert all things Vnlesse we vse figures we cannot
prophesied and written of Christ Wherefore a little before he cited the scripture Verse 8. He ascended on high he led captiuitie captiue and gaue gifts vnto men And if thou wilt referre it vnto places thou must vnderstand this of the kindes of places not of each one place particularlie according to that sentence 1. Tim. 2. 4. The Lord would haue all men to be saued So shall we say that Christ sometime occupied the middle places sometime the higher places and otherwhile the lower places as in the sepulchre The Transubstantiators say that this belonged not vnto them because they say not that the bodie of Christ is euery where but onelie where the Sacrament is yea rather it is against them For if as they iudge it be not repugnant to the bodie of Christ If the bodie of Christ may be together in many places it may also be euerie where which thing also Scotus sawe to be at one time and together in xx or fiftie places it will not be repugnant to be in an hundreth or in a thowsand and finallie in all places and so will they make the bodie of Christ to be infinite neither is there any cause why thou shouldst accuse the forme of the Argument For the selfesame did Ierom vse against Iohn Byshop of Ierusalem where he would prooue that our bodies after resurrection can remaine without meate For Elias saith he and Moses by the power of God could remaine without meate for the space of 40 dayes therefore might man for moe dayes also be sustained by the power of God And if for longer time it followeth that for euermore if it be the will of God But to returne to those men they because they sée that vppon so néere a coniunction it followeth that the Sacrament may be adored for if the Lord be corporally and really contained therein who will not woorship him The aduersaries teach it to be frée to adore or not to adore the Sacrament they teach that it is frée for thée to doe it or not doe it For they say although he be there yet is he not there to the end he should be woorshipped If thou receaue him and eate him it is enough if also thou woorship him thou errest not But we rather iudge that in woorshipping we should not conuert our minde vnto the signes But if any man while the rite of the Sacrament is exercised being well instructed in the mysterie shall turne his minde to the woorshipping of Christ reigning in heauen he dooth rightlie and his bounden duetie to woorship Christ which declareth himselfe vnto him neither is idolatrie committed therein And this Paul taught in the first Epistle to the Corinthians 1. Co. 14. 23 when he saith If a man enter into your congregation if he be vnlearned and a plaine man and heare you all speake together in tongues doubtlesse he wil say They be mad neither shall he be edified but if he shall heare you prophesie and shall perceiue that the secretes of his heart be opened then will he fall downe vppon his face and woorship God He will not woorship men in such wise prophesying but séeing the Lord is there reuealed vnto him he will turne himselfe to the woorshipping of God Reasons against the second opinion 71 The reasons in bréefe for the which their grosse iudgemēt séemeth not to be true are these to wit that this reall and corporal presence bringeth therewith no vtilitie which we receiue not aswell by the spirituall presence Verse 51. For in the 6. of Iohn the Lord promised to them that eate him eternall life further that he would dwel in them and they in him ouer and besides these thinges what is required Moreouer it might not be graūted that we and the fathers of the olde lawe had the selfesame Sacramentes 1. Cor. 10. ver 2. 3. c because it was not possible that the olde fathers could haue obtained this reall presence for that the sonne of God had not as yet taken vpon him humane flesh Further it would follow that both the godlie and the wicked doe eate the bodie of Christ Againe besides that spirituall eating which we haue in the 6. of Iohn they bring in an other carnall and corporall eating which cannot be allowed séeing this eating and that be all one sauing that in the latter are added signes for the more confirmation of the thing Finally it followeth that when they attribute so much vnto wordes they are in the same difficultie wherein the Transubstantiators be when they say This is my bodie For they cannot expresse their meaning that they may speake plainelie without contradiction what they would declare and how the wordes while they be vttered may be true if they admit not a figure They spread abroad the bodie of Christ that it may be together in manie places and euery where Neither is it of force if they say Not locallie because although he be there as Angels are said to be in a place that is not fit for the creature as it is prooued before by Didimus Basill Augustine vnto Dardanus and by Cyrill which places thou shalt finde at the end of the first disputation against Tresham The wordes of the scripture driue vs not to so grosse and corporall a presence and faith is of the word of God wherefore faith ought not to imbrace the same 72 Besides this the fathers teache otherwise for what maner of bodie is in the Eucharist Cyprian in his Sermon of the Lordes supper sheweth when he saith Who vnto this day createth sanctifieth blesseth his most true and holie bodie and diuideth it vnto the godlie receauers The proper bodie of Christ is not created or sanctified of men neither yet is it diuided Chrysostome vpon Matthew the 5. Chapter in the 11. homilie in the vnfinished worke If therefore it bée so dangerous to transferre vnto priuate vses these vessels sanctified wherein is not contained the true bodie of Christ but a mysterie of his bodie c. And how we must ascend into heauē when we communicate if we would inioy the bodie of Christ the same father declareth vppon the first Epistle to the Corinthians the 10. Chapter Homilie 24. He commaundeth vs that with great concord and charitie we come vnto him and being made Eagles in this lyfe we should fly vnto the very heauen or rather aboue heauen For where saith he the dead carkas is Mat. 24. 28. there also the Eagles be The carkas is the bodie of the Lord by reason of his death For vnlesse that he had fallen we had not risen againe And he calleth vs Eagles to shew that he which commeth vnto this bodie must mount on high must haue no communitie with the earth and must not lay holde vppon or be drawen vnto inferiour thinges but alwaies fly aloft and looke into the sonne of righteousnesse and haue a most readie eye of the minde for this is a table of Eagles and not
treateth of contemplation and teacheth that the same without doubt is a great part of mans felicitie Wherefore this distinction shall séeme to be maimed when the third part is omitted But herevnto we will answere that vnder the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemplation it selfe is contained And it is diligentlie to be noted that Aristotle said not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bicause vnder the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had not comprehended contemplation so as the diuision is not vnperfect neither Aristotle contrarie to himselfe nor yet is he against Quintilian for although these thrée are rehearsed in the end yet is there two of them comprehended vnder one word 7 But the holie scriptures are herin more excellent than Philosophie The end of man of two sorts according to the scriptures that of men they appoint two sorts of ends whereof the one may be obtained while we liue here but the other is waited for when we shall at the length be loosed from hence which bicause it is the more perfect we will declare the same in the first place And such it is as we shall sée God present and shall fullie and most perfectlie enioie his sight which Paule writing to the Philippians did most earnestlie wish to obtaine Phil. 1 23. I desire to be loosed from hence and to bee with Christ And the same Apostle said 1. Co. 13 12 Now we see as through a glasse and in a darke speech then shall we see face to face Againe Ibid. vers 9 and 10. Now wee knowe in part and prophesie in part but when that which is perfect shall come then that which is in part shall be abolished And this excellent reward doo the gospels set foorth vnto vs which after manie labours and miseries of this life we shall haue laid before vs in heauen The cheefe good of this life But the chéefe end and principall good of this life is that we be iustified by Christ that we be receiued into grace by the eternall Father vnto whose wrath we were thrall from our natiuitie Wherefore iustlie said Dauid Psal 32 1. Blessed are they whose iniquities are forgiuen and whose sins are couered blessed is the man vnto whom the Lord hath not imputed sinne Which place did Paule for good cause cite so diligentlie vnto the Romans And to conclude those are here blessed which haue Iehouah for their God and doo trust and beléeue in him with all their hart those not in vaine did Paule call blessed Neither is the blessednes of this life altogether distant from the end and principall good which with a constant faith and inuincible hope we looke for in the world to come For euen the chéefe good of this life is none other thing but the selfe-same which at the length wée shall haue Onelie a difference of degrées and perfection passeth betwéene them 8 It is demanded moreouer that bicause we brought a reason why the worke is more excellent than that workmanship whereby it is brought to passe to wit bicause it is ordained to the worke whether this be generallie true Whether that which is ordained to an end be baser than the end that whatsoeuer is directed to another thing as to an end is of lesse estimation than the same which as it may séeme is not to be granted For it is the dutie of a shepheard to looke to his shéepe that they may be in good plight This he endeuoureth to bring to passe by his cunning where neuertheles he far excelleth his shéepe For who doubteth whither a man ought to be preferred aboue shéepe Yea the angels as it is said vnto the Hebrues are ministring spirits for the saluation of the elect whereas neuertheles their woorthines and nature excelleth men And finallie Aristotle writing of generation and corruption said that the end of the celestiall bodies is that men should be begotten whereas yet none of the Peripateticks doubt but that the heauens are of more excellent nature than men Some thought to haue escaped the doubt by saieng that the ends are mentioned to be onlie of actions but not of those actions that are efficient to wit of heauen of angels and of a shepherd Howbeit this auaileth nothing For things efficient attaine not to their ends but by actions wherefore the selfe-same end is to be assigned vnto the thing efficient and to the worke thereof But we must vnderstand that as it is in Aristotles 2. booke De anima the 35. and 37. chapters there is two sorts of ends one end called that for whose cause the thing is doone and the other end is called that to the which a thing is directed The Grecians thus describe them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to saie whereof and to which As for example The end wherefore and the end whereto a creature which dooth ingender hath the end Wherfore to wit that eternall and diuine end namelie perpetuitie which it would attaine which since it cannot absolutelie haue yet at the leastwise it claimeth the same by generation The end Wherevnto is the thing which is begotten the end of nature which is in plants is to bring foorth fruits flowers and this is the end Wherefore But the vse of men is the end Wherevnto It may then well be that the end Whervnto is of lesse honor so is referred vnto that end which is Wherefore And the end which is Wherefore is the more woorthie as matter which is directed to the forme And no man is ignorant of this that the forme is better than the matter But it happeneth otherwise when a thing is directed vnto that which is the end Wherevnto not that it should be made perfect thereby but that the same should make it perfect For then the end Wherevnto is lesse woorthie bicause it is vnto such an end So of the angels and of heauen The end of heauen Wherefore is to be resembled vnto God and to make other things perfect which is the better end For heauen in the dooing of these things is better than if it did them not Likewise in angels the end is to obtaine God and to kéepe vs in dooing wherof they be more woorthie than themselues if so be they did it not And the shepheard hath an end Wherefore euen his owne wealth and increase wherewith he is better than if he were destitute thereof and of the wealth of his familie and citie But the end Whervnto are the shéepe themselues ouer whom he is ordained to kéepe them safe and sound And that one thing is ordeined for another How the more worthie thing is sometime ordeined for the lesse worthie that it should preserue the same and withall be more woorthie than it we haue an example When as by kings and monarchs some are appointed to be chéefe rulers or deputies and are directed vnto the people that they should gouerne
attributed vnto dreames as touching the first sort alreadie declared are not of necessitie bicause they may be hindered and yet this prooueth not but that they may be signes For this also commeth to passe in the clouds which vndoubtedlie be tokens of raine when as neuertheles they be sometime scattered with the wind before it raine Also vrine hath tokens both of sicknes and health when as yet the effect may be hindred by more vehement causes And the same likewise happeneth in the pulses Yea euen the counsels which we haue purposed and determined of with great deliberation are oftentimes staied bicause of things that fall betwixt by the occasion whereof we cannot procéed anie further Therefore no maruell if the same thing come to passe in dreames séeing they be signes of things not fullie perfected but rather new begun and the weake and féeble motions of humors may easilie be staied by manie other causes 5 Democritus dooth on this wise expound those kind of dreams Democritus which represent things comming by chance and are far distant There is somewhat saith he euer flowing frō the things themselues and carried euen vnto the bodies of them that sléepe affecting them with the qualitie and similitude which they bring with them and he affirmeth that in twoo respects it is more easilie perceiued rather in sléepe than waking First A similitude bicause the aire is most easilie mooued in the night as we sée it falleth out in the water when it is striken with a stone a great manie circles are made with that stroke and driuen a great compasse about except there be some contrarie motion to let But the aire is quieter in the night than in the daie bicause it is not driuen into diuers parts by the confluence of creatures moouing themselues Another cause is for that euerie little stir noise is verie easilie perceiued by them that be asléepe And to conclude this author also dooth not refer the causes of dreames vnto God no more than Aristotle dooth Galen But Galen in his booke which he wrote of diuining by dreams teacheth thus much aboue others when as we sée in our dreames those things which we neither did nor thought of they are not to be referred either vnto arts or habits or custome of such things as came to passe while we were waking but vnto humors This rule séemeth to tend to this end that wée may vnderstand of what things dreames are to be counted signes And hée granteth that these things are better knowne by night than by daie bicause then the soule descendeth to the lowest and déepest things in a mans hart where it perceiueth the more easilie what is there And he tels of a certeine man A certeine mans dreame who being asléepe imagined that his leg became a stone which when manie thought that it pertained to his seruants the same leg of his within a few daies fell into a palsie Another thought with himselfe that hée was sunke vp to the throte in a cesterne full of blood out of which he could no maner of waie escape but that shewed that blood verie much abounded in him and that it was néedfull for him to haue it abated Hée maketh mention also of another which dreamed on his sicke daie that he sawe himselfe washed in a hothouse who shortlie after fell into an excéeding great sweate Moreouer saith he men when they are asléepe imagine themselues sometimes to haue so great a burthen vpon them that they are not able to beare the weight of it and at another time that they are so light and so nimble as if they were running and after a maner flieng All these things saith he are tokens either of the excesse or the want of humors Hippocrates Hippocrates as concerning these things writeth in a maner the selfe-same namelie that the mind in the daie time dooth distribute his powers into the senses and other faculties but that in the night it draweth them into the inward parts and for that cause dooth knowe them the better Yet he saith that there be certeine diuine dreams whereby are foretokened calamities vnto cities peoples and some certeine great men For the expounding of which dreames some there be that professe certeine arts to the which yet he himselfe séemeth to attribute verie little And when by dreames it is noted that the humors offend or annoie vs then saith he they are to be holpen by good diet by exercise and medicines And whether they be good dreames or bad he would haue vs to vse praier When helth is signified we must then praie saith he to the sunne to Iupiter of heauen to Iupiter possessor to Minerua to rich Mercurie and to Apollo But if they be vnluckie dreames praie then saith he to the gods which turne euils from men as to the gods of the earth and other petie gods Wherefore Hippocrates either was or else would séeme to be superstitious but trulie for my part as touching true religion I mislike not naie rather I verie well allow of it that if wée be troubled at anie time with fearefull dreames we should repaire to God praieng him to returne from vs those euils if there be anie that doo hang ouer our heads What is the outward cause of dreames 6 There is another kind of dreames which proceedeth from an outward cause namelie of the power or as they commonlie speake of the influence of the heauen which changeth the aire and this once touching our bodies maketh them of a new kind of qualitie whervpon arise diuers appéerances and forms of things to men asléepe Wherfore there be manie effects that come from heauen wherof it bringeth foorth some in the phantasie and in the facultie or power of imagination The power of the imagination and other some in the things themselues and this may be easilie shewed by an example The raine vndoubtedlie hangeth in the aire or clouds and before the raine fall there is such a change in a crowes imagination that by and by he beginneth to call Wherfore the effects that be in the phantasie of dreamers in the thing doo vndoubtedlie come both of one cause yet haue they great diuersitie by reason of the subiects in which they fall out And no doubt but there is a little kind of liknes betwéene these effects but it is verie hard to sée the maner of this proportion or analogie And if it be agréed vpon that the cause of such effects or affections is in the stars who yet can refer these signes to their owne proper cause that is vnto some stars rather than to others Surelie I thinke verie few I will not saie none are able to doo it And yet besides if they should be referred to their proper starres what can we iudge will come to passe by them especiallie as touching things contingent séeing iudiciall astrologie was euer accounted a most vncerteine art And to conclude the forms and similitudes Why diuination by
rich man which decréed with himselfe to inlarge his barnes and to laie vp for manie yéeres to come it is said Thou foole Luke 12 20. this night shall they take thy soule from thee Also Chrysostome in his second homilie of Lazarus The soules of men saith he are not taken awaie al in one maner of estate for some depart hence vnto paine and others béeing garded with angels are taken vp into heauen Apoc. 7 14. and 14 4. In the Apocalypse the soules of the blessed receiue long garments they stand before the throne and followe the lambe wheresoeuer he goeth Acts. 7 59. When Steeuen was dieng he said Lord Iesus receiue my spirit If the soule should haue died vtterlie why did he rather commend that than his bodie doubtlesse it cannot be found in anie place that the godlie commended their bodies vnto the Lord. And in the second to the Corinthians the 5. chap. For we knowe verse 9. that if the earthlie mansion of this our tabernacle be dissolued we haue a building giuen of God euen an house not made with hands but eternall in the heauens These words are not to be vnderstood of our state after the resurrection for there we shall be clothed with our bodies also and therefore they are ment of the state betwéene our departure hence and the resurrection Wherefore soules doo remaine after this life And in the same epistle Paule saith Whether in the bodie or out of the bodie 2. Cor. 12 3. I knowe not c. Which prooueth that the soule may be seuered from the bodie For he putteth a possibilitie both of the one waie the other In this place therefore the question is not as touching the bodie but as touching the soule of Samuel 3 But the controuersie is whether this were Samuel or the diuell About which matter not onlie the Rabbins but also the christian fathers haue disagréeed among themselues The opinions of the fathers and first of Iustinus Yea and among the latter writers Burgensis thinketh one waie and Lyra another Iustinus Martyr against Triphon saith that It was Samuel In which place he hath certeine things which may not well be granted For he saith that all souls before Christ euen of the godlie were after a sort vnder the power of the diuell so that he might bring them backe when he would But Christ saith Luke 16 22. that Lazarus was in the bosome of Abraham and not in the power of the diuell But that thou wilt saie is a parable I grant it yet is it drawne from things likelie to be true and which might be Yea and Tertullian so accounted that narration to be doone indéed as he thinketh that Lazarus was Iohn Baptist and the rich glutton was Herod and that Christ would forbeare their names verse 23. In the 46. of Ecclesiasticus is set foorth the praise of Samuel where among other things it is said that he prophesied after that he was dead and foreshewed to the king the daie of his death Contrariwise Tertullian in his booke De anima Tertullian hath manie things most worthie to be marked For he calleth the arts of magicke a second idolatrie For euen as in the former the diuell faineth himselfe to be God so in the latter he faineth himselfe to be an angel or a dead man séeketh both waies to be worshipped And it is no maruell if he dazell the outward eies of men when as he before occupied the eies of the mind For so saith he did the rods of Pharaos sorcerers séem to be serpents Exod 7 1◠The rod of Pharao sorcerers but yet afterward falshood was deuoured vp of the truth And wheras the Symonians say that they can with their inchantments call vp the dead vnto life that was onlie a méere imagination and a mocke And euen so the diuell in this place mocked both the witch and Saule and deceiued both the eies of the one and the eares of the other In Lybia saith he there be Nasomons which lie at the toombs of their parents and in Europe French men which lie watching at the sepulchers of mightie men to the intent they may receiue oracles frō them after they are dead but he saith that in those things there is no certeintie or soundnes and that they be onlie vaine lies and phantasies Origin writeth nothing purposelie of this matter and yet in the historie of Balaam he saith Origin that good spirits doo not obeie magicall incantations Contrariwise Ambrose vpon Luke Ambrose held that it was Samuel in the first booke and first chapter saith that Samuel prophesied euen when he was dead But without doubt he alludeth vnto that place of the 46. chapter of Ecclesiasticus As touching Chrysostome and Ierom I will speake afterward Augustine was doubtful whether it was Samuel or not 4 Augustine did not alwaies write of this thing after one maner In the second booke to Simplicianus the third question he saith that both may be defended yet as touching the first opinion he séemeth to doubt how Saule béeing a man now reiected by God could talke with Samuel béeing a prophet and holie man But he answereth that this is no new thing for in Iob Iob. 1 6. the euill spirits talked with God himselfe And in the historie of Achab the lieng spirit offered his seruice vnto the Lord 1. Kings 22. yea and that princes doo sometimes talke with théeues yet to the intent they may punish them whereas in the meane time they speake not with honest men The diuell can doo manie things against the godlie Iob. 1. 12 and 2 6. Luk. 22 31. Matth. 4 5. whom they looue and meane to defend But what power saith he had the diuell ouer Samuel that he was able to bring him He answereth that he had power to torment Iob and that he coueted to sift his disciples that he set Christ vpon the pinacle and furder that if Christ without anie diminishing of his honour might be hanged vpon the crosse and afflicted with torments it is likelie that Samuel also might be raised againe without anie impairing of his felicitie doubtlesse not by anie strength or power of the diuell but by the permission of God that he might terrifie Saule So doo some vnderstand that which was doone in Balaam Num. 22 12 for he was a soothsaier and tooke his iournie to the intent that by magicall charms he might curse the Iewes but God preuented the cunning of the diuell Howbeit of this matter I affirme nothing But Augustine demandeth further how Samuel being so good a man did come vnto an euill man And he answereth that in this life also good men doo come vnto euill men But this is a weake argument for men doo it in this life either of dutie or else of fréendship or familiaritie Now Samuel was out of this life and was called by a witch whom he ought not to haue obeied But Augustine
was in the mouths of the prophets Satan put into Dauids hart to number the people 1. Para. 21 1 And Dauid himselfe in the psalme saith that God plagued the Aegyptians by euill spirits Psal 78 49. In the prophet Zacharie Zachar. 3 1. sathan stood to let Iesus the préest that the people might not returne out of captiuitie God forbiddeth sacrifices to be doone vnto diuels Leuit. 17 7. which he would not forbid if there were no diuels at all Matth. 4 1. and 13 19. Sathan tempted Christ hée plucketh the good séed out of mens harts had bound the daughter of Abraham for manie yéeres Luk. 13 16. The diuell praied Christ that he might go into the herd of swine Matth. 8 31 Christ at the latter daie shall saie vnto the vngodlie Go ye cursed into euerlasting fire Matt. 25 41. prepared for the diuell and his angels by which words the diuels are most plainlie distinguished from men Iude the apostle saith Iude. 9. that Michaël stroue against the diuell for the bodie of Moses And Iames saith that The diuels beleeue and tremble Iam. 2 19. Christ saith that He sawe sathan falling downe from heauen Luke 10 18 and that he stood not fast in the truth Of good spirits Of good spirits also I will onelie speake a word They be the ministers of God For as it is written to the Galathians The lawe was giuen by the ministration of angels Galat. 3 19. And as it is in the epistle to the Thessalonians In the sound of a trumpet Thes 4 16. and voice of an archangel the dead bodies shall arise And Christ saith that God wil send his angels Matt. 24 31. to gather togither his elect from the foure quarters of the earth And therefore we rightlie and trulie affirme that there be spirits A confutation of contrarie opinions of the Peripatetikes 11 But now we must confute those reasons which are woont to be alledged by others These things saie they may be doone by naturall causes I grant indéed that naturall causes are oftentimes great and secret and doo bring manie woonderfull things to passe But these effects which we speake of as images to speake and giue answers and to vtter the distinct voices of men also to foretell things to come and those not common but hidden and secret matters an ignorant man to haue suddenlie learned arts sciences and he to speake Gréeke Hebrue and the Syrian toong and to recite the sentences of philosophers and poets which neuer learned those toongs nor euer handled poets or philosophers a man to walke inuisiblie to stir things that are a farre off to put out a torch far distant from vs an oxe or an asse to speake like a man these things I saie doo far excéed all force of nature The magicians also which worke these things doo ioine therewithall praiers inchantments coniurings commandements wherein certeinlie there is no naturall power of working at all Herevnto they ad also their lines characters and circles which things be within the compas of quantitie But quantities be neuer reckoned of the philosophers among things that worke The temperature of mans bodie I grant hath great force but yet not so great and besides it must néeds worke by touching Imagination can doo much True it is but euerie one in his owne bodie Howbeit no man no not in his owne proper bodie how stronglie soeuer he imagine can worke all things For if a man haue a withered arme and so stopt as the pores cannot haue their passage let him vse as great imagination as he will he shall not cure the same As for bewitching it is not so great a maruell for in old women the humors are corrupted and being drawne into the eies doo easilie infect especiallie children and infants whose bodies be as it were of waxe But there be other things which go beyond all power of bewitchings as that was when Christ fed fiue thousand men with fiue loaues Matt. 14 2◠when Iosua commanded the sunne to stand still Iosua 10 13 whereas Aristotle in his eight booke of physicks and in his treatise De coelo mundo saith that Those intelligencies which mooue the spheres cannot cease at anie time from their worke and that they should mooue the spheres more slowelie if but one star more should be added therevnto when Esaie called backe the sunne Esaie 38 8. when at the death of Christ the Sunne suffered an eclipse the moone being then in opposition Luk. 23 44. Of which thing Dionysius writeth in an epistle vnto Apollophanes and saith that he had consideratelie beheld the same while he was in Aegypt and that it is extant in the historie of Phlegon Aphricanus Hervnto adde that the shadowe of Peter healed the sicke Acts. 5 15. that Elias shut vp the heauens 1. Kin. 17 1. so that it did not raine for the space of thrée yéeres and an halfe 12 But humors in mans bodie can doo much I grant But yet Christ saith The works which I doo Iohn 15 24. no man can doo and he must sooner be beléeued than all the sort of Peripatetikes Others saie that these things are onlie terrifiengs deuised by prudent men to containe the people in their dutie But we doo knowe that nothing in the scriptures is feigned or deuised for They be the pillers and sure foundation of the truth 1. Tim. 3 15. And whereas they saie that the soules of men doo passe and be changed into spirits that was sufficientlie confuted before when the same was obiected Trismegistus Trismegistus saith that Men doo make vnto themselues gods namelie images made and applied vnto certeine aspects of the heauen that they can speake and giue out oracles But a foolish thing it is to thinke that men can make themselues gods and yet if they can why doo they submit humble themselues vnto them whie doo they worship them whom they themselues made For it is a ridiculous thing to imagine that the cause of anie thing is inferiour to the effect thereof This dooth Esaie verie well deride and taunt Esaie 44 12. A man saith he taketh a peece of wood with the one part he warmeth himselfe and baketh him bread and with the other part he frameth himselfe a god But they can speake and giue out oracles Naie rather Dauid saith much more trulie They haue eies and see not they haue eares Psal 115 5. and heare not they haue mouthes and yet speake not And if they be able to make gods why doo they not rather make themselues to be gods For doubtles they shuld be much better aduised if they would make gods of their owne selues than to make them of stones and stocks Further if they be gods whie doo they not defend themselues For those idols were a good while a go throwen downe and abolished And although other idols
are brought in by the naughtie practise of the papists yet shall those also by the helpe of God be one daie taken quite awaie but if they were gods indéed they would surelie defend themselues Aphrodisaeus Aphrodisaeus saith that There is a certeine generall power which by the properties of things such as be herbes stones and metals must be drawne vnto euerie particular thing I admit it be so yet no such thing can be brought to passe vpon the sudden for the works of nature haue their time course But Christ vpon the sudden turned water into wine Iohn 2 8. vpon the sudden restored the blind and lame Matth. 11 5. Of the Platonists 13 Indéed the Platonists grant that there be spirits but they saie that they haue bodies either waterie or aierie or fierie These things doubtlesse they speake howbeit they speake such things as will not agrée one with another For if the bodies of spirits be elementarie Whether the bodies of spirits be elementarie how commeth it to passe that they be eternall For the elements haue both cold and heate qualities both actiue and passiue and sometime they striue one with another and sometime they perish Others reason after this sort Forsomuch as there be extremities we must also grant that there is a meane but heauen is eternal and mens bodies are fraile and mortall wherefore of necessitie something must be put betwéene these two that may be partaker of both This is no necessarie argument For first we grant that certeine minds there be void of bodies such as are the angels and those intelligencies which driue the celestiall spheres further that the soules of our bodies are the other extreame Of other meane things there is no néed But they saie that as fishes be in the sea and foules in the aire so there must be spirits cōuersant in the fier This is of no necessitie For liuing creatures are not made for the elements but the elements for liuing creatures and liuing creatures were made for mans sake Now what vse can there come vnto man by those liuing creaturs which abide in the fier Howbeit if these men will vrge further concerning the vpper region of the aire we will not denie but that there be spirits there For so Paule to the Ephesians saith Ephe. 2 2. 6 12. After the prince that ruleth in the aire and afterward in the same epistle We wrestle not against flesh and bloud but against principalities powers of this aire Chrysost Also Chrysostom in his 11. homilie vpon the first epistle to the Thessalonians saith that the whole aire is full of spirits But let vs consider of the bodies of these spirits for they can be no aierie bodies séeing the aire is a bodie of one kind For euerie part of the aire is aire and there can be no reason giuen whie one part thereof should be a spirit more than another and by that meanes the whole vniuersall aire should be one continued bodie of spirits Moreouer the bodie of a liuing creature must be instrumentall and haue bones sinewes parts and seuerall members but these things cannot be made of the aire Furthermore a bodie must haue fashions forms which things cannot so much as be imagined in the aire But there be you will saie fashions and distinct formes in the clouds I grant it but they consist not of aire onelie or alone And yet this argument is not firme for spirits may take vnto them the bodies of other things Wherefore some doo rather argue on this sort Spirits haue bodies either celestiall or elementarie if celestiall then their moouing must be round or circle-wise as the moouing of the heauens is if elementarie they must of necessitie followe the motion of that element whereof they had their bodies Demons be spirits 14 But to let these things passe The scriptures doo not make Daemons to haue bodies but to be spirits onlie Now spirits bodies by an Antithesis are put as contraries For euen as a spirit is no bodie so likewise a bodie is no spirit Luk. 24 39. And Christ saith A spirit hath no flesh nor bones And that Daemons be spirits is prooued by infinit testimonies of the scriptures In the historie of Achab thus the diuell speaketh I wil be a lieng spirit in the mouth of all the prophets of Achab. 1. Kin. 22 22 And Christ cast out an vncleane spirit Matt. 12 43. the vncleane spirit wandered through drie and desert places afterward he tooke to himselfe seuen other spirits woorse than himselfe Naie verilie will you saie these spirits are but onlie certeine impulsions of the minds such as be the spirits of wisedome and the spirits of knowledge yes in verie déed they be substances Matt. 18 10. For Christ saith that They behold the face of his father and he shall pronounce at the latter daie Matt. 25 41. Go ye cursed into euerlasting fire prepared for the diuell and his angels Wherefore séeing the holie scriptures doo call Daemons by the name of spirits I sée no cause why anie should attribute bodies vnto them But I speake not here of bodies which are assumed and are come vnto them but of such as be proper to them and of their owne I knowe there be other men somewhat sharpe witted indéed which saie that Daemons be spirits in comparison of vs euen as on the other side angels in comparison of God may be said to haue bodies and after this maner they saie that Augustine affirmeth Daemons to haue bodies And they saie also that Barnard was of the same opinion both in his treatise to Eugenius and also vpon the Canticles howbeit there be some which interpret Barnard to speake of bodies assumed But séeing the holie scriptures as I said doo call Daemons spirits I sée no cause why we should imagine them to haue bodies Foure kinds of spirits For in the scriptures we sée that there are foure kinds of spirits First in verie déed GOD himselfe is a spirit for he hath no néed of a bodie either for his being or for his doing of anie maner of thing The next be angels as well good as bad neither doubtles haue they néed of bodies as touching their owne proper actions but to communicate in actions with vs they haue néed of bodies for as we read in the epistle to the Hebrues Heb. 1 14. They be administring spirits The third sort are the spirits of men which doubtles that they might haue their being haue no néed of bodies for they haue their being and doo liue euen when they are separated from their bodies yet about their owne proper actions as to haue sense or to growe they cannot be without bodies The last be the spirits of brute beasts which neither can haue their being nor doo anie thing without bodies By this diuision we sée that there is no néed at all for Daemons to haue bodies for
Iohn 1 32. Matth. 3 16. lighted vpon the Lord which being the spirit was as trulie a doue as he was the spirit neither did the contrarie substance taken destroie his owne proper substance Of the doue wherein the holie Ghost appeared 11 I knowe there haue bin some schoolemen which thought that it was not a verie doue which descended vpon the head of Christ but that it was onlie an airie and thickned bodie appéering to be a doue But Augustine De agone Christiano writeth otherwise Augustine namelie that the same was a verie doue For a thing saith he is more effectuall to expresse the propertie of the holie Ghost than is a signe Euen as Christians also are better expressed in shéepe and lambes than in the likenes of shéepe and lambs Againe if Christ had a true bodie and deceiued not then the holie Ghost had the verie true bodie of a doue Tertullian addeth Thou wilt demand where the bodie of the doue became What became of the doue wherin the holie Ghost appeered when the spirit was taken againe into heauen and in like manner of the Angels bodies It was taken awaie euen after the selfe-same manner that it came If thou haddest séene when it was brought foorth of nothing thou mightest also haue knowen when it was taken awaie to nothing If the beginning of it was not visible no more was the end then he remitteth the reader vnto Iohn Was he also saith he a phantasie after his resurrection when he offered his hands and féet to be séene of his disciples saieng Behold it is I for a spirit hath not flesh and bones as yee see me haue Luke 24 39. Therefore Christ is brought in as a iugler or coniurer And in his third booke against Marcion Therefore his Christ that he should not lie nor deceiue and by that meanes perhaps might be estéemed for the Creator was not indéed that which he séemed to be and that which he was he was feigned to be flesh and yet no flesh man and yet no man and therefore Christ God and not God For why did he not also beare the shape of God Shall I beléeue him as touching this inward substance that is ouerthrowne about the outward substance How may he be thought to worke soundlie in secret that is perceiued to be false openlie And afterward It is inough for me to affirme that The iudgement of the senses which is agréeable vnto God namelie the truth of that thing which he obiecteth to thrée senses to sight to touching and to hearing Againe in his booke De carne Christi His vertues saith he prooued that he had the spirit of God and his passions A proofe of the godhead manhood in Christ that he had the flesh of man If vertues be not without spirit neither shall passions be without flesh If flesh togither with the passions be feigned the spirit also with his vertues is false Why dooest thou make diuision of Christ by an vntruth He is all wholie truth 12 Apelles the heretike The opinion of Apelles the heretike being in a manner vanquished with these reasons agréed indéed that Christ was indued with verie flesh but yet denied the same to be borne but said that it was brought foorth from heauen And he obiecteth that The bodies which were taken by Angels were true bodies but were not borne such a bodie saith he Christ had Whervnto Tertullian answereth They saith he which publish the flesh of Christ to be after the example of the Angels saieng that it was not borne namelie a fleshie substance I would haue them also to compare the causes as well why Christ Christ tooke flesh vpon him in one respect Angels in another as why the Angels did come in the flesh For there was neuer anie Angel that came downe to be crucified to suffer death and to rise againe If then there was neuer anie such cause for Angels â—o incorporate themselues then hast thou a cause why they take flesh and yet were not borne They came not to die therefore they came not to be borne but Christ being sent to die it was necessarie that he should be borne for no man is woont to die but he which is borne He addeth moreouer And euen then also the Lord himselfe among those Angels appéered vnto Abraham with flesh indéed without natiuitie by reason of the same diuersitie of cause After this he addeth that Angels haue their bodies rather from the earth than from heauen For let them prooue saith he that those Angels receiued of the stars substance of flesh if they prooue it not bicause it is not written then was not the flesh of Christ from thence wherevnto they applie their example And in his third booke against Marcion My God saith he which hauing taken it out of the slime of the earth formed it a new vnto this qualitie not as yet by the séede of matrimonie and yet flesh notwithstanding might as well of anie matter haue framed flesh vnto Angels which also of nothing framed the world and that with a word into so manie and such bodies Againe in his booke De carne Christi it is manifest that Angels bare not flesh proper of their owne as in the nature of spirituall substance and if they were of anie bodie yet was it of their owne kind and for a time they were changeable into humane flesh to the intent they might be séene and conuerse with men Further in the third booke against Marcion Vnderstand thou saith he that neither it must be granted thée that the flesh in Angels was an imagined thing but of a true and perfect humane substance For if it were not hard for him to giue both true senses and acts vnto that imagined flesh much easier was it for him that he gaue a true substance of flesh to true senses and actions insomuch as he is the verie proper authour and worker thereof For it is harder for God to make a lie than to frame a bodie Last of all he thus concludeth Therefore are they verie humane bodies bicause of the truth of God who is far from lieng and deceit and bicause they cannot be dealt withall by men after the maner of men otherwise than in the substance of men I might alledge manie other things out of Tertullian but these may séeme to suffice for this present purpose The summe of Tertullians opinion Bréeflie he thinketh that Angels haue bodies for a time but yet strange and not their owne for their owne bodies as he thinketh belongeth vnto the spirituall kind Secondlie he saith that those strange bodies which they take vnto them are either created of nothing or else of some such matter as séemeth best to the wisedome of God Thirdlie he teacheth that those bodies were true and substantiall and humane bodies not vaine or feined but of verie flesh and not of that which onlie appéered to be flesh in such wise as of men they might
remaineth two things to be examined one whether the Angels hauing in this wise put on humane bodies may be called men I thinke not for if we vnderstand humane flesh which is formed and borne a soule reasonable surelie it cannot be said that Angels in this sort haue humane flesh What then will some saie were the senses beguiled when men sawe them No verelie for the senses doo onlie iudge of outward things and of such things as be apparant but what dooth inwardlie force or mooue those things which they sée they iudge not this is the part of reason to séeke and search out It must also be added that Angels did not alwaies kéepe those bodies with them bicause they were not ioined vnto them in one and the selfe-same substance so as the Angel and the bodie should become one person The holie Ghost also although it was a verie dooue wherein he descended Matth. 3 16 yet was not he togither of one substance with it wherefore the dooue was not the holie Ghost nor yet the holie Ghost the dooue The dooue was not the holie Ghost nor the holie Ghost the dooue Num. 12 18 Gene. 3 1. otherwise Angels as we taught before may enter secretlie into a bodie which was made before and which before had his béeing as it is read of the Angel which spake in the asse of Balaam and of the diuell which spake vnto Eue by the serpent But of this kind we dispute not now but onlie saie that Angels abiding after this maner in sensible creatures are not ioined to them in one the selfe-same substance Wherefore the asse could not be called an Angel nor the Angel an asse no more than the serpent was in verie déed the diuell or the diuell a serpent But the Sonne of God for somuch as he tooke vpon him the nature of man The Sonne of God was man and man was God was man and man was God by reason of one and the selfe-same substance wherin were two natures Before which time when he appeared vnto Abraham and vnto the fathers although he had true flesh yet bicause the same was not ioined in one substance with him neither might he be called flesh neither was the flesh God But afterward when he tooke vpon him both flesh and soule so as there was onlie one substance or person then might it be trulie said that man was God and God was man By which meanes it came to passe that he should verilie be borne that he should suffer death and redéeme mankind Matt. 8 â—0 Looke part 2 place 17. art 6. Iohn 8 40. Roma 1 3. Acts. 2 22. Esaie 7 14. wherefore he trulie called himselfe The sonne of man And in Iohn he saith Yee seeke to kill me a man that hath told you the truth And in the scriptures it is said Made of the seed of Dauid And Peter in the Acts Yee haue killed saith he a man ordeined vnto you of God And Esaie Behold a virgin shall conceiue and shall bring foorth a sonne These words haue great force for vnlesse Christ had béene verie man a virgin could not haue conceiued him neither haue brought him foorth nor yet haue called him hir sonne This dooth Tertullian consideratelie note Tertullian If he had béene a stranger saith he a virgin could not either haue conceiued him or borne him Also the Angel saluted Marie on this maner Feare not saith he for thou shalt conceiue a sonne Matt. 1 22. Luke 1 43. c. And Elizabeth said How hapneth this to me that the mother of my Lord commeth vnto me If shée had had Christ onlie as a ghost she might not be called his mother Elizabeth Luke 1 42. Also the said woman said Blessed be the fruit of thy wombe But how could it haue béene called the fruit of hir wombe if he had brought a bodie with him froÌ„ heauen And in Esaie it is written Esaie 11 1 A rod shall come foorth of the stocke of lesse a blossome shal flourish out of hir roote Iesse was the stock Marie was the roote and Christ was the blossome which tooke his bodie of hir Matthew also thus beginneth his gospell Matth. 1 â— The booke of the generation of Iesus Christ the sonne of Dauid the sonne of Abraham If Christ brought a bodie from heauen how was he the sonne of Abraham or of Dauid Moreouer the promise made to Abraham concerning Christ is on this wise Gen. 22 18. In thy seed shall all the nations of the earth bee blessed Paule intreating of these words in the epistle to the Galathians He said not saith he in seeds Galat. 3 8. as though in manie but in thy seed which is Christ And in the epistle to the Romans Gen. 9. 5. we read Of whom Christ came according to the flesh All these saiengs prooue most euidentlie that Christ was verie man and that in him was one substance of God and man Rom. 9 5. These things cannot be said of the Angels nor yet of the sonne of God before he was borne of the virgin although when he appéered he had verie flesh as we said before but not ioined to him in one and the selfe-same substance Neither yet could it be said of the holie Ghost that he was a verie dooue indéed although the same wherein he once appéered was a verie dooue Matth. 3 16 And according to this sense wrote Tertullian those things that we cited before which being not rightlie vnderstood might bréed either error or offense vnto those that shall read them If Angels did trulie eat drink when they appeered 16 Now remaineth the other question to wit Whether Angels clothed with bodies taken did eate and drinke indéed Of the Schoolmen some thinke that they did eate indéed and some denie it Scotus thinketh that to eate is nothing else but to chawe meate Scotus and to conueie it downe into the bellie but this did the Angels wherefore he gathereth that they did verelie eate Others thinke that to eate is not onelie to chawe the meate or to conueie it downe into the bellie but further to conuert it into the substance of his owne bodie by concoction through the quickening power which thing séeing the Angels did not they did not trulie eate The booke of Tobias The booke of Tobias is not in the canon of the Hebrues but yet we might applie the same to our purpose sauing that there is a disagréement in the copies For in that booke which Munster set foorth in Hebrue in the twelfe chapter the Angel Raphael said Tobi. 12 19. I seemed to you to eate and to drinke but I did not eate nor yet drinke The common translation hath I seemed to you to eate and to drinke but I vse inuisible meate and drinke Neither text denieth but that the Angel did eate after some maner But whatsoeuer may be gathered of these words me thinketh that the interpretation of
8. toward the end but also the holie scripture hath the name of Archangel or Seraphim and of Cherubim which things declare that among the celestiall spirits there be certeine orders and diuers offices 21 Perhaps therefore the scripture by the name of principalitie vnderstands the higher spirits vnto whom is committed nothing but the charge of prouinces empires kingdoms This ment Daniel when he wrote of the prince of the Grecians and of the Persians Dan. 10 13. Dani. 12 1. brought in Michaël the prince of Gods people Power called in Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken of Paule for that power which is giuen of God to worke miracles Power and the gift of healing are opposed one against the other Acts. 5 5. Acts. 13 11. whereby the wicked may be restrained wherevnto answereth on the other side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth The gift of healing For euen as by that power wicked men were chastined so by this the vexed were made whole By this power Peter slew Ananias Zaphira Paule made blind Elimas the sorcerer and deliuered diuers which had sinned into the hands of sathan Angels sent to punish sinne And those Angels in the eight chapter to the Romans are called by this name which be sent by God to punish the wicked Such were they that destroied Sodom and Gomorrha and such was that Angel Gene. 18 2. which went betwéene the host of the Aegyptians and the people of God 2. Sam. 24 verse 16. and which drowned Pharao with all his in the sea and whom Dauid sawe vpon the threshold of Areuna destroieng the people of God 2. Kin. 19 35 and which consumed the host of Senacherib with fire Albeit God dooth somtime the selfe same things by euill Angels For so Dauid writeth in the psalme Psal 78 49. that God sent plages among the Aegyptians by the hands of euill Angels Paule in that place to the Romans nameth the orders of the Angels by their ministeries and offices And it is a thing woorthie to be noted that in the holie scriptures there be verie few things mentioned of Angels for subtilie and earnestlie to search after them declareth rather our curiositie than furthereth our saluation But those things which serue to edifieng are most diligentlie set foorth in the scriptures which thing I would to God that the Schoolmen had obserued for then they had not left behind them so manie intricate and vnprofitable things which at this daie are to no purpose and with great offense disputed of It is profitable for vs to vnderstand that there be certeine Angels appointed about our affaires for by that meanes we perceiue the goodnes of God towards vs. And on the other side also it is profitable to knowe that there be some euill spirits by whom we be continuallie assalted both that we may beware of them and that we may implore the helpe of God against them And these things indéed bicause they be profitable to be knowne the holie scripture hath not kept them in silence Of the estate of man Jn Gen. 2 verse 7. In Gen. 2 7 22 When thou hearest that God did shape man In the creation what is to be considered thinke not onlie vpon these outward parts or lineaments but consider the inward parts namelie the vppermost skin the veines and sinewes the powers and passages the bones marowe and these instruments of our life which lie hidden within But I consider thrée principall things in the creation of man First consultation Let vs make man Secondlie God formed him of the dust Thirdlie that He breathed in his face the breath of life Thou shalt not read that it was so doone in other liuing creatures And yet thou maist find the verbe of making or forming in other places attributed vnto the heauens Of forming and to other things namelie in the 95. psalme Psal 95 5. Esaie 45 7. His hands haue formed the drie land In the 45. of Esaie It is I that formed the light Amos. 7 1. In the seuenth of Amos He formed grashoppers But it is not the last or least dignitie of mans bodie that the same is of an vpright stature Whereof Ouid VVhere stooping vnto earth each beast doth downeward bend A face vpright to man he gaue to heauen for to tend And he formed him out of the earth Wherefore the name of Adam was of earth as if thou shouldest saie sproong of the earth Albeit some saie that it was of Adom that is Red bicause that earth was red First therefore is formed the instrument that is to wit the bodie next was added the moouer that is the soule which should vse the same He breathed in his face or nostrils For Appaijm first signifieth the nostrils then by the figure Synecdoche by a part the whole is taken for the countenance and face Here it may signifie both first the nostrils bicause those by drawing of breath doo chéeflie shew life secondlie if thou vnderstand it for the face therin appéere excellent tokens of the soule and of the life Some would the metaphor to be taken from the forming of glasses A similitude For by blowing thorough certeine instruments they shape cups boules and diuers sorts of vessels Howbeit consider thou that here there is a metaphor séeing God neither hath mouth nor yet dooth breath euen as he also hath no hands by which he might frame mens bodies But in these things it behooueth that thou vnderstand the mightie power of God his commandement and most present strength As touching the words Neschama and Nephesch they both of them somtime signifie a blast of wind or a breath and otherwhile they be taken for substance and for the soule bicause the life is chéeflie reteined and shewed by drawing of breath Yea the Latine word Anima that is the soule Whereof the soule is called Anima is so called of wind and blast In Gréek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is also called of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of refrigeration or cooling So as all these proper spéeches may séeme to haue conspired togither about the naming of the soule that it should be so called of breathing out Héerevpon by reason of a double signification of the foresaid word bicause it signifieth both the soule and a blast there ariseth a double exposition The first saith What is ment by the breathing of God By the commandement of God was the nostrils or face of mans bodie breathed into and so he receiued life and soule not that that blast was the soule but a certeine signe that the same should be planted in man by an outward beginning and that the works of nature should not be expected as the rest of the liues are had of other liuing creatures And so we reade in the Gospell that Christ breathed vpon the Apostles and said Iohn 20. 22. Receiue yee the holie Ghost And yet was not
all things but as it were a potter Chrysostome in the 19. Homilie vpon the epistle to the Ephesians saith that If a ship though it be sound and well rigged can not brooke the seas without a good maister or gouernour how much lesse can the whole workemanship of the world stand without the care and gouernment of God For if a maister-workeman will not begin to build before he haue deuised in his mind all the parts fashions and fourmes of the building shall we thinke that God hath rashlie without counsell or reason made all things vniuersallie Vndoubtedlie the heauenlie spheares the stars the firmament the aire the water the heate the cold so manie causes and changes of things contrarie and repugnant one to another would fall to ruine vnlesse they were susteined by some gouernour Without care and prouidence our bodie might not be defended from the rigor of the heauen We call those prouident men which being of such excellent iudgement and disposition doo kéepe all the parts of their bodie in their proper office and dutie But God hath the same place in the world that the mind hath in man Besides this the holie scriptures ascribe vnto God the destructions of kingdoms and prophesies and miracles which things doo far passe the compas of our nature And last of all they attribute vnto him the generall iudgement wherein God will one daie render to euerie man according to their works Wherefore we being induced by these and manie more reasons doo conclude that there is a prouidence For we passe not for the Epicureans whose maner of spéech is this Why the Epicures denie prouidence Euen so the powers on high With labours toile are prest The care whereof which on them lie Bereaue them of their rest And this also God walketh vpon the poles of heauen and considereth not the affaires of men These monstruous opinions haue they bred partlie for that they being of grosse wit could not perceiue higher things and partlie being of a shamefull and abhominable life would deuise for themselues this consolation least they should be perpetuallie tormented with the feare of punishments For He that liueth wickedlie Iohn 3 20. abhorreth the light And children when they haue done a fault would not haue either their father to be at home or the maister in the schoole And as touching the first part these things vndoubtedlie should be sufficient for Christians who are perswaded onelie by the word of God without other reason that there is a prouidence 7 But what prouidence is we shall easilie vnderstand by the definition of the same What prouidence is Prouidence is the power of God whereby he directeth all things and bringeth them to their appointed ends In this definition the generall word is power Assuredlie God is most absolute yet for our capacitie sake we saie that there is in him two maner of powers to wit the power of vnderstanding the power of willing For God vnderstandeth and séeth all things and not this onelie but he also willeth all things Héere I will make no néedles disputation whether the will of God be before the vnderstanding or vnderstanding before the will If anie man would knowe these things I send them vnto Scotus and Thomas This power and facultie which I speake of belongeth vnto the qualitie for it is a naturall power The difference is that God by this power directeth all things whatsoeuer either be or hereafter shall be But yet this is not enough for he also conducteth them to their ends But to what ends Euen vnto agréeable ends And those be agréeable which his purpose hath appointed The power is the cause and that things be brought to their proper ends is the effect Here haue we comprehended all the kinds of causes which can be assigned in this matter All the causes of prouidence No efficient cause of the prouidence of God This I speake bicause there can be giuen no efficient cause of the prouidence of God The formall cause is the power of God The matter whereabout are all manner of things whatsoeuer for we in no wise except anie thing But the finall cause is that all things may atteine to their owne ends and may redound to the glorie of God By this definition we sée Prouidence is no bare but an efficient knowledge Acts. 17 28. Rom. 11 36. Prou. 16 1. that the prouidence of God is not onlie a bare knowledge but it is some bringing to effect For as Paule saith In him we liue we mooue and haue our being And againe Of him and in him and by him are all things And as Salomon saith Man may prepare his heart but God ordereth the speach For we are not able to mooue no not the toong being the lightest part of the bodie without the prouidence of God Matt. 10 19. And Christ saith that A sparowe dooth not light vpon the ground without the will of our heauenlie Father And All the heares of our head are numbered Some dreame that God indéed made all these things but after he had made them A similitude cast them off So forsooth carpenters when they haue doone sufficientlie in building of a house they afterward leaue the same but if God should doo so this world would soone come to ruine For a house vnles it be oftentimes repaired and vnderpropped falleth to ruine and decaie If the soule be seuered from the bodie what remaineth but that the bodie will become putrified and rotten Neither are they to be heard which saie that God indéed ruleth all things but that this is nothing else but to minister vnto all things the common influence which euerie thing draweth vnto it selfe This is euen to make God not in verie déed but in name to be the ruler and gouernour of the world Whether God onlie by common influence doo rule all things For if so be that euerie thing according to the nature thereof doo bend and applie vnto it selfe that common influence of God then God followeth the nature of things created where as rather contrariwise all things created ought to followe and séeke after God But they saie that euen as he which throweth a stone A similitude or shooteth an arrowe hath doone enough to haue first forced the same although he himselfe afterward followe not after them when they be out of his hand so it was sufficient for God in that he indued all things with a certeine power although he do not perpetuallie gouerne them But these things be not alike for a stone and an arrowe doo fall immediatelie after that they be shot bicause that force which is in things created cannot be of long continuance Wherefore vnlesse that God should prosecute by his euerlasting care and prouidence the thing which he hath forced the nature of euerie thing could not abide When the Peripatetiks perceiued that all these inferiour things were continuallie troubled they iudged that the prouidence of God was aboue the moone
otherwise present than they which doo plaie are conuersant in the fight of them which behold Let no man laie his owne fault vpon God Let euerie one therefore take héed to himselfe that he cast not the causes of his sinnes vpon God and when such a kind of cogitation entreth into his mind let him haue respect vnto lust voluptuousnesse wrath hatred and other perturbations of the mind wherewith he is sore diseased and out of these fountaines let him séeke for the causes of his sinnes The Peripatetikes are reprooued Neither must there be much credit giuen vnto the Peripatetiks in this matter which denie that God hath vnderstanding of particular affaires least they should séeme to thinke that the mind of God were abiect vile if he should drawe his knowledge from fraile and transitorie things This thing is not agréeable vnto our documents for we doo beléeue that God of himselfe hath a perfect knowledge of all things neither that he hath anie néed to challenge knowledge else-where to himselfe To the 3. reason 38 And whereas touching the third point it was iudged that the power of God is a hinderance to our will the argument is neither perfect nor strong For although that God by his infinit power wherewith he is indued The power of God doth what it wil but it marreth not the nature of things Wisd ◠1. doth what his pleasure is yet doth he suffer the state and nature of things to stand whole neither doth he violate them or wrest them anie other waie than the condition of them doth beare Wherfore it is said in the booke of Wisdome that God doth mightilie reach euen from one end to another and doth pleasantlie dispose all things or as the Gréeke text saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Profitablie Which might not be said if by the high power of God the natures of things were disturbed The summe is that God doth here moderate his power in ruling of the world that he may fitlie applie his action vnto all maner of things In the fourth place sinne séemed to be a hinderance to the libertie of the will To the 4. reason as if it so weakened the powers of man that after a sort they might be able to doo nothing anie more But there néedeth not now manie words about this matter bicause there hath béene plentie inough spoken in those things which we haue declared how much our libertie hath béen diminished by reason of sinne and that speciallie as touching verie perfect and good actions which might be acceptable and well pleasing vnto God Besides it hath béen declared that our libertie is not by this means vtterlie taken awaie but rather that there is as yet a great deale of it remaining 39 Moreouer concerning the powers celestiall there shal be no great néed to intreate To the 5. reason Wisdome shall rule in the starres séeing the Astronomers doo glorie in their owne bookes that The wise shall beare rule among the starres But and if so be that these things which they pronounce might not be escaped all their gaines would fall awaie for no man would bestowe cost vpon the skill of those things which he thought he should not be able neither to auoid nor change either by indeuour or studie Which thing without controuersie would ensue if so be they should ascribe a méere necessitie vnto their foreshewings By this meanes all praiers pietie and worshipping of God would be taken awaie for who would praie to God for obteining of anie thing if he were alreadie persuaded that the same should not be granted vnto him Wherefore Augustine said Augustine They which thus thinke doo great wrong vnto heauen for there they beléeue is a court appointed The iniuries against heauen wherein are notable acts decréed which cannot be auoided the which if it were in the earth it should néeds be taken awaie How much lesse must we thinke that the same is doone by God in the celestiall parts I beséech you what iudgement would be left if so be we did all things vpon constraint This matter some excuse saieng that frō heauen is onelie signified what shall come to passe yet that we be not thereby driuen by anie necessitie And they bring foorth a place out of the booke of Genesis Gen. 1 14. wherein it séemeth to be spoken that The starres be put as signes But that place is to be vnderstood concerning seasons winds How a place in Gen. is to be vnderstood raines tempests and such like sort But how can they affirme that in heauen they sée certeine signes of things to come They shall hardlie prooue it especiallie touching mans affaires Twins conceiued at one instant For what answer can they make of twins which being conceiued at one time and haue all one aspect of the heauens yet as experience teacheth the chance and successe of them is altogither differing Augustine Augustine in his fift booke De ciuitate Dei and second chapter is woorth the reading where he writeth Two brothers of like affection that sometime there happened two brothers to be like affectioned that when one sickened the other also was diseased and when the one recouered the other was also eased Concerning which thing Hippocrates being demanded of his opinion Hippocrates made answer that he thoght them to be twins and that therefore they had the temperature or complexion of their bodie all of one nature Possidonius But Possidonius the Mathematician did ascribe the whole cause vnto the starres bicause in their natiuitie they occupied all one aspect of the heauens But what saith Augustine will these men saie of twins and innumerable liuing creatures which are borne in houres and moments alike and yet atteine to such diuersitie of fortunes Ciceros booke De fato And Augustine witnesseth that this example was taken out of Cicero the which neuerthelesse we read not in his books at this daie extant vnlesse perhaps he found the same in his booke De fato which remaineth amongst vs all torne mangled and diminished To the sixt 40 Moreouer destinie which the Stoiks appoint to haue méere necessitie hindereth not our matter forsomuch as we admit not the same to be They seuered it from the wils of men bicause they thought that all things would go to naught if togither with other causes they comprehended will vnder destinie Howbeit it séemed not good to them The Stoiks doo not vtterlie seuer mans will from destinie vtterlie to seuer mans will from destinie sauing in respect of the first choise which they would haue to be wholie in our will But whiles we shall choose anie cause that might be vnder destinie they would haue it followe of necessitie that what things soeuer they were they should be ioined vnto it Euen as Euripides said vnto Laius that It was frée for him not to procreate but when he had procreated then of necessitie he should
to vse this method that first we consider as touching the originall and beginning of images afterward of the vse of them whether it be lawfull last of all if they haue anie vse whether they ought to be suffered in temples and holie assemblies Looke In Rom. 1 23 after the words Who is blessed c. In 1. Cor. 8 4. As concerning the name among the Hebrues an image is called Temuna Tselem and as some will Teraphim of the Gréeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Latins Imagines signa that is Images and pictures Thus much of the words But as touching the thing we must vnderstand that the thing signified by the image is no absolute thing but must be placed in those things which haue relation to another For euerie image is the image of some thing euen as the likenes is called the likenesse of another thing And those things which be compared either in quantitie or qualitie haue relation one to another And the things which be compared togither in quantitie be either equall or greater or lesser and in qualitie they are reckoned like vnlike and diuerse Séeing therefore that an image is counted as I haue said among those things which haue relation one to another it is among the number of those which apperteine vnto qualitie for it expresseth the lineaments figures and colours and such other like of a liuing creature And therefore we may thus define the same The definition of an image An image is a certeine similitude whereby some thing is represented vnto vs which may be discerned with the eies And this I therefore saie bicause we may as well read as heare manie things alike which properlie be not called images The matter of images The matter of images is not all one for sometimes they be made of stone of wood metall plaister claie and such other like And sundrie artificers doo make them of that matter which they haue in hand the potter of claie the carpenter of timber the mason of stone the founders of metall brasse siluer and gold the painters also of their colours And we must not passe it ouer that idols also are images Tertullian wherof Tertullian wrote an elegant booke which he intituled De idololatria and he examining the word idoll deriued it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a likenesse image or forme whervpon commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be called a little forme The forme The forme of images is the view of a similitude wherein some thing is expressed so as it may be perceiued of the beholders The end whereto images are The end séemeth to be delight for Aristotle in his Rhetorikes among other things which bréed pleasure reckoneth imitation where an image séemeth to be a certeine emulation of God For God created all things wherfore men being vnable to create the things themselues doo imitate the production of God when they make images of those things which he himselfe hath brought forth in nature Images also are made for adorning sake for they beautifie the places where they be put Furthermore they haue inuented them to the intent they might not suffer the remembrance of them which be absent or dead or of things doone to be extinguished Also they haue béene deuised for honour sake for if a man had well deserued of the Common-weale images were erected to him So did Cicero counsell that there should be an image set vp vnto Seruius Sulpitius which died in his embassage And there haue béene some among them in old time which would not onlie haue others but also themselues to be worshipped with images Dan. 2 1. For Nabuchad-nezar king of the Chaldaeans cōmanded that within his owne kingdome himselfe should be honoured by an image of gold And among the princes of the Romanes Caius Caligula would be expressed by imags with this inscription being added Caius Caligula Caesar a god And such an image he indeuoured to bring into the temple of Ierusalem wherevpon there arose verie great troubles seditions and tumults in Iudaea The which thing Nero afterward would haue to be doone and for that cause the Hebrues reuolted from the people of Rome whereof appéereth that images were also translated to the seruice of God Neither did there want some which erected images to the affects or appetites wherewith they were corrupted The droonkards caried about the banners of Bacchus the lasciuious people of Venus the gréedie and couetous of Pluto the manquellers of Mars to prosecute euerie one it would be too long Let the reader search for this in Tertullian in his booke De idololatria But the honester sort of men did frame images of vertue and honour sometimes also they erected the images of the elders to the intent that men might be stirred vp to imitate their forefathers of which matter Salust wrote in the prolog of his historie of Iugurth 2 Séeing we haue said inough touching the end The efficient cause of images it remaineth that we examine the efficient cause of images Artificers indéed were authors of them and surelie cunning workemen Wherfore from them they receiued their estimation for the honour of images consisteth not of the matter séeing they may be made vnhandsomlie euen of gold Certeinlie all their honour is of the forme that in verie déed they may in perfect similitude finelie represent that thing which they betoken Iupiter Olympius obteined honor and estimation of Phydias and the picture of Alexander the great by Apelles euen as the well grauen pots of Alcimedontes and the instruments of Salomons house by Iramus that notable artificer To these things let vs ad 1. King 7 13 that our forefathers to bring the more estimation vnto their images fained them to haue fallen from heauen Wherefore the image of Pallas of old time was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie Fallen from Iupiter verse 34. Wherfore we read in the 19. of the Acts that the towne clarke of Ephesus said to the people Who knoweth not that ye be worshippers of the great goddesse Diana whose image came downe from heauen And it must not be omitted that séeing the ages in times past were verie rude the images at first were not orderlie perfectlie wrought as afterward they were The images in old time For of a long time men had vnwrought stones stocks and pillers in stéed of images Yea and in Rome at the first a speare was the ensigne of Mars afterward by little and little there succéeded more cunning artificers who so greatlie preuailed in the perfecting of art that as the poet wrote they drew liuelie countenances out of the marble stone Wherefore their images in old time were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Earthlie men bicause they séemed to be like vnto men Images were made so faire and beautifull that there were found which doted in loue towards them and as it were
of swearing The first is a voluntarie oth which is both giuen and taken among priuate men and that in couenants bargaines and particular agréements which kind of oth it is frée for euerie one to take or refuse An other is called necessarie bicause it cannot be refused without most great and weightie causes for it is giuen by the iudge or the magistrate The third they doo call iudiciall the which the aduersaries in lawe doo one owe vnto the other which when it is offered by the defendant vnto the plaintife it is of necessitie otherwise it may be oftentimes refused Also there is an affirming oth which belongeth vnto the time present and past for things that are to come cannot be affirmed séeing they be not knowne although an oth of promise hath respect vnto the time to come and then is it shewed when we bind our selues either to doo or not to doo anie thing And in euerie oth GOD is called to be a witnesse which thing is sometimes doone simplie and absolutelie and somtimes he is appealed vnto as to a iudge and reuenger against a lier Whether it be lawfull for a christian man to sweare Matt. 5 34. 3 There remaineth that we sée whether it be lawfull for a christian man to vse an oth Some there be which vtterlie denie it and detest it bicause of the words of the Lord But I saie vnto you ye shall not sweare at all let your communication be yea yea naie naie But the father is not repugnant to the sonne The Lord in the 22. of Exodus Exod. 22 8. and 11. commandeth the magistrate of Israel in some certeine cases to take and demand an oth therefore it is lawfull Esaie in the 65. and Ieremie in the fourth Esai 65 16. Ierem. 4 2. doo promise in the name of God to the holie people that they should sweare by the true God God did sweare Christ added to his spéech Iohn 4 3. Verelie verelie He being adiured or charged by oth of the high priest Matt. 26 63 did not reprooue the fact as an euill thing but he obeied it Paule in the first to the Corinthians the 15. chap. sweareth And in the second to the Corinthians 2. Cor. 1 23 he calleth God a witnes vnto his soule Apoc. 10 5. The angels doo sweare Moreouer an oth oftentimes redoundeth to the profit of our neihbour and hath ioined therewith an honour towards God therefore it is not to be detested In the new couenant greater things are required than in the old 4 And little dooth it further these men when they saie that the sentences of the lawe and of the prophets doo prooue nothing Since that we be a new people there ought to be performed far more excellent things than be there conteined for the comming of Christ brought no new thing as touching works onelie it brought a more ample spirit and more plentifull grace Vndoutedlie whatsoeuer good and healthfull thing we can doo is conteined in the lawe and the prophets And would to God that we were able to accomplish such and so manie godlie works as God hath there prouided to be expressed vnto vs Séeing therefore that no man is better able to order politike gouernements and Common-weales than God himselfe and that he would that an oth should there be of force let vs also suffer it there to be For Christ came not to abolish Common-weales in politike gouernements no rather he left them in their owne estate And now séeing the magistrate hath oftentimes to doo with disloiall men why should he not vse the due remedie appointed by God The words of Christ in the fift of Matthew Sweare not at all Matth. 5 34 must be expounded and are not so strictlie to be vnderstood as they sound The meaning of Christs words is to require the lawe of vs that we should liue togither so faithfullie and according to charitie as we might haue no néed of an oth Let euerie one therefore take héed to himselfe that he be not called by his owne default and that as touching this matter he satisfie the words of Christ who for all this saieng decréed not but that if we happen to deale with men that be not so affected or indued with so much godlinesse whom neuerthelesse it is expedient for vs somwhat to beléeue it is lawfull to sweare especiallie where the glorie of the Lord may be aduanced Neither let it trouble thée That Christ forbad not an oth that Christ in his words hath this phrase Not at all For his spéech was specially spoken against the Scribes and Pharisies who were bold to saie that those oths were established and firme which be exhibited by the name of God but those which are sworne by heauen by the earth by the altar by the temple and such like are not of force and that therefore it is not lawfull to transgresse them These things Christ confuteth and would that all these oths should be of great importance and therefore persuadeth that so far as lieth in our power we should so liue and in such sort behaue our selues as that through our default we be not called to an oth Oths by creatures Neither are the oths which are sworne by creatures to be lightlie estéemed as they accounted them séeing they are not created to the end we should abuse them as witnesses of our vntruth they ought to be instruments of vertues not of vices And if we abuse them in this sort the iniurie that is doon is great yea and that verie great for when they be called as witnesses in an oth our mind telleth vs of them that they belong vnto God and that the power of God dooth shine in them For an oth as it is in the epistle to the Hebrues is alwaies made by some thing greater than he that sweareth Heb. 6 16. But creatures be inferiours vnto men vnlesse they be considered as they be the host of God and doo seruice vnto him and so to sweare by creatures is not forbidden Wherefore when we sweare we vse the holie Euangelists the bodie of Christ faith and other like words Ioseph sware by the life of Pharao Gen. 42 15 Deut. 32 1 Esaie 1 2. And Moses and the prophets doo call the heauens and the earth to witnes of those words which they were to speake vnto the people Let those oths therefore contrarie vnto the opinion of the Scribes and Pharisies be firme and stedfast oths and as touching our owne conuersation let vs so liue that there be no néed for vs to sware neither by God nor yet by anie other thing at all And this is that same At all which Christ spake of There be also oths made of cursings Oths of cursings 2. Cor. 1 3. Psal 44 2. and 95 11. as Paule who in the second to the Corinthians calleth God for a witnes vnto his soule And in the holie scriptures of the old testament they sware in
had them to make peace with the Chananites of their owne accord but it is added Vnlesse they had demanded peace but they alone desired it This therefore is not against the commandement of God especiallie séeing they not onlie did receiue the religion of the Israelites but also were appointed for perpetuall seruice vnto the tabernacle Also the Israelites thought themselues to be deceiued by their owne fault bicause they had not taken counsell from the mouth of the Lord. The promise which Dauid made was not lawfull namelie that a wicked man should be spared Therefore it is no maruell if afterward he warned Salomon that this euill might be amended 13 But verie manie doo doubt In 1. kin 8. verse 31. Whether an oth must be giuen vnto him that is suspected of periurie whether it be lawfull to offer an oth vnto him which is suspected of periurie and by great coniectures is thought that he will be forsworne For not onelie sinnes must be auoided but also there must be no occasions of sinning offered vnto our neighbours To this I answer It is necessarie for vs to ponder that they which offer an oth be not all of one sort Wherfore if they be iudges that doo it and that the order of lawe require that an oth should be offered in obeieng of the lawe they sinne not Let them commit the matter vnto God and diligentlie warne him of his dutie vnto whom they offer the oth For as it hath béene said the lawe of God in Exodus commanded that in certeine cases an oth should be taken This if the iudge obserue it can not rightlie be said that he giueth a true occasion of periurie But if so be the oth shall be voluntarie to wit betwéene priuate persons it must not be offered to such a man as vpon iust cause is suspected of periurie For it is not lawfull to anie man for his owne aduantage sake to prouoke an other man vnto sinne As touching priuate conclusions bargains and couenants let them be omitted rather than for our sakes the name of God should be made a iesting stocke 1. kin 8 31. Wherefore that which Salomon desireth is holie and iust namelie that euill may be taken awaie from the people and that men may be terrified from taking of the name of the Lord in vaine either by denieng of a truth or affirming a falsehood by the testimonie of his name King Salomon desired nothing but that he knew God himselfe did like of For in the ten commandements it is written Thou shalt not take the name of the Lord thy God in vaine for God will not account him innocent that so dooth but will gréeuouslie punish him as one that is guiltie That this might come to passe Salomon desired and especiallie vnto them that forsware themselues in that house which he had latelie builded The oths which as I said were taken were accustomed to be doone ouer against the altar of sacrifice that is in the court of those men that were cleane But the oth of prophane persons which commonlie they call the laitie was doone at the wall whereby the court of the priests was seuered from the same Whie an oth was inuented and how inuiolablie it should be kept Certeinelie an oth was inuented for the honour and glorie of the name of God and was commanded in the lawe So then it is the part of a good prince to be verie circumspect that it fall not out otherwise namelie to the contumelie and iniurie of God And therfore Salomon is to be commended when he praieth that the honour due vnto the name of GOD might remaine entire and that euerie mans owne so far foorth as is possible might be rendered vnto him and that the lawe of laieng to pledge or of stealing or of dooing harme might be kept inuiolate But at the first shew it séemeth that Salomon did not the office of a godlie king bicause he desireth iustice and damnation vnto sinners To this may be answered that he likewise on the other side desireth good things vnto those that were innocent namelie that right iudgement might be ministred vnto them and that God would defend their cause Further it must be considered that the glorie of God and publike safetie is to be preferred before the commodities of priuate men But God hath delt much more seuerelie against periurie The seuere chastisement of periurie verse 3. as it is in the sixt chapter of Leuiticus for there he not onelie condemned the periured man but also all those which being priuie of the periurie held their peace For the lawe commanded that they which for a certeintie knew that an oth was falslie taken shuld in stepping forth reueale the same that the name of God might not be had in derision Wherefore Salomon praieth God that he will heare it out of heauen The seuenth Chapter The fourth precept of sanctifieng the sabboth daie In Gen. 2 at the beginning IN the seuenth daie God finished his worke which he had made not that he created anie thing the seuenth daie but that so farre forth as our vnderstanding reacheth it might be knowne that he finished all things the seuenth daie when as we knowe that there was nothing made by him vpon that daie Some thinke that the letter Caph which is added vnto Iod dooth signifie Before and they cite the place out of the 25. chapter of Deuteronomie verse 4. Thou shalt not moosill the oxe before the treading out of the corne But it prooueth it not bicause héere we may also vnderstand it in the treading out Howbeit héere in verie déed there is no question for the same consummation perfection or finishing of cretures is not anie worke added to things created the sixt daie but that on this seuenth daie the things are noted to haue béene finished and made perfect In that he rested the seuenth daie vnderstand it not from labour but from the worke of creating For Rest may betoken two things How the word rest is to be vnderstood either the end and termination of that which is doone and so it is taken in this place or else as a refreshing after labour which thing must not be ascribed vnto God for without anie maner of labour did he create the world But as the Hebrues saie in the letter He which is vttered with a breth onelie By the word of the Lord were the heauens made and all the hoste of them with the breath of his mouth verse 6. The number of seuen Psalme 33. Let vs héere passe ouer the mysteries of the number of seuen wherewith vndoubtedlie God is delighted séeing he hath comprised in that number the great and noble things which he made and commanded And this onelie let vs note that of euerie seuen daies one must be reserued vnto God How did God cease from working Ioh. 5 17. séeing he now also worketh Yea and he is a pure and méere act neither is that most
Matt. 5 45. who maketh his sunne to shine vpon the good and vpon the euill and that we are his disciples who answered his apostles when they required fire from heauen to burne the Samaritans Luke 9 54 Ye knowe not of whose spirit ye be namelie his which came not to destroie but to saue his Luke 22 51 who healed them that railed vpon him his who restored vnto Malchus his eare Matt. 26. 50 who came with the other soldiers of the chéefe rulers to take Christ his which both saluted the traitor Iudas as a friend Luke 23 43 and receiued him with a kisse finallie his Luke 23 34 which forgaue the wicked théefe and promised him eternall felicitie which praied for them that crucified him Rom. 5 8. and which of his owne accord died for his enimies It shall nothing profit thée to recompense iniuries with iniuries and taunts with taunts Thou oughtest rather to commit the matter vnto God who will be a most iust iudge and by no perturbation can be led awaie from iustice 27 Furthermore thou shouldest héereby gather that it is not lawfull to speake ill of anie man nor yet to cursse anie man For if it be forbidden to doo these things against our enimies which otherwise might séeme tollerable in mans iudgement much lesse may we suffer our selues to doo it vnto others Chrysostome How manie waies our aduersaries misreports doo benefit vs. to the intent he might persuade vs to followe these words of Paule reckoneth vp the commodities which the curssings and persecutions of aduersaries commonlie bring to the godlie First saith he they verie well helpe vs to the obteinment of the kingdome of heauen for Christ saith Matt. 5. 10. Blessed are they which suffer persecution for righteousnesse sake for theirs is the kingdome of heauen And he addeth Blessed are ye verse 11. when they reuile you and persecute you speaking all manner of euill and lieng against you for my sake Be glad and reioise for your reward is great in heauen c. Besides this they are an occasion or matter of most excellent vertues for as Paule teacheth Tribulation worketh patience patience experience and experience hope Rom. 5 3. But where is the patience of the saints where is their experience where is their hope if thou take awaie the wicked enterprises of our enimies against vs Moreouer the glorie of God can by no other meanes be highlie aduanced than if we valiantlie and couragiouslie behaue our selues in those things which are to be suffred for his name sake For it is no hard matter to cleaue vnto God so long as all things go prosperouslie and quietlie with vs and as we would desire But when all maner of aduersities happen and yet we constantlie abide in his obedience this doubtlesse commeth of a manlie and stout faith And therefore I thinke Iames said that Patience hath a perfect worke Iam. 1 4. Vnlesse peraduenture a man will thus vnderstand it that perfection is not in anie worke vnlesse we perseuere in the same For when we leaue off we accomplish not the worke and so without patience it is left vnperfect Adde moreouer that by this meanes chéeflie our enimies are terrified that they procéed not to persecute vs. For when they sée that we are not mooued by their iniuries they thinke that they loose their labour and therfore they take not so great pleasure of the reproches wherewith they haue exercised vs. But if they shall perceiue vs to be vexed and to take it in ill part they will thinke that their iniuries haue taken good successe and will be afterward more bold in their wicked indeuour By this we may sée Matth. 5 11 why the Lord said Blessed are ye when men reuile you persecute you and speake all maner of euill against you falselie for my sake reioise and be glad for your reward is great in heauen This commandement of Christ the apostles executed for they returned from the presence of the Councell reioising that they were counted woorthie to be reuiled for his names sake And Paule in the first to the Corinthians saith 1. Cor. 4 12 We are euill spoken of and we blesse In Gréeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28 But this persuasion Paule did not alwaies obserue for to the Galathians he saith I would to God they were cut off Gal. 5 12. which trouble you Psal 69 12. And Dauid saith Let their table be made a snare before them let their eies be made dim that they may not see and bow downe their backs alwaies All other bookes of the prophets are euerie-where full of cursses and imprecations wherewith they cursse the enimies of the people of God Whether it be lawfull alwaies to cursse enimies Here doubtlesse in my iudgement it must be said that we ought so to deale as Paule now admonisheth so long as we haue a respect vnto our owne iniuries and that wée walke the ordinarie waie and common course whereby we are bound by loue to wish well vnto our neighbours But if so be God open vnto vs his secret will and declare what shall without doubt come to passe concerning our enimies and those which persecute vs then if we sincerelie and truelie loue him we ought vndoubtedlie to staie our selues vpon his will and counsell Howbeit this caution is added first to be fullie assured whether those things which God hath opened vnto vs perteine onelie to a threatening or else wholie to declare his determinate and assured will For where we suspect that God onelie threateneth to bring vs to repentance we ought not to cease praieng euen for the wicked Exod. 32 11 Gen. 18. So did Moses when he made supplication to God for his nation so did Abraham for the Sodomites 1. Sa. 15 11. Iere. 10 24. so did Samuel for Saule and so did Ieremie for the people But when they be out of doubt that it is the certeine and fixed will of God they doo not onelie praie against the wicked by prophesieng as thinketh Augustine against Faustus in his 16. booke and 22. chapter where he thus writeth But cursses when they are vttered by the waie of prophesie procéed not of an ill desire of him that cursseth but of the foreknowing spirit of him that denounceth them but also from the hart God now consenting therevnto and wishing the same with it Dauid when as otherwise he was so mercifull to Semei to Absolom and to Saule and to other enimies yet sometimes he so cursseth and banneth the wicked as he driueth a horror into them that read them Christ also first bewailed the infelicitie of the citie of Ierusalem Luke 19 41 for that she knew not the time of hir visitation and he saith How often would I haue gathered togither thy children as a hen dooth hir chickens vnder hir wings and thou wouldest not Howbeit euen he knowing the assured and vnmooueable will of GOD
he was verie God For séeing he was a most sharpe defender of the diuine sincere and true worshipping of God he would neuer haue suffered himselfe to be worshipped in stead of God vnlesse he had béene God in verie déed Yea saith he Paule dooth so vehementlie affirme Christ to be God that vnto his words he addeth The word Amen maketh a great affirmation Amen which particle without all controuersie maketh a great affirmation Chrysostome also séemeth to ascribe these things vnto the sonne for he saith that when Paule had reckoned vp the wonderfull great benefits which God had bestowed vpon the Hebrues which were so great that our Sauiour tooke flesh of that people he by this exclamation both gaue thanks and also ascribed the praise vnto the sonne of God and that vpon good consideration especiallie when as he knew that Christ was euerie where blasphemed and reproched by the Iewes and that most of all when they reiected and cast from them his Gospell and preaching 3 We haue else-where taught by testimonies brought out of the scriptures and those most certeine that Christ is God so as to repeat them againe in this place it is not néedfull Iohn 1. Ioh. 5 20. in the fift chapter of his first epistle expressedlie pronounceth that Christ is the true God and eternall life At this time it shall be sufficient to haue noted that by this sentence of the apostle which we are in hand with are ouerthrowen and confuted manie heresies The Manicheis taught The Manicheis that Christ had not a true bodie but that whatsoeuer séemed to be in him as touching an humane bodie was onelie a phantasie and an illusion of the eies But Paule saith that Christ had flesh and that he tooke it of the nation of the Hebrues Which words of Paule make also against those that confesse that Christ had indéed a true bodie but yet saie that he brought it from heauen and tooke it not of the virgine Marie For they trifle with vs to saie that Christ conueihed his bodie through hir no otherwise than water is deriued through a conduit or pipe But Paule manifestlie saith that the flesh of Christ was made not by the Hebrues but of the Hebrues Arrius also is by these words confuted Arrius who impudentlie durst affirme that Christ was onlie a creature and with blasphemous speach durst denie the sonne of God to be God Among these also is Nestorius who confesseth both the natures of Christ but he so seuered the one from the other as he held that that coniunction betwéene them is onelie by grace and that of these two natures is not made one person Wherefore he denied that the blessed virgine could be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the mother of God but that she ought to be called the mother of man for it cannot agrée with the diuine nature to be borne againe But he considereth not that Paule héere saith that Christ is of the Iewes as touching the flesh We doo grant indéed that the things which were vniuersallie spoken of Christ are sometimes to be vnderstood of the one nature and sometimes of the other when yet notwithstanding Christ himselfe is onelie one person and substance So we saie that the immortall God was borne crucified and died For there is a certeine communicating of the properties by the woonderfull connexion of the two natures which Nestorius went about to separate and pull in sunder Howbeit I am not ignorant that Erasmus Nestorius heresie Erasmus in this place maketh mention of two other readings besides this which we followe One of them is that we should thus read Of whom is Christ as touching the flesh so that there should be put a stop then followeth that which remaineth as an exclamation separated wherin Paul saith that God which is ouer all is to be praised for euer So that God signifieth either the father or else the whole trinitie The other is to be read after this maner Of whom is Christ as touching the flesh which is ouer all and there make a point and then adde this as a member by it selfe God blessed for euer These readings I sée no cause why we should admit for séeing the common receiued reading is plaine and manifest I thinke it rather most méet to followe the same For these readings put a new apostrophe or turning of speach either to God the father or to the holie trinitie when as there is no such néed The maner of the prophets and psalmes Further Paule séemeth to followe the same maner that is oftentimes vsed by the Hebrue prophets and also in the psalms that the latter part of the period should repeat that which is conteined in the former which he dooth héere most plainelie and with much efficacie Bicause first he teacheth the diuinitie of Christ when he said As touching the flesh For that particle should not haue béene necessarie if there had béene in Christ nothing else but his humane nature And he addeth Who is ouer all which belongeth vnto God onelie Wherefore that which was in those clauses spoken somewhat obscurelie in the other part of the period hée speaketh more expresselie for hée saith Who is ouer all Rom. 9 5. God blessed for euer Amen 4 Neither is the reason of Ambrose lightlie to be weighed that there is no other thing or person in this place to be sought séeing here the spéech was purposelie of the sonne onelie Erasmus Erasmus excuseth this his deuise that it nothing hindereth the diuine nature which we affirme to be in Christ especiallie séeing the same may be abundantlie prooued by other places of the scripture Wée answer that we also know right well that the diuine nature in Christ is by manie other places of the scriptures sufficientlie testified but yet we thinke that this is also togither with the rest to be reteined for so we sée all the fathers haue doone Neither is it méet that we should without cause decaie the armorie of the church which we ought rather dailie to fulfill and renew But peraduenture he will saie They trust but a little to other places which so earnestlie contend for this one Verelie we doo not a little put confidence in other places but sith this place is verie firme and cléere we will not loose it The Commentaries of Origin testifie The Commentaries of Origin that these things are spoken of Christ as though Paule in these words would refell those which at that time durst not openlie call Christ God Which is maruell to heare Origin affirme when as he otherwise did not thinke rightlie of the sonne of God But Erasmus thinketh that that part in those Commentaries to the Romans is none of his For he saith that Ruffinus or him whosoeuer he were that translated Origin amended certeine things of set purpose least the readers should be too much offended And Ierom against Ruffinus testifieth that Origin in his other books neuer
the death and resurrection of Christ are most manifest But what it is to sit at the right hand of GOD it dooth not so plainelie appéere The spéech is metaphoricall deriued from princes and kings who place at their right hand such as they hold in greatest honour and estimation In the 100. psalme it is written verse 1 Sit at my right hand vntill I make thine enimies thy footstoole And Salomon when he was minded to shew great honour vnto his mother Bersaba 1. Kin. 2 19. he commanded that she should haue a throne set for hir vpon his right hand Matt. 20 21 Also the sonnes of Zebede desired of Christ that they might sit the one at his right hand and the other at his left hand Touching this high honour granted to him of his father Christ himselfe saith Matt. 11 17 and 28 18. All things are giuen vnto me of my father and there is giuen vnto me all power both in heauen earth And Iohn the Euangelist saith Iohn 13 3. Iesus knowing that all things should be deliuered vnto him And Paule vnto the Ephesians saith Ephe 1 20. He is set aboue all principalitie power vertue dominion and aboue euerie name that is named be it in this world or in the world to come Phil. 2 9 And vnto the Philippians He gaue him a name that is aboue euerie name that in the name of Iesus euerie knee should bow of things in heauen of things in earth Col. 1 15 c or of things vnder the earth And vnto the Colossians He is the beginning and first begotten of the dead that in all things he might haue the preeminence For it pleased the father that in him all fulnesse should dwell And although the right hand of God as we haue said signifieth honour and high dignitie yet must we not thinke that the bodie of Christ is spred out so farre as his Godhead and right hand is extended For that bodie as the state of humane nature requireth is comprehended in a certeine and definite place the which is heauen Acts. 3 21. as Peter in the Acts of the apostles dooth testifie as the article of his ascension dooth teach vs to beléeue and as Augustine and manie of the fathers haue instructed vs. ¶ Looke the dialog of both natures in Christ Of Christs person death and resurrection looke 3. sermons and the epistle vnto the brethren of Poland When as I was come thus far forward there happened into my hands which I had in vaine sought long before our authors exposition vpon the apostolicall Creed written in his owne naturall language A similitude The which D. Peter Martyr diuorsing himselfe from the dregs of poperie set foorth when he departed out of Italie as Master Iosias Simlerus testifieth in his life The same for so much as to my knowledge it was not yet extant in Latine set foorth in this maner I thought it would be both pleasant and profitable to the readers that it might come to light a few things being cut off bicause they were both largelier and more exactlie treated of in another place Further as touching the causes of departing from poperie looke the second epistle The xviij Chapter A plaine exposition of Peter Martyr vpon the twelue articles of the Christian faith THe articles of our faith set foorth nothing vnto vs but the knowledge of God And as we be not able throughlie to comprehend him he being perfect and vncorrupt in nature so is there particularlie giuen vs sometime some one small taste and féeling of him and sometime another And séeing in the diuine nature there be thrée persons as we beléeue of one essence namelie the Father the Sonne and the holie Ghost the whole essence perteineth to ech one of them The whole essence belongeth to ech one of the persons But now this first article which properlie concerneth the Father propoundeth foure things to be obserued first that he in whom we beléeue is the true God secondlie that the same is the Father thirdlie that he is omnipotent and lastlie that he is the author and first originall of all things created Now go to let vs sée particularlie To beleeue in God expounded what the proper meaning is of these words I beleeue in God Assuredlie we cannot otherwise explaine this sentence than to saie that he is to be acknowledged as God So as if a man demand of thée What is God refusing all humane subtiltie Looke in 1. Cor. 10. and laieng aside the difficulties that be vnsearchable thou must boldlie absolutelie answer without sticking that God is the eternall good of whom euerie other good dooth come Wherevpon it appeareth that he which estéemeth anie thing as much or more than God cannot trulie saie I beleeue in God For if so be thou acknowledge him to be the chéefe good thou wilt neuer preferre anie thing before him Neither yet can he rightlie beléeue this that at anie time setteth his hope anie other waie séeing hope is not but of some good thing If then God as I haue said be the good from whence euerie good thing dooth flowe whosoeuer expecteth anie good else-where beléeueth not trulie in him Furthermore they which attribute the good things which they possesse vnto their owne righteousnesse indeuour dooings and finallie to themselues haue not the sense and as I may saie the true taste of this first article of our faith What then wilt thou saie of them which haue appointed to themselues certeine ends of good things out of the vanitie of their owne deuise and out of the decrées of Philosophers and politike men yea and out of the sense of brute beasts in the which they in verie déed repose themselues whatsoeuer euill they bring Such kind of men doubtlesse properlie worship not God but in the place of God doo worship the phansies inuentions of their owne braine The thing beléeue me is of greatest importance for a man to haue the true God to be his GOD. Psa 144 15. The prophet Dauid pronounced that people blessed whose God is the true God 2 But now it dooth appeare what it is to beléeue in God howbeit Whie he is called father we haue not yet declared whie the father is called by the name of father That name is attributed vnto him for two causes chéefelie The one is for that he is the father of our Lord Iesus Christ which is the second person in diuine nature The other bicause it pleased him to be our father And he is therefore called father bicause he distributeth his inheritance to vs and so communicateth his nature with vs Rom. 8 17. as Paule to the Romans calleth vs The heires of God and Peter saith that we participate of the diuine nature 2. Pet. 1 4. For these two things speciallie the parents are woont to giue vnto their children For first they indeuour as much as they can to make them like vnto
man Psal 22 7. séeing he mounted vp from so base a seruitude vnto so high and noble a degrée of dignitie from an earthlie condition vnto a celestiall glorie out of a place subiect to manie infirmities and tribulations vnto a state sure and frée from miseries from mortall flesh vnto an immortall bodie finallie when as he being so thrust downe ascended neuerthelesse vnto the highest state of the most excellent monarchie dooth it not appeare to you that he hath béene verie honourablie lifted vp on high 23 And that he being raised vp from the dead The sublimitie of Christ hath atteined chiefe principalitie Paule dooth aptlie teach in his epistle to the Ephesians saieng Ephe. 1 20. Whome God placed at his right hand in heauen far aboue all principalitie and power and might and domination and aboue euerie name that is named not onelie in this world but also in the world to come And he hath put all things in subiection vnder his feete and hath appointed him ouer all things to be head to the Church The verie same things also dooth the same apostle put vs in mind of Phil. 2 7. in his epistle to the Philippians where by Christs voluntarie submission of himselfe euen to the time of his glorie he gathereth profitable and excellent doctrine in these words saieng For that he submitted himselfe and became obedient vnto death euen to the death of the crosse therefore GOD hath highlie exalted him and giuen him a name that is aboue euerie name that in the name of Iesus euerie knee should bow both of things in heauen and of things in earth and things vnder the earth Which saieng in verie good right is agréeable to him according to the rule prescribed by himselfe in an other place Mat. 23 12. He that will humble himselfe shall be exalted Whereby also it may be gathered that the glorie must be high and magnificent according as the submission is voluntarie And séeing there neuer was nor neuer shall be anie voluntarie submission so abiect as the same that appeared in Christ it followeth therby that of a most deserued right he is aduanced aboue euerie creature that is most high Many afflictions and miseries did he suffer while he liued here amongst men now he inioieth most blessed rest and is safe as well in bodie as in soule from all trouble and disquietnesse He so passed from the most shamefull and ignominious death vnto the most excellent life as he is now all wholie blessed and immortall Wherefore the apostle in his epistle to the Romans saith Rom. 6 9 that Christ being raised vp from the dead dieth no more death hath no more power ouer him Now then if he be altogither frée from death he must of necessitie also be rid from all infirmities and sufferings which in like maner be the ministers and soldiers of death There is none but dooth sufficientlie vnderstand how far distant heauen is from earth In like maner also must we consider that the same high state vnto the which Christ is now carried dooth euen as much differ from that state to the which he submitted himselfe while he liued here among men 24 And albeit that difference betwéene the earthlie and heauenlie state may séeme to be ample this neuerthelesse is certeine that I procéed not so far in these words as Paule doth who in the first epistle to the Corinthians calleth that bodie which shall be restored to vs in the last resurrection not celestiall but spirituall It is sowen saith he a naturall bodie and shall be raised vp a spirituall bodie 1. Co. 15 44 He meaneth not that Christ and the rest of the saints which shall rise with him shall not haue flesh bones bloud distinct members and finallie a true bodie For without doubt the truth and propertie of humane nature shall still remaine but he calleth it a spirituall bodie bicause that same noble nature and forme vnto the which it shall be restored shall not flowe from an earthlie originall such as humane séed is but from the power of Gods spirit Furthermore the bodie being raised vp shall be adorned with new qualities which shall drawe néere vnto the nature of the spirit and not vnto the nature of the earth and for that cause shall iustlie be called spirituall Wherefore he that rightlie shall weigh the words of the apostle while he nameth it a spirituall bodie will not alledge the same against a corporall bodie but against an earthlie mortall and corrupt bodie Wherefore he addeth these words It is sowen an infamous bodie it riseth a glorious bodie it is sowen in weakenesse it riseth in power it is sowen a naturall bodie it riseth a spirituall bodie In a bodie raised vp be no infirmities or naturall motions to resist the spirit no heauines or grosenesse so great but that it chéerefullie obeieth the right affects of the spirit Howsoeuer it be it is sufficientlie confirmed by those things which haue béene spoken that the name of spirituall dooth in verie good right apperteine vnto the bodie of Christ being raised vp bicause it is somewhat more than if thou shouldst saie Heauenlie for so much as Christ after his resurrection as it is added in this Créed not onlie ascended into heauen but also was carried aboue heauen there sitteth at the right hand of God the father almightie The right hand of God and what is ment thereby Which maner of spéech séeing it laieth before our eies a certeine humane forme we must diligentlie ponder from whence it is deriued I say therfore that no others are placed at the princes side but those whom princes fauouring haue exalted to some high degrée of dignitie And among those which be indued with this honour no others are placed at the right hand but those which are aduanced to the highest roome of honour or power next the prince But this which héere is declared touching Christ we must vnderstand to be altogither figuratiuelie spoken of Christ séeing God is without bodie hands sides neither hath he right hand or left But by this maner of spéech we be giuen to vnderstand that Christ in that he is man is by God indued after the resurrection with such honor dignitie as there is nothing in his whole empire that not onlie cannot be preferred aboue him but not compared with him 25 But this being now declared namelie The fruit of the resurrâ—ction and â—lorie of Christ vnto what high glorie Christ by his resurrection ascended and the same being set foorth as plains as the capacitie of them to whom these things be written will beare and as the occasion of mine owne leasure would giue me leaue it shall be verie necessarie to adde what profit the same may bring vnto vs whereby also we shall vnderstand vnto what vse we ought to referre the same For séeing there is no action of Christ that is not of verie great importance to the furtherance of our
risen and we shall followe him at the time appointed The church is a bodie quickened by the spirit of GOD A similitude the which increaseth by degrées no otherwise than a liuing bodie is naturallie formed by little and little For of the power of forming which is in the séed first some one member is formed and brought foorth in the lumpe whether the same be the heart or anie other member it forceth not it sufficeth that sense and moouing be giuen to anie one of them The same spirit after that goeth forward by little and little to frame other members And euen this happeneth in the holie bodie of beléeuers wherein the spirit of GOD hath raised vp Christ the verie head of them all Afterward the same spirit by the same power whereby it raised vp Christ in all vs who be the déere members of his bodie will bring foorth the same effects of resurrection as we read in the first chapter to the Ephesians Ephes 1 19. and as we haue declared in that article wherein we intreated of the resurrection of Christ 48 But how great consolation that blessed hope bringeth to the godlie The hope of the resurrection bringeth great comfort to the godlie let euen they themselues iudge which in great ioie celebrate with such pompe and ambition the daie of their natiuitie or else that daie wherein they were preferred to some degrée of honour And thus they celebrate with ioifull memorie the beginnings of so great miseries and calamities as this life is subiect vnto and as are incident vnto principalities and worldlie honours This is the true natiuitie of the saints of Christ this is the true triumph this is that heauenlie interteining of them Then shall be opened vnto vs the wounds or rather the gates of glorie Here ought all our hope to reuiue if at anie time as oftentimes it dooth happen we appeare to be negligent and to go slowlie forward in the way of the Lord by reason of the burden of our flesh which oppresseth vs. On this wise ought our minds to be strengthened to endure the troubles which séeme to be hard and difficult vnto the bodie vnto nature and vnto the sense On this wise ought we to be confirmed to the mortifieng of our senses concupiscences séeing we know out of Paule that We Rom. 6 5. which haue beene partakers of the death of Christ shall also be partakers of his resurrection For then we shall be deliuered from the labours miseries sorrowes and torments of this life and we shall haue a bodie so much more excellent as a heauenlie and spirituall bodie dooth excell an earthlie and fleshie bodie And certeinlie I speake not this as though we should not recouer so much flesh bloud and bones as shall be sufficient vnto the constitution of a bodie but we beléeue it will be a much more excellent bodie bicause Heauenlie and Spirituall betoken names of nature The which titles and prerogatiues Paule 1. Co. 15 4◠in the first epistle to the Corinthians gaue vnto bodies renewed by the resurrection And Christ in Matthew Matt. 22 30. when he was tempted of the Saduceis promised that we should be like vnto the angels that in heauen there shall be no vse of matrimonie For séeing that death shall haue no dominion there shall be no néed also of generation which is granted vnto vs for supplieng the number of such as death taketh dailie awaie The same is affirmed touching hunger thirst and all that euill band of troubles Whosoeuer therefore goeth forward vnto so noble and glorious a state ought to regard but a little all the troubles and labours which he endureth for the name of Christ Yet this dooth not the wicked sort consider but it séemeth to be a matter of no weight vnto them that they submit their soule vnto the bondage of innumerable miseries and suffer the same to be mastred with the flames of naughtie lusts They doo not make anie account of hauing their bodie once frée and discharged from naturall necessities as men that iudge it a thing impossible bicause they measure the power of God by the course of those things which continuallie be brought foorth and be here among vs. But contrariwise the godlie which by vertue of the resurrection doo hope for that most excellent gift to wit that neither death nor yet other naturall infirmities may be able to doo anie more displeasure to the bodie must bend their whole indeuour to rid their minds from the tyrannie of vices and affections whereby they may be more and more confirmed in the hope of recouering of a frée bodie wherewith the mind may be cloathed that now through Christ hath gotten the victorie ouer lusts and sinnes which by meanes of the bodie and the flesh doo oppresse the spirit And this let vs desire of the eternall God and most mercifull father that he will vouchsafe to bestowe vpon vs at his owne appointed time and that through the merit of our Lord Iesus Christ for that immortall desires sake wherewith we wish after his kingdome And this we would desire with all spéed to be doone so that his glorie honour might be made more famous and knowne The life euerlasting 49 We which here liuing in the church by the spirit of Christ haue obteined remission of sins and when we haue atteined vnto regeneration in felicitie and glorie what either can we or ought we afterward wish but that it be granted vs to liue euermore ioifullie contentedlie and happilie in GOD through Christ And although such a state is for manie causes verie greatlie to be desired yet all the parts of that happie life must be referred to two good things the first hath respect vnto the soule Happinesse of eternall life in two respects and the other vnto the bodie Touching the which this I will saie brieflie that it will come to passe that all labours gréefes miseries and sorrowes which we are compelled to suffer in this vnhappie vale shall cease from the same And this is it which is said in the Apocalypse Apoc. 21 4. that God will wipe awaie all teares from the eies of his saints neither shall there remaine to them anie more sorrows lamentations sighs or wailings Wherefore our bodie shall méerelie be renued according as we treated in the article of the resurrection Vnto which sentences declared this we adde that there is a liuelie effectuall example in the resurrection of Christ what maner of heauenlie properties our bodies shall haue It is euident also euen in sundrie of his actions when he was cōuersant in this passible state of life Iohn 20 19. Iohn 6 19. what time as he shewed miracles euen in his owne bodie Acts. 1 9. He entred into the place where the apostles were the doores being shut He walked vpon the waters of the sea Luk. 14 39. and soonke not He was lifted vp into the aire or rather ascended into heauen as we
to haue a regard vnto him and onlie to séeke his glorie And they that are led by his spirit followe not the affections and prouocations of lusts Hereby it is manifest in what sort faithfull and godlie men are in Christ It is prooued that the faithfull are in Christ by all kinds of causes and that by all the kinds of causes For Christ and we haue all one matter also we haue the selfe-same first entrances of forme for wée be indued with the self-same notes properties and conditions which he had The efficient cause whereby we are mooued to worke is the same spirit whereby he was mooued Lastlie the end is all one namelie that the glorie of God may be aduanced 36 Furthermore In 1. Cor. 12 12. euerie assemblie and congregation of men which tendeth to a definite and certaine end and is gouerned by prescript lawes may be called a bodie What societies are said to be one bodie Wherefore a citie a common-weale a kingdome are called certaine bodies bicause they haue a certaine end to wit that men may both be in good state as touching the bodie and may liue according to vertue But the bodie of Christ A declaration what the bodie of Christ hath respect vnto which is the church hath not onlie respect vnto this but vnto eternall life also and it hath all these things in common namelie God Christ the holy Ghost the word of God grace the sacraments and it hath respect vnto the things of this world which pertaine to mutuall helping one of an other And this bodie is gouerned by the ordinances and saiengs of the holy scriptures and it liueth by the spirit of Christ Of this bodie we haue an article of the faith Two maners of coniunction of the members of this bodie And of this thing we haue an excellent article of our faith wherein we confesse the catholike church to be the communion of Saints But in the members of this bodie there is obserued two sorts of coniunction one is that which they ought to retaine among them selues and the other that which they ought to haue with Christ Touching this thing we are verie well instructed in the fourth chapter to the Ephesians verse 16. where it is written that By the head Christ is ministred life and spirit by the ioints and knitting togither of the members into the whole bodie that according to the measure of euerie part there may be an increase in the bodie The same is also shewed in the second chapter to the Colossians verse 19. The wicked are not verelie of the bodie of Christ which is the church By which words it appéereth that wicked men are not verelie of the church séeing the spirit is not instilled into them by Christ the head Indéed they may be conuersant in the church but they cannot be of the church It is a méere imagination brought by our aduersaries that there can be withered and dead members in the bodie of Christ the which may be reuiued againe A dead part of a body is no more called a member of the bodie 1. Cor. 6 15. A member that is dead is a member no more neither yet ought to be called a member vnlesse thou wilt haue it all one that to be a man which is but the signe of a man And Paule said in the epistle vnto the Corinthians Shall I take the member of Christ and make of it the member of an harlot As if he had said These things are repugnant one with another that we should be the members of each of them A most neere coniunction betweene Christ vs. Wherefore this similitude declareth what maner of coniunction ought to be amongst vs and with Christ And certeinelie euen as we haue said we be so ioined with Christ as we be called flesh of his flesh and bone of his bones bicause through his incarnation we are made of the same nature and kind that he is of and afterward his grace and spirit comming to vs we are made partakers of his spirituall conditions and properties Cyrill as it hath béene aboue declared Wherefore Cyrill writing vnto Reginas of the right faith said that Our flesh is togither in one substance with the flesh of Christ and those that otherwise would iudge he held them accursed 37 And for the proouing of so great a coniunction betwéene vs Christ there is no néed of the corporall and substantiall presence of the bodie of Christ as manie indeuour to prooue in the Eucharist For we should haue neuer a whit the more profit or cōmoditie by the same than if we confesse Christ to be in heauen as touching his bodie A similitude For we sée that christians may be members one of another and that most néerelie knit togither although some of them liue in England some in France and some in Spaine But if so be this be granted as touching the members themselues whie shall it be an absurd thing to grant the same touching the head that by this spirituall coniunction it may both be in heauen and also be ioined spirituallie with vs A similitude The verie which thing we sée come to passe in matrimonie wherin the holie scripture declareth Matt. 19. 6. that Man and wife are one flesh which thing our aduersaries are constrained to grant no lesse to be true when man and wife are somtimes in sundrie places distant one from another than when they dwell in one house togither If so be then it be so in them To this coniunction betweene Christ and vs there is no need of his corporall presence whie should we denie that the bodie of Christ may be ioined vnto vs in such sort as we may be one with him although by substantiall and corporall presence in the Eucharist he be absent from vs They are euer flieng vnto that sentence of the Lord This is my bodie as though it may not otherwise be vnderstood but that there must be affirmed a naturall presence when neuertheles we will confesse it to be the bodie of Christ into the which we neither be transubstantiated neither is it required that any of vs in corporall presence should be ioined with other as concerning place But of these things we will speake verie largelie else-where Touching the adoption of the children of God out of the eight chapter to the Romans verse 15. 38 This place séemeth to require that we speake somewhat also of the adoption of the children of God The lawyers as it is in the institutions define adoption to be a lawfull act which dooth imitate nature A definition of adoption How arrogation differeth from adoption found out for the comfort of them which haue no children Further they make a distinction betwéene adoption and arrogation for they saie that it is arrogation when he that is his owne man and at libertie is receiued into the sted of a sonne but adoption is when he that
But none which is faithfull ought in anie wise to doubt of himselfe but to beléeue that the promise is particular as touching himselfe when he perceiueth himselfe to beléeue trulie Further when promises are set foorth in a generall proposition we may most assuredlie of them gather their particular proposition And Christ saith in Iohn Iohn 6 40. This is the will of my father that euerie one that seeth the sonne and beleeueth in him should haue eternall life Wherefore we thus inferre But I beléeue in the sonne of God Therefore I haue now and shall haue that which he hath promised 73 Pighius still goeth on and to prooue that the faith of euerie other article and not that onlie which is referred vnto Christ touching remission of sinnes iustifieth he vseth the example of Noe for he saith Heb. 11 7. that He beleeued onelie those things which perteined to the safegard of his familie and to the destruction of the world and by that faith he saith he was iustified Here saith he is no mention made of Christ or of the remission of sinnes But it séemeth vnto me that this man hath not verie diligentlie read that which Peter writeth in his first epistle and third chapter for Peter saith verse 20. When once the long suffering of God expected in the daies of Noe while the arke was preparing wherein few that is eight soules were saued through the water vnto the figure whereof baptisme now agreeing maketh vs also safe whereby not the filth of the flesh is put awaie but thereby is brought to passe that a good conscience is well answering vnto God That which Peter sawe was signified by the arke and by those things which Noe did can we thinke Noe was iustified by faith in Christ that the patriarch himselfe sawe not This vndoubtedlie were too much derogation vnto him and if he sawe those things which Peter maketh mention of he beléeued not onelie those things which were then doone but also those which were looked for to be accomplished by Christ And therefore of good right it is written vnto the Hebrues that He was by such a faith made the heire of righteousnesse Heb. 11 7. But Pighius nothing passeth vpon this who so that he may be against vs is nothing afraid to fight euen against the apostles themselues for he is not afraid to affirme that our first father Adam was iustified but yet not with that faith which we speake of which concerneth the remission of sinnes through Christ for he saith that thereof he had no promise as touching that so farre as may be gathered out of the scriptures But doubtlesse this man is both farre deceiued Adam was iustified by faith wherby he beleeued the remission of sinnes through Christ Gen. 3 15. and also hath forgotten his fathers whom he would séeme to make so much of Was not the selfe-same thing said vnto Adam which was by God promised vnto Eue his wife namelie that his séed should bruise the head of the serpent Christ was that séed and he hath so broken the head and strength of the diuell that now neither sinne nor death nor hell can anie thing hurt his members This place all the fathers in a maner thus interpret But Pighius which yet is lesse to be borne withall is not afraid to saie that iustification is not giuen vnto vs by the promise In which thing doubtles he is manifestlie against Paule for he vnto the Galathians thus writeth God gaue vnto Abraham by the promise Gen. 3 18. And there is no doubt but that vnto vs it is giuen after the selfe-same maner that it was vnto Abraham But this is to be knowne that this word Promise Promise vnderstood two maner of waies is taken two maner of waies either for the thing promised and so it is not to be doubted but that we are iustified by the promise that is by Christ and by the forgiuenesse of sinnes which is promised vnto them that beléeue or else it is taken for the verie words of God in which he through Christ promiseth vnto vs remission of sinnes And in this maner also we maie be said to be iustified by the promise for although the cause of our iustification be the méere will and mercie of God yet is not the same offered or signified vnto vs but by the words of the promises and by the sacraments for these haue we as sure testimonies of the will of GOD towards vs. And so vnlesse faith be wanting whereby we apprehend the things that are offered we are iustified by the promises A place in the 5. of Genesis expounded 74 Afterward Pighius to prooue that God attributeth more vnto works than vnto faith citeth a place out of the 22. chapter of Genesis There is described that excellent worke of Abraham that he refused not to slaie his onelie sonne to offer him vnto God and therefore God said vnto him from heauen Bicause thou hast doone this thing verse 19. I haue sworne by my selfe that in blessing I will blesse thee and in multiplieng I will multiplie thy seed that it shall be as the starres of heauen and as the sand of the sea It shall possesse the gates of his enimies and in thee shall all nations be blessed Behold here saith he are promises giuen for works sake and therevnto is added a most faithfull oath but there is no mention at all made of faith wherfore saith he God hath more regard vnto works than vnto faith This speaketh he with a wide mouth but according to that prouerbe The mountaines will be brought a bed and out will spring a sielie mouse For if you aske what I thinke as touching this matter I will answer that it is a notable and most excellent historie whereout that cannot yet be gathered which this man exclaimeth First here is no mention made of iustification what serueth it then to that matter whereof we now intreat So often as anie thing is called in controuersie we must run to such certeine and assured places in which the selfe-same thing is intreated of and not vnto those places wherein it maie be answered that they intreate of another matter Of this nature is that place which Paule citeth Gene. 15 6. Rom. 4 3. as touching this thing Abraham beleeued in God and it was imputed vnto him vnto righteousnes But as concerning this historie I willinglie grant that Abraham by that worke obteined a certeine more ample benefit than he before had by faith howbeit not in substance or number or quantitie of the promises but in a sound and firme certeintie For although he doubted not but that whatsoeuer things he beleeued God would faithfullie render vnto him yet afterward when he had doone those excellent déeds he was more fullie persuaded of the veritie of his faith and constancie of the promise and strength of the righteousnes imputed vnto him I denie not but that by that excellent worke
propitiatorie place it self Rom 3 25. as Paule testifieth to the Romans Whom he hath appointed to vs a propitiatorie by faith in his bloud c. Before Christ the fathers had a certeine place by the which Christ himselfe was shadowed whom it behooued to be of no vncerteine kindred and conuersation Two sorts of sanctuaries but euen a Iew and as concerning his bodilie presence to liue onlie in the circumcision Wherefore séeing he is now alreadie come and that he belongeth vnto all nations that ceremonie of appointing a certeine place for the vsing of praiers is released Which thing Christ declared vnto the woman of Samaria that it would come to passe when he said vnto hir Iohn 4 21. The time shall come when as the true worshippers shall worship God neither vpon this mountaine nor yet in Ierusalem And Paule in the first epistle to Timothie 1. Tim. 2 8. I will therefore that men euerie-where praie lifting vp pure hands being void of wrath and reasoning without discord Now then we hauing Christ with vs may praie euerie-where especiallie séeing by our communion with him we be the temples of God And this dooth Paule testifie in sundrie places especiallie in the first to the Corinthians 1. Cor. 6 19 where he saith You be the temple of God c. Wheresoeuer therefore we be so that we be not diuided from Christ we may verie well praie with this full trust wherein we doubt not but that we be the temple of God Neither doo we therefore speake these things as though we condemne the hauing of a certeine place where godlie congregations may publikelie be had For this is necessarie séeing we be men so manie as serue Christ and haue néed of a bodilie place if at anie time we are to méet togither But we must vnderstand that such places are not so fixed as though they may not be changed according as it shall be conuenient for the church neither yet are they so described and limited for praier as it should be counted wicked to praie out of them Doubtlesse we doo greatlie honour and estéeme the godlie méetings at places appointed and agréed vpon séeing we vnderstand that Christ is the rather with vs when we be ioined togither In 1. Sam. 2 verse 9. But vnto the place wherin was the arke of the couenant there is no néed for vs to come for the old ceremonies are taken awaie by the benefit of Christ and euerie place is open vnto vs for praier Wherfore in the first to Timothie 1. Tim. 2 8. the second chapter it is written And I will that men in euerie place lift vp pure hands Acts. 16 28. Yea and Paule himselfe was heard in the prison Luk. 23 42. and the théefe vpon the crosse for God contemneth no place but heareth beléeuers euerie-where Howbeit if we will thoroughlie looke vpon the matter it selfe the true arke also which is Christ is not wanting vnto vs for in verie déed Paule calleth him our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3 25. that is either our Propitiator or Place propitiatorie which thing he alludeth vnto the propitiatorie place of Moses which was set ouer the arke While we therefore praie let vs by faith looke vpon our arke that is vnto Christ who consisteth of the God-head and humanitie And in that he is God there is no doubt but he is euerie-where although that properlie in his bodie he be placed in heauen or to speake more rightlie aboue all heauens whither also we must ascend with mind and faith if we will enioie him Neither ought we in praieng to haue a respect vnto the west as the Iewes did and that by the commandement of the lawe neither vnto the east although that manie of the fathers stiffelie affirme that we should praie towards the east and among others Basil indeuoureth to shew the cause of that tradition as he he calleth it namelie for that we should séeke againe for paradise which was lost being placed in the east Of the Intercession of Christ 14 Christ is said to make intercession for vs In Rom. 8 verse 34. that we might be the more incouraged For they which be in great fauor with anie man their requests are not lightlie denied of him verse 34. Wherfore Paule in the eight to the Romans maketh mention in what great dignitie Christ is with the father In which place Ambrose writeth on this wise He maketh vs certeine and sure both of the father and of the sonne For before he said that God iustifieth vs now he saith of the son that he maketh intercession for vs. Al the persons of the Trinitie are present at our praiers And a little before he wrote of the holie Ghost that he with vnspeakable gronings dooth praie for vs. The Greeke Scholies adde that Christ when he was vpon the earth did oftentimes praie for the saluation of mankind for he said vnto Peter Luk. 22 32. I haue praied for thee that thy faith should not faile And as Iohn saith Iohn 17 20 He praied vnto the father not onelie for them that beleeued but also for all those which should beleeue that hee might sanctifie them And being nailed on the crosse he commended to his father Luk. 23 34. euen those which had reuiled him and put him to death And we also heare that he in no wise hath cast awaie that care which he tooke vpon him in times past for the preseruation of vs. For now Christ is still the minister of our saluation in praieng for vs. although he reigne in heauen yet he maketh intercession vnto the father for vs. He thought it not enough to die for vs but that he would also by his ministerie helpe our saluation The Arrians wrested that place in such sort as they would thereby shew that the sonne is lesse than the father bicause he maketh intercession vnto him For to praie and to make supplication perteineth vnto inferiours and not to equals Ambrose maketh answer and saith that The apostle maketh him equall with the father for he saith that he sitteth at the right hand of the father Wherefore it can not be gathered by these words that he is lesse than the father But héere we happen vpon two things to be noted Hereby appeereth the distinction of persons First that the persons in the blessed Trinitie are distinct or seuerall for if the sonne praie vnto the father it must néeds be that the person of the father is one and the person of the sonne an other for no man praieth vnto himselfe Further this is to be noted that the father is the fountaine and first beginning of all things and of the diuine persons also therefore the sonne deriueth from him vnto vs whatsoeuer heauenlie gifts and graces we haue From this iudgment Chrysostome disagréeth not for he saith that Paule had before made the sonne of God equall with the father when he said that he sitteth at
into you and ye shall liue But it is a maruell that the prophet should be commanded to prophesie and speake vnto the bones which be so rude base and void of sense as they cannot either heare or vnderstand anie thing But it must be considered that all things though they be void of life and without sense and motion doo obeie God without delaie And Christ in like maner saith in Iohn The houre shall come Iohn 5 28. when they that be in the graues shall heare the voice of the sonne of God whereas yet the bones ashes of dead men which be in graues neither heare nor féele anie thing yet neuerthelesse it is said that they shall arise at the voice of the archangel and trumpet of God 42 The order and disposition of bones in the resurrection is most diligentlie taught by the prophet First bones being ioined to bones are bound and knit togither with sinews Further they are replenished with flesh which bicause it should not remaine vnséemelie and fowle to looke vpon it is couered with skinne When the dead bodies were now become perfect he commandeth the prophet to prophesie vnto the spirit that it should come and that they should be made things liuing with soule There is two sorts of spirit mentioned A mention of two sorts of spirit namelie of the soule which quickeneth the bodie and of the spirit of God which illuminateth and sanctifieth the soule And for this cause the dead raised vp are not onlie said to haue stood vpon their féet but also it is added And they shall knowe that I am God Vndoubtedlie God is knowne by the greatnes of his works but that knowledge happeneth not without the spirit of God A voice was heard perhaps it was thunder and there was an earthquake for these things were vsed to be doone in shewing of the excellent miracles of God Exo. 19 18. When the lawe was giuen in Sina there was horrible thunder and earthquakes Matt. 27 51. and 28 2. yea and at the death and resurrection of the Lord a great earthquake was made The spirit commeth from the foure winds c. At the resurrection of the saints that be dead the soules returne vnto their bodies from the high places of heauen howbeit by diuers and sundrie waies bicause the ashes and dead bodies of them be not heaped vp togither into one certeine place of the world And all the waies dooth the scripture comprehend by the foure winds that is by the east west south and north Or else perhaps the scattering abroad of the captiues vnto the foure parts of the world is noted Moses also in Deuteronomie promised vnto the penitent Iewes Deut. 30 1. this restitution from the foure parts of the world Hereby moreouer we gather that the soules of men are not bred in them euen as God brethed a soule into Adam and afterward to euerie man createth soules Gen. 2 7. euen so in the resurrection he will send them from abroad vnto them againe which also is a a plaine token that they with their bodies do not die And where it is after added that All these bones is the whole house of Israel thereby we learne that the spéech héere is ment as touching the resurrection of the godlie for they be trulie the house of Israel And the prophet sawe an excéeding great host bicause as we also read in the Apocalypse the companie of the faithfull is a great number Apoc. 7 9. The verbe Is of the same force that Signifieth 43 All these bones is the whole house of Israel When he had now finished the proposition he addeth the application It may be noted that the verbe substantiue Is is all one as if he had said It signifieth for those bones were not in verie déed the house of Israel but they did betoken the same euen as the seuen vnfruitfull and emptie eares Gen. 41 5. which were séene vnto Pharao were the seuen years of dearth I will open saith the Lord your sepulchres But it must néeds be that the graues were open alreadie séeing those bones were scattered in the féeld Vnto this it is answered that as concerning those bones the graues were first opened but if so be respect be had vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the restitution of the Israelits into the land of Chanaan they were yet to be opened And whereas the prophet saith And I will bring you into your land some vnderstand it allegoricallie as if the land of the Israelits should be taken for the kingdome of heauen The resurrection of the dead shall not be in Iudea alone and eternall felicitie But setting allegories aside I rather weigh this in this place that the vanitie of those Iewes is confuted who thinke that the dead shall onelie be raised vp in Iudaea Whereas the prophet in this place affirmeth it to come to passe far otherwise for to the dead alreadie reuiued he promiseth a returne into the land of promise Certeinlie it is a fond and foolish deuise so to tie the power strength of God to a certeine place as it may not or will not doo the same thing in one place that it hath doone in an other The graues doo betoken the captiuitie of Babylon and the lamentable seruitude vnder a tyrant which God promised to release Also the sepulchre of the Iewes was extreame desperation which they ran into casting aside all hope of their returne This sepulchre did God promise to vnlocke by opening the waie of their returne to their own countrie So in verie déed the case standeth as touching assistance of the godlie as when things be in great despaire then ariseth the daie-breake of heauenlie helpe To be short two things are shewed by this oracle the first is The resurrection of the dead the second The returne of the Israelits into their countrie And one thing is prooued by an other for the restitution of the Iewes is confirmed by raising vp the drie bones vnto life 44 Against this sound and true interpretation A confutâ—tion of them which denie that in this place 〈◊〉 is meâ—t of the vniuersall resurrection some doo vehementlie argue two maner of waies saieng first that there is no speaking héere of the vniuersall resurrection of all men séeing those bones made aliue are said to be the house of Israel Secondlie that this was a fained and imagined vision and therefore that nothing can be constantlie affirmed thereby Héere vnto we answer that indéed we confesse that the prophet speaketh of the resurrection of the iust as we haue alreadie said before but in that it was a vision it maketh no matter neither dooth it make anie thing the lesse but that this vision was a generall consolation for confirming the hope of the generall resurrection as well as the restitution of the Iews For it is sufficient that the argument is taken and deriued from the resurrection of the dead Also the Hebrue
vnto his disciples Matt. 28 20. when he said I will be with you vntill the end of the world He addeth an other comfort namelie that they shall not all vtterlie perish in those trobles but that such as are predestinate vnto life shall escape that is they shall be written in the booke of God Lastlie he comforteth the church vnder this name that there shall be a resurrection of the dead And he saith that manie of the dead shall be raised vp neither doth he saie All because manie shall be found aliue at the comming of the Lord. Wherevpon Paule saith We shall not all die 1. Co. 15 51. but we shall be all changed Neither doth she word Manie betoken a certeine small number because as Ezechiel said There stood vp a mightie great host namelie of those bones restored vnto life againe And in the booke of the Apocalypse Apoc. 7 9. the companie of the saints is described to be great in number In this place Daniel treateth of the resurrection and that of the same which shall be vniuersall for he diuideth it into a resurrection of saluatition and of reproch And there is no doubt but that Christ alluded vnto the words of the prophet when he said in Iohn Iohn 5 28. They which be in their graues shall heare the voice of the sonne of God and shall come foorth they which haue doone well into the resurrection of life but they which haue doone euill into the resurrection of iudgement As to the felicitie of the saints to be looked for after resurrection he addeth that They which instruct others shall be verie glorious and he compareth them with the brightnesse of the celestiall Spheres And them which make manie righteous he compareth to the cleare light of the starres bicause they teach the promises especiallie of Messias wherevnto they giuing their assent are iustified For the power and vertue of making righteous must not be attributed vnto men séeing that is onelie the gift of God neither can it be giuen to men otherwise than as the ministers and instruments of the word of God And that which is first spoken of the firmament of heauen and of the brightnesse of the starres I thinke it to be all one for it is an vsuall thing in the holie scriptures to repeate in the latter member of anie verse that which had béen spoken in the former 48 This prophesie of Daniel although it be verie plaine and euident yet hath it béen subiect to the cauillations of Porphyrius The cauils of Porphyrius against the writings of Daniel no meane philosopher He being verie angrie with the christians confesseth that Daniel was a most excellent man but that the prophesies which be written vnder his name doo perteine nothing vnto him but that they were written by a forgerer which liued after the times of Antiochus and Machabeus And that in his booke he prophesied not of things to come but rather he contriued into riddles the things which were alreadie past And those things he saith which in this place are péeced to belong altogither to the time of Antiochus for the Iewes were verie cruellie vsed by him First he subdued to himselfe the citie of Ierusalem robbed the temple afterward he began to compell the Iewes to depart from the rites and customs of their countrie to forsake the iust worshipping of God he forbad circumcision he obtruded vnto them the eating of swines flesh against their wils he set vp in the temple of God the signe of Iupiter Olympus to be worshipped Which doone it came afterward into his mind to go against Persia where he attempted to rob a church that was most rich and furnished with verie manie gifts from thence had repulse with great shame For which cause he conceiued so great indignation as he beganne to be sicke in his mind and he deuising with himselfe to powre out all his wrath against the Iewes returned with great hast into Syria But he fell from his chariot and was so hurt with the crushing of his bodie as partlie thereby and partlie through his vehement trouble of mind and with the newes brought him of Lysias and other his capteins put to flight and ouerthrowen by the Israelites for at his going awaie he commanded that they should most gréeuouslie afflict the Iewes he died Then saith Porphyrius the Iewes which séemd to be dead were after a sort raised vp and are risen againe but yet so as they which had constantlie behaued themselues in preseruing of their countrie became religious famous and glorious but they which shamefullie had reuolted from true godlines became verie vile and full of reproch These be the doting follies yea rather the poisons that Porphyrius scattered in this place But of vs which professe Christ A confutation of the cauils of Porphyrius the first point of his interpretation may not be receiued namelie in that he affirmeth the booke not to be written by Daniel when as Christ not onelie made mention thereof but also cited words which we read in the same As touching the other point wherein he will that these things should haue relation vnto Antiochus Hierom demandeth how that the afflictions wherewith the Hebrues were vexed vnder that tyrant were more gréeuous than euer they were before Certeinlie in the time of Nabuchad-nezar the citie of Ierusalem was ouerthrowen the temple vtterlie raced and all the people led into captiuitie and therein kept vntill the seuentie yéere More gréeuous doubtlesse were these afflictions than the other which Antiochus brought vpon them The booke of the Machabeis doth after a sort mitigate this saieng 1. Mac. 9 27 where it is said that the euils of Antiochus were more gréeuous than had happened from that time wherein the Iewes were without a prophet Esdras called the prophet Malachie that is from Esdras which was the prophet Malachie Howbeit we must consider not what is written in the booke of Machabeis but that verie thing which is conteined in the volume of Daniel Furthermore we demand why the transgressors of the lawe are said to be raised from death after that king Antiochus was dead for so Porphyrius expoundeth it since that reuolters rather fell backe than rose againe For while the tyrant yet liued they were had in estimation they occupied the chiefe priesthoods and bishopriks and the Machabeis whom perhaps he vnderstandeth to haue become famous liued in excéeding great troubles and sorrows and were almost all vtterlie extinct Ibidem 18. Ibid. 12 48. Ibid. 16. 16. Iudas fell in battell Ionathas being a captiue was slaine and Simon was beheaded in a banket Certeinlie I doo not denie but that they were verie gréeuous things which happened vnder Antiochus but not so bitter and rigorous as are those things which the prophet sheweth shall come to passe vnder Antichrist whose types and figures went before who were not onelie Antiochus but also Demetrius and other princes of Graecia which both
the bodies of the blessed for the bodie and members shal be wholie subiected vnto the soule so as it shall neither contend nor striue against it Wherof Paule said 1. Co. 15 43 It is now sowen in feeblenes but then it shall rise in power Therefore in the booke of Wisdome Wisd 3 7 the third chapter it is read of the saints that as sparkes they shall runne through the réeds or stubble 1. Thes 4 17 And Paule vnto the Thessalonians saith We that shal be found aliue and the dead that be raised shal be caught vp to meet with Christ in the aire This no doubt will be a great reioising and nimble motion of our bodies that we shall ascend vnto Christ through the aire In this abilitie the bodie of Christ excelled séeing it walked vpon the waters and gaue power vnto Peter to doo she like and séeing Christ himselfe was taken vp out of the earth into heauen And héerein it consisteth that the soule shall perfectlie gouerne the bodie so as the weight and burden of the flesh shal be no hinderance vnto it This propertie in verie déed belongeth vnto locall motion Note the Vbiquists Wherfore it is a woonder that the Vbiquists admit this qualitie to be in the bodies of the blessed as they write in their bookes and yet doo affirme heauen to be euerie where so that they will not attribute places certeine to the bodie of Christ and to our bodies when we shal be blessed as though locall motion may be without a place 59 Ouer this vnto the saints after resurrection Impassibilitie there is appointed an impassibilitie for they shall not be corrupted nor diminished with anie passions sorrowes or diseases Wherefore the apostle wrote It is now sowen in corruption but it shall rise againe in vncorruption A distinction of affections and passions Of affections and passions in bodies we must not iudge all after one sort for some be hurtfull which doo waste and diminish the bodie yea and finallie doo consume the same Such are hunger thirst sicknesse sorrowe and others of this kind from these affections the saints shal be deliuered But there be other passions which doo rather helpe nature and make it perfect than hurt or impaire it such are the féelings of the senses The eie is not hurt Examples when it is affected with beautifull colours neither the hearing with harmonie and tunes well composed neither is the smelling harmed by good odours So as our bodies shall not be depriued of these passions when after resurrection they shall be in the euerlasting mansion A subtilitie They ad that there shal be a subtilitie which must not so be vnderstood as though the bodies of them that rise againe should be conuerted into spirit that it should be airie or elementall or like vnto the wind so as they may penetrate all things but I referre this subtilitie vnto the exquisit subtill and sharpe vnderstanding of the senses as also vnto the affects which doo followe the bodie and which shall not be grosse and full of impediments neither shall they trouble the mind And to this purpose might be bent that saieng of Paule It is sowen a naturall bodie 1. Co. 15 49. but it shall rise againe a spirituall bodie By which words he ment not that the bodie should be transformed into a spirit but he taught that the humane bodie sauing the nature thereof should as much as may be drawe vnto the propertie of a spirit as touching knowledge and affects These notable properties haue the schoolemen gathered being confirmed by the holie scriptures And yet haue they not declared all 1. Cor. 2 9. for saith Paule to the Corinthians The eie hath not seene nor the eare hath not heard those things which God hath prepared for them that loue him Vbiquitie in no place attributed vnto the bodie of Christ glorified Neither must we leaue vntouched that neither the holie scriptures nor fathers nor schoolemen in anie place haue attributed either vnto the flesh of Christ being risen or to other saints the gift of vbiquitie or prerogatiue of no certeine place Wherefore it is to be maruelled at that this deuise so pleased certeine men of our age yea and the schoolemen especiallie Thomas Aquinas said that it is héerby gathered that bicause the conditions of blessed bodies doo atteine vnto heauenlie properties their habitation after this life is in the heauens yea aboue the heauens Furthermore they dispute concerning the age of them that shall rise againe and they affirme that the same shal be of full growing of maâ—s state ripe and strong And héerevnto they wrest that which is read in the epistle to the Ephesians Till we meet togither in the vnitie of faith Ephe. 4 13. and acknowledging of the sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christ But by their leaue the words of the apostle haue no relation to this purpose for he intreated not there of the fashioning again of bodies but of the instauration of soules as the words going before doo most plainelie declare But as concerning a perfect age of them that rise againe I doo not disagrée with them but yet I affirme the same after another sort When God created the first men he made them not either infants or créeples or else vnperfect or deformed And séeing the resurrection is a certeine new creation or forming againe it is méet that it should be like the first So that as those things which GOD created were verie good that is perfect in their kind euen so shall the bodies which by his power shall be repaired in the resurrection be perfect of nature What properties the bodies of the wicked shall haue in the resurrection 60 But what shall we affirme of the properties and conditions of the wicked when they shall rise againe as concerning their bodie In verie déed they shall haue immortalitie but other qualities of the godlie they shall not obteine Naie rather they shall be deformed with contrarie and plaine opposite qualities They shall be altogither destitute of light and cléerenesse Matt. 22. 13. for as Christ taught They shall be commanded to be cast into the vttermost darknesse Neither shall they be without sufferings for they shal be vexed with vnmeasurable torments and gréefs Mark 9 44. There saith the Lord shall be weeping and gnashing of teeth their woorme shall not die and their fire shall not be extinguished Chéerfull also and nimble shall they not be bicause they shall be cast bound hand and foot into hell-fire Neither for the cause which we haue now alledged shall subtilitie happen vnto them forsomuch as they shall liue in teares and wéeping in most grosse affects and in vehement desires euen as it is gathered by the euangelicall narration of the rich man Lazarus Luke 16 24. Howbeit among those things that I haue spoken this of
ours must chéeflie be remembered to wit What substance the bodies rising againe shall be of that through this diuersitie of qualities and coÌ„ditions the subiect that is the substance of our bodies is not to be altered for in anie wise the same bodie and the same flesh is to be raised vp Origin Neither must we giue eare to Origin which thinketh that onelie the bodie shall be restored but not the flesh We must rather beléeue Christ which said after he was risen from the dead Luk. 24 39. Feele and see for a spirit hath no flesh and bones as ye see me haue And if the same bodie shall rise againe the same flesh and members shall also be restored A place also shall be appointed for them for these things cannot consist without a place But that the subiect shall be all one Paule plainlie prooued when he said vnto the Corinthians 1. Co. 15 53 This corruptible must put on incorruption and this mortall must put on immortalitie The pronounce demonstratiue This dooth plainlie declare the substance and verie humane nature of a bodie Yea but thou tellest me verse 13. that the same apostle in the sixt chapter of the same epistle saith Meats are ordeined for the bellie and the bellie for meats but GOD shall destroie both it and them It is also said that The blessed shal be as the angels Matt. 22 30. so as they shall neither marrie wiues nor the women shall be married To what purpose shall varietie of sex be in the blessed which rise againe to what vse or to what end We answer that indéed God in the euerlasting felicitie will take awaie from them that be raised vp the vse and action of these parts but not the substance and nature of them And being demanded why the things themselues shall remaine still To what end shall remaine the parts of the bodie wherof shall be no vse the vse and action being taken awaie we answer that therfore they shall remaine bicause they belong to the wholenesse and perfection of an humane bodie For if all these things should be taken awaie what part thereof would be remaining First the throte should be plucked out the stomach and all the bowels whereby dregs haue their passage and flowing humors are distilled Further it is méet that those parts which we haue rightlie vsed while we liued here should be benefited with reward togither with vs. And séeing blessed men did honestlie and temperatelie vse their throte their taste and their bellie and chastlie kept their inferiour parts why should they not receiue these parts that they may be crowned togither with them 61 Neither is it a firme consequent The vse of certeine parts and members is taken awaie Therefore they themselues also must be taken awaie It dooth not so come to passe in nature An old barren woman A similitude which can no more bring foorth children or giue sucke is not therefore depriued of hir paps nor yet of those parts which serued for procreation Yea and a valiant and noble emperour which hath doone manie woorthie acts in battell when he dieth hath his armor which sometimes he ware fastened about his toombe although he is not to vse the same anie more afterward And the ships which somtimes bare awaie the victorie vpon the sea albeit that men cannot vse them anie more yet doo they drawe them vp into docks and will haue them preserued there for a perpetuall memorie of the things that were doone Yea and Christ himselfe also being risen from the dead brought againe with him the skars of his wounds and said vnto Thomas which doubted Iohn 20 27 Put thy fingers here into my side and into the holes of the nailes and be not vnbeleeuing but faithfull The wounds had alreadie performed their part for by them mankind was redéemed and yet had he them after he was risen from the dead to the intent it might be perceiued that it was the verie same bodie which had suffered before Exod. 3â— â—8 1. Kin. 19 8. Elias also and Moses when they had fasted by the space of fortie daies had not in vaine their mouth throte and bellie when as neuerthelesse they vsed not them a long time 62 But I returne to Origin who thought that the bodie should rise againe but not the flesh But we in the Créed doo confesse not the resurrectioÌ„ of the bodie but of the flesh But this father as we gather out of his booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith that There be two errors noted as concerning the resurrection The first he maketh to be ours which thinke that flesh bloud bones and the verie same members are to be receiued when we shall be raised vp For this he supposeth to be absurd and fond and ouer grosse bicause he thinketh that it would followe thereof that we should eat drinke and marrie wiues againe But how weake this argument is we declared before when wée shewed that it is méet and conuenient that without vse and proper functions these parts shall be receiued at the blessed resurrection Another error he maketh of certeine heretikes which altogither denied the resurrection of the dead attributing eternall saluation to soules onelie and of such as were bold to call the resurrection of Christ a fantasticall resurrection as who should saie it were onelie shewed by an imagined vision Wherefore he hauing set downe these two errors as certeine extremities pretended to allow of a certeine meane waie He said that when the soule shall be separated from the bodie the foure principall things whereof the bodie consisteth retire themselues againe to their owne store-houses of nature so as the flesh goeth into the earth the breath into the aire the bloud and other humors into waters the heat into heauen These he affirmeth doo not perish when they come there but are so mingled with those elements as they can be no more discerned or drawen awaie from thence Howbeit he affirmeth that the bodies shall rise againe and so rise againe as to euerie one shall be giuen his owne proper bodie and not an other mans The bodie of Peter as he saith shall be giuen to Peter of Paule to Paule bicause it is not méet that sinnes should be punished in a strange bodie and not in the same by which they were committed And after what maner this may be doone he thus declareth In séeds there is ingraffed by God a certeine nature and power of things that it may drawe vnto it all the matter that is to come and the corporall substance of things which doo come from thence Yet neuerthelesse in the séed of the trée are not séene the fruits the flowers the leaues the branches the barke or the bodie whereas otherwise the nature power of all these things hath being in the same Euen so he iudgeth to be in the ashes and matter that remaineth of our bodies And he calleth that power by the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Erasmus corrected it in his scholies to Ieronymus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is A preseruing place or séed-store of the dead And this he saith shall at the time of the last iudgement shoot foorth and bud out humane bodies but not flesh bones and bloud least in heauen we should haue néed of meat and drinke of mariages barbers and of handkerchers to wipe awaie the vncleanlines of the nose And when he denieth that the flesh shall returne he abuseth the words of Paule wherein he saith Rom. 8 8. that They which be in the flesh cannot please God For the apostle By flesh meant not in that place substance and nature but corruption viciousnesse and lewdnesse Euen as in the booke of Genesis GOD said Gen. 6 3. My spirit shall not rest vpon these men bicause they be flesh And by Paule it is written Rom. 8 9. But ye be not in the flesh but in the spirit if the spirit of Christ dwell in you Wherefore Origin iudged that the bodie of them that rise againe shall be Homogenium that is of one and the same nature Now saith he we sée with eies we heare with eares and we go with féet but then we shall sée heare and go with that whole bodie He moreouer abuseth the words of the same Paule vnto the Philippians when he said of Iesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Phil. 3 21. He shall transfigure the bodie of our humilitie For this he also vnderstandeth to be spoken of the nature substance of our bodie whereas it respecteth onelie the changing of qualities and conditions For the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence that verbe is deriued belongeth to the predicament of qualitie and so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Forme or Shape whereof is deriued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie Conformed These things if Origin had weied he had not so foulie fallen as to saie that the bodies of them that rise againe shall be airie or elementall so as they should not be subiect either to séeing or féeling but shall be inuisible and vnpalpable Yet did he leaue them a place for he said that they should not be remooued according to the varietie of places where in the meane time they which confesse that flesh and bones shall be restored againe vnto vs doo take awaie place from them But I returne to Origin who teacheth that indéed the bodies shall rise againe but not the flesh But these are distinguished A distinction of the flesh from the bodie as the generall and the speciall kind for euerie flesh is a bodie but euerie bodie is not flesh For flesh is that whith consisteth of bloud and veines and skin and also of bones and sinews But of bodies some be airie or elementall such as Plato assigned to certeine spirits vnto our soules wherein as in a certeine chariot they should be caried and ioined to the outward bodie which is the more grosse and more earthie And those bodies which he imagined to be on this sort might not be either felt or perceiued There be also other bodies which may both be séene and felt when as yet they be no flesh as is a wall and wood which be sensible bodies and yet no flesh So as the bodie which is the generall word is drawen by the flesh into a speciall kind Which is prooued by the words of Paule vnto the Colossians Col. 1 21. who saith When ye were strangers from Christ and enimies by cogitation in euil works hath he yet now reconciled in the bodie of his flesh Col. 2 11. through death And in the same epistle With circumcision made without hands by putting off the bodie of flesh subiect to sinne This was the opinion of Origin out of the booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Ierom reporteth in his epistle against Iohn bishop of Ierusalem Origins error 63 He greatlie erred in manie things concerning this matter First he fondlie reasoneth of that séed-store of dead men remaining after death in the ashes of them that be departed For what néed is it to appoint an originall of the resurrection in the matter of our bodie The action of raising vp from the dead is all wholie in God neither are there anie powers of the bodie whereby it should spring vp againe And to note this by the waie A rule The fathers must be warilie read some of the ancient fathers must be read verie circumspectlie bicause they séeme to attribute vnto the Eucharist that which Origin hath assigned to reason and to a power ingraffed in the bodies which is not extinguished in them that be dead Of this matter did Irenaeus in his 4. Irenaeus Iustinus booke and Iustinus in his apologie vnto Antonius the emperor write and said that our bodies when they haue receiued the Eucharist Whether the Eucharist profit vnto the resurrection are no more mortall bicause that sacrament is become vnto our bodies a preseruer vnto life euerlasting If these things should properlie absolutelie be vnderstood as they séeme to be at the first sight as though they should teach that the bodie and bloud of Christ passeth into the true nourishment of bodies and so in them to be the beginning of the resurrection the opinion would be verie absurd For the verie meat of the bodie is concocted digested distributed among the parts and is also conuerted into the substance and nature of him which is nourished But the bodie of Christ being impassible cannot be changed into other bodies euen as also it cannot be buried with them Yet did those fathers trulie write so as their saiengs be fitlie vnderstood Wherefore let vs vnderstand that the faithfull in the supper of the Lord doo receiue bread and wine with the mouth of their bodie and they with their mind and spirit doo receiue the bodie bloud of Christ euen in such sort as he was giuen vpoÌ„ the crosse for our saluation and that in receiuing these things by faith we be iustified and regenerated or we be confirmed in righteousnes and spirituall birth But iustification and regeneration which be in the mind doo make the bodie it selfe capable of resurrection And in this respect we may saie that the outward elements which we receiue with our bodie are a preparatiue to the resurrection bicause they be instruments of the holie Ghost whereby he stirreth vp faith in vs which is the verie originall of resurrection 64 Herein moreouer Origin erred Corpus homogenâ—… in iudging that the bodie which he acknowledgeth in the resurrection shall be of one and the same nature so as the whole shall sée the whole shall heare and the whole shall go as though it shall not haue eies eares and féet distinct one from another Furthermore Matt. 17 2. Christ in his transfiguration when he gaue to his apostles a patterne of blessed bodies
glad that I was not there Whereby he testifieth himselfe to be so in the waie Iohn 11 15 as he was not at that time in Bethania And the angell to the intent he might shew him to be departed out of the sepulchre said vnto the women He is risen he is not here Matt. 28 6 Thus he so went from thence as he was not there present After this maner dooth Christ speake and the angell testifie So as the humane nature of Christ was comprehended in a place and was no where else But they will saie What maner of argument is taken from the power to the act When we aske the â—…estion concerning power thou answerest vs as touching the fact Herevnto saie I that that power which is not shewed to haue at anie time broke out into act is no hindrance to anie purpose Againe I returne to the first demand and I require that they will shew me by the word of God how this can be namelie that a humane bodie is without place and that it is togither in diuerse places but séeing they can not doo this let them cease to affirme and to set it foorth as a thing necessarie to be beléeued I know they will saie that it is written and affirmed by Christ as touching the wine and bread of the supper Matt. 26 26. and .28 This is my bodie and this is my bloud But these words are farre otherwise vnderstood and expounded by the wiser sort than they vnderstand them wherefore a firme and certeine argument is not taken from a place diuerslie expounded And this perhaps also they will obiect Luke 1 37. There is nothing vnpossible vnto God I knowe that so it is written howbeit that sentence must not be admitted without all exception 2. Tim. 2 13. For Paule excepted when he said that God is so true as he cannot denie himselfe And the fathers excepted manie other things And it is commonlie said in the schooles that Whatsoeuer things doo include contradiction among themselues cannot be doone by God Furthermore The Heretiks arguments from the power of God the Heretiks abused that saieng who being reprooued by the Catholiks that they affirmed absurd and vnpossible things answered that With God all things are possible Paulus Samosatenus which denied the distinction of persons and affirmed the father to be the same that is the sonne and being vrged by vs that it is vnpossible that anie should beget himselfe granted the same to be vnpossible as touching vs but that with God althings may be The place and the bodie according to the scriptures are ioined togither 66 But I retire my selfe to the scripture which acknowledgeth so great a coniunction betwéene a place and a bodie comprehended therein as the place being taken awaie it vtterlie forbiddeth the thing placed to be which reason would not be firme but altogither féeble if it were lawfull for a bodie to be without a place for it might not be prooued that it hath no being if the place be vtterlie taken awaie In Iob the seuenth chapter verse 10. when as the prophet would shew that man after death hath no being saith His place shall not knowe him that is to saie He shall not be verse 9. And in the 20. chapter it is written of the taking awaie of the wicked out of life The place shall not behold him that is to saie He shall not be verse 36. And Dauid in the 37. psalme expressed the same more plainlie saieng Yet a little while and the wicked shall not be thou shalt seeke his place and he shall not be found Thus therefore dooth the scripture speake Wherevpon Augustine whom these men with so great impudencie refuse is not to be accused when he wrote concerning bodies that If they be no where they be not at all For he did not learne that forme of speaking onelie of Aristotle or of naturall philosophie but of the phrases of the holie scripture The places also shal be in the life to come Neither is there anie reason whie these men should imagine that these saiengs belong onelie vnto this life and to the present state we be in séeing places doo also perteine vnto the euerlasting felicitie in the kingdome of God For Christ said to his disciples Iohn 14 2. Iohn 17 24. when he aduertised them of his departure I go to prepare a place for you And againe I will that where I am there my minister should be And in the Apocalypse we are taught Apoc. 14 4 that The companie of the elect doo followe the lambe whither soeuer he shall go But locall motion cannot be without place And that one bodie cannot be in manie places at one time the fathers did so well know That one bodie cannot be in manie places at once as they would not attribute that vnto angels Yea and they prooued therby that the holie Ghost is God bicause he was togither at one time in manie places which as they declare cannot agrée to anie creature And to this opinion did Basil in his tretise De spiritu sancto Didymus Cyrillus Theodoretus and manie others condescend But the scripture dooth confesse the verie same of the bodie of Christ for Peter in the Acts said Acts. 3 21. that Heauen must conteine him so long as or vntill all things be restored There is a great efficacie and a great weight of signification in the aduerbe of time Vntill or So long as For it is shewed that the bodie of Christ shall so be in heauen as in the meane time his presence shal be excluded from our places There might perhaps be other things brought but these I iudge sufficient for prouing of these properties in the bodies of them that rise againe whereof I haue hitherto treated 67 Now lastlie we must confute those arguments which were obiected at the beginning as though they should make against the resurrection of the dead First it was said that by the iudgment of Porphyrius soules for obteining of the chéefe felicitie which consisteth in the knowledge of diuine things should eschew all bodies bicause those trouble and let the mind that it cannot applie it selfe vnto heauenlie things Yea and he séemeth for this cause to haue forsaken Plato who affirmed a returne of soules to their former bodies Héere we answer that this Philosopher had respect to humane bodies not as they were instituted at the beginning but as they be now infected and corrupted And indéed so good is God as at the beginning he gaue nothing vnto men that was euill or that might hinder felicitie He sawe althings that he had made and they were verie good Gen. 1 31. And it is a ridiculous deuise I will not saie a wicked to affirme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be said as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a bodie as it were a sepulchre bicause it is as it were the sepulchre of our soules The
about with inferiour things So as the light being hindered darkenesse did result within the world And of this coniecture of theirs A similitude they bring an example of a man who being placed in the middle-earth region which is cléere with light on euerie side maketh and pitcheth himselfe a tent either of course cloth or of verie thicke lether This when he hath well closed vp the light is excluded and darknesse therewithin ariseth of it selfe By these things it plainlie appéereth that these fathers doo affirme the outwardmost part of the firmament to be most bright which is the most happie habitation of the saints The habitation of the saints doo meane that the innermost darknes was afterward chased awaie by God when as vnto the firmament he ioined vnto the celestiall spheres the sunne the planets and the fixed starres Also Augustine in his booke De ciuitate Dei against the philosophers which thought christians to dote bicause they confessed that humane bodies haue a place in heauen after the resurrection For they thought it not possible that vnto earth and other portions of the elements seats should be granted in so high parts of the world Against these I saie dooth Augustine earnestlie contend which he ought not to haue doone if he had affirmed the heauen of the blessed to be altogither without a bodie and to be found in euerie place For he might easilie haue answered We saie not that the bodies of the saints after the resurrection shall haue place in the high regions of the world but in the spirituall heauen that is euerie where But of this matter there hath béene inough spoken alreadie for it is in an other place treated of more at large Bright regions beyond the starrie circles and I now call it to remembrance to confirme the third signification of heauen which noteth that there be most bright regions beyond the starrie circles which are séene of our eies Whither Elias was caught vp 3 But of some perhaps it may be thought a rash inquisition that we haue propounded for the holie scriptures doo not define anie certeintie of the thrée significations This onelie they testifie that Elias was taken vp and that Elizaeus sawe him a little while and that he afterward beheld him no more Yea and Chrysostome in an oration which he made of Elias wrote that It is a point of wisedome to staie our selues within those termes that the scriptures teach otherwise it is not safe to wander out of them in our owne discourses And Cyprian saith Vnto what place he was taken vp God knoweth as if he should saie that it extended not to the knowledge of man But bicause manie of the ancient and latter writers haue taught somewhat of this matter and no small number are desirous to heare somwhat of these things therefore haue I entred into this treatise in disputing whereof I will not incline my selfe to coniectures and inuentions of men but will onelie make relation of those things which are brought by writers of most authoritie and as touching those things I will declare what may séeme to be iudged probable First of all we are not to doubt but that Elias 1. kin 2. 1. 3. while he was taken vp passed through the middest of this aire for euen from thence fell his cloke Furthermore thither had Elizaeus looked when he cried My father my father c. Ibidem 12. The holie historie also agréeth therevnto which sheweth that the children of the prophets foretold Elizaeus Ibidem 3. that his master should be taken awaie from his head that is Aboue his head and through the regions of the aire Which out of manie places of the scripture may be prooued to be called by the name of heauen for there in diuerse places we read Psal 8 9. The fowles of heauen while it is manifest inough that they flie not but through this lowermost part of the aire And they Gen. 11 4. which after the floud builded the most high tower would haue had the top thereof to haue reached vnto heauen that is vnto the high aire Besides this the spies which at the commandement of Moses Deut. 1 28. went into the land of Chanaan to the intent they might aduance the hight of the fortresses that were there declared that they did reach vnto heauen that is to saie they were built so high into the aire as they were inuincible It is said in like maner that Moses gaue bread from heauen Psal 78 24. bicause Manna rained vpon the Israelites certeinlie not from the celestiall spheres but from the region of this our aire Also it is said Eccl. 48 3. that Elias did shut heauen and open it when as vnder the name of heauen was signified the clouds whereby at the praiers of Elias the raine was before prohibited and afterward distilled 4 But if thou shalt demand Whether Elias remained in the aire whether the bodie of Elias remained in this airie heauen that dooth Chrysostome in the place now alledged denie speciallie by this argument For bicause that in this aire is the seat not of saints but of satan For Paule vnto the Ephesians saith Ephe. 2 2. that the diuell is the prince of the aire yea and he rather thinketh that satan did maruell excéedinglie when he perceiued Elias to be so carried vp through his regions in a chariot and with fierie horses Further what should Henoch and Elias there doo in that wildernesse seuered from the societie of the holie spirits which liued quietlie and happilie in the bosome of Abraham Moreouer it is verie likelie that God would haue the men that are so déere and acceptable vnto him to be interteined in a farre better mansion than they receiued vpon the earth which could not haue béene if they should be retained still in the aire which is turmoiled with raines with tempests with winds with haile Whether Henoch and Elias were taken vp into the starrie spheres and with sundrie discommodities But what shall we affirme as concerning the starrie spheres Shall we thinke that Henoch and Elias were receiued thither No verelie What should they doo there with their bodies Vndoutedlie they should be caught with the dailie motion frō the east to the west perpetuallie also be carried with other motions of those spheres vnlesse a man perhaps will imagine that they abide in the poles themselues which would be altogither ridiculous Neither are the seats of the blessed appointed to be in those visible heauens Ephes 4 10 for Christ is said to haue ascended aboue all heauens And he himselfe testified that where he is there he would that his ministers also should be Wherefore euen they also are carried vp aboue all heauens I knowe indéed that the Stoike philosophers iudged that the soules of all men remaine aliue after the bodies for a great space of time forsooth but not for euer and that they did thinke as Seneca
testifieth in his treatise De consolatione ad Martiam that they doo hoouer and be conuersant for a time in the aire where they should be thoroughlie cleansed and consumed whatsoeuer fowle and vnpure thing they had drawne vnto them through the vncleane contagion of their bodies and lusts and that when they be thoroughlie purified they shall be lifted vp euen vnto those spheres which are garnished with stars that they may thereby receiue most honest pleasure thorough beholding of celestiall things but yet that at the last they shall be dissolued and extinguished Againe I am not ignorant that Cicero in his booke De somno Scipionis affirmed that The soule of that excellent man Scipio was among the stars from whence he should not onelie behold celestiall things but also shuld sée the earth like a verie little point in the centre of the world should sée that men doo so greatlie busie themselues to amplifie their possession or empire in a part that is both least and lowest of all the world But these be fables and fond deuises of Ethniks And yet doo I not affirme this as though I were of the opinion that God cannot preserue human bodies either in the aire or within these visible circles of the heauens Howbeit of that which God is able to doo cannot be concluded that it is doone for he is able to doo manie things which neuerthelesse he hath decréed not to doo Whether Henoch and Elias were carried into the high seats of the blessed saints 5 Now resteth the third signification of heauen and there remaineth to be considered whether these two men when they were taken awaie from hence were carried to the high seats of the blessed saints Which séemeth not to be bicause bodies enter not in thither before they be glorified which thing the scripture hath attributed to neither of these two Christ first of all indued with immortalitie 1. Co. 15 20 Hervnto moreouer is added that Christ being raised from the dead immortalitie was first of all other attributed vnto him for he is the first fruits of the dead But when as these things were doone the sonne of GOD had not as yet taken humane flesh vpon him much lesse was he entered with his bodie into heauen And Irenaeus himselfe in his treatise against heresies attributeth so much vnto Christ in this matter as he thinketh that the soules of the christians departed doo not enter into those blessed seats before the resurrection when they shall put on their bodies anew bicause Christ also was not lifted vp thither till after the resurrection How true his iudgement was hereof I stand not to dispute but I easilie gather that it is no fit thing that these two were carried vnto the blessed places before that Christ who is the first fruits of all men had gone thither The words also of the Lord séeme to persuade this who in the Gospell of Iohn saith Iohn 3 13. No man ascendeth vp to heauen but he that hath descended from heauen euen the sonne of man which is in heauen Whereby he denieth that anie ascended into heauen before himselfe for by the verbe of ascending in that place he hath respect vnto the preterperfect tense For if it should be vnderstood in the future tense or time to come that saieng would not be true for we which beléeue in him shall ascend into heauen Neither dooth it weaken the testimonie alreadie brought if anie shall saie that Christ ascended into heauen by his owne power and strength but that Henoch and Elias were lifted vp into heauen by the power of God and not by their owne strength bicause also the bodie of Christ had not this power that he might ascend vp of himselfe that is of the nature of flesh but of the diuine nature These arguments came now vnto mind as touching the thrée significations of heauen The opinions of certeine learned men concerning the taking vp of Henoch and Elias 6 Now let vs come to recite the sundrie opinions of learned men Dauid Kimhi not the meanest interpretor of the Hebrues thinketh that In the taking vp of Elias his garments were consumed with fire except his mantle which fell from him yea and that himselfe was extinguished so that euerie one of the elements of his bodie was dissolued and returned to the element like vnto it selfe but that his spirit went into heauen vnto the societie of angels and there enioied the high felicitie Of the verie same mind Oecolampadius a man singularlie well learned séemeth to be when he expoundeth the end of the prophet Malachie And as concerning Henoch the Hebrues thinke that he died But where it is said that he was taken vp or receiued by God that commeth to passe by reason he departed before the time of nature had appointed For he liued onelie thrée hundred and thrée score yéeres when as his forefathers before the floud liued vntill eight hundred and nine hundred yéeres And they adde that he although he were well accepted with God yet that he was prone vnto sinne and that therefore God fauouring him would haue him to depart with a sharpe and vntimelie death And perhaps some would wrest vnto this purpose that which is written in the booke of Wisdome the 4. verse 11. chapter He was speedilie taken awaie that wickednes should not alter his hart But contrariwise men of our religion doo thinke that this was appointed vnto Henoch bicause he was an excellent man and that God would therefore make his end to be famous by a wonderfull taking of him awaie But if the soule so separated from the bodie ascended to the seats of the blessed doubtles it must néeds be that the bodies did penetrate the celestiall spheres séeing we affirme those seats to be aboue all the heauens But we must vnderstand that the masse and greatnes of bodies do indéed hinder bodies that they cannot passe through but spirits which be without a bodie are not hindered by them 7 Others doo saie that they were brought into a verie quiet state and to a blessed condition But if thou vrge them to define the place their mind is Earthlie paradise Looke part 1. pla 12. Art 29. that they be in earthlie paradise where Adam and his wife Eue were placed at the beginning This opinion séemeth but little to be allowed of bicause that same paradise was destroied by the floud neither is it anie more extant at this daie For the waters of the floud passed manie cubites aboue the tops of the highest hils Albeit some of the Schoole-diuines thinke that by a certeine priuiledge the waters were forbidden that they should not touch the garden of pleasures And they bring a reason that the waters of the flud were sent for the punishment of sinners but at that time there liued none in paradise but Henoch togither perhaps with some angels Wherfore they conclude that that place was not destroied by the waters And among others Scotus defendeth this
there thou art at rest in the bosome of Abraham if anie such place be now extant The bosome of Abraham Where he séemeth to doubt whether the bosome of Abraham be yet remaining after the ascension of Christ And in the same oration he saith that it is the saieng of the wise that The soules of the godlie when they be loosed from the bodie are brought vnto the sight of God The verie which thing did Cyrillus write Cyrillus in the ninth booke vpon the gospell of Iohn the 36. chapter where he saith that The soules of them that be dead dwell not vpon the earth neither yet are thrust foorth to torments as are the soules of sinners but doo escape into the hands of the heauenlie father the beginning being made by Christ Howbeit the more ancient fathers thought that the soules of the godlie should be detained in the bosome of Abraham vntill the blessed resurrection as we haue alreadie declared out of Irenaeus 11 Hilarius likewise was of the same mind Hilarius whose iudgement I will declare in few words not alonelie as touching this opinion but also of the infernall place First vpon the second psalme he affirmeth that The spirits of the wicked after death doo not wander vpon the earth but that they come either to paine or reward immediatlie after And this he prooueth by the historie of Lazarus and the rich man Luk. 16 23. bicause he was alreadie tormented in the fire while his brethren yet liued vnto whom he desired that Lazarus might be sent Further he maketh mention of the place of rewards the which he calleth The bosome of Abraham and also of the place of punishments the which he affirmeth to be in the earth inclining to the place in the Apocalypse where it is written Apoc. 5 3. that None might open the booke of them which be in heauen or which be vpon the earth and which be within the earth Whereby he noted that euen the places which be within the earth haue their inhabitants That also might be brought which is written to the Philippians Phil. 2 10. that In the name of Iesu euerie knee must bow of things I saie in heauen of things vpon the earth and of things vnder the earth Moreouer the same author vpon the 120. psalme God kéepeth the spirits of the godlie in the bosome of Abraham euen from the time of departing out of their bodies vntill the time that the kingdome of heauen be come Tertullian And Tertullian as touching either point séemeth not to haue disagréed For against Marcion in the fourth booke 274. page writeth that he dooth thinke that the infernall places are one thing and the bosome of Abraham another bicause the bosome of Abraham is higher than the infernall place Which he confirmeth by this that the rich man is said to haue lifted vp his eies in his torments Luke 16 23 when he sawe Abraham and Lazarus Whereby it appéereth that Augustine borrowed his argument out of Tertullian Furthermore in the 275. page he writeth of the bosome of Abraham The same I saie is a region although not heauenlie yet higher than the infernall place And he addeth that the same shall be giuen for a place of solace for the soules of the iust vntill the resurrection Afterward he defineth the bosome of Abraham that it is a temporall place to receiue the soules of the faithfull wherein is described the image of that which is to come Which as I suppose he therefore speaketh bicause the perfect and absolute blessednes which shall happen in our countrie after the the resurrection is there begun But in his booke De anima page 685. he saith that The infernall place and the bosome of Abraham are vnderneath the earth So as he séemeth not to agrée well with himselfe vnlesse a man will saie that his booke De anima togither with other bookes last found out are none of his works albeit they may séeme in the stile to imitate him Finallie he concludeth that The kingdome of heauen shall be opened togither with the finishing of the world that is to saie The entrance into heauen shall not be opened vntill the world be at an end By these things it appéereth that the most ancient fathers did not iudge that the soules of the godlie doo ascend vnto heauen till the resurrection be past and that the latter writers beléeued that after departing from the bodie the blessed soules doo immediatelie atteine vnto God Verelie the scriptures which are set foorth by the spirit of God incline vnto the latter writers Phil. 1 23. For Paule said I desire to be loosed from hence and to be with Christ The Lord said vnto the théefe Luke 23 43. This daie shalt thou be with me in paradise Vnto which purpose there might also be other diuine testimonies heaped togither Yet neuerthelesse The error of pope Iohn the twentie Iohn the twentieth Bishop of Rome followed the opinion of the elder fathers and thought that the soules of the blessed doo not behold the presence of God vntill the last daie of resurrection and he was so obstinate in his opinion as he would not change the same vntill he was compelled The Diuines of Paris For the Diuines of Paris vsing the helpe of Philip the king surnamed Pulcher made him to recant For this king withdrew himselfe with his whole kingdome from his obedience wherevpon the Pope recanted perhaps not from his hart Recantation of a pope Gerson but through feare least his popedome should be pulled from him Wherefore he openlie recanted and that not without sound of trumpet as Gerson testified in his sermon of the passeouer But the bosome of Abraham I meane the seats of the blessed soules and the infernall place of the wicked spirits come to the knowledge euen of the poets For they described Orcus or hell to be that wherein the wicked are tormented And they also made mention of féelds of pleasure wherein they placed the soules of iust men who should delight themselues therein with songs with doctrines and with philosophicall contemplations 12 Now it séemeth also good to examine what opinion the Hebrues be of In the holie scriptures there be manie names of infernall places whereof I will recite some that be the more notable Hebrue names of the infernall place verse 11. It is called in the Hebrue Scheol of the verbe Schaal which is To seeke or To aske bicause hell séemeth euermore to craue and neuer to be satisfied In the 16. psalme it is written Thou shalt not leaue my soule Lischeol In hell It is also called Abaddon which is Perdition In the eightie eight psalme we read Psal 88 11. Who shall declare thy mercie and thy faith or thy truth Baabaddon that is to saie In perdition Further it is named Beer Schachath of the which we read in the 55. psalme verse 24. Thou hast made them to go downe into the
in his booke De bono mortis for there in the seuenth chapter verse 32. it is said that It shall come to passe at the last daie of iudgement that the dust and the graues shall restore the bodies of the dead and that the store-houses or receptacles of soules shall render them vp and so the resurrection shall be made But those store-houses or receptacles wherein soules are kept Ambrose dooth interpret to be the manie mansions Iohn 14 2. which be in the house of the father according to the saieng of Christ and also to be those places which Christ said that he went to prepare for his apostles when he ascended vp out of this world vnto the father And when as Ambrose had there disputed against the philosophers which affirmed that the soules of iust and wise men when they depart from hence doo passe into the bodies either of bées or of nightingales that there they might delight themselues either with swéet exercise or pleasant musicke he saith that they should rather haue taught that they went vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Vnto an inuisible place prepared for the dead Whereby it appéereth that the name of infernall place is generall as well vnto the place of torments as vnto the place of rest whereas the name of that hell belongeth onelie vnto the wicked 14 But what is the cause that led the ancient fathers into error to thinke that the soules of the faithfull doo abide in the bosome of Abraham vntill the last resurrection it is vncerteine Howbeit they séeme to haue taken hold of certeine places of the scripture which they did not rightlie vnderstand For it is said in the Apocalypse Apoc. 6 9. that The soules of the slaine are vnder the altar and crie vnto God that he would once at the last reuenge the bloud of them that be slaine But they should haue considered that the altar is not the infernall place séeing in the eight chapter of the same booke it is said to be in heauen verse 3. and in the sight of God neither dooth the altar betoken anie other thing but Christ himselfe And we are taught by that vision that the spirits of the godlie euen after this life doo remaine in the kingdome of God vnder the protection of Christ Further whereas they heard in the holie scriptures that Those which depart are called sléepers 1. The. 4 13 that also haue they referred vnto the soule when as it rather belongeth vnto the bodie For that resteth like them that be asléepe neither can it trulie and properlie be said to be dead séeing it shall returne vnto life and that there is no waie to returne from verie death indéed So as it is rightlie compared to sléepers who being deteined with heauie sléepe yet are woont at the length to be wakened againe Neither must we passe it ouer that whereas it is said of the infernall place that All men euen vnto the comming of Christ should bée brought thither and that afterward the spirits at the least-wise of the damned shall there be kept still Some there be which denie that there can be anie space found so large as may hold so manie spirits or soules And they séeme that euen as they appoint heauen to be in euerie place so they would appoint the infernall places to be euerie-where Neither doo they consider that mens soules be spirits and therefore doo not occupie a place as bodies doo Indéed they be in a place but yet definitelie as I haue alreadie said before not that they fill a place with their greatnes or quantities of measure but after the resurrection when they shall be indued with bodies God will not want places wherein they shall be punished for their ill déeds either vnder the earth or aboue the earth or in the waters or in the aire These things had I to saie as touching the diuers opinions of infernall places And by the testimonie of the most ancient fathers and also of the latter poets and likewise of the Hebrues I haue prooued that there be two kinds of them whom I affirme to haue spoken probablie yet doo I not saie that they haue rightlie and soundlie vsed the places of the scriptures 15 But now Into what place Henoch and Elias are translated if I should be asked vnto what place Henoch Elias were translated I will saie that absolutelie I knowe not bicause it is not shewed vs in the holie scripture Yet to followe the reason most likelie to be true I would saie that they were brought to the place of the fathers or bosome of Abraham that there waiting for the resurrectioÌ„ of Christ they might liue togither with the blessed fathers so that afterward with him being risen againe they might be lifted vp aboue the heauens Howbeit it may be said that this priuiledge they had before others to wit that wheras the soules of the faithfull were in the bosome of Abraham without bodies they being yet aliue had place there But as for their bodies whether they were glorified that is a thing hard to be determined yet may it be said that in the verie taking vp they were changed with that kind of changing I meane which is described in the first epistle to the Corinthians namelie 1. Co. 15 53 that Corruptible did put on incorruption and mortall immortalitie The verie which shall come to passe in our taking vp 1. The. 4 15 whereof it is written to the Thessalonians euen that we shall go to méet with Christ in the aire for it is written to the Corinthians 1. Co. 15. â—1 that Indeed we shall not all die but we shall be all changed But we said that Christ is the first fruits and therefore it ought to be affirmed Christ is the first fruits that he first of all other atteined vnto rest with his bodie Vnto this may be answered that this must be vnderstood of the highest seate of the blessed wherevnto he being raised from the dead was the first that came but we speake here of the bosome of Abraham not of the highest region of the liuing Further we might saie that the holie fathers in the bosome of Abraham in that they were at rest that they were well that they reioised that they were exempted from the punishments of the damned they had all this by Christ For the vertue of his death was not onelie profitable to vs but also to the fathers which were before his comming Wherefore in the Apocalypse the 13. chapter it is rightlie said The lambe was slaine froÌ„ the beginning of the world Neither must he be heard verse 8. which in our age hath not interpreted but peruerted that place For he translated That they were fallen that they worshipped the beast whose names were not written in the beginning of the world in the booke of life of the lambe which is slaine To what end hath he inuerted the particles of this speach What
also for that it is a greater power to blot out a multitude yea an innumerable sort of sinnes by iustification than it was to spred one sinne ouer all men And this reason did Paule touch in the fift chapter of the epistle to the Romans Wherefore when it is said verse 19. All as well on the one part as on the other the spéech must be referred vnto such a generalitie as is not one and the same but which is proper to both of them Christ hath his generalitie as Adam hath his For euen as Adam hath his bodie of all the posteritie which is deriued from him so doubtlesse Christ hath his bodie of all beléeuers and iustified persons And verie well dooth the exposition which Augustine vseth agrée with this place namelie that By Christ all shall be made aliue euen as manie as come to the blessed resurrection which they shall atteine by the grace of Christ That all mens glorie in heauen shall be alike 8 The fathers when they interpret the place of Paule In 1. Cor. 14 vers 41. wherein it is said There is another glorie of the sunne and an other of the moone they expound the same as though it should concerne the diuersitie of rewards so that after the blessed resurrection some should become more excellent than others Howbeit if a man in this place weigh well the matter this is not ment which thing the conclusion brought in dooth manifestlie declare For thus Paule inferreth It is sowen in corruption it riseth againe in incorruption 1. Co. 15 43 it is sowen in dishonour it riseth againe in glorie it is sowen in infirmitie it riseth againe in power it is sowen a naturall bodie it riseth againe a spirituall bodie Where it appéereth that this diuersitie is onelie to be vnderstood betwéene the bodie which we shall put off at our death and that bodie which shall be restored in the resurrection neither is there anie thing concluded of a difference to be betwéene the bodies of the blessed The effect of that which is to be considered in this comparison is betwéene the bodie put off and the bodie restored Christ spake no otherwise than generallie concerning this matter to wit that in the euerlasting habitation Matt. 22 30 we should be like vnto angels wherein neither men shall marrie wiues nor yet women be giuen in marriage These things are not spoken of me Of the diuersitie or equalitie of rewards in the heauenlie countrie to the intent I would prooue that there is altogither equalitie in that place but I affirme that neither of both can be confirmed out of the holie scriptures Both opinions are probable neither doo I thinke it of necessitie to saluation which of these two be true Probable perchance it is that there is some difference among the saints but I doo not thinke that this can be shewed by the scriptures The which thing that it may appéere let vs sée what places they bring in The first reason Rom 2 6. 1. Cor. 5 10. Dan. 1◠3. The 2. reason First they saie Vnto euerie man shall be giuen according to his works and euerie one shall haue a reward according to his labour In Daniel it is written They which teach others shall be as the light of the firmament and they which instruct others vnto righteousnes shall shine as the starres The 3. reason They reason also by contraries Séeing there is a diuersitie in punishments the same must be granted as touching rewards Matt. 11 21. The 4. reason Iohn 14 2. The 5. reason Matt. 22 30. The 6. reason Matth. 13 8. and 25. Matth. 25. The 7. reason And that punishments are not alike they prooue by the words of Christ wherein he said that It shall be easier for the men of Tyre and Sidon than for Corasim and Bethsaida and also for the men of Sodome than for Capernaum Further it is written In the house of my Father there be manie mansions And besides this if We shall be like vnto the angels they haue sundrie orders among them Moreouer the séed being cast into the earth bringeth foorth fruit thirtie fold sixtie fold or a hundred fold And in the parable of the talents according as there be more or fewer restored vnto the Lord by his seruants the diuersitie of the gaine is recompensed with sundrie rewards And in the Apocalypse The 8. reason Apoc. 14 4. The 9. reason Matt. 5 19. Some doo followe the Lambe wheresoeuer he shall go which séemeth not to be granted vnto others He that shall obserue and teach the commandements that man shall be called great in the kingdome of heauen Againe he saith The 10. reason Matt. 20 27. The 11. reason 2. Cor. 9 6. The 12. reason The 13. reason He that desireth to be the greater among you let him be made the lest of all And in the latter epistle to the Corinthians He that soweth sparinglie shall reape sparinglie and he that soweth in blessings shall also reape of blessings All the Fathers agrée vnto this opinion And it séemeth that by this meanes is stirred vp the studie and indeuour of liuing well These and such other things they be which are woont to be brought for this part 9 Now on the other side let vs heare them Reasons for the equalitie of rewards Matt. 20 13. The 1. reason which affirme rather an equalitie in the rewards of eternall life First vnto them which laboured not alike in the vineyard a penie is giuen indifferentlie and the good man of the house withstandeth the murmurers and sheweth that he dooth iustlie neither dooth he excuse himselfe by a distinction of reward substantiall and accidentall which the aduersaries haue deuised The 2. reason Further out of the apostle Paule in an other place we heare that God shal be all in all The 3. reason 1. Co. 15 28 Matt. 13 43. And Christ speaking of the reward of iust men The iust saith he shall shine as the sunne in the sight of God But no greater light there is than that wherewith the sunne is indued And no man except he be iust shall enter into the kingdome of heauen Wherefore all shall haue the light of the sunne that is the high glorie alike The 4. reason Matt. 22 30 And againe Christ disputing with the Saduces as touching the resurrection said that we shal be like to the angels neither dooth he procéed anie further to appoint sundrie diuersities Furthermore The 5. reason wheras there be sundrie differences of the saints in this life that happeneth by reason of the flesh which they carrie about with them wherevnto according as some be more or lesse addicted they profit more or lesse in regeneration But in the kingdome of heauen when all blemishes of the flesh shal be excluded we shal be perfect neither will there be cause whie one man should be let more than an other from perception of the present good
in manie places at one verie time in such sort as it can be rid of quantitie and circumscription which is proper necessarie to a humane bodie Wherefore if by Presence anie vnderstand the handfasting of our faith whereby wee our selues ascend into heauen and both the minde and the spirite imbrace Christ in his maiestie and glorie to him will I easilie assent But I vtterlie renounce their opinion which contend that the bodie is included and couered in the bread and wine and affirme it to bee vnder the shewes of these things and that they should therein worship and honour him and brieflie to haue it erected for an Idol This is the head and fountaine of all the variance herein chieflie standeth the state of all the present controuersie concerning the which if wee doe not well and syncerelie and plainelie determine the aduersaries will alwaies haue somewhat whereby they maie with some maner of shewe tolerablie paint out mayntaine and with sophistical arguments defend their superstitions and Idolatries which they obtrude vnto the Church And to comprehend the whole in fewe wordes these two things doe I earnestly affirme The one that this Sacrament of the diuine supper without vse is nothing And how true this is the other sacraments do giue a Testimonie The other is that euen while we vse the same we take hold of the bodie of Christ and of his bloud by faith onelie And they which teach otherwise speake that which them selues vnderstande not neyther are they vnderstoode of others and they cast themselues of their owne accord into such obscurities and labirinthes when as the Scriptures constrayne them not thereunto And this is the ground strength and foundation of the opinion which I haue declared to wit that it is proper and onely belonging to the diuine nature to be euerywhere by substance and to replenish all things and on the otherside this is the state and condition of the humane nature that it is contayned in a place definite and within measures and spaces and can not disperse it selfe vnto many or vnto all places at one and the selfe same time This doeth the sense testifie so to bee mans reason confirmeth it and no diuine Scripture doeth euer prooue it to be doone otherwise This haue the fathers in manie places declared And this if it shall be inuerted and otherwise taught as of many it is there cannot any commoditie arise thereby but that we haue the very same already whyle we sticke to our opinion euen the very same which wee haue nowe expressed They therefore which crie out against mee that I teache that the Supper of the Lord is had without Christ that is to wit without his body and bloud let them take this for an aunswere that if they meane the presence of the bodie of Christ to be an apprehending of him by faith which is offered vnto vs vnder the signification of words and signes and is giuen by the benefite of the Lord that presence as I haue saide I gladlie and willingly admit For euen as a light a colour a sound and such like things although they be distant from a place yet are they sayde to be present to the senses while they perceiue those things so according to this signification of presence maie the bodie of Christ be saide to be present because we take holde thereof by faith And if the matter shal be discerned with a right and sound iudgement after such a manner as hath beene declared it shall be said that the bodie of Christ is a great deale more present to them which beleeue than those qualities which are distant by place and neuerthelesse receiued by the senses are saide to be present For the imbracing by faith is more assured much more firmely do we cleaue vnto the things which are beleeued than the sense or reason doth to those things which they comprehend by their naturall power And as touching this presence of the bodie of Christ I might seeme now manifestlie enough to haue expressed that which I doe holde vnlesse ye would perhappes maruell whie in the questions of these disputations I haue vsed the words Reallie Substantially Corporally and Carnally since they be forayne words and are altogether strange from the phrase of the holie scripture Euen the selfe same haue I also thought and for my part if I had beene suffered to speake mine owne will I should vtterlie haue abstained from these words as being strange yea and therwithal barbarous ambiguous Howbeit partly the vse receiued in the schooles and partlie the importunitie of the aduersaries hath driuē me hereunto who to the intent they might the more certainlie as they thought hinder me and bring me in the greater discredit with the common people and with the vnlearneder sort of Popish Priestes as though I did vtterly ouerthrowe the Sacrament of the Eucharist both they themselues vnder these grosse sort of words earnestlie affirmed the presence of the body of Christ vnder the shewes as they say of bread and wine and contrariwise published by all meanes they coulde that I did most hereticallie denie the same Here otherwhile they which were present by chaunce and fauoured my doctrine and opinion tooke vpon them the defence thereof and because the conflict betweene vs and our aduersaries happened oftentimes to arise euen for these wordes they instantly required mee that I would once perfectly and most plainly shew my opinion what is to bee determined as touching the presence of the bodie of Christ according to the significations of these wordes And hereupon doubtlesse it happened that I sometimes vsed these aduerbs in the Schooles These floorishes haue for their first authors the schoole Diuines For vnto them these wordes although they be barbarous haue seemed fit and most commodious for the expressing of things more significantly Howbeit least wee stand here in a doubt it shall bee verie good to declare how I vnderstand these things When I denie that the bodie of Christ is present Really Substantially Corporally and Carnally it must not thereof be inferred that wee eate the body of Christ fainedly falsely or phantastically For if by these wordes they vnderstand the trueth of the thing I will not denie but that the body of Christ is truely receiued of vs. For that which we comprehend by faith must not be accounted false nor fained nor counterfeit nor phantasticall otherwise the death and resurrection of Christ which wee beleeue since they be past and are not now present should be fained and phantasticall and the Fathers in olde time which receaued Christ and had the selfe same meate and spirituall drinke that wee haue since they might not haue his body and bloud which they did eate and drinke by faith Really and Corporally present with then for the sonne of God had not as yet taken them vpon him should be said to haue had these things fainedly phantastically and counterfeitly which would be most absurde forsomuch as faith is nothing else but
to ad articles when they will make the spéeche verie proper and significant To these things they adde Christ promised to his Apostles Mat. 24. 2◠I wil be with you vntil the end of the world which must not onelie be vnderstood as touching the diuinitie because this also they knewe well ynough but insomuch as they were sadde for his corporal departure he putteth them in comfort that hee would also be with them in bodie Furthermore if transubstantiation should be taken away and bread remaine seeing that cannot be the bodie of Christ there wil be left onelie a signification and then the newe sacraments should not haue any thing which would not be found in the olde sacraments For those also did signifie Christ yea rather if thou haue respect to the outwarde shewe they did more expresse him than bread and wine For there brute beastes were slaine and their bloudshed which in bread and wine happeneth not And it séemeth a maruell vnto them that séeing Christ promised in Peter Luk. 22. 3◠that the faith of the Church should not faile and that the same is the most deare spowse of Christ howe it happeneth that he hath so long forsaken it in this idolatrie and hath not shewed the trueth of the thing against so great an abuse They argue also that if the substance of bread and wine being preserued the trueth of things cannot be present as it is concluded nothing shall bee had more in the sacrament than in common meates and bankets For there also the faithfull will vnderstand a signification of bread and wine and so the dignitie of sacraments shall perish Lastly they say that the word of God must still retaine his power and force which remaineth not if transubstantiation be taken away Ambrose Ambrose in his Treatise De Sacramentis saieth that by the operation of the word of God the breade and wine remain as they be and yet be changed into an other thing Which words Algerius a late writer in the first book which he made of this sacrament the 7. Chapter expoundeth that breade and wine remaine as touching the accidents but are changed into an other or into a better thing as touching the substance 6 But now let vs sée by what arguments on the other part this opinion is ouerthrowen Arguments against transubstantiation First the holy scripture teacheth that there is bread therefore it is not true that the substance thereof is conuerted into an other thing 1. Co. 11. 23 The Euangelists say that Christ tooke bread Paul named bread 5. times 1. Co. 10. 16 brake it and gaue it to his disciples And Paul fiue times made mention of bread Is not the bread which we breake the participation of the bodie of Christ Ib. ver 17. And We bee all one bread and one bodie which doe participate of one bread 1. Co. 11. 25 Also Howe often soeuer ye eate of this bread yee shall shew the Lordes death vntill his comming Ib. ver 27. Againe Whosoeuer shall eate this bread and drinke this cup vnworthilie shall be guiltie of the body and bloud of the Lord. Verse 28. Lastly Let a man try himselfe and so let him eate of that bread and drinke of that cup. These thinges séeing they be plaine and manifest therefore if an Angell from heauen shall preach otherwise let him be accursed Acts. 2. 46. To breake bread an Hebrewe phrase of spéeche Verily I might alledge that which is oftentimes saide as touching the breaking of bread but because I sée that it may be otherwise vnderstood as though it should be spoken of the vncleane and common meate Esa 58. 7. as in Esai the 58. Chapter Breake thy bread vnto him that is hungry And Ieremy in his Lamentations the 4. Verse 4. Chapter The little children desired their bread and there was no man that would breake vnto them therefore I omit it and will bring nothing but that which is firme And nowe séeing the places before cited be very plaine they ought simply to be taken An obiectiō But some cauill that it is called bread by reason of the natures which be conuerted and to speake after their manner this name is giuen of the end from which they haue their nature and they bring the lyke places Exod. 7. 12. When a serpent was made of the rod of Aaron it deuoured the serpentes of the Sorcerers which they also made of their rods It is said that the rod of Aaron deuoured the serpents of the Sorcerers Gen. 3. 19. Iob. 4. 19. Further in the holy Scriptures man is sundry times called earth because his body was made thereof Woman also was by Adam called bone of his bones Gen. 2. 23. and flesh of his flesh because she was framed thereof by God An answer But these thinges are vainely obiected because in the holy scriptures there is plaine mention made of these changes So then the necessitie of the historie words driue vs vnto these figures and therefore we admit thē Let these men in lyke manner shew vnto vs in the holy scriptures that this change was made namely of bread and wine into the body and bloud of Christ and we will also graunt them these figures to wit that the bread should not be called the same which it is now but which it was before And thereunto belōgeth that which they say If a man would giue me wine which straight way would turne to vineger and I hauing that vineger in a potte I might fitly say This is thy wine not that it is then wine but because it was wine before But here the sense iudgeth of changing the wine into vineger which happeneth not in the Eucharist whereas neither the sense nor reason nor yet the holy Scripture driueth vs to confesse such a changing as the other is 7 They obiect a place out of Iohn in the second Chapt. Iohn 2. 9. An obiectiō When the gouernour of the feast had tasted the water which was made wine wherby they will shew that the wine newly brought foorth by the miracle of Christ dooth still retaine the name of water But Christ said not simply Water but An answer◠Water which was made wine But this declaration shall they not finde in the holy Scriptures that bread is said to be turned into the body of Christ They flye also sometimes to the 6. An other obiection Chapter of Iohn so as they say that the Apostle calleth bread in this place not bread that is of wheat or common bread but the body of the Lord which in the 6. Verse 51. Chapter of Iohn is called bread where Christ said I am the bread of lyfe An answer But against them maketh that which Paul saith 1. Cor. 10. 6 The bread which we breake is it not the Communion of the body of Christ because it cannot agrée with the body of Christ that it should
the comming of Christ was promised vnder oblations of lykenesses In the passion of Christ it was giuen according to the trueth it selfe after the ascension of Christ it is celebrated by a sacrament of remembraunce The same father in the 26. Treatise vppon Iohn Those Sacramentes were in signes differing from ours but in the matter which is signifyed they be equall Straightway he saith therefore there was the selfe same meate and the selfe same drinke howbeit to them that vnderstoode and beléeued but to them which vnderstood it not it was but onely Manna and the other but onely water but to him that beléeued it was the selfe same thing that it is now For then Christ was to come now he is come was to come and is come be diuers words but one and the same Christ And Bertramus among the later men thus writeth But that our fathers did eate the selfe same spirituall meate 1. Cor. 15. 3 and drinke the selfe same spirituall drinke Saint Paul affirmeth Perhaps thou demaundest which selfe same Euen the very same which at this day the faithfull people doe eate and drinke in the Church For we must not thinke that there is a difference séeing that he is one the very same Christ which with his flesh fedde the people and with his bloud gaue them drinke when they were in the desert in the clowd and were baptised in the sea and which now in the Church féedeth and giueth drinke vnto the beléeuing people with the bread of his body and water of his bloud And straightway againe the same father A maruell doubtlesse incomprehensible and inestimable he had not as yet taken the manhood vppon him he had not as yet tasted of death for the saluation of the world he had not as yet redéemed vs with his bloud and yet euen now our fathers in the desert did eate his body drinke his bloud by a spirituall foode and an inuisible drinke as the Apostle beareth witnesse saying The selfe same spirituall meate And againe For euen he also which by his omnipotent power in the Church spiritually conuerteth the bread and wine into the flesh of his owne body and into the water of his owne bloud euen he then inuisibly wrought the Manna which was giuen from heauen to be his owne body and the water which was powred from heauen to be his owne bloud 10 We sée moreouer in the sacrament of Baptisme that the holy Ghost and remission of sinnes is giuen yet doe we not saie that these things lie hidden in the waters yea and we put on Christ Gal. 3. 27. yet doeth not any man say that water is transubstantiated Christ they say is after one sort in the Eucharist An obiection and after another sort in Baptisme As touching the manner An answere I confesse that in Baptisme Christ is giuen as a mediatour Howe Christ is giuen in Baptisme and in the Eucharist as a reconciler and to speake more properly as a regeneratour but in this he is distributed vnto vs as a meate and nourishment Furthermore with this their Transubstantiation they come néere vnto a figure of the Marcionits for they say It séemes to bée bread and is not The error of the Marcionites The verie which thing Marcion affirmed of the flesh and bodie of Christ that it was not true flesh Christ is no iugler but that it onelie appeareth to be flesh Christ is no iugler neither doeth he delude our senses but by the senses he prooued the Resurrection Feele saieth he and see Luk. 24. 39. for a spirit hath no flesh and bones The Apostles might haue said we feele we sée it appeareth to be flesh and bodie but it is not and in vaine had that proofe bin whereby Christ prooued that he was not a phantasticall bodie but that he had a true bodie And that he had receiued his owne proper bodie and not an other he shewed by the wounds of the nailes Ib. ver 40. and by the gap that was in his side Which Argument of his if place should be giuen to these iugling knacks it would be of no force Yea and the Fathers argue from the properties and accidentes of mans nature to wit that Christ was verie man because he hungred slept woondred and sorrowed and wept and suffered which Arguments are of none effect if by these accidentes the substance be not truely shewed so as it shoulde not be lawfull to saie it is of the selfe same fashion it hath the same taste the same colour which bread is woont to haue therefore it is verie bread For Heretickes will confesse that Christ hungred slept woondred wept suffered but when thou shalt thereof inferre therefore he was verie man they wil denie the consequence For they will say that these properties might haue place in Christ although the substance of them namely the nature of man be not present They say as touching the Argument of Marcion An obiection that it may be he tooke the occasion of his errour out of the Gospell where it is written of Christ that he walked drie foote vpon the water that he was lifted vp into heauen Mat. 14. 25. Acts. 1. 9. Luk. 4. 30. and that hee escaped out of the handes of the Iewes so as they sawe him not and yet that these things ought not to bée taken out of the Gospell by reason of the daunger of the Marcionits An answere Whereunto we answere that in the Gospels it is described that Christ once or twise did these myracles but ye appoint that these things be perpetuall And that which is in the Scriptures wee our selues haue not feigned therefore wée ought not to be accused of giuing occasion Howbeit in those things which we haue deuised which we doe expound and teach as doctrine without the expresse word of God we must beware least we set open a windowe to Heretikes The nature of a sacrament 11 Furthermore the nature of a sacrament is corrupted of which Augustine vpon Iohn saieth The woorde commeth vnto the element and it is made a sacrament The nature thereof is that it should be made of these two things but as these men appoint the elements that is the bread and wine are taken awaie And then Augustine ought not to haue said The worde commeth vnto the element What analogie there is of the signes to the things in this sacrament but It taketh awaie the element And while they remooue the natures of the elements the proportion of the significatiō perisheth Wherefore the bread signifieth the bodie of Christ because it nourisheth strēgtheneth and sustaineth which we cannot attribute vnto accidents It is also a signification of many graines gathered in one which representeth the mysticall bodie and that cannot be attributed vnto accidents Wherfore Paul said 1. Co. 10. 17 We that are manie are one bread and one bodie because we are partakers of one bread Tit. 3.
is said This is my bodie The Bishop of Rochester saieth in these propositions that when any thing is changed into an other thing it is not absurde that that which was before shoulde bee shewed And so he admitteth that in This is my bodie should be shewed the bread which was before and is chaunged into the bodie of Christ whyle those wordes be spoken But then saie I the proposition is not well framed For it should haue bin said This is made my bodie or This is turned into my bodie otherwise being said This is my bodie the spéech is vnproper 14 They which say that the body of Christ is really ioyned with the signes the natures I meane of bread and wine being preserued doe thus argue against Transubstantiation What dignitie or priuiledge haue Accidentes that they can be ioyned with the body of Christ which ought to be denyed to the substance and nature of bread And if the Accidentes can remaine why shall not also the substance of bread be retained Yea rather many of the fathers suppose that this may be doone And thence they take a similitude that the humane and diuine natures in Christ doe verily remaine and so remaine as one passeth not into another whose opinions we will bring in when time shall serue They fall also into an other absurditie for while they breake the Sacrament What is broken in the sacrament we demaund of them what they break there Here they stagger and some haue said as testifyeth the maister of the sentences in the 4. booke that the essence or substance of the body of Christ is broken but this opinion is by him confuted because the body of Christ is immortall and therefore it is not subiect to these things and to new chaunces There were others which said that the same is no true breaking but that it onely appeareth to be and so séemeth vnto our senses And this is also reiected least we should establish here a perpetuall illusion At length they say that they be accidents which be broken And when as they after a sort appoint a Mathematicall quantitie that is a quantitie separated from matter which if it be diuided it is onely doone by the power of the minde and by the promptnesse of the vnderstanding These men also diuide in very déede so as the partes diuided may most manifestly be séene In Ieremy we reade Iere. 11. â—9 Let vs cast wood vppon his bread which place is cited by Tertullian and Lactantius and they interpret that this was spoken of putting the wood of the crosse into the body of Christ and they will that mention was made of bread because through bread Christ was to giue himselfe vnto vs. And that which the Prophet speaketh The Transubstantiators take away the figure of the old Testament they will haue to be a figure of the bread of the Sacrament which séeing these men take away and onely leaue a figure vnto vs they affirme a figure of a figure so as no sound thing remaineth The very which may be gathered by that which is oftentimes alledged by the fathers as concerning Melchizedeck Gen. 14. 18 who brought the bread and the wine the figure whereof is not by these men obserued when they remooue away the bread and the wine And the selfe same thing followeth as touching the Shewbread 15 Againe we will bring a reason taken froÌ„ baptisme A little before we argued from thence that for the trueth of that Sacrament it was not requisite that water should be transubstantiated now we reason from the men themselues which be baptised The change of vs in Baptisme of whom the Scripture plainely saith that they lay away the olde man and are againe begotten and yet is there no Transubstantiation imagined in them neuerthelesse generation is described to be a motion whereby a new substance is gotten Iohn 3. 5. Wherefore it is no maruell that Nichodemus tooke offence at the wordes of the Lord wherein it was shewed him that he should be borne againe For while he thought with himselfe that a new generation was preached vnto man already brought foorth and well in yeares he stood in a doubt But and if we interpret that generation to be new and the natiuitie to be spiritual why doe we not vouchsafe to doe the same in the Eucharist And why doe we not transferre all thinges vnto spirituall eating I gladly ioyne together these two Sacramentes Baptisme and the Eucharist because Paul in the 1. Verse 13. Epistle to the Corinthians the 12. Chap. knitteth them together How Paul knitteth together the two Sacraments when he saith All wee by one spirit are baptised into one body and haue bin all made to drinke with one spirit Neither is it of any force if thou shalt say that we be baptised into one body to wit the mysticall body because from the mysticall body Christ is not absent séeing he is the head thereof And else where Paul most plainely saith Gal. 3. 27. that We in baptisme put on Christ We see moreouer that the holy writers bring out of the 6. Chapter of Iohn many thinges as touching the Sacrament of the Eucharist Yea rather there is none of the fathers which in the interpreting of that chapter writeth not pleÌ„tifully of the Eucharist Whereupon we conclude a reason after this manner Whether the words in the 5. of Iohn belong to the Eucharist The thinges which be there spoken either serue vnto this sacrament or they serue not if they belong not vnto this what néede is there to rite them or by those places to dispute of the Eucharist But if they haue respect vnto this séeing there is onely a spirituall eating that is by faith whereby is receaued the true body and bloud of Christ what néede is there to bring in an other new receauing and to imagin a carnal eating whereby the same thing should be receaued againe For if we graunt that there commeth some godly and faithfull man then these men shall be constrained to admit that twise he dooth receaue the body of Christ First by a spirituall eating through faith afterward by their carnall eating which they haue neuer prooued And thus thou séest that these men doe stop vp their owne way so as they cannot truely cite those testimonies which are vppon the 6. Chapter of Iohn And while they affirme TransubstaÌ„tiation they are found to be in the same error that the Capernaites were The error of the Capernaâ—…s Euen they also reuolued in their mind I know not what corporal eating of the flesh of Christ from which cogitation Christ straight way reuoked them when he said Ioh. 6. ver 36. that his wordes were spirit and life and that the flesh profiteth nothing And he obiected vnto them the memory of his ascension into heauen saying Verse 62. What if ye see the sonne of man ascend into heauen where he was at the first But these men say
An obiection that they are not of the same minde that the Capernaites were for say they they thought that the flesh of Christ should be cut into péeces and should be torne with the téeth and therefore they haue vtterly mislyked thereof but as touching the speciall imagination of the Capernaites An answere what soeuer it was they know not but very lyke it is that they thought carnally therefore they were troubled with the mention made of ascending into heauen Why doe not these men teach themselues thereby who are bound to say that they eate Christ both carnally and corporally What differēce is there whether thou receaue him by partes or if thou swallow him all at once 16 Hereunto it serueth that Christ said vnto his Apostles about the ende of his life Iohn 14. and after Christ at his death saide he would leaue the world that he would leaue the world and would depart from them which should not bée true if he were with vs by transubstantiation as these men would They haue vsed to aunswere that Christ left the world as touching mortall conditions and as touching familiaritie and bodilie conuersation These indéede are subtile shifts but they serue not to the purpose For when Christ spake these wordes Ioh. 16. 29. Philip aunswered Beholde nowe thou speakest plainelie and without parables Howbeit if it were so to be vnderstood the spéech had béene obscure and like a parable Further if Christ remaine with vs so corporallie in the Eucharist he might by the same reason remaine both in our heartes also in our selues Therefore hee might still after his ascension rule the Church by his owne selfe and bee present with his Apostles The holie Ghost is Christs Vicar But he saieth that hee would leaue a vicar in his stead namelie the holie Ghost who had not béene necessarie if whole Christ as touching diuinitie humanitie as these men will were present For séeing the flesh and bodie of him is by participation in eache one of vs according to their doctrine and that his godhead is present hee might deale by his owne selfe without the holie Ghost to be the prompter Marie the mother of the Lord the most blessed virgin when shee had heard of the Angel Luke 1. 34. that the word of GOD should take flesh vpon him and that she was chosen to conceiue bring foorth the sonne of God she iudged these to be strange and woonderful things and demaunded howe these things should be so forth But this translation of the bread into the bodie of Christ séeing it is no lesse matter than is that mysterie of his incarnation and natiuitie of the Virgin it is a woonder that in the holy scriptures there is founde neither admiration nor question demaunded of that matter and that in none of the writings of the Euangelists or Apostles If Transubstantiation were true there would be some admiration therof in the scriptures as was of the mysterie of the incarnation Verse 52. this beliefe of Transubstantiation is commēded vnto vs being a thing of so great importance Neither doe we hearken vnto some that say in the 6. Chapter of Iohn there went a question before because the answere that was there giuen of spirituall eating they wil now transferre vnto this sacramentall eating which neuerthelesse they assigne to be another than that was For vs therefore doeth that question and answere serue but it nothing at all profiteth these men who faine another eating differing from that spirituall eating to wit this eating which wee nowe haue in hand 17 Other inconueniences and absurdities doe follow the faining of these things For Christ said Ioh. 12. 26. Ioh. 14. 2. I will that where I am there also my minister should be and he spake the same often times to his Apostles Apoc. 14. 4 And in the Apocalips wee reade of certaine Martyrs They follow him wheresoeuer he shall goe Whereupon woulde be concluded that in the Eucharist not onely shoulde be affirmed Transubstantiation into the bodie of Christ but into all the Saints Which if it displease them let them leaue Christ in heauen with his saints otherwise they shal follow him together for companie But they say Concomitantia We suffer him also to be in heauen visible and in his Maiestie and glorie but yet herein the sacrament wee affirme him to be inuisible and those things which be obiected as touching the fellowship of the Saints and Martyrs they be true as touching Christ according as he is visible in heauen in his glorie and Maiestie This answere leaneth vppon a false grounde for it admitteth that one and the same bodie of Christ is in many places at once which the fathers denie It admitteth that Christ is with vs as touching his bodie and flesh whereas he said that as touching these things Ioh. 14. 16 he woulde send another in his place namely the holy Ghost Neither can they auoide it that Christ had two bodies séeing in the supper when he had taken bread into his hands Howe Christe with his bodie could beare his owne bodie if it had bin trāsubstantiated into his bodie yet he himselfe had borne his owne bodie with his bodie and it should bée necessarie to graunt both the bodie bearing and the bodie borne to be both one when as neuerthelesse one and the same agent and pacient in respect of one and the selfe same thing in one verie time cannot be Manifest absurdities And thus we sée into what absurdities they cast themselues An obiectiō They are woont to bring Augustine vpon the Psalmes who said that Christ bare himselfe in his owne handes An answere But if the place which is written vppon the 73. Psalme be considered that he After a sort bare himselfe in his owne handes that also doe we graunt because he bare in his owne handes the sacrament of his owne body and not properly and really his owne body Adde that because Christ communicated with his Apostles it followeth that he did eate his owne selfe But they haue béene accustomed to answere that these things be exercises of our faith But we replie that we haue sentences of the scripture in which our faith may exercise it selfe farre otherwise than in these which men haue deuised True exercises of our fayth We beléeue that the sonne of God is incarnate of the virgin that he was borne that he died for vs that he was raised vp from the dead and that he was taken vp into heauen and many of these kinde of things wherein our faith doth aboundantly ynough exercise it selfe And séeing the sense toucheth not the reason vnderstandeth not nor experience teacheth this Transubstantiation how shall it be knowē I know thou wilt say by faith but if we are to deale by faith that without the worde of God can not be had and thereof ye be vtterly destitute 18 Furthermore séeing Christ made this sacrament of two parts
they which receiue the Sacrament be transubstantiated And the same Father in the same fourth booke de Sacramentis the fourth chapter This we adde moreouer How can it be that which is bread should by consecration be the body of Christ And straight way If there be so great a strength in the worde of the Lorde as things should begin to be which were not how much rather is the worde so effectuous that the things which were may remaine and yet be changed into an other thing Ierome vpon Matthew saith plainly Chrysost that in breade and wine are represented the body and bloud of the Lord. Chrysostome vpon the later Epistle vnto the Corinthians saith that not alonely that which is set before vs vpon the table is the body of Christ but also the poore people vnto whom we are bound to do good bicause euen he that saith This is my body said also by his word that he receiueth almes and is néedie in the poore In his eleuenth homily vpon Matthew in his worke which is called vnperfect he saith that in the holy vessels there is not the body of Christ and the bloud of Christ but a mysterie of the body and bloud of Christ Also vpon the twelfth chapter of the seconde Epistle to the Corinthians the 27. homilie Euen as Christ both in the breade and in the cup said Do this in the remembrance of me The same father vpon the 22. psalme vpon these wordes Thou hast prepared a table in my sight As it is shewed vnto vs that there is euery day in the sacrament breade and wine according to the order of Melchisedech vnto thē similitude of the body and blood of Christ Emisenus whom they cite de Consecratione distinct Emisenus 2. And he séemeth to put a change of the signes euen the selfesame man maketh mention of our changing into Christ Augustine 26 Augustine hath many testimonies of this matter vpon the 82. psalme This that ye sée ye shal not eate neither shall ye drinke this bloud which they wil powre out it is a mysterie that I speake vnto you which if it be spiritually vnderstood it wil quicken you De Trinitate the thirde booke and tenth chapter The breade for this purpose made is eaten vp in receiuing of the sacrament Neither is there any cause why the Bishop of Rochester should go about to draw this saying vnto the Shewbreade for we haue shewed elsewhere by diuers arguments that his interpretation is not right First bicause if thou follow the plaine sense and that sense which at the first view offereth it selfe vnto thée and which the wordes make shew of thou shalt manifestly perceiue that the spéech is of the Eucharist And Erasmus in the books of Augustine which he mended wrote in the margēt Eucharist Further a litle after in the same chapter while he treateth of the same thing he maketh so euident mention of the Eucharist as euen the aduersarie cannot deny it And of the same Eucharist he had written before in the fourth chapter of that booke when he began the same treatise Adde herewithall that expresly in these wordes which we haue in hande it is plainly called a sacrament which if he had meant that it should be vnderstoode in common it had béene no lesse agréeable vnto those things that he had reckened before namelie vnto the brasen serpent and to the stone erected by Iacob than vnto the Shewbreade But in those wordes he expressed not this worde Sacrament which afterward that we may vnderstande hee speaketh of the Eucharist hee would not suppresse Lastly he saith The breade made for this purpose is eaten vp in the sacrament which agréeth not with the Shewbreade for that was not made to this ende that it should be eaten but that they béeing set vpon the table should remaine before the Lord wherfore they be called in the Hebrew Panim Afterward it came to passe that without regarde or by hap they were eaten least happily it shold putrifie before the Lord. For therefore it was changed euery wéeke And when it had béen once dedicated vnto God he would haue this honor to be giuen vnto it that it should be eaten of the Priests But the breade of our Eucharist was verily made to this purpose that in receauing of the sacrament it should be eaten And vnto the arguments already said I ad one more strong than the rest For Augustine saith in the present tence It is eaten and not It was eaten which it behooued to haue béen if he had spoken of a figure and ceremonie of the olde testament De Fide ad Petrum the 19. chapter he calleth it a sacrament of breade and wine As touching the memory and death of Christ he aboundantly instructed the same Peter in the faith but of this transubstantiatiō which these men so greatly vrge at this day he speaketh not one worde Against Faustus in the 20. booke the 21. chapter he saith that the flesh and bloud of Christ was promised to vs in the olde testament vnder the similitude of sacrificed beasts vpon the crosse it was giuē in very déede but he saith that in the sacrament it was celebrated by a memoriall And in the 21. booke De Ciuitate dei the 25. chapter he plainely affirmeth that the wicked doe not eate the matter of the sacrament that is the bodie of Christ For he is not to be accompted saith he to eate the bodie of Christ which is not in the bodie of Christ And he in whom Christ abideth not neither doeth he abide in Christ And the like wordes he hath in the 20. treatise vpō Iohn but in the 30. treatise he saith that the body of Christ is in some certaine place in heauen but that his truth is euery where spread which he therfore speaketh bicause truth is spirituall and is alwaies present with the faithfull And communicants wheresoeuer they be do confesse Christ and beléeue that he had a true body no feined body as the heretikes thought 27 Against Adamantus the Maniche the 12. Chapter he writeth The Lord doubted not to say This is my bodie when as yet he gaue a signe of his bodie Neither maketh it any matter if thou say he gaue both the signe and the thing signified for Augustine had not respect vnto this but he would shew that the saying is figuratiue and like vnto another which he alleageth out of Deuteronomie The bloud is the life Deu. 12. 23. Therefore he said the Lord doubted not because in tropes or figures we dare doe something In his 3. Booke of Christian doctrine the 16. Chapter he shewed that it was a figuratiue kinde of spéeche which wee haue in the 6. of Iohn Verse 35. to wit Vnlesse yee shall eate the flesh of the sonne of man c. because a wicked thing séemeth to be commanded For it is more haynous to eate the flesh of man than to kil him and to drinke bloud than to shed
of Iayes Againe the same father vppon Matthew the 26. Chapter Homilie 83. They were about to iourney frō Egypt into Palestina and therefore they did weare the habit of a traueler thou from the earth must ascend into heauen And in the 3. booke De Sacerdotio Doost thou thinke to dwell among mortal men and to stay and be in the earth And doost thou not rather thinke that thou shalt foorthwith be translated into heauen And in casting away all cogitation of the flesh doest thou not with a single heart and pure minde consider those things that be in heauē 73 Augustine vnto Boniface hath all these things after the same order and sense The time of Easter being at hand hee saith As this or the next day saue one Christ dyed and on the Sonday This day Christ rose againe Baptisme is faith and the Sacrament of the bodie of Christ is the bodie of Christ And wee sée that in all the sayings which we haue reckoned The thing absent is really spoken of the thing present Acts. 9. 4. that which is absent is really pronounced of that which is present The same Father vpon the 54. Psalme The head was in heauen and he saide Why doest thou persecute mée Wee are with him in heauen by hope he is with vs in the earth by loue And in the 119. Epistle to Ianuarius Wherefore to that persecutor whom with his voyce he slue and translating him into his bodie after a sort hath eaten he sounded frō heauen Saul Saul why persecutest thou mee Vpon Iohn the 30. Treatise and we haue it in the Title de Consecratione distinction the 2. yet the first in déede The Lord is aboue but here also is the truth of the Lord For the Lords body wherin he rose againe ought to be in one place his trueth is euerywhere spread Also vpon Iohn the 50. Treatise For according to his Maiestie according to his prouidence according to this vnspeakeable inuisible grace is fulfilled that which was spokē by him Behold I wil bee with you vntill the ende of the world Mat. 28. 20 But according to the flesh which the word tooke vpon it according to that which was borne of the Virgin according to that which was taken holde of by the Iewes which was fastened to the trée which was taken downe from the crosse which was wrapped in cloathes which was buried in the sepulchre which was made manifest in the resurrection Ye shall not alwaies haue mee with you Mat. 26. 11. Wherefore after he had béene conuersant as touching his bodilie presence fourtie daies with his Disciples they leading him foorth while they saw him but not followed him he ascended into heauen and is not here for there he sitteth at the right hand of his Father and is héere for he departed not with the presence of his Maiestie we haue Christ alwaies As touching the presence of the flesh it was rightlie saide vnto the Disciples Mat. 26. 11 Me ye shal not haue alwaies For the Church had him but a fewe daies as touching the presence of the flesh Nowe it houldeth him by faith it séeth him not with the eyes And the same Father vpon the Epistle of Iohn at the end Wherefore our Lord Iesus Christ did for this cause ascend into heauen on the fortie daie hee in this respect commended his bodie because it was to be left on the earth in his members for that he sawe that many would honor him for that he ascended into heauen and perceaued that their honoring is vnprofitable if they tread downe his members vppon the earth And that none might be deceaued nor when he should woorship the head in heauen should oppresse the séete vppon the earth he tould them where his members should be For when he was about to ascend he spake the last wordes after these wordes he spake no more vppon the earth The head being about to ascend into heauen commended his members vppon the earth and so departed Thou shalt not now finde Christ to speake vppon the earth Thou findest him to speake howbeit in heauen and out of heauen it selfe Wherefore because the members were ouertrodden vppon the earth For vnto Paul the persecuter he said Saul Saul why persecutest thou me Acts. 9. 4. I ascended into heauen but I lie still vpon the earth Here I sit at the right hand of the father there I still hunger thyrst and am a straunger After what sort then commended he his bodie vpō the earth being about to ascend Acts. 1. 6. When his disciples had demaunded of him Lord if thou wilt at this time be presented when wilt thou restore the kingdome of Israel He aunswered vpon his departure It is not for you to know the time which the father hath layd vp in his owne power but ye shal receaue the power of the holy spirit comming vppon you ye shall be witnesses vnto me in Ierusalem Behold in what respect he spreadeth out his bodie behold when he wil not be trodden vppon ye shal be my witnesses in Ierusalem and ouer all Iury and Samaria and vnto the endes of the earth Behold I lie which doe ascend For I ascend because I am the head my bodie yet still lyeth In what sort dooth it lie Ouer the whole earth 74 Vnto Augustine Cyrillus dooth consent who saith vppon Iohn the 6. booke and 14. Chapter Here must we note that although he tooke from hence the presence of his bodie euen as he promised that he would be away from his disciples yet in the maiestie of his Godhead he is alwayes present Behold I am with you alwayes euen vntill the end of the world And the same father in the 9. booke vppon Iohn the 21. Chapter And Christ said that he would be with his disciples a little while not because he would vtterly depart from them for he is with vs alwayes euen vntill the end of the world but because he would not liue together with thē as he did before For the time was now at hand that he should goe euen into heauen vnto the father And the faithfull ought to beléeue that although he be absent from vs in bodie yet that we and all thinges are gouerned by his power and that he is alwaies present with all men which loue him Therfore he said Mat. 18. 20 Verilie verilie I say vnto you that wheresoeuer two or three be gathered in my name there am I in the middest of them For euen as when he was conuersant vppon the earth as man he then also filled the heauens and left not the fellowship of the Angels after the same manner now he being in the heauens filleth not the earth with his flesh and yet is with them that loue him And it must be obserued that although hee should be absent onely according to the flesh for he is alwayes present by the power of the Godhead as we haue said yet he said he would be a little while with
when he made mention of his eating at the ende of the Gospell spake not of the institution of the Sacrament as doe the other Euangelistes For that he had sufficiently taught before And the Summe of doctrine which they omitted Iohn in the 6. Chapter fulfilled And there is not therefore any cause say they why any man should say that the communion is therefore superfluous because in often communicating we celebrate the memorie of the Lorde and thankes giuing and the minde is stirred vp with a likenesse of those things which be represented Neither are they dumbe but speaking signes which be there The coâ—modities comming by the CoÌ„â—… Further a certaine priuie token is there wherby the Christians doe make themselues to be ioyned one with an other and with Christ Moreouer they professe their faith as touching the bodie of Christ nailed vpon the Crosse and his blood shed for our saluation For it is not ynough to beléeue with the heart but confession also must be with the mouth and not onelie with the mouth but with outward actions Neither doe they admit it as these men saie that the wicked also doe receiue the bodie of Christ That the wicked receiue not the bodie of Christ For sense and reason attaine not vnto it Wherefore it remaineth that he be receaued by faith wherof they being destitute can haue nothing but the signes And Paule writeth He that shall eate the bread vnworthilie and saith not He that eateth the bodie vnworthilie 77 Furthermore they woonder at them which follow the contrarie opinion Remission of sinnes is had by faith not for the woorke wrought of him that eateth Besides is the eating faith is stirred vp not by the power of the works but by the working of the holie Ghost 1. Cor. 11. ver 24. 25. 26. that vnto that corporall eating of Christ they attribute remission of sinnes for so much as this is to admit Opus operatum that is merite in respect of the verie act of working Neither is remission of sinnes had otherwise than by faith Afterward they sticke vnto the saying of Paule when the Lorde commaundeth this to be doone in the remembrance of him and that his death shoulde bée shewed which wordes séeme vnto them to declare the absence of the body of Christ But I haue elsewhere shewed that this argument is not verie firme vnlesse they meane as touching the bodie of Christ reallie and corporally and naturallie to be present Otherwise when it is receaued by faith it is not vnderstoode to be altogether absent although he remaine in heauen as touching his nature and substance For he is spirituallie eaten and is trulie ioyned with vs. Moreouer they cite the fathers which doe plainelie pronounce that the type the signe and the figure héere is the bodie of Christ And they bring in two similitudes Two similitudes One is of a friend whose friend being absent bodilie is saide to be present when he thinketh of him The other they appoint to be of lookingglasses which be about one and the selfesame man whose face and countenance is multiplyed throughout all the glasses although he be not moued out of his place Symilitudes I graunt these be but yet ouer could to agrée with this mysterie For a friend being comprehended in the cogitation and conuersant in the minde changeth not him that thinketh vpon him he nourisheth not his minde neither yet doth he restore his flesh whereby it might be capable of the resurrection And this similitude of the glasses is a verie slender shadow neither must it be compared to that coniunction which we haue with Christ For the presence that wée confesse of the spirite of Christ hath the power of the holie ghost ioyned therewith which most néerelie coupleth vs vnto him But yet the foresaide similitudes are not vtterly to be refused séeing they maie after a sort leade vs to the trueth of the matter so that they make not the things equall For they shewe how this receauing maie be with faith and with the mind But they haue made mention of two coniunctions with Christ One is that by faith wée apprehend his bodie was nailed to the crosse and his bloud shed for our saluation An other is that the sonne of God himselfe tooke our verie nature vpon him And so is there a naturall coniunction betwéene vs and Christ whereof there is mention in the 2. Chapter to the Hebrues Verse 14. But there is a certaine third coniunction which we enter into with Christ in eating of him spirituallie whereof they doe not manie times speake although they passe it not ouer altogether in silence But as touching that we will intreat a little after Now if these men be demaunded whether Christ be present at the supper of the Lord they answere that he is present Howbeit this they speake by the figure Synecdoche Christ by his godhead is trulie present in the supper because the one part of Christ that is his Godhead is trulie present Otherwise in expounding the sentence of the Lord This is my bodie they vse the figure Metonymia to wit the name of the signe for the thing signified And they graunt that Christ himselfe after that sort is present as the Sonne which kéepeth it selfe within his owne circle A similitude and yet neuerthelesse is said to be present with the world and to gouerne the same with his motion and light How present faith maketh a thing But howe throughly faith maie make a thing to be present Gal. 3. 1. they thinke that they declared out of the Epistle to the Galathians where Paule saide that Christ was described before their eyes and crucified among them 78 Now remaineth that we shewe our iudgemeÌ„t among these opinions What in those opinions is to be receiued or refused what must bee auoyded and what must be receaued Not that I am minded to reprooue either Luther or Zuinglius being singular and verie excellent men For as touching Zuinglius I certainlie know that in his bookes he affirmeth the signes in this sacrament not to bée vaine or frustrate signes as we before declared And it hath also béene reported vnto me That betwéene the bodie of Christ and the signes Luther put no other but a sacramentall coniunction by all them which haue had conference with Luther that he in verie déede betwéene the bodie of Christ and the signes put no other but a sacramental coniunction But how the contention is growen set on fire betwéene theÌ„ it is no time now to rehearse Now then setting these men aside which are neuer sufficientlie praised we will intreate of the opinions as they are set downe and vrged on both partes Wherefore in the first opinion What in the first opinion must not be allowed I allowe not that grosse knitting together of the bodie of Christ with bread so as it should be naturallie corporallie and reallie comprehended therein For the holy Scripture dryueth
although wée affirme that the apprehension or holding fast of the bodie of Christ is doone by faith yet vpō this fast holding followeth an effect euen a true coniunction with Christ not a fained or imagined the which first belongeth vnto the soule secondly it redoundeth to the bodie And the same in the holie scriptures is commended to vs by Paul vnder a metaphor of the head and bodie when he calleth vs members of one and the selfesame bodie vnder Christ the head vnder the state of Mariage wherein two are made one flesh The which that Cyrill might expresse he brought in a similitude of molten waxe which is mingled with other waxe and so of two is made one Thus woulde he haue vs to bée ioined with Christ And to this purpose specially Ephe. 3. 6. make the wordes vnto the Ephesians wherein we are saide to be flesh of his flesh and bone of his bones which words if thou looke vpon at the first viewe wil appeare that it ought otherwise to be saide Whether Christ be of our flesh or we of his to wit that the sonne of God is of our flesh and of our bones because he assumed flesh of mankind Howbeit Paul vnderstoode not meere flesh but flesh cleane from sinne capable of resurrection and immortalitie The which séeing the faithfull haue not of themselues neither drew it frō Adam they claime it vnto them by Christ because they be incorporated vnto him by the sacraments and by faith Wherefore there happeneth a certaine enterance of Christ A falling in of Christ into vs. into vs and a spiritual touching the which Paul weighed when he said vnto the Galathians Gal. 2. 20. But now it is not I that liue but Christ liueth in mee Neither is there any néede in these respectes to drawe Christ out of heauen or to disperse his body into infinite places forsomuch as all this that we teach is spirituall and yet notwithstanding no fained thing for imagined sightes Idols or fained things doe not nourish the minde as here we be certaine that it is doone For we haue saide and we confirme it that these signes doe both signifie and offer and most truely exhibite the bodie of Christ although spiritually that is to bee eaten with the minde How the forefathers had the same thing in their Sacraments that we haue in ours not with the mouth of the bodie But if thou shalt demand after what manner the Fathers of the olde Lawe in their Sacramentes could haue the same that wee haue it is easie to bee aunswered séeing wée haue affirmed that in this Sacrament the thing is vsed spiritually not corporally And in the Apocalyps we reade That the Lambe was slaine from the beginning of the world They waited for things to come wee celebrate the memorie of them alreadie doone Lastly we haue shewed that great héede must be taken least that which we speake of spirituall eating be vnderstoode as though it destroyed the truth of his presence For Augustine saide vpon the 54. Psalme that the bodie of the Lorde is in a certaine place in heauen but that the trueth of the Lordes bodie is euerie where For wheresoeuer the faithfull be they apprehend that Christ had a true bodie giuen for vs and so they doe eate him by faith 82 Wherefore I haue nowe spoken in this sacramentall matter that which in my iudgement ought to be affirmed being according to the Scriptures which I woulde the godly reader woulde well consider and take in good part And God of his goodnesse graunt that at the length the Church of Christ may obtaine both trueth and quietnesse as touching this sacrament Which two things I therefore wish because hitherto I sée that the Eucharist whereof we intreate hath bin so ouerwhelmed buried and defaced with lies craftie deuises and superstitions as it might rather be iudged any other thing than that which the Lord instituted in the supper The which least it should easilie be cleansed the Diuell which is the most gréeuous enimie of al peace and truth hath sowne so manie opinions contentions disagréements heresies and controuersies sauing that they bée without bloud that scarcelie any consent woorthie of Christians can in mans reason be hoped for But these things alas we suffer not without cause who haue doone double iniurie vnto this Sacrament partlie for that in stead of a notable and singular gift of Christ we haue erected an execrable Idol and partly because we haue without sinceritie of faith with a conscience defiled with grieuous sinnes without sufficient triall of our selues abused these most holy mysteries I beséech the Lord to take pitie of so great a calamitie and vouchsafe at length to restore vnto his Church a reformed Eucharist and the right vse of the same through our Lord Iesus Christ Amen Looke the Exhortation to the Supper of the Lorde Also looke his Confession and opinion touching this whole matter Item the disputations with Tressham c At the end of these Common places The end of the Treatise of the Eucharist A short abridgement of the disputation which D. P. Martyr made as concerning the Eucharist against Gardiner Byshop of VVinchester THe matter of the Eucharist according as the Lorde deliuered the same vnto vs is both plaine and easie to be knowen which if it were handled according to the iudgement and sense of the holy scriptures and that there were a consideration had of the humane nature of Christ and of the receaued definition of the Sacrament there should be no great paynes taken either in the vnderstanding or handling of the fame Howbeit by reason of the contention and importunitie of the aduersaries it is become more intricate than any blinde labyrinth and it is come in a manner to passe that through contention wee haue welneere forgone the trueth for they rather thā they would giue place to the right and best opinion yea that they may by all maner of meanes defend their monstrous deuises rather than the truth they haue vsed all kinde of counterfeiting cauillations and deceiueable wayes Whereupon when I of late daies was diligent to encounter with the huge armie of their cauils and sophisticall Arguments and should answere the same with as much diligence as I could the volume grew in a manner to an exceeding greatnesse Fearing therefore least godly men when they come to take my book in hand being ouermuch tyred with long reading should returne as vncertaine as before for seeing the reasons on both sides and those sometimes but latelie and newlie deuised it is not possible but those which be the later should obscure the memorie of those that went before or in a manner make them to be quite forgotten I minded straightway to set the matter before mens eyes in a certaine abridgement or resolution which the Gretians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that those which shall reade my writings or be minded to reade them or haue alreadie read them may haue present
our aduersaries such force hath the trueth as they graunt that those things which be offered to the senses namely the breade and wine be signes of the bodie and bloud of Christ but yet in such sort as they haue present in them the things that be signifyed but this is shewed by many reasons to bee most farre from the trueth That the figuratiue speeche of Christs vvords require no reall or substantiall presence of his body and bloud I. First the Scriptures of God doe teach that Christ as touching his humane nature is gone from hence they declare his ascension into heauen as it is set foorth in the Articles of the faith They assure vs that Christ said that we shall not alwayes haue him with vs but that heauē shall containe him vntill the latter day and that he shal from thence come at the length to iudge the quicke and the dead II. Againe it is not agreeable for a humane body to bee in many places at one time Neither yet can it be graunted that it is present in the worlde without place for these things are altogether repugnant with the definition of an humane body vnlesse wee wil take away a very true body from Christ We must beware that we affirme not the same to bee scattered or present in many places at once III. Neither hath the essence as I may say of the Angels which are without bodies such a propertie as it can be in many places at one time IIII. Yea and to say the trueth it might not be eschued but that euen the very nature of GOD if it were bodily should admit both diuision and limitation Since therefore that these things be on this wise euen as the fathers doe most fully testifie it is altogether proued that the body of Christ is subiect to these properties and qualities V. Neither doeth the very nature of sacraments require that they shoulde haue the things signifyed eyther to be ioined vnto themselues or to containe them in themselues But was the couenaunt of God included in the Circumcision Truely the couenant was past and it was alreadie made with the Fathers before that Circumcision was commaunded to Abraham and if any of that couenant remained that was wholy kept in the minde of God and of faithfull men but in the fleshe was borne not the couenant it selfe but the signe thereof commanded by God Againe the pascall Lambe did not verilie include in it selfe the passouer of the Lord. Also what man in his right minde would say that the fleshe and bloud of the Lorde were included either in the water of the desert or in the Manna and that in the water of the Baptisme the spirit and grace are inuisiblie hidden But and if in other Sacraments it be not giuen that of their owne nature that they should haue the things present either to be cleauing to them or to be included in them neither are we otherwise to determine as concerning the Eucharist if the nature or propertie therof ought to appeare vnto vs to be the selfe same with other sacraments especiallie since the word of God hath spoken nothing at all of the matter which we haue now in hande VI. 1. Cor. 10. 3 Moreouer since that Paule in the first to the Corinthians writeth that the olde fathers did eate the same spirituall meate with vs and dranke the same spirituall drinke and yet had they not present with them the flesh and bloud of Christ since as yet they were not extant and since these men affirme these things to bee present in the Eucharist vndoubtedly it followeth that against the saying of Paul the olde Fathers and we had not all the selfesame Sacramentes In signes they doe not agree for they had Manna and water but we breade wine In the things signifyed they bee also diuers for they by faith receiued the thinges signifyed being absent as those which were afterward to come but these men say that they receiue the thinges present together with the signes Verily there can be imagined no greater difference in these Sacraments than is to disagree aswell in the signes as in the things signifyed And therefore let vs rather say with Paul that the sacraments of the olde Fathers in the things signifyed are the selfesame that ours bee although that their signes be diuers and that they are receiued both of vs and them all after one manner namely by faith For they by faith receiued the fleshe and bloud of Christ which were to be giuen for our saluation and wee by faith and the spirit doe imbrace them as alreadie giuen VII Also if our aduersaries opinion should be admitted it might not be auoided but that aswell the wicked as the godly shoulde eate and drinke the flesh and bloud of the Lord. But this doeth Christ the Author of the sacraments manifestly refute in the 6. of Iohn where he saieth that his flesh and bloud is eaten and drunken by faith See then I pray you that when the wicked are destitute of faith and be straungers from Christ what communion haue they with the flesh and bloud of Christ Doubtlesse they haue onely the signes to be receiued and that to their owne condemnation for neither is Christ in them neyther doe they abide in Christ VIII They are to bee demaunded also which affirme that the bloud of the Lord is present in this sacrament for what cause or vnder what colour they dare name that their sacrifice an vnbloudie sacrifice as they terme it Surely if they will haue the bloud of the Lorde flowing from the Lordes side to be receiued in their Cuppe as Chrysostome said by an excessiue kind of speech let them indeuour the same as much as they will as they knowe and as they can yet shall they neuer bring to passe but that they must needes drinke bloudie drinke IX Truely such is the nature of things repugnant as they can neuer be affirmed both at once that is at the selfe same time of one and the selfe same sacrament Wherefore the bodie of Christ cannot be together and at one time both aboue and beneath visible and inuisible one and many mortall and immortall broken and whole This reason haue not we feined to our selues but we haue taken it from Christ from the Angels from the Apostles from the fathers and from nature it selfe For all these doe testifie that this cannot be all at once Moreouer it were too long to rehearse in how many places and writinges of the fathers they haue affirmed this absence of the Lord according to the flesh X. As though forsooth this presence of the flesh and bloud of the Lord boasted of and defended by these men in the Eucharist can while the same is performed bring any other profit thā we haue by a spirituall receauing which as we haue sayd is performed by faith and by the minde XI This finally we demaund of our aduersaries whether they iudge that there is the bodie of the Lord
depart from the institution of Christ as wel by consecrating the cuppe as by distributing of it vnto the people Wherefore the cauil is vtterlie confuted An answere to the reasons of the aduersaries To the first 6 Now remaineth that we declare that the reasons which they thinke to make for them be of none effect They said that the Church in the first times vsed both kindes while it was yet ignorant I would to God that we were so instructed as the Christians were taught in the first times Afterward say they it sawe that the laie people may be content with one kinde What I beséech you sawe our Popes that the Apostles and prelates of the primitiue Church sawe not who were most plentifullie indued with the holy Ghost What is it else that we sée but méere darkenesse if it shall be compared to the most cleare knowledge of them They adde To the intent that the error of them should be auoyded who perhappes would think that the bodie of Christ is giuen a part from the bloud as though the bodie should sit in heauen at the right hand of the father without bloud These be their monstrous opinions None of the heretickes euer deuised this kinde of error But admit there had bin sometime such an heresie might it not otherwise be amended than by corrupting of the Sacrament of the Eucharist Vndoutedlie many pernitious opinions may arise as touching the other part of the Eucharist which they haue made to remaine And will they because of those thinges take away this also To the second 7 And that which they obiect as touching the Councell of Constance or Basil we passe not of it Neither the Gréeke Church nor the whole East part obayed them not without a cause For they decréed against the word of God And oftentimes Councels doe erre as it is euident of the Councels of Ariminum Chalcedon Ephesus the second and of the Councell of Africa that was vnder Cyprian and many others Yea and in the time of Christ did not the Councell of the Priestes and the Church of that time shamefully erre when it refused the doctrine of Christ and condemned Christ himselfe and the Apostles Elsewhere I haue warned that Councels haue not alwayes decreed that which was true The greater part there had the ouerhād of the lesser and oftentimes the woorser of the better Here bragge they Our Church hath the holy Ghost and therefore it cannot erre They vse a fallacie of the Accident For they that haue the holy Ghost A false argument of the accident doe not all that they doe by him Euen in lyke manner as a Maister builder in that he is a Maister builder in building dooth not amisse but because it happeneth sometime that he is occupied in other cogitations and perhappes hath droonke ouermuch therefore he otherwhile dooth amisse Ioh. 14. 15. 16. Mat. 28. 20 But the Church say they hath a promise of the holie Ghost and that it shal not be forsaken at any time I graunt neither is this promise wanting but is fulfilled and there be verie manie alwayes in the Church which doe iudge rightlie Euen as in the Iewish Church in most corrupt seasons were Simeon Zacharias Elizabeth Iohn Baptist Mary the virgin and Ioseph Nathanael and manie others which were partakers of this promise Wherefore it followeth that trueth preuaileth and errors are discouered Yet is it not gathered by the power of this promise that they alwayes define wel in Councels Oftentimes they be troubled with affections and oftentimes they grope in the dark How should this be knowen of vs How shal we vnderstand whether they haue decréed well or amisse All thinges must be tryed by the touchstone of the holy scriptures there the trueth is found out But let vs procéede to confute other their Argumentes 8 They said that the preceptes of outward thinges and of ceremonies are not so firme To the third as they cannot be changed by any meanes Against this maketh Cyprian in the Epistle now alledged against the Aquarij where he calleth the preceptes of this Sacrament great preceptes Matt. 5. 19. And Christ also saith that he shall be called the least or none at all in the kingdome of heauen which breaketh the least of his commaundementes Moreouer the places out of Deuteronomie the 4. and 12. Chapters and out of the 15 of Numbers the which we alledged before doe plainlie shew that it was not lawfull to change any thing in ceremonies yet doe we graunt that there is some difference in the preceptes of GOD. A distinction of the precepts For there be some of them from which we be neuer loosed as be all those which prohibit Also that same sūme whereof the whole lawe and the Prophets depend To loue the Lorde GOD with all the heart with all the strength and with all the soule and our neighbour as our selues But there be other precepts which we are not alwayes bound to execute except it be when time place and reason require that they should be doone For the Hebrewes were not bound to doe their holie thinges euery where and at all times but at certaine dayes and in the place which the Lord had chosen And vppon the Sabbaoth day they could not alwayes be voyd of outward woorkes Sometimes it behooued them to fight as we reade in the bookes of the Machabies neither might circumcision be ministred before the 8. day At this day also he that would desire Baptisme Baptisme imputed where it cannot be had and might not haue the libertie thereof his desire should be imputed in stead of the woorke Wherefore in these thinges when the commaundement of the Lord is to be doone it is not lawfull to change or inuert anie thing And although thou be not alwayes bound to doe that which is commaunded yet when thou doest it it is not méete thou should depart frō the order which GOD hath appointed Deut. 10. 1. Nadab and Abihu would alter some thing about the holy seruice and they were consumed with fire Oza dyed for his rashnesse 2. Sam. 6. 6. 2. Paral. 26 ver 16. And king Ozias when he would burne incense which was not lawful was stricken with leprosie Why are they not mooued with the example of their pretie Sacrificers who take very carefull héede in their Masse that they say not Masse without their Orarium or as they terme them without their stole or maniple And they iudge it to be a grieuous offence if they shal omit anie signe of the crosse or anie the least iot of this kinde which neuerthelesse be the inuentions of men méere toyes and trifles Why should not we rather beware that we passe not ouer those thinges which Christ himselfe in his word commaunded And among the Ethnickes there was very great care had in their sacred ceremonies least the priest should trippe or misse in a word which if it happened it was iudged to be no light
offence And haue our aduersaries thought that Christes order in the Sacramentes may so easilie be vndoone To the 4. 9 They said that as touching the olde lawe we are indued with a greater libertie than were the Hebrewes and therefore we are permitted to change something in ceremonies which for them was not lawfull But these men ought to know that Christian libertie herein consisteth not that we should change the institutions of Christ but in that that Christ hath reduced manie ceremonies into fewe and instead of laborsome hath giuen easie and plaine and in the stead of obscure ceremonies hath set downe those which are most euident Adde that we by the power of the spirit are made willing and voluntarie doers for we are not constrained by the lawe but we doe willinglie those thinges which religion perswadeth Wherefore they proue not what they would but are rather driuen to the contrarie For séeing we be so frée as we haue but a few ceremonies and those easie and gentle it would be an intollerable thing and woorthie to be condemned if we should not performe them without corruption 10 They say To the 5. that the ceremonie is not for that cause polluted neither the people defrauded because somuch is had vnder one kinde as vnder both For with the bodie of Christ his bloud is also giuen and that vnder our kinde Of Concomitancie a Papisticall deuice which may be englished Ioint companying which they say is doone by Concomitancie for so they speake But these men should haue weighed that the communion of the bodie and bloud of Christ is not in this Sacrament by the woorke of nature For whatsoeuer of these thinges is deliuered vnto vs is receaued by faith and is offered vnto vs by the words of Christes promises And in these outward thinges God requireth chieflie an obedience Signes and the outward actions of ceremonies be fraile thinges The word of God indureth for euer therefore the nature of the Sacrament must be iudged by it So much is giuen vnto vs as God appointed to giue of whose will we know nothing further than his sayings disclose vnto vs. But Christ appointed two partes of the Sacrament by one of the which he sayd that his bodie is communicated and by the other his bloud and of these he hath left vnto vs expresse wordes wherefore we must rather giue credit vnto him than vnto the subtill sayings of men Thou tellest me of I know not what Concomitancie and doubtlesse it is thine owne subtill poynt of reasoning I know that it so fareth with the bodie of Christ which is in heauen as it is not without bloud I doubt not but that these thinges be ioyned together in him But how wilt thou prooue that they be signified when they be ioyned together in the Sacrament On the one part the faith of the communicants comprehendeth there the bodie of Christ nailed vppon the crosse for our saluation whereof we be spirituallie fedde And the same faith on the other part layeth holde of his bloud shed for our saluation and hereof wée bée spirituallie watred and haue droonke About these mysteries of the death of Christ is the minde of the faithfull chiefelie occupied while they communicate Wherefore wee must not regard in what sort the bodie of Christ is now in heauen We followe the woordes of GOD and perceaue it is not of necessitie that those things which in their owne nature be ioyned together should be communicated one with another Things in their owne nature ioyned may seuerally be communicated The humane and diuine natures are ioyned together in the subiect of Christ neither are they plucked one from an other Yet wilt thou not say that wheresoeuer the diuine nature is there also is the humane vnlesse thou wilt extend the bodie of Christ to an vnmeasurable greatnesse the which is most strange from the nature of man The sonne of God in so much as he is God is found euerie where and filleth all places the which his bodie doth not Further in the holy Ghost all graces or giftes are ioyned together yet for all that is not the gift of sundrie tongues giuen to him vppon whomsoeuer the power of prophesying is bestowed or so likewise on the other part Also seueritie and mercie are most néerely ioyned together in God and yet neuerthelesse when as one is made an inheritor of eternall life he hath a proofe of the mercie and not of the seueritie of God And the same might I affirme of many thinges which being ioyned together in themselues yet are they communicated asunder But herein standeth the effect of the answere that this communication is no woorke of nature and therefore is not giuen vnto vs by the constitution or disposition of the thing which it hath in his owne nature but by the will and pleasure of the giuer of whose will and counsell wée cannot decrée further than is expressed by his owne words To the sixth 11 They sayde moreouer that in Baptisme there is much altered First because Infants haue water powred vppon them The cite of dipping in Baptisme and are not dipped in as the Gréeke woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth I know that the Fathers when it might be in respect of age and health vsed dipping the which was shadowed in the olde Testament when the Israelites passed through the sea yet is it not of necessitie neither is there a commaundement extant for the same When it is vsed it hath an excellent signification because when we are dipped in we are signified to dy with Christ and when we issue foorth we are declared to haue risen with him vnto eternall life Howbeit this signification as we say is not of necessitie But that which concerneth the nature and naturall propertie of Baptisme is a cleansing from sinnes Wherefore in the Epistle to the Ephesians Ephe. 6. 26 Christ is said To haue cleansed his Church by the washing away of water in the word And we are pronounced to be baptised vnto the remission of sinnes And this cleansing whether we be dipped or whether we be washed all about or whether we be sprinckled or after what manner soeuer we be washed with waters it is very fitlie shewed in Baptisme Neither dooth the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only signifie to be dipped but any manner of way to be sprinckled Moreouer the reason is not a like To change the manner of washing and to take it all wholy away Because in them which be sprinckled or haue water powred vppon them the element of Baptisme namelie water is kept and hath his signification Neither doe we superstitiously contend after what sort we are to drinke of the cuppe eyther little or somewhat largelie Neither through little pipes as sometime it was doon and as the Bishop of Rome dooth at this day or with our lippes put to the cup or by bread dipped and made wet in the wine as it is in the historie of
weigh with your selues déepelie and in due time from whence ye depart namelie from God from Christ from the brethren and from the swéet food of excellent charitie These things if ye will faithfullie consider perhaps ye will come againe to your selues and into the right waie Which that ye may obteine through the mercie of God we will here praie while we shall communicate togither To the excellent and worthie men the gouernors of the schoole of Straâ—brough my most reuerend maisters grace and peace from God through Iesus Christ our Lord. BIcause there is some doubt risen as touching the matter of the sacrament and that the ministers of this church be afraid left by me should arise some contention about that matter therfore haue I thought good that those things which a few daies past I mainteind in your presence now to repeate the same by writing First that I willinglie imbrace and confesse the confession made at Augusta and other confessions whatsoeuer not differing from the same so they he rightlie and profitablie vnderstood Secondlie that there shall be no contentions raised by me naie rather if there be anie place to be handled in the scriptures or that anie other necessitie shall require that I should declare my opinion about such a question I promise that I will doo it with all modestie and without anie bitter inuectiue But what my opinion is 〈◊〉 he séene by the bookes which I haue alreadie published from which I will haue nothing either taken out or altered by this my writing as promise vntill being taught by the scriptures and the spirit of God An agreement betweene Bucer and Luther I be persuaded to the contrarie And whereas I haue not subscribed as the agréement made betwéen D. Martin Bucer and D. Luther his fellowe ministers the 〈◊〉 is that I cannot in respect of the word of God nor for my conscience sake grant that they which are without faith doo in receiuing of the sacrament receiue the bodie of Christ And it is no meruell that I would not agrée to this article since Bucer himselfe in this our schoole I being present did openlie teach otherwise when he expounded the Acts of the apostles And euen he when he was in England wrote far otherwise as I can shew by diuerse of his articles And without doubt his opinion was true since faith is the onelie instrument whereby Christ his bodie and blood is receiued of vs which saith being remooued the mouth of the bodie receiueth nothing but the sacraments of the bodie and bloud of Christ Christ receiued by faith the bread I meane and the wine consecrated by the officer of the church or the minister Euen as if a man which is of full age should come without faith vnto baptisme we would saie he receiueth nothing besides the sacrament that is besides water for not beléeuing he could not receiue the grace of regeneration so without faith no man is admitted vnto the communion of the bodie and bloud of Christ Lastlie I am afraid least by subscribing vnto this agréement before rehearsed I might séeme to condemne the churches of Zuricke Basil Berne Geneua and England all the brethren dispersed through Italie and France which assuredlie I doo not thinke by the word of God to be lawfull Therefore as I both honour and reuerence the churches of Saxonie euen so doo I imbrace and loue heartilie in the Lord those other churches which I haue rehearsed God as he is the author of peace grant vs that we may once iudge and speake all one thing And to you my maisters whom I verie much honour for the courtesie and goodnesse which you shew vnto me I tender most heartie thanks since I haue no other thing to requite you withall And I beséech our good God for Iesus Christ his sake that he will alwaies be mercifull to you From my lodging in Strasbrough this 27 of Decem. The confession or opinion of D. Peter Martyr Vermillius as touching the Supper of the Lord exhibited vnto the most noble Senat of Strasbrough when he was called to Zuricke in the yeere of the Lord 155â— One person in Christ consisting of diuers natures OVr sauiour Iesus Christ consisteth of 〈◊〉 natures ioined togither into one and 〈◊〉 same person or substance and those 〈◊〉 not confounded of mingled togither but the properties and conditions of both being safe and entire Wherefore vnto the Godhead of Christ which is infinite and is limited by no measures or bounds That the humanitie of Christ is not euerie-where it is granted without controuersie to be euerie where but vnto the humanitie by reason of the nature and truth thereof circumscription limits and bounds doo so belong as neither it can be euerie-where neither can it be without some certeine place vndoubtedlie not for the weakenesse of the diuine power but for the perpetuall and vnchangeable condition of mans nature For as it cannot be that either the number of thrée can be the number of six or that the thing yesterdaie doone can be vndoone so is it not possible that that which is an humane bodie shuld not be a bodie humane whose definition of necessitie comprehendeth quantitie parts distinguished and members Therefore whatsoeuer they be that spred the same and will haue it to extend so largelie as the word of God and therefore to be either euerie-where or else in manie places at once they affirme that that which is a humane bodie is not a humane bodie and that that which is created is not a creature For it is not conuenient for anie creature being limited to be in manie places at one and the selfe-same time But that Christ as touching his humane nature is a creature the church neuer doubted to affirme out of the word of God Wherefore Christ in respect that he is a man left the world we haue him not present at bodie for with it he ascended into heauen which must conteine or receiue him vntill the times of the restitution of all things as Peter in the Acts of the apostles hath taught Acts. 3 21. The sacrament of the Eucharist I confesse is so instituted by Christ our sauiour What presence there is of Christ in the sacraments as his words being vsed which promise a true communion of the faithfull with him and therwithall adding the signes of bread and wine which be effectuall instruments of the holie Ghost as touching the faithfull while the holie supper is celebrated faith is wrought whereby we trulie and vnfeinedlie apprehend at our mind both his bodie and bloud euen as they were deliuered vnto death and to the crosse for vs vnto the remission of sinnes Which receiuing in verie déed although it be of things absent and doone in the mind yet dooth it not profit the mind it selfe onelie but it redoundeth also vnto the bodie of them that receiue so as by a certeine power of sanctification and spirituall coniunction it is made capable
of the blessed resurrection and of eternall life Wherefore I admit not neither can I acknowledge a â—haâ— or a substantiall or a corporall presence of the bodie of Christ neither 〈◊〉 the signes nor yet in the communicants themselues when as neuerthelesse I doubt not but doo affirme that there is a spirituall communion and participation of his bodie and bloud giuen vnto the communicants which neuerthelesse is had euen before the eating of the sacrament but is increased by an exercise of faith in eating of the mysterie For vnlesse that before the receiuing of the Eucharist we be made partakers of the flesh and bloud of Christ we should be strangers from him we should want faith and approch vnwoorthilie vnto the table of his spirituall feast They which be destitute of a true faith in Christ although they come to receiue the signes That the vnfaithfull are onelie partakers of the signes the bread I meane the wine yet are they not made partakers of his bodie and bloud except so far foorth as those signes are indued with the name of the Lords bodie and bloud For such a knitting togither there is betwéene the holie signes and the things which are signified as the holie scriptures doo easilie change one name of them for another For both the flesh of Christ is called bread Iohn 6 51. as it appeareth in the sixt chapter of Iohn and bread in the holie supper is called Christs bodie Matt. 26 26. So likewise the Lord and the Iewes said that they did eate the passouer Matt. 26 17. when as they did eate the lambe it selfe whereby the passouer that is the passing ouer was signified I might therefore affirme that the wicked doo receiue the Lords bodie bicause they receiue the signes thereof And euen as in the wildernesse the murmurers did eate Manna and did drinke water of the racke who for all that had not anie communion with Christ that was looked for so on the otherside the holie and godlie Iewes while they did eate and drinke togither with them Iohn 18 28. were partakers of the spirituall meate and drinke with vs. And least we should doubt what meate and drinke that was which they had common with vs Paule in the first epistle to the Corinthians the tenth chapter expoundeth it saieng They dranke of the spirituall rocke verse 4. which followed them and the rocke was Christ Wherefore the wicked which are destitute of that instrument whereby the bodie and bloud of the Lord are receiued namelie faith doo for that cause not receiue the things themselues which are signified but doâ— onelie receiue the signes of those things Howbeit they which are prepared with faith as with the mouth of the bodie they eate and drinke the signes so by saith and the mouth of the mind they trulie receiue the bodie and bloud of Christ Those words This is my bodie Matt. 26 26. are spoken by the LORD altogither figuratiuelie The words of the institution For when he had taken bread in his hands and had shewed the same vnto his apostles sitting at the table he could not affirme of it that it was his bodie if it cease not to be bread For who will in proper spéech call bread a mans bodie Certeinlie no man that is wise For those forms and natures are altogither distinct and seuerall so that one of them cannot be another Wherefore since that a figure must be vsed that ought to be chosen which may most agrée with sacraments And the receiued definition of sacraments is that they be signes of holie things Wherefore Matt. 26 17. euen as the sacrifice of the Hebrues was called the passouer bicause it signified the passing ouer Gen. 17 10. and circumcision the couenant of God bicause it was a signe thereof neither was the rocke whereof the forefathers dranke for anie other cause called Christ so the bread of the Eucharist is called the bodie of the Lord bicause it signified the same not vndoubtedlie by a common signification and such as is vsed vpon a stage or theatre but effectuall Forsomuch as the holie Ghost vseth that instrument for the stirring vp of faith in vs whereby we may apprehend the promised participation of the Lords bodie I might also grant that the bread in a certeine maner thereof is and is called the verie bodie of Christ namelie that it is a sacrament thereof For both the scriptures and the fathers doo manie times so speake of the sacraments But they which defend the contrarie opinion both they themselues perhaps will grant that there is a figure in the words alledged yea and being constreined of necessitie doo thus expound that saieng This is my bodie that is With this bread vndoubtedlie is giuen my bodie Which interpretation I would not sticke to receiue if they ment that the bodie of Christ is giuen without a substantiall or corporall presence Which bicause they will not admit therefore for auoiding of ambiguitie I absteine from that kind of figure and staie my selfe vpon the common and receiued kind of signification and which the fathers in times past vsed That we be partakers of the bodie of Christ although it be absent In this point is the state of our controuersie that of manie it is not thought that the bodie of Christ can be trulie communicated except it be as I may saie reallie and corporallie present Howbeit these men in my iudgement haue not sufficientlie perceiued the force of faith For they doo not consider that things which otherwise be most far distant are by it present vnto vs. Also the forefathers so manie as were godlie 1. Cor. 10 3. receiued as Paule testifieth the selfe same spirituall meate and drinke that we doo that is to wit the bodie and bloud of the Lord as vnto the Corinthians it is said Neither was the great distance of times anie lett wherein Christ being now borne these things began to haue their being to the spirituall and true communion hereof for by faith they were made present vnto them Therefore what impediment shall now the spaces of places be which are betwéene heauen where Christ abideth and vs here in earth but that we may haue the true fruition of his bodie and bloud and be quickened thereby Surelie nothing at all if we haue faith whereby our minds being assisted by the word of God and by the sacraments may be carried vp into heauen and there be refreshed with the spirituall meate and drinke of the bodie and bloud of Christ and be restored vnto eternall life And whilest I now and then name heauen I vse no metaphor but I verelie vnderstand those celestiall places whereinto Christ was receiued when he departed from vs Luke 24 51 as the holie scripture testifieth Euerie faithfull man since he is the member of Christ wheresoeuer he be hath him for his head and is trulie and most néerelie ioined vnto him so as from thence he draweth life
and spirit which doo so flowe from the diuinitie as by the flesh and bloud of Christ giuen vnto death they are deriued vnto vs. For GOD dooth not giue anie celestiall gifts vnto mortall men but by one mediator of God men 1. Tim. 2 5. the man Christ Iesus as Paule saith vnto Timothie Whereof it commeth that our bones and our flesh Regeneration of the bodie forsomuch as they be partakers of the heauenlie regeneration and of eternall life be of his flesh and of his bones Ephes 5 30. as the apostle hath taught vnto the Ephesians For vnlesse they did depend of them and spirituallie cleane therevnto they could not deriue vnto themselues from GOD by them either regeneration the spirit or eternall life Wherefore although betwéene vs and the bodie of Christ there be great distances of places yet doo we depend of him and vnto him are maruellouslie ioined And séeing this coniunction is spirituall secret and diuine there is not required a substantiall and corporall presence of his bodie and bloud and therefore we doo not admit the same bicause it is against the truth of the Lords humane nature and dooth euidentlie disagrée with the testimonies of the scripture In things perteining to man A similitude a husband happeneth vpon some occasions to iournie into a far countrie he leauing his wife for a time at home ceaseth not therfore with hir as the scripture speaketh to be one flesh Wherefore their true proper and lawfull coniunction remaineth perfect although the one be neuer so far absent from the other How much more dooth Christ Ephes 5 23. who as the apostle saith is the husband of the church remaine with all his members wined togither although he be gone awaie into heauen and departed bodilie Wherefore vnto this vnion which we haue with the Lord that is with his bodie bloud and bones there is no néed of a naturall touching neither of places conioined continuall or close togither onelie there must be spirit and faith wherby we may be most néerlie copied to whole Christ our spouse and sauiour But they which denie that there becommeth such a coniunction with the flesh of Christ without his substantiall and corporall presence séeme to attribute but little to the mightie power of GOD whereas they in the meane time doo perpetuallie warne vs to haue regard vnto it when we iudge that the bodie of Christ can neither be euerie where nor in manie places at once Let they themselues vse that remedie which they offer vnto others and let them grant that power of God which the truth and our godlie iudgement requireth and the same being granted there shall be nothing taken awaie from the humanitie of the Lord the nature of the sacrament shall remaine found and we shall agrée togither in the wisedome of the holie scriptures In the confession made at Augusta there is nothing so farre as I can perceiue but may agrée with the opinion which I haue now set foorth But bicause both in word and mind as it manifestlie appeareth we agrée not among our selues therfore what I beléeue and vnderstand out of the word of God I ment to declare that none may afterward iustlie complaine that they be deceiued And these things haue I comprehended in verie few words touching which I can no longer with a perfect and safe conscience hold my peace from teaching disputing and writing Wherefore I beséech you that when oportunitie shall serue it may be frée for me to intreat plainlie and manifestlie in word and writing what I iudge as concerning that substantiall and bodilie presence of the bodie and bloud of Christ in the supper and of the other things which I haue rehearsed Which if it may not séeme good to be granted I desire to be dismissed by your authorities with good licence and fauour The opinion of D. Peter Martyr Vermillius as touching the presence of the bodie of Christ in the Eucharist propounded by him in the communication that was had at Poissy YEe reuerend Prelats and most learned men séeing there séemed to be in a maner a consent as touching the presence of the bodie of Christ in the vse of the supper yesterdaie I professed to you what my opinion faith and iudgement should be thereof Which as I then expressed in words so am I now minded to rehearse it by writing whereby I may make the same more certeine and more euident vnto you Wherefore I iudge that the reall and substantiall bodie of Christ is onelie in the heauens but yet that the faithfull in communicating do◠spirituallie and by faith truelie receiue his verie bodie and verie bloud which was giuen for vs vpon the crosse Wherefore I allow no transubstantiation and consubstantiation in the bread and wine of the supper Further I affirme that the distance of places is no let to our coniunction with the bodie and bloud of Christ bicause the supper of the Lord is a heauenlie thing and although that with the mouth of the bodie we receiue vpon the earth bread and wine being sacraments of the bodie and bloud of the Lord yet by faith and by the helpe of the holie spirit our minds wherevnto speciallie belongeth this spirituall and heauenlie food being carried vnto heauen doo inioie the present bodie and bloud of Christ And therefore I affirme that it is not néedfull to determine the bodie of Christ to be truelie substantiallie and corporallie present either to vs or in the signes by a presence not locall I saie moreouer that the things signified are no otherwise ioined vnto the outward signes than sacramentallie forsomuch as by them they are not prophanelie and lightlie but effectuallie signified by the institution of the Lord. This is the summe of my faith which I hold in this opinion And therefore the consents brought in writing I doo admit in this respect as they are referred or may be applied vnto the sense now declared against which if anie man doo either wrest them or interpret them I professe that I dissent from him And whereas in these spéeches there is mention made of the substance of Christs bodie I vnderstand no other thing by that name or word but the true bodie of Christ For our faith is not directed vnto a feined thing or phantasie but vnto the true humane and naturall bodie which the word of God tooke of the blessed virgine and gaue for vs vpon the crosse Wherefore there is no cause whie by that word we should be thought to beléeue that his reall presence is else-where than in heauen I Peter Martyr Vermillius a Florentine borne haue written these things with mine owne hand and haue professed them with mine owne mouth before the reuerend and honourable personages of this Conference Questions question I WHether the lawe in the. 22. of Exodus of maids deflowred to bee married of such as had deflowred them should be reteined in a christian common weale question II IF the magistrate shall thinke
12 And on the other side when he saith that the fathers which did eate Manna in the wildernes are dead this he meaneth touching them which did vnworthilie eate the same proposition 13 Among the fathers which did eate Manna in the desert some of them which did spirituallie and woorthilie eate are not dead euerlastinglie proposition 14 Manna which was an outward meat could not giue eternall life but in respect that it had Christ ioined therewith proposition 15 We must beware that we attribute not vnto elements or signes being considered apart from Christ those things which agrée to Christ himselfe but when as well Christ as the signe be receiued iointlie togither then be the properties communicated Probable proposition 1 WHen the people are commanded by Moses Aaron to come vnto the Lord I vnderstand it not to be vnto the cloud but vnto the holie assemblie proposition 2 Quailes are therefore giuen in the euening bicause in the daie time they flie ouer the sea and are accustomed at the euening tide to light on the shore and Manna was commanded to be eaten in the morning when it came downe with the dew proposition 3 When the children of Israel had heards and flocks of cattell they desired flesh either bicause their beasts would not haue sufficed so great a multitude or else bicause they desired delicate and deintie flesh proposition 4 Manna mentioned in the holie scripture is like vnto that which the Arabian Physicians doo vse but not to that which Galen and the Gréeke Physicians call Manna proposition 5 Since God described to euerie particular man a certeine measure of gathering Manna he sheweth that in policie there should be no great inequalitie of liuing Propositions out of the xvij and xviij chapters of Exodus Necessarie proposition 1 WArs are not forbidden vnto christians so they be taken in hand for a iust cause and by them which haue the right of the swoord proposition 2 A magistrate is a publike power instituted by God to helpe the good and punish she euill by distributing punishments and rewards as the lawes doo appoint proposition 3 Wars must not for this cause be made that when victorie is gotten the subiects should liue in idlenesse or giue themselues to pleasures but to aduance and restore religion and ciuill discipline proposition 4 In the making of wars albeit that we are principallie to put our trust in God yet are not the meanes and waies agréeable to the art of war to be contemned proposition 5 They which do war in the campe for the saftie of the people although of the whole people they must be assisted by praier yet dooth this speciallie belong vnto the ministers of the church whose duties of calling are not to fight with weapons but with praiers proposition 6 Although there be a conuenient secret place for praiers yet must not the holie assemblie of the church vnder that pretense be omitted for the praiers be most effectuall which procéed from manie ioined togither proposition 7 When God commandeth that victorie obteined should be written euen so in like sort he commandeth that it should be read euen as when he commandeth that the Gospell should be preached he willeth that the same should be heard proposition 8 It is lawfull not onelie to giue vnto GOD signes of reuerence as to vncouer the head to bow the bodie and such like but also to those men which excell in publike authoritie holinesse doctrine or excellent gifts of God reseruing neuerthelesse a difference of the honours due to God and to men proposition 9 It is no sound argument to saie it is lawfull to giue these signes of reuerence vnto noble men therefore also vnto images dead saints proposition 10 They which contend in iudgement ought so to settle their mind as to inquire of iudges the will of God taken out of the lawes and to rest therein when they heare the same proposition 11 Iudges likewise since they be ministers of lawes should so behaue themselues as though they were to giue answer concerning the will of God and not according to their owne affections proposition 12 The higher sort in the Church and Common-weale do not alwaies sée the better things wherof it commeth that in more difficult causes men should also aske counsell of the meaner sort proposition 13 Christian men ought not to neglect those profitable and sound things which are taught of the Ethnike authors since they procéed of the holie Ghost proposition 14 It is not profitable for the Common-weale or the Church that one by himselfe should take all offices vpon him Probable proposition 1 AMaleck was the first enimie that came out against Israel bicause he was of the posteritie of Esau and feared least the Israelites would chalenge to themselues the blessing of the first birth-right proposition 2 Moses would praie vpon the mountaine his hands being lifted vp with the rod that he might be in the sight of the people while they fought and to be in the stead of an ensigne at whose sight they might call to mind how manie and great benefits they had before time obteined by him and the ministerie of his rod and so their faith to be made the stronger proposition 3 Hands lifted vp were a signe of earnest praiers proposition 4 The lifting vp of hands dooth well agrée with praiers as who should saie the bodie is drawne thither that is to wit into heauen whither the mind is carried and by an outward signe is shewed that we doo desire helpe of our father out of heauen Propositions out of the xviij and xix chapters of Exodus Necessarie proposition 1 IT is not profitable in a Common-weale that one should beare rule altogither but it is expedient that more should gouerne the same proposition 2 Kingdoms and magistrates as they be ordeined by God so are they in such wise preserued of him as they cannot be so greatlie confounded and corrupted by the wicked which inuade them and rule them as there should remaine no good thing in them proposition 3 This is a strong argument GOD made lawes therefore he would also haue magistrats proposition 4 We ought to absteine as much as we can from contentions yet is it not forbidden vs but that we may sometime trie our cause by lawe proposition 5 No godlie man ought as touching himselfe to refuse the Ecclesiasticall iudgement if he can obteine the same proposition 6 It is a good prouocation for a man to receiue the lawe and to obeie the same to be persuaded that GOD dooth so by his prouidence rule humane things as he dooth good to them that obeie him and punisheth them that be disobedient proposition 7 The promises which be in the holie scriptures haue first of all place in Christ and afterward they be deriued through him vnto the saints proposition 8 God being infinit dooth occupie all things yet neuerthelesse he is said to come or descend to anie place when he declareth himselfe there after a
is knowne the church and the spirit I perceiue not howbeit this I knowe that the Euangelists Paule and the holie fathers whom I haue named doo testifie that here is bread and the holie scriptures doo most manifestlie speake the same And without these things which I haue rehersed there is no church neither dooth there anie good spirit make against these D. Tresham These words of Christ Doo ye this in remembrance of me be words of commandement and command vs to doo that which Christ did And he gaue his owne bodie which said that it was his bodie and looke what Christ the spouse of the church hath doone that by his commandement the church dooeth through the scriptures D. Martyr Of these words which you recite wrote Chrysostome vpon the first epistle to the Corinthians the eleuenth chapter the 27. homilie For Christ in the bread and in the cup said 1. Co. 11 24 and 25. Doo this in remembrance of me Also Cyrill vpon Iohn the 14. booke and 14. chapter He gaue them péeces of bread D. Tresham The fathers name it bread of the terme from whence it came to wit bicause of the former name it had D Martyr You doo but haste and stand vpon the terme from whence you forbid a figure and yet you alwaies defend your selfe by a figure D. Tresham I haue manie places of Chrysostome that make for me and I laie Chrysostome to Chrysostome and the doctors when they speake obscurelie must be interpreted by places more plaine But Chrysostome in the sermon of the treason of Iudas confesseth that the bread is changed D. Martyr It is not now my turne to answer When you oppose me I will answer to that which you obiect out of Chrysostome Howbeit in the meane time bicause I will not séeme to be too precise I hold with Chrysostome that the bread is changed but yet into a sacrament but that the substance of bread is doone awaie that doo I denie neither shall you euer prooue it out of Chrysostome Yea and Cyrill saith Euen in the bread we receiue his pretious bodie and in the wine his bloud D. Tresham We receiue it in the bread and wine that is to wit in the shewes of bread and wine D. Martyr What doo you call the shewes of bread and wine D. Tresham The accidentall formes of bread and wine D. Martyr Assuredlie you haue not this signification from the fathers for they by Species that is forme or kind vnderstood the verie natures of the things not the accidents Ambrose in his booke Eorum qui in tiantur mysterijs the last chapter But and if the spéech of Elias were of so great force as it could fetch downe fire from heauen shall not the saieng of Christ be forcible touching the kinds of the elements He treateth of a sacramentall change Wherefore if he should meane the kinds to be the accidents it would followe that the accidents shuld be changed in the Eucharist but that dooth the sense denie Againe this father in the same chapter Before the blessing of the heauenlie words another kind is named after consecration the bodie of Christ is signified And Augustine vpon Iohn the 26. treatise One thing did they and another thing we but yet in a visible kind which neuertheles signified all one thing And he speaketh there concerning the difference of the sacraments of the old and new lawe And euen the verie same in a maner is said by Augustine in his treatise De catechizandis rudibus the first booke and 16. chapter D. Tresham The fathers call the forme or kind sometimes the substance and sometime the accident for it is an ambiguous word and that which the scriptures call bread and the fathers also name bread we call the kinds or forms Here it seemed good vnto the Visitors that wee should dispute in the second question D. Martyr We denie the bodie and bloud of Christ to be in the bread and wine carnallie and corporallie or substantiallie and reallie as ye saie it is or vnder the shewes of bread and wine And this will I prooue out of the scriptures Mark 16 19 In the last of Marke The Lord Iesus after he had spoken vnto them was taken vp into heauen sitteth at the right hand of God In the 26. The scriptures testifie that Christ departed from vs in bodie Matt. 24 23 of Matthew The poore shall ye alwaies haue with you but me shall ye not haue In the sixt of Iohn I leaue the world and I go vnto my father Manie shall saie in those daies Behold here is Christ or there is Christ beleeue them not In the third of the Acts Whome it behooueth the heauens to hold vntill the time of the restitution of all things And vnto the Colossians the third chapter Seeke ye those things that be aboue where Christ is sitting at the right hand of God Since therefore it appéereth by these saiengs that Christ being taken vp from hence liueth in the heauens and that it is not agréeable to the nature of a true humane bodie to be in manie places at once it followeth that the bodie of Christ is not reallie in the bread or wine D. Tresham I denie that it cannot agrée to an humane bodie to be in diuers places at once for the holie scriptures teach the contrarie that Christ after the ascension was with his apostles euen according to his humanitie In the first epistle to the Corinthians the 9 chapter Paule saith Did not I see the Lord And in the 15. chapter of the same epistle And last of all he was seen of me as of one borne out of time And in the ninth of the Acts Saule Saule why doost thou persecute me And againe I am Iesus whom thou persecutest And a little after Ananias said Brother Saule the Lord hath sent me euen Iesus which appeered to thee in the waie And Barnabas said afterward vnto the apostles concerning Saule how he in the waie had séene the Lord and that he had spoken vnto him During the which time it behooueth to beléeue that Christ was in heauen at the right hand of his father bicause it is an article of the faith and yet neuerthelesse he was then vpon the earth in visible forme Wherefore you haue concluded nothing and verie well may the bodie of Christ be in the sacrament vnder an inuisible forme when he was otherwhile in the earth in a visible forme as we haue prooued Wherefore your reasons doo not conclude D. Martyr The answer dooth not suffice When Christ appeered vnto Paule he was in heauen for how knowe you that Christ appéered not vnto Paule abiding in heauen according as he was séene of Steeuen sitting at the right hand of God Yea and Augustine vpon the 54 psalme saith that the head which was in heauen cried for the bodie which was vpon the earth and said Saule Saule whie doost thou persecute me Acts. 9 4. Moreouer was not Paule rapted into the
third heauen when he had power to sée Christ The which he testifieth vnto the Corinthians For there he onelie saith that he sawe Christ but speaketh nothing of the place or time Indéed he appeared vnto Paule as he was in the waie and while he was in the waie did speake vnto him neuerthelesse as I haue said he might doo this remaining in heauen and frame a voice from thence which shuld be heard vpon the earth Furthermore put the case that the Lord exhibited himselfe to be séene of Paule vpon the earth you shall not be able to shew that he was in heauen at the selfe-same time We beléeue the article of our faith to wit that he was assumpted into heauen and sitteth at the right hand of the father but that he cannot sometime transferre himselfe from thence and appéere to whome he will that are not we bound to beléeue It is inough to confesse that he hath his proper mansion in heauen D. Tresham Wheras Augustine saith vpon the psalme that Christ was in heauen when he cried Saule why persecutest thou mee it is agréeable to my opinion For it signifieth that he was at one time both in heauen and in the earth or else I answer that the heauen is ment by him to be th' aire where perhaps Christ was when he cried Saule Saule why persecutest thou me And that the aire is called heauen the scripture testifieth when it saith The soules of heauen D. Martyr Whereas you doo saie that Christ according to Augustines iudgement is in both places to wit in heauen and in earth Gen. 1 30. Iob. 28 21. Psal 8 9. you learne not that of him naie rather he sheweth himselfe else-where to be of an other mind And to appoint Christ to hang in the aire is an absurditie and you séeme thereby to make him a foule of the aire D. Tresham I make not Christ a foule of the aire for then should he be such a one when he hoong vpon the crosse D. Martyr No verelie for he was then fastened to the crosse But let these toies passe If we will see what Augustines iudgement was as touching this matter let vs consider his epistle vnto Dardanus where he wrote as concerning the glorified bodie of Christ that it is in some certeine place bicause of the measure of a true bodie The question was propounded vnto him how the théefe was with Christ in paradise that same daie wherein he died as he promised he should be And he answereth that if for paradise we vnderstand heauen it was not so as touching his humanitie bicause his bodie was in the sepulchre and his soule in the nethermost places wherevpon he decréed that this should be vnderstood as touching his diuinitie And thereby I gather this argument If Augustine durst not admit vnto the soule of Christ to be at one time both in hell and in heauen much lesse must it be granted vnto his bodie D. Tresham I saie with Augustine Distribute the times and the scripture agréeth Thrée errors did Augustine impugne at that time one is of those men which did take the word that is to saie the Godhead in place of the soule of Christ another tooke the word for the mind of the soule of Christ the third was of them which made the bodie of Christ to be spread euerie where Augustine therefore in that place speaketh of the bodie of Christ so far foorth as it hath a visible forme and after that maner he saith that it is onelie in heauen vnlesse that at anie time it doo miraculouslie happen otherwise Howbeit he is in the sacrament according to an inuisible forme according wherevnto Augustine beléeued that it is in diuers places at once for euen in the selfe-same epistle he maketh mention of our sacrifice Neither is it to be doubted but that Christ dooth offer himselfe visible and againe inuisible euen as pleased him As in the fourth of Luke When he withdrew himselfe from the multitude went through the middest of them on the mount Thabor he shewed his glorified bodie And therfore vnto Augustine I answer that much rather now he dooth these works at his owne pleasure D. Martyr You haue gathered manie things togither but yet can it not be gathered of all these that Augustine would haue the bodie of Christ to be in manie places at once Albeit he made mention of our sacrifice that was for an other cause neither dooth it belong vnto this article as may appeare vnto them which read it Yea rather he referreth our sacrifice to the vnitie of the mysticall bodie and maketh no mention at all of the flesh or bloud of Christ himselfe Neither taketh he in hand to confute the error touching the soule or mind of Christ Naie rather he supposeth that Dardanus was not intangled with them And it appeareth how greatlie he writeth there against you sith he will haue no accidents if the subiect be wanting nor bodies if you take place awaie from them And vndoubtedlie if he did make for your part when he wrote these things If Christ might be in manie places at once he may also be euerie where it behooued to except the Eucharist Besides all this if we should grant that anie bodie may be in manie places at one time it must be granted that it can also be in all places and that likewise did Scotus sée Howbeit as I haue alreadie affirmed it standeth as yet firme by the saieng of Augustine that bicause of the measure of a true bodie the bodie of Christ requireth a place certeine D. Tresham And yet if God will it may be in manie places yea euen in so manie as he himselfe will Neither must it be ascribed to anie want of diuine power in him which includeth not anie contradiction in the termes D. Martyr There is no part of the diuine power diminished by me although I haue spoken after this maner And I speake of the power of God with all modestie but yet there be manie things which therefore cannot be doone bicause the nature of things dooth not permit being such as are méere contraries and as it is said of you doo implie contradiction and this must not be imputed to an infirmitie in God Howbeit you haue not prooued that there is héere no repugnancie of the termes as you speake onelie you saie it D. Tresham Here there is no difficultie on the behalfe of the things for Paule distinguisheth betwéene a naturall bodie and a spirituall bodie But the bodie of Christ is spirituall and hereby is taken awaie all the difficultie on the behalfe of the thing And not onelie is the bodie of Christ spirituall but euen so shall our bodies be after the resurrection D. Martyr I knowe that the bodie of Christ is spirituall but Augustine saith in an epistle to Consentius It is ment that a naturall bodie is said to be like vnto other liuing creatures bicause of the dissolution and corruption of death but a spirituall
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
for qualities haue their subiects according to the places That an accident cannot be togither in two subiects and it is vnpossible for them to be the same in number at one time in diuers subiects but all the parts of a liuing creature be the verie same in subiect and one by the knitting togither of members D. Tresham The reason of Didymus dooth procéed from that that is of it owne nature in manie places and not otherwise And all the Doctors agrée that Christ was borne his mothers wombe being close and that he rose the sepulchre being shut and that he went vnto his disciples when the doores were fast And Hugo de sancto victore saith that The angels are not circumscribed by place Wherefore although the bodie of Christ be properlie in heauen yet bicause it is spirituall it is not repugnant to the power of God but that it may be in manie places D. Martyr Whether the fathers vnderstand their reasons touching that which in his owne proper nature is in manie places I haue alreadie answered As touching the virgines wombe the sepulchres and the doores being fast shut oppose you and I will answer in place conuenient As for Hugo de sancto victore and others when they saie that angels are not conteined within the precinct of place they must I saie be vnderstood as concerning locall compasse whereby the bodies which are among vs are compassed about with the circumference of the aire or some other thing conteining them But these things cannot so be taken that the angels or anie creature should be vnderstood to haue no definit substance so as when they be in anie one place they cannot be else-where And so I returne to the argument it is a firme conclusion This thing is in manie places Therefore it is the Godhead D. Tresham I answer Christ is God and now the speach betwéene vs is as concerning the bodie which hath the Godhead ioined therewith D. Martyr I demand of you Is the bodie of Christ a thing created or no D. Tresham I grant it is but Christ is no creature D. Martyr But I saie that Christ is both to wit a creator and a creature Christ by reason of his sundrie natures is both a creature and a creator As touching his Godhead he is a creator and as touching his humanitie a creature and if a creature as these fathers doo affirme he cannot be in diuers places at once D. Tresham That which Christ tooke once vpon him he neuer let go and therefore bicause of his Godhead which is inseparablie knit vnto his bodie Christ must not be diuided but yet his natures must be disseuered the bodie of Christ may be in manie places D. Martyr We likewise doo not diuide Christ and yet will we haue both his natures to be whole And sith the Godhead doth not cause but that the bodie of Christ is a creature and you haue now heard out of Basil and Didymus that the powers created cannot be in manie places at once you your selfe sée what dooth follow D. Tresham They disputed of the nature of the thing not of the absolute power of God neither is reason or sense to be followed in matters of faith otherwise manie absurdities wold follow in matters of faith D. Martyr I cannot tell how they could haue spoken more apparantlie of the power of God when as Cyrill dooth not exclude euen the diuinitie it selfe when he saith If it were of quantitie it might not choose but be circumscribed And I acknowledge that which you saie that in matters of faith we must not follow reason nor yet sense Howbeit it is no article of the faith that the bodie of Christ is in manie places at once sith the scriptures doo not teach this anie where Naie rather we learne otherwise out of them to wit that Christ is verie man and that he hath a verie bodie whereto is verie agréeable that it should be limited within bounds and compassed within some certeine place And touching his bodie we beléeue that he is ascended into heauen that he hath left the world and sitteth at the right hand of the father The disputation of the second day which was the 29. daie of Maie betweene D. Peter Martyr and D. William Chadse D. Peter Martyr I Thinke it not méet right honorable that I should vse at this present anie preface For yesterdaie we declared those things which were thought good to be applied to the present purpose And by your good foresight authoritie it hapned that all things were peaceablie and quietlie performed which I hope this daie shall no lesse come to passe Now maister Doctour as concerning the matter you being present yesterdaie might sufficientlie vnderstand what questions are propounded perceiue some reasons of mine opinion wherefore to procéed in our purpose I desire you to shew what you doo iudge touching the questions neither doo I feare but that all things shall be spoken of you with indifferencie and modestie Howbeit before you answer you shall suffer me according to my accustomed maner to call for the helpe of God The Praier YEsterdaie O almightie GOD we began by thy gratious goodnesse to dispute and since this daie also wee shall proceed in that businesse we call vpon thee againe who art the founteine of light the most perfect truth and the most cleere wisedome that thou wilt so direct our words that we fall not into absurdities but rather that those things which shall be handled may both become more plaine and also be set foorth to the praise and glorie of thy name through Christ our Lord Amen The Preface of D. VVilliam Chadse GReat is the matter right famous Doctor and full of mysteries which yesterdaie was handled this daie shall be handled Great bicause we dispute of the bodie wherewith we be satisfied and doo liue for euer and of the bloud whereof wée drinke and which redéemeth the people a thing full of mysteries for vnlesse ye beléeue you shall not vnderstand My words are spirit and life It is the spirit which quickeneth Iohn 6. the flesh profiteth nothing The Capernaites heare and saie This is a hard saieng and who is able to abide it The Christians heare and crie incessantlie with Peter Thou hast the words of eternall life Iohn 6 68. we beleeue and knowe that thou art the waie the truth and the life We beléeue that thou diddest promise the holie Ghost not which should come after one or two thousand yeares but euen within a few daies after that thou hadst spoken it We acknowledge the performance of this thy holie spirit he shall lead vs into all truth he shall teach vs all things whatsoeuer thou hast said vnto vs. Forsomuch therefore as thou art true yea the verie truth it selfe sith those things which haue gone foorth of thy lips cannot be frustate I firmelie beléeue from thy mouth and pronounce it from my hart as touching the presence of thy bodie in the
of wine in the sacrament D. Martyr So doo you interpret expound him and in the meane time you answer nothing for the libertie and the licence that you take in the turning of these relatiues to your owne purpose But I returne to the chéefe point of the argument wherein I said that one and the same bodie of Christ dooth not susteine at one and the selfe-same time so contrarie qualities as is passible and impassible and you fled vnto diuers respects But how much that auaileth in this question of the bodie of Christ heare what Vigilius saith in his fourth booke against Eutyches Bicause that one nature alone receiueth not in it selfe anie thing that is contrarie or diuerse But diuerse it is and farre vnlike to be bounded within a place and to be euery-where for the word is euerie-where but the flesh therof is not euerie-where Thus you sée that this most learned father denieth that it can agrée with one onelie nature to be limited within a place and not to be limited Wherefore the one of these things he will haue to be attributed vnto the Godhead and the other to the manhood bicause the nature of man is not capeable of both But if we should giue you place for your diuers respects it was vnprofitablie spoken of him For some man would obiect vnto him The humane nature of Christ is in one respect limited as you doo saie namelie as it is in it selfe but as it is in the Eucharist it is without limitation Howbeit bicause to be within limit without limitation euen as to be passible and impassible be absolute qualities therefore in what respect soeuer you speake one and the selfe-same bodie cannot beare both conditions togither at one time D. Chadse I doo not confesse that the bodie of Christ is in diuers places locallie but I saie that he is in diuers places accidentallie that is to saie bicause the shewes wherein he is conteined be in diuers places D. Martyr It was not ment by me out of the place of Vigilius which I cited that wée should now séeke whether the bodie of Christ be in diuers places at once but onlie to shew that he confirmeth that which I said to wit that it is vnpossible that one and the selfe-same nature should togither at one time admit things that be contrarie and that it dooth not helpe which you said that this is doone in a sundrie respect when as those contraries be absolute Neither is the speach concerning relatiues but nature it selfe is considered Howbeit bicause you slip from thence and shew me that you affirme the bodie of Christ to be in diuers places at once and that not locallie but by accidents bicause the shewes of bread and wine are kept in sundrie places I come to you also in this point and I saie that your cause is not reléeued at all by this distinction for the bodie of Christ can neither locallie nor yet not locallie be in manie places sith it is a creature a thing definite And you haue heard by verie weightie testimonies that it is granted to no creature no not vnto angels to be in manie places at once who neuerthelesse are not in place locallie for they are not corporall Moreouer you bring new matters and such as haue not béene heard of either in prophane writers or in the holie scriptures that a bodie is in some place and yet not locallie for this is euen as much to saie as a bodie and yet no bodie D. Chadse These things doo therefore happen bicause Christ in the sacrament hath no bodie that consisteth of quantitie D. Martyr This was euen it that I looked for Chadse found guiltie of theft and sacriledge towards God to find you guiltie both of robberie of sacriledge For you doo vniustlie rob the bread of substance and desposse the bodie of Christ of his quantitie D. Chadse Not onelie shall the bodie of Christ but our bodies also be glorified after the resurrection and shall be immortall and without quantitie D. Martyr I cannot woonder sufficientlie how you speake this Will you not perceiue that by taking awaie quantitie frō an humane bodie ye take awaie the bodie it selfe For sith it is a liuing bodie it hath instruments also and it behooueth it that it haue manie members and parts the which cannot consist without substance and quantitie And therefore it followeth verie well that quantitie being taken awaie from an humane bodie the bodie it selfe also is extinguished D. Chadse I denie the argument D. Martyr Where doo ye then place the true bodie of Christ with his quantitie D. Chadse He is in heauen as in place D. Martyr Then yée doo not appoint the verie bodie of Christ to be in the sacrament For if he be there without a quantitie it may indéed be a substance but no humane bodie for that consisteth of diuers parts and instruments the which if quantitie be remooued they haue no place D. Chadse We saie that in the sacrament is the verie bodie of Christ but yet not in quantitie nor yet as being in a place D. Martyr If it be both without place and quantitie when it is vnder your shewes then shall it be a spirituall substance for bodilie and vnbodilie substances are distinguished by the substance quantitatiue and not quantitatiue neither be spirits of dimensions as bodies be And this did Christ confirme when he said A spirit hath no flesh and bones D. Chadse I admit the bodie of Christ to be some spirituall thing bicause the sense dooth not iudge thereof as it may iudge of other bodies which be of quantitie D. Martyr I speake not here of the bodie of Christ as it is perceiued or not perceiued by the sense nor yet speake I of our capacitie but I speake of that bodie as it is in it selfe And I affirmed that it ought to be of quantitie and that it hath a bignesse otherwise it should be a substance without a bodie and should wholie be reckoned among the kinds of spirits D. Chadse We intreate here of the presence of Christs bodie in the sacrament which we affirme to be as touching the thing it selfe and the substance thereof and we passe not for the accidents of Christs bodie that is for the quantitie and proportions whether they be present or not present And as touching your argument I saie it is but weake séeing it concludeth not to saie This bodie is not vnder the selfe-same qualities and quantities Therefore it is not the selfe-same bodie And Christ now in heauen hath not the same qualities which he had here Therefore he hath not the same bodie The argument is not good For if all those qualities which were in the bodie of Christ should be required now in the sacrament to this purpose that it should be the selfe-same bodie it would follow that now in heauen is not the selfe-same Christ which was crucified For now those qualities be not in him which he had
vpon the crosse where he shed his bloud and was passible So then his measure is changed but he euermore remaineth the verie same D. Martyr O good GOD Here doo you change all things both the times and the accidents whereof we dispute For who denieth here that the bodie of Christ may be successiuelie vnder diuers qualities and that it is not required that he should alwaies haue the selfe-same Who knoweth not now that he hath other qualities than he had vpon the crosse That which we contended about before was this that at one time a bodie cannot be passible impassible mortall immortall And now that we are in hand with the bignesse and quantitie of the bodie I know not how you digressed vnto qualities You did answer that therefore the bodie of Christ cannot be present locallie bicause it should be of no quantitie in the Eucharist against which opinion was mine argument that a bodie naturall and instrumentall such as it behooueth mans bodie to be is taken awaie and altogither destroied if quantitie be taken from the same And herevnto hath béene no answer at all D. Chadse As touching the qualities which I saie are not requisit in the bodie of Christ for testifieng the same to be all one true it is that I change the times but you change also the maner And it is euen all one of the maner as it is of the time wherfore if I offend in changing the times you also offend in your argument by changing the maner D. Martyr Of these things which you speake there is gathered no answer to the argument for as you speake you decrée that Christ is at one time in heauen bounded in with quantitie and in a place but that he is in the sacrament without limitation without quantitie and without place and so great contrarieties in their owne nature Vigilius shewed might not be admitted But if a diuersitie of maner as you affirme maketh it possible that in nature the selfe-same things being so diuers may be receiued togither and at one verie time now hath Eutyches gotten the victorie neither dooth Vigilius conclude against him For he will saie that the bodie of Christ as touching himselfe is bounded within limits but as it passeth into the Godhead it is without limitation as touching his owne nature it is definite but as it passeth into the Godhead it is infinite and so Vigilius laboured in vaine against him D. Chadse No but he rather taught this that I haue said onelie he denieth manie places to a bodie taken after one the self-same maner And without doubt a bodie is one thing in substance and an other thing in qualitie But if one will demand whether quantitie be of the nature of substance I suppose you will denie it D. Martyr I would not be accounted so ignorant as though I knew not the predicaments I knowe that quantitie commeth after substance but yet it followeth not that those things which by a supernaturall reason be disseuered one from an other can as touching their being be seuered in nature one from an other Wherfore as yet the argument standeth strong of it selfe A bodie which beareth life forsomuch as it hath instrumentall parts and members which are fit for a liuing creature it cannot consist without quantitie and place certeine But if you now obtrude an other maner as you speake it is a deuise found out of you to shift off this kind of argument D. Chadse True it is as touching the bodie of Christ in heauen that it cannot be without quantitie and without his instrumentall parts but I doo not grant the same in the sacrament where notwithstanding he is all one as touching substance with him that is in heauen D. Martyr These things which I haue brought are so manifest as it is not néedfull for me to labour anie more about them vnlesse you bring foorth some new matter Heere did Doctor Cartwright put foorth certeine arguments and desired leaue so to doo and the Chancellor gaue him leaue D. Cartwright LEast it should be said in you most famous Doctor which the scripture speaketh of Christ I haue troden the wine presse alone Esai 63 3 I haue determined for the honour of this schoole to take vpon me a part of the labor If there should be transubstantiation euill men also should receiue the bodie of Christ but they receiue it not Whether the wicked doo receiue the bodie of Christ therefore transubstantiation is not granted D. Chadse I denie the minor D. Cartwright Out of the sixt of Iohn He that eateth my flesh drinketh my bloud dwelleth in me but euill men doo not dwell in Christ therefore they eat not the bodie of Christ And Augustine vpon this place saith This is to eate Christ to haue Christ dwelling in him Wherevpon it appeareth that since euill men haue not Christ dwelling in them they doo not eate him And Paule in the first epistle to the Corinthians He that eateth this bread 1. Co. 11 29 and drinketh the cup of the Lord vnworthilie he eateth and drinketh iudgement to himselfe Behold he saith that they doo eate bread not the bodie of Christ D. Chadse Vnto the words of Iohn I saie that those be vnderstood of them which eate worthilie for then is it true He that eateth my flesh and drinketh my bloud dwelleth in me and I in him But Augustine speaketh of the effect of the sacrament And Iohn meaneth not whosoeuer eateth but whosoeuer eateth as he should eate dwelleth in me and I in him And such phrases of spéech there be found in the scriptures For in Iohn the disciples asked of Christ Who sinned this man or his parents Iohn 9 2. that he should be borne blind Christ answereth Neither this man sinned nor yet his parents Which saieng doubtlesse must be restreined for he did not absolutelie denie that they sinned but he denied that this man was made blind bicause of their sinnes Euen so Iohn in this place He that eateth my flesh and drinketh my bloud dwelleth in me I in him vnderstandeth it of them that doo eate worthilie And Augustine denieth not that euill men doo eate but yet he teacheth the effect of true worthie eating And the place cited by Paule maketh mention in expresse words both of worthie and vnworthie eating D. Cartwright To denie the substance of bread to remaine is to denie the sacrament for a sacrament is the signe of an holie thing D. Chadse I saie that the figure remaineth the shew I meane of bread and wine which doo as much represent the thing signified as if the substance of them should remaine For they signifie that they be one in Christ and of him be spirituallie nourished D. Cartwright Naie rather the likenes betwéene the signe and thing signified is this That euen as bread nourisheth the bodie so the flesh of Christ nourisheth vs. And how doo your accidents serue to this purpose to wit the roundnesse colour and
the scriptures For this proposition which we haue in hand is doubtfull wherein it is said This is my bodie For hereof some do gather transubstantiation others a bodilie presence with the bread others impanation whereby the bodie of Christ and the bread doo ioind into one person others appoint a bare signe and others an effectuall signe And there want not those which care no more for the presence of Christ but that they may hereby driue awaie all worshipping as I knowe a yoong man of England did Forsomuch therfore as we sée diuers men diuerslie affirme teach me what sense of this place of scripture must be reteined D. Martyr The sense of this proposition is gathered out of the scriptures The proper meaning of these words may easilie be gathered out of the scriptures if they be well examined In the sixt of Iohn Christ most plainlie sheweth that the eating of his bodie must be vnderstood spirituallie for he said that his words are spirit and life And againe that the spirit quickeneth but the flesh profiteth nothing and straitwaie he made mention of his ascension And of this matter he delt so plentifullie in that chapter that afterward in his last supper he spake nothing thereof as Augustine testifieth in his booke De consensu Euangelistarum Consider afterward in the same chapter that Christ denied the carnall eating which the Capernaites surmised whereby you may gather that the eating of Christs bodie is not carnall but spirituall And so as touching this saieng you haue an easie and cléere sense Besides this the scripture dooth euidentlie call it bread Matt. 26. verse 26. 1. Cor. 10 16. 1. Cor. 11 25. The Lord tooke bread blessed it brake it and gaue it The bread which we breake saith Paule is it not the communion of the bodie of Christ Againe So often as yee shall eate this bread Wherefore in like maner appeareth by these saiengs that bread remaineth neither is there anie cause whie you should complaine of the obscurenesse of the place as touching this matter And that there is a figuratiue kind of spéech in these words manie things declare For it is not properlie agréeable to the bodie of Christ to be eaten séeing those things which we eate we crash grind with our téeth and being passed downe into the bellie we digest them and conuert them into our owne substance which to speake properlie of the bodie of Christ is great wickednesse And at the cup there is vsed a most manifest figure 1. Cor. 11 25. when it is said This cup is the new testament c. Herewithall in the scriptures there be most manifest and euident spéeches of the sacraments from the which may be had the interpretation of this place For circumcision is called the couenant the lambe or sacrifice is called the Passeouer Paule said of baptisme that therein we be buried with Christ neither dooth he saie there that a sepulchre is signified Againe we know that Christ had a true humane bodie and that he was taken vp into heauen and from thence shall come to iudge the world All these places if a man doo well compare togither will iudge no otherwise of the meaning of this scripture than we doo M. Morgan Luther had the scriptures and disagréed from Zuinglius The Catholikes sée them and read them and disagrée from them both And the scriptures séeme to be so ambiguous that vnlesse they be cléered by an other light that is to wit by the fathers they are not sufficient for our instruction D. Martyr Yes indéed they plentifullie suffice as you heard me euen now declare M. Morgan Since I sée that you stand to the scriptures which neuerthelesse are wrested of diuers men diuerslie now will I deale with you by a bréefe reason drawne from that place wherein the sacrament was instituted Christ tooke bread What bread tooke he D. Martyr Since you saie that the scriptures are diuerslie wrested by diuers men according as they be affected I answer that this is doone by the fault either of euill or ignorant men yet must not the scriptures be accused as darke in those things which be necessarie to saluation When they be brought foorth read with a sincere mind they doo their part excellentlie well And the holie Ghost testifieth that they be profitable to teach to reprooue and to instruct a man that he may be perfect and well ordered to euerie good worke But if that anie haue doubted it was their owne fault not the scriptures fault and the scripture must not be accused bicause of their contentions as though it cannot teach vs. We sée that there were oftentimes demonstrations made against the Arrians and that out of the scriptures That Christ is GOD. Yet would they contend neither changed they their opinion neither was this anie derogation to the light and worthinesse of the scriptures There is no cause therefore that you should obiect vnto me men either yet liuing or but latelie dead which disagréed one from an other and yet had the scriptures sith there may be other causes assigned of their disagréement besides the ambiguitie of the scriptures And how I should iudge now of those men the place serueth not to declare it sufficeth for me that I haue defended the right of the scriptures But as to that which you demanded namelie what bread Christ tooke I answer that it was common and vsuall bread to wit swéetbread bicause the feast of Easter was celebrated M. Morgan When did he consecrate the same Whether when he tooke it into his hands Or when he blessed it Or else when he gaue it How shall I know when the bread was consecrated D. Martyr When and how consecration was made By giuing of thanks by saieng as he said and dooing as he did Wherefore we also must saie and doo euen the verie same that he said and did And bicause we haue not else-where by demonstration of the scriptures anie certeine place that is foure or fiue words whereby the bread wine is consecrated therefore must we recite all that which is written in the historie of the supper M. Morgan The ministers doo consecrate after the selfe-same maner that Christ did dooth therefore the minister consecrate by receiuing bread into his hands D. Martyr What is consecration No but by performing the institution of the Lord it is consecrated that is to saie it is appointed to a holie vse and through the words and commandement of the Lord it is made an instrument to signifie effectuallie the bodie of Christ So as I saie that it is then consecrated when all the words be spoken and distribution made to the faithfull M. Morgan If the words of consecration be not written certeinelie then is not the scripture sufficient of it selfe as touching consecration Againe I demand of you whether the bread was a sacrament or signe before the finishing of the words that is when it is said that he tooke bread Was
made flesh both doo remaine as well the word as the flesh Why then in the sacrament wherein you take vpon you to prooue that bread is made flesh may not bread in like maner remaine D. Tresham With Cyprian dooth Chrysostome consent both of them were of one spirit Wherefore we haue found another witnesse of the truth Chrysostome most euidentlie setteth downe transubstantiation for in Encoenijs he hath an homilie wherein he thus speaketh Doost thou sée bread Doost thou sée wine Doth it like other meate passe into the draught God forbid Doo not so thinke For euen as war if it be applied to the fire is made like vnto it nothing of the substance remaineth nothing runneth ouer so thinke thou that here likewise the mysteries are consumed in the substance of the bodie c. Here you sée that Chrysostome dooth exclude the bread and the wine and denieth that they passe awaie into the draught D. Martyr Chrysostom and other of the fathers vsed excessiue speeches I saie that Chrysostome as did the rest of the fathers to the intent he might speake the more gloriouslie of this sacrament vsed manie and great excessiue spéeches whereby he might drawe the minds of his hearers to imbrace the matter of the sacrament Otherwise these excessiue spéeches if they should be examined in all points might not in anie wise stand so as they haue néed of a conuenient interpretation You may sée that oftentimes he and other of the fathers denie that absolutelie which was onelie to be denied in some respect Yea and such kind of spéeches you may sée in the holie scriptures Ephe. 6 12. Paule saith Our wrestling is not against flesh and bloud which is against that Gal. 5 17. which is written to the Galathians The flesh lusteth against the spirit and the spirit against the flesh Howbeit he denied our striuing to be against flesh and bloud in comparison onelie as if it should be compared with that which we haue with the spirituall craftinesses in heauenlie things to wit with the diuell and his angels Gal. 3 28. And In Christ saith the same apostle there is neither male nor female whereas yet christianitie taketh not awaie the properties from humane nature Naie rather the apostle himselfe gaue particular commandements in Christ both to masters and to seruants to husbands and to wiues But he ment that male and female are not in Christ so far as belongeth to the receiuing of redemption grace and saluation The same apostle wrote that he was not sent to baptise but to preach the Gospell And yet Christ said as well to one as to another of his apostles Matt. 28 19 not onelie that they should preach but that they should also baptise Wherefore he denied that he was sent to baptise not absolutelie but in some respect meaning to signifie by comparing of the two offices togither that preaching was principallie committed vnto him and that the same did so much excell the office of baptising that after a certeine sort it might be said that he was not sent to that purpose otherwise he baptised Crispus Gaius 1. Cor. 1 14 and 16. and the houshold of Stephana And after this maner must the fathers be vnderstood that sometime here they denie bread and wine not in verie déed flatlie or absolutelie but in respect of comparison with the matter of the sacraments Bicause for our part we must make so great an account of the matter of the sacraments as we should haue no more regard vnto the signes than if they were not at all And to the end they may shew what we ought to séeke for in the communion not in verie déed bread and wine by it selfe for these things we haue at home but the bodie and bloud of Christ as though by a comparison of the thing vnto these the bread and wine may after a sort be said not to be extant For we ought to drawe awaie our mind from earthlie elements vnto the bodie and bloud of Christ in heauen and so come we to the words of Chrysostome when he saith Doost thou sée bread Doost thou sée wine He straitwaie addeth Doo not so thinke And after the similitude of wax he writeth So thinke thou here also And in the words which followe he sheweth sufficientlie that he speaketh hyperbolicallie when he saith Doo not thinke that you receiue of a man the diuine bodie but fire with the toongs of Seraphim himselfe These things cannot be vnderstood according as the words be vnlesse ye will either take awaie or transubstantiate the minister himselfe And he addeth Account ye that the bloud of saluation floweth as it were out of the diuine and immaculate side the which thing yée your selues will not grant neither can it be that bloud should now flowe foorth of the impassible bodie of Christ D. Tresham You haue spoken much and the scriptures which you haue cited do admit another interpretation and those things which you applie vnto Chrysostome be not agréeable vnto him For Chrysostome himselfe did first in these words establish the truth of doctrine and of faith and then turned himselfe vnto maners that he might drawe vs vnto higher matters And first he onelie instructeth and teacheth before he commeth vnto figures and when he setteth downe doctrine teacheth he bringeth an example of wax afterward I grant as you saie that he vseth hyperbolicall or excessiue speaches Now I demand Did Chrysostome speake the truth or did he not If the truth I haue what I sought if not he is found to be a false witnes of God according to that which Paule hath in the first epistle to the Corinthians the 15. chapter while he confirmeth the resurrection For hée writeth If it be not true that Christ rose againe we are found false witnesses D. Martyr You saie that Chrysostome first teachech doctrine then when he commeth to the framing of maners you grant that he vseth excessiue and figuratiue spéeches And you will haue it that the example of wax belongeth to the former part I answer that now we agrée togither that Chrysostome in this place as in others also is full of hyperbolical speeches to the intent we should be admonished not to haue our eies fastened vpon the figures but that we raise vp our selues towards heauen vnto Christ himselfe and consider of his death in our mind These figures haue I plainlie enough prooued by two or thrée places yet for all that must it not be said that Chrysostome spake falslie For the verie true bodie of Christ is giuen vs to be eaten and his bloud to be droonken but yet are these things receiued with the mind and with faith and by them is not onelie the mind renewed but also the bodie And bicause we should not be deceiued in his figuratiue spéeches he vsed the verbes estéeme you thinke you and consider you But whereas you distinguish these things into doctrine and into maners that same doth not
that a bodie of quantitie may be without a quantitatiue measure yet notwithstanding they denie transubstantiation The cheefe principle for which transubstantiation is denied Wherefore those things which you recite be no full and perfect principles for the which transubstantiation is refused of vs. For our first and chéefe principle is the holie scripture which dooth acknowledge bread to be in that place M. Morgan That a bodie maie be without quantitatiue measure it shall be prooued out of Chrysostome vpon the second chapter of Iohn the 86. homilie where it is written It may verie well be doubted how an incorruptible bodie tooke the print of the nailes and could be touched with a mortall hand But let not this trouble you séeing this came by speciall permission For the bodie being so thin and light as it could enter in the doores when they were fast shut wanted all maner of grosenesse but euen such did he shew himselfe to be that the resurrection might be beléeued And that you might vnderstand that he himselfe was crucified and that no other man did rise for him therfore did he rise with the signes of the crosse and did eate Of which signe of the resurrection the apostles made a great account saieng Acts. 10 41. We which did eate and drinke togither with him Wherefore euen as when before his passion he walked vpon the waters we saie not that that bodie was anie other than a bodie of our nature so after the resurrection perceiuing it to haue the prints of the nails we must not saie that the same was corruptible these things were shewed for the disciples sake You heare that it was by diuine permission that the wounds were shewed to the intent the disciples might beléeue and that the bodie of Christ was without all thicknesse and that it was so subtill and light as it could enter in the doores being fast shut What saie you to Chrysostome D. Martyr First I answer that I heare not by these words that the bodie of Christ was in diuers places at one time for then it had béene no humane bodie And as touching thicknesse I answer that the bodie being glorified is not altogither without it otherwise it should be no humane bodie yet such a substance as is nimble and light and obeieth the spirit Neither dooth it therefore followe that Christ was without circumscription the which belongeth to the measure of quantitie notwithstanding the which he might neuerthelesse by his Godhead and glorie penetrate vnto his disciples And bréeflie I distinguish of grossenesse either that you will vnderstand Chrysostome that indéed Christ had the same but yet not such as should hinder him from entering in vnto his disciples Wherein I agrée with him or else you thinke that he must be so vnderstood as he wanted all kind of thicknesse That the bodie of Christ after his resurrection had a quantitie and this doo I denie Neither doo the words of Chrysostome make for such an opinion for he is plainlie of the euangelists mind that the prints of the nailes and of the crosse were kept still in him For how can it be that figures can haue place where in the substance there is no quantitie I grant indéed that it was of permission that he suffered the scars vpon his bodie that he would be felt and that he did eate and drinke with his apostles for it was not of necessitie that these things should be doone but so far foorth as himselfe would Yet in the meane time I heare not that it was of permission that he had a quantitie or that he was in some one place which I affirmed to be necessarie vnto a bodie Againe he affirmeth that the same bodie was not of anie other nature than ours be But that ours haue a quantitie and measure of a quantitie it is most certeine onlie he excepteth possiblilitie to be corrupted And he ascribeth vnto him so great a lightnesse and subtilitie of bodie as he could enter in when the doores were shut And onlie he taketh awaie such thicknesse as might hinder that entering in but yet not all thickenesse M. Morgan The bodie of Christ by your saieng stucke in the middest of the doores his thicknesse not hindering him and therefore there were two bodies in one place D. Martyr Hervnto I answer two maner of waies First that the holie scriptures doo declare this miracle and therefore we easilie giue credit vnto them but that the bodie of Christ is substantiallie present in manie places at once they neuer teach Naie rather they ascribe vnto the bodie of Christ a certeine place heauen I meane at the right hand of the father not in one place Further it is repugnant with the nature of a true humane bodie and therefore must not be admitted Secondlie I saie that in the same entrance of the bodie of Christ vnto his disciples the quantitie of the wall might by the power of his diuinitie so yéeld as two bodies were not at one time in one place And I remember that Tertullian bicause ye be woont also to allege that the bodie of Christ came foorth of the virgins wombe being shut in his booke De resurrectione carnis writeth that Christ in his birth opened the wombe of his mother And this dooth Cyprian also in his exposition of the Créed affirme Whether Christ opened the wombe of his mother And Ierom vnto Lustathius writeth that Christ came foorth bloudie out of his mothers wombe Some there be that thinke Christ came foorth of the virgins wombe the same altogither closed and shut Wherefore as all men are not of one mind in this matter so haue I giuen you a double answer One wherein I grant that this pearsing through was doone by miracle yet not so that the bodie of Christ in pearsing through lost all his quantitie but by an argument drawne from a similitude I doo not grant that the bodie of Christ is in manie places at once bicause this the scripture teacheth not but sheweth the contrarie The other answer is that by the power of the Godhead the doores gaue place euen as some saie that the virgins wombe was opened M. Morgan Vnto that which you answer that the thicknesse or quantitie of the wall or doore gaue place by miracle vnto Christ that pearsed it I demand of you whether the apostles sawe the doores giue place D. Martyr What if they sawe it not It maketh no matter whether they sawe it or sawe it not the holie scripture dooth neither affirme it nor denie it but bicause it declareth it to be doone it must be beléeued But that the bodie of Christ may carnallie or substantiallie be in manie places togither or lieth hid vnder the accidents of bread and wine it teacheth no where M. Morgan I therefore demanded this question bicause if the doores gaue place and the apostles sawe it not Christ did plainlie deceiue the senses and so he had béene a iugler the which you doo oppugne
it walked Besides as I said before the scripture sheweth of this miracle but so dooth it not shew to be doon in the Eucharist And this was my chéefest principle against transubstantiation M. Morgan Also Augustine in the third tome Such a bodie had Christ as was put into the sepulchre and therefore was of quantitie Luk. 24. 39. in his booke De agone christiano chap. 24. Neither let vs giue eare vnto them which denie that such a bodie of the Lord rose againe as was put in the sepulchre For if it had not béene such a bodie he him selfe would not haue said to his disciples after his resurrection Handle and see for a spirit hath no flesh and bones as ye see mee haue And it is sacriledge to beléeue that our Lord he himselfe being the truth did make a lie in anie thing Nor let it mooue vs that bicause it is written that he appéered suddenlie to his disciples the doores being shut we should therefore denie that the same was an humane bodie séeing against the nature of this bodie we sée that he entered in by the doores when they were shut for all things are possible vnto God And it is manifest that to walke vpon the waters is against the nature of this bodie and yet not onelie the Lord himselfe before his passion walked after such a maner but he also made Peter so to walke And so likewise after his resurrection he did with his bodie what he would If doubtlesse he were able before his passion to glorifie that bodie that it might appéere as bright as the sunne why could he not also after his passion reduce the same in a moment to what thinnesse he would that he might enter in at the doores fast shut You heare out of Augustine that the bodie of Christ became verie slender or subtill for his entering in at the doores being shut whereby it followeth that two bodies were togither in one place which is no lesse absurd vnto nature than one verie bodie to be in manie places at once D. Martyr This place conteineth in it thrée chéefe points First that the bodie of Christ arose such a one as it was in the sepulchre that is to wit a verie humane bodie which being true it could not be without a quantitie and the measure thereof The second point is that Christ after his resurrection did with his bodie what he would the which I easilie hold with but yet he saith not that he would haue his bodie to be without a quantitie or to be found in manie places at once The third is that he could reduce the same in a moment of time to becom as slender as he would that he might enter in at the doores being shut by which maner of speach quantitie is not taken awaie but prooued For thinnesse is a qualitie of a substance that hath bodie and quantitie wherefore it requireth a quantitie and some measure of the same It is also remembred that Christ said Handle and see c. But who is ignorant that those things which are handled haue both quantitie measure of quantitie Wherfore by slendernesse he vnderstandeth agilitie yet not that which taketh awaie the bodie But as for that which followeth to wit that two bodies were togither I haue alreadie denied it bicause in some part the quantitie of the wall might giue place and yet neuerthelesse the thinnesse of Christs bodie to be added Againe the fathers which on this wise affirme this persing through perhaps accounted it not for so great an absurditie in nature to haue two bodies to be in one place as to haue one bodie to be togither in manie places Lastlie I haue alreadie said that of this accesse of Christ vnto his apostles when the doores were shut the scripture speaketh but it dooth not teach as touching the bodie of Christ that it is in manie places togither or without quantitie and by this miracle there is nothing diminished as touching the veritie of Christs bodie neither is his proper quantitie taken awaie M. Morgan I allow not that which you last spake to wit that Augustine by subtilitie vnderstandeth agilitie bicause that belongeth to the swiftnesse of motion but the qualitie whereof Augustine speaketh dooth serue to the persing through of thicke matters But now I will shew that it is the gift of a glorified bodie to penetrate when it will through most thicke bodies For Ambrose vpon the 24. chapter of Luke saith But Thomas had cause to woonder when he sawe a bodie come in among them all places béeing fast shut by waies vnpossible to be entered being compassed about with bodies the place remaining sound therefore a maruell how a bodilie nature conueied it selfe in by a bodie that could not be passed through by an inuisible entrance but by visible apparance easilie to be touched and hard to be conceiued Finallie the disciples being troubled they thought they sawe a spirit and therefore the Lord to make a shew of his resurrection said Feele ye and see Lk 21. 14. 39 for a spirit hath not flesh and bones as ye see me haue Wherefore he passed not through that waie shut vp and vnvsed by nature without a bodie 1. Co. 15 44 but by the qualitie of a bodilie resurrection Sith that which is touched is a bodie that which is handled is a bodie and in a bodie shall we rise For it is sowen a naturall bodie it shall arise a spirituall bodie But that shall be more subtill this is more grosse as that which yet was compact with the qualitie of earthlie corruption For how could that not be a bodie wherein remained the marks of the wounds and prints of the scars which the Lord offered to be felt wherein he not onelie confirmeth faith but also whetteth deuotion Bicause it pleased him to carrie into heauen the wounds which he had receiued for our sakes but abolish them he would not that he might shew vnto God the father the price of our redemption Héere dooth Ambrose affirme that all glorified bodies haue power to carrie themselues through the thickest bodies For he saith that by reason of the qualitie of his bodilie resurrection he passed thorough places which vsuallie were vnpossible to be passed And so we conclude here that it must be attributed vnto glorified bodies that when they will they can penetrate through the thickest bodies And you shall note that he saith The bodie came in when the doores were shut without breach of anie thing that was ioined togither D. Martyr It serueth not for my matter to dispute now of agilitie Wherefore as concerning this I grant that Augustine by this Latin word Subtilitas vnderstood Tenuitas that is slendernesse or thinnesse we will not striue for this matter But I will referre you to that which I said a little before to wit that subtilitie is a qualitie of quantitie and dooth necessarilie suppose a measure of quantitie Then doo I answer that this place of Ambrose maketh
the Lords bread and drinke of his cup. The second reason As Christ said This is my bodie so likewise he said by the mouth of Paule 1. Co. 12 27 Ye are the bodie of Christ and yet for the making of vs to be the bodie of Christ there is no néed of transubstantiation Whie then shall it not be true as concerning bread that it is the bodie of Christ vnlesse transubstantiation happen therein Yea We be more the bodie of Christ than is the bread and if a man will well consider of the matter the bodie of Christ is more ioined vnto vs than it is to the bread séeing what the bread hath it therefore hath it to the intent that by it Christ may be ioined vnto vs. And the words whereby the bread is brought to become a sacrament rather belong vnto vs than vnto the bread which is altogither without sense and faith Againe it is a perillous matter to delude the senses by transubstantiation bicause that then dooth perish the proofe of the true resurrection of Christ which he shewed to his apostles saieng Feele ye and see Luk. 24 39. for a spirit hath no flesh and bones And the Marcionit heretiks would soone haue said that Christ had no true humane bodie but onelie the accidents and figure thereof as ye saie of bread that it is no bread albeit it séeme so if ye respect the properties and outward forme thereof Also the fathers thought that they did effectuallie prooue Christ to be true man by the humane affections and properties which the scriptures shew of him namelie that he did hunger that he thirsted that he was wearie that he sorrowed that he woondered and such other like Which arguments by the example of your transubstantiation might be denied and the heretiks might saie Euen as this dooth not followe to wit in the sacrament of the Eucharist there be properties of bread and wine therefore the substance of bread and wine is truelie there so it followeth not In Christ there were properties and affections of a man therefore he had a verie true humane substance and thus there shall be a windowe opened vnto most gréeuous errors By transubstantiation is peruerted the nature of things Moreouer by this their vnnecessarie transubstantiation they peruert the nature of things sith they plucke awaie the accidents from their substance and proper subiect which is far more than to separate substance from a quantitie which before they haue striuen to doo such is their audacitie forsomuch as the accident is a latter thing than is the substance Neither haue we heard the ancient fathers make anie mention of this so dreadfull a miracle And séeing they were learned and verie well vnderstood how a substance is defined and how an accident they would not haue passed ouer in silence so great a matter Nazianzen soong in verse the miracles wrought by Christ And vnto Augustine is attributed the booke of the miracles of the holie scripture and yet is no mention there of accidents separated from their subiect By transubstantiation Christ must needs eate himselfe Besides it must come to passe that the eater and the meate eaten must be all one for Christ communicated with his apostles in the supper And therfore as these men will haue it he ate his owne selfe reallie and by transubstantiation Admit also that in the same supper which Christ first celebrated with his apostles some of the reliks remained after the bread was transubstantiated the which was reserued vnto the morowe wherein Christ was crucified and died should not the bodie in that bread haue béene depriued of soule and life If you denie it it must néeds followe that the selfe-same bodie was both aliue and dead at one and the selfe-same time By transubstantiation manie absurdities will followe But and if you will saie that it died also in the bread then it followeth that there was made a change and that a naturall and reall change therein all which things might haue no place in that bread to wit that it shuld there both be crucified and wounded sith vnto those matters not onelie a quantitie but also a measure of quantitie is required the which from the bodie of Christ in the Eucharist they remooue with great contention And if so be that much bread good plentie of wine should be transubstantiated by the Masse priests verelie they which should eate and drinke these things shuld be filled and nourished and their bellie should be stretched out and all these things doo these men attribute vnto the accidents If the Eucharist be burned there doo appeare ashes if it putrifie worms breake foorth so a substance commeth of accidents But yet as they dare saie anie thing they imagine that God oftentimes createth new substances which doo succéed the accidents or doo reuoke by miracle the former substances and they heape miracles vpon miracles For if the mice shall gnawe awaie this sacrament that is kept what will they eate They saie the accidents But why not the bodie of Christ sith they bind the same to the accidents so long as they remaine sound Which being corrupted they also take awaie from thence the bodie of Christ But whither goeth it when it departeth awaie Into heauen But there it is alreadie and before was How can it then go thither It it cease to be then it is destroied and corrupted which is far from the nature of a glorified bodie Sometimes also there happeneth a vomiting after the receiuing of the communion as Cyprian testifieth of a certeine maid and he saith that the drinke being consecrated into bloud brake foorth of hir bowels What then shall become of the bloud of Christ By affirming transubstantiation they leaue emptie a space or place And when they say that the bread is transubstantiated into the bodie of Christ and so transubstantiated as it is not there locallie we demand of them what dooth fill the space or place left by the substance of the bread For if this be not granted vnto the bodie of Christ it will remaine void and be filled vp with no sound matter And besides this that accidents be without a proper subiect to the end there may nothing want to strange woonders they attribute vnto them sundrie actions and passions which they cannot denie whereas notwithstanding betwéene the dooing and the suffering is required a communion of one and the selfe-same matter That there cannot be a breaking the bread being taken awaie And whereas there is plainlie séene a breaking in this sacrament they saie they breake accidents Which the Mathematicians durst not pronounce of their quantitie abstract by imagination to wit that they can reallie diuide the same And Platos Idaeae haue lesse absurditie according to Aristotles disputing against them than this feigned deuise of transubstantiation bringeth with it But what They assoile all by miracles But so it might be an easie matter for euerie man to be a diuine if all
arguments might be dissolued by miracles And especiallie when it is a doctrine in religion that miracles must not be multiplied without necessitie which they could neuer shew to haue béene in this matter The confirmation of the second question THe end of eating Christ and receiuing this sacrament is that wée shuld liue that we shuld haue euerlasting life that we should die and that Christ should dwell in vs and we in him euen as Christ testified in the sixt of Iohn The benefits of this sacrament are as well had without reall presence as with the same Howbeit these benefits and commodities may as well be had by admitting a coniunction of the bodie of Christ with bread and wine by a sacramentall signification as if we should affirme him to lie hidden reallie or substantiallie in the signes for that will bring vnto vs no grace or spirit or renewing but that we may abundantlie obteine the same of Christ being in heauen and through a receiuing thereof by faith For no mightier is he lieng hidden in the signes than he is reigning in heauen And yet neuerthelesse must not the communion be thought superfluous bicause we can eate Christ without the same for albeit it be lawfull to doo this wheresoeuer yet considering our infirmitie we are furthered by the helpe and comfort of signes and for the receiuing of them we haue the expresse commandement of Christ Christ confuted the carnall eating of his bodie Secondlie we must flie from that eating which Christ confuted but he confuted the carnall eating of his bodie when he dealt with the Capernaites therefore it must be taken awaie Neither will it helpe if you shall saie that they were therefore reprooued bicause they thought that the bodie of Christ was to be torne and rent in sunder as though after the maner of wild beasts they should be inuited too the eating of mans flesh which should be hewen in sunder and so distributed as happeneth of meate in the shambles And for this are you woont to pretend For it maketh no matter to the bringing in of a carnall eating whether the bodie of Christ be eaten by little péeces or all whole togither Neither is it true that it is a spirituall eating if the whole bodie be eaten and a carnall eating if it be cut into parts for according to this distinction the great huge beast of the sea which deuoured Ionas should haue eaten him spirituallie bicause he swallowed him whole at one gulpe Christ plainlie teacheth that he vnderstandeth spirituall eating otherwise when he set foorth to them his ascension into heauen For he shewed therby that he ment of an eating wherby we may eate by faith a thing that is absent as concerning place and substance And euen as he called backe Nicodemus from externall and bodilie generation to a spirituall regeneration which we obteine in the mind and inward man and lifted vp the woman of Samaria from the corporall and externall water to the drinke whereby our minds be refreshed the holie Ghost I meane so Christ taught the Capernaits which now thought that his flesh should be eaten outwardlie and carnallie he taught them I saie that eating which we receiue with the mind and imbrace with the faith We no lesse receiue Christ in his word than in the Eucharist Furthermore we no lesse receiue the bodie and bloud of Christ in the word of God than in this sacrament For what else by the testimonie of Augustine be sacraments than visible words Yea and the same Augustine in the title De consecratione distinction the second in the chapter Interrogo vos saith Of no lesse account is the word of God than is the Eucharist Also Ierom vpon Ecclesiastes testifieth that we in the holie scriptures doo eate the flesh of the Lord and drinke his bloud In like maner wrote Origin vpon Matthew treatise 25. and among the number of the homilies 26. And Chrysostome vpon Iohn homilie 45. And Basil in his 141. epistle Yea and reason it selfe persuadeth it for whatsoeuer fruit or grace the bread hath in the sacrament it hath it by the word And besides this the words doo more plainelie both expresse and signifie the nature of a sacrament than the signes doo Séeing therefore it is not affirmed that the bodie of Christ dooth corporallie and reallie sticke in the words why shall we rather place the same in bread and wine And herwithall agréeth that which we haue in the first chapter of Iohn that we be clensed and washed with the bloud of Christ the which in verie déed is doone so often as we conuert vnto him and by faith and repentance doo returne vnto him And yet neuerthelesse must it not be that so often as we be washed he is corporallie and reallie present with vs but it is sufficient that he be caught hold of with a faithfull mind whereby also the bodie of Christ may be eaten and his bloud droonken he being absent séeing that a reall presence séemeth as well to be required vnto washing as vnto eating and drinking if we shall vnderstand these things to be doone naturallie and grosselie Howbeit it must be considered when we saie that the bodie and bloud of the Lord is receiued by faith we doo not affirme these things to be altogither absent for by the power of faith and spirituallie they be made present vnto vs. For Paule saith vnto the Ephesians Ephes 1 20. that We are alreadie set with Christ at the right hand of God in the heauenlie places And the same apostle vnto the Romans saith Rom. 8 24. that We by hope are saued And he faith to the Galathians Gal. 3 1. To whom Christ before was described in your sight and among you crucified The scripture onelie sheweth of two commings of Christ Ouer this the holie scripture dooth record to vs no more but two commings of Christ The first an humble forme to redéeme vs the other glorious when he shall come to iudgement But ye inuent euerie daie infinit commings For wheresoeuer there is anie saieng of Masse or where the faithfull communicate ye decrée that the bodie of Christ is reallie and substantiallie present wherevnto notwithstanding ye neither grant an humble forme nor yet a glorious but after a certeine middle maner ye tie the same vnto sacramentall signes whereof neither the scriptures speake nor yet is there brought anie effectuall reason The nature of a sacrament is more kept in signification than in bodilie presence Againe whereas all men agrée that the supper of the Lord is a sacrament and the definition of a sacrament is to be a visible signe of an inuisible grace it is plaine that we rather kéepe the nature thereof than ye doo for we beléeue that the bodie of Christ is ioined to the elements or signes by a signification and yée which affirme a transubstantiation or reall presence cannot auoid it but that both the wicked and vnbeléeuers doo eate Christ which
saie that his toong or parchment or inke or the signifieng sounds vttered with the toong or figures of letters written vpon little skins is the bodie and bloud of Christ but that onelie which we doo rightlie receiue being made of the fruits of the earth and consecrated by mysticall praiers Héere likewise you heare that that which we receiue of the fruits of the earth is called the Lords bodie Wherevpon it followeth that bread dooth there remaine vnlesse you will saie that the earth dooth bring foorth accidents And whereas you obiect that the worke of God and the holy Ghost are requisit for the making of this a sacrament I grant it but that the signification of the bodie of Christ is not so great a matter as it hath néed of those things that doo I denie You haue oftentimes alreadie heard that we doo not héere set downe a common or vulgar signification but a sacramentall mightie and effectuall signification whereby the beléeuers are incorporated into Christ D. Chadse But the bread by his substance nourisheth therefore it may signifie the bodie of Christ before consecration also it is gathered and consisteth of manie praiers before consecration therefore it may signifie the vnion of the church Howbeit it is none of Augustines mind that anie thing should be called the bodie and bloud of Christ bicause of the signification but only in this respect that being taken out of the fruits of the earth and consecrated by mysticall praier we receiue it vnto saluation Neither meaneth he that the bread taken from the fruits of the earth dooth so remaine but after such a sort as Ambrose saith that that which nature hath made is by blessing changed D. Martyr As touching the first you cannot in verie déed saie of water that wheresoeuer it is euen out of baptisme it signifieth the washing of the soule But dooth it therefore followe that that signification is sacramentall when the word of the Lord is absent nor yet the institution of Christ is exercised therein We speake here as we haue often said alreadie of the power and effectuall signification of sacraments the which we obteine by the word and institution of God As touching the other Augustine said most plainelie that by those thrée that is to wit by the toong parchements that is to saie writings and by the sacrament the bodie of Christ is signified and then followeth that which you saie to wit that it is receiued to saluation And of the change that is to saie the casting awaie of that substance that is gathered of the fruits of the earth there is no mention at all how Ambrose must be vnderstood I haue declared before D. Chadse Chrysostome in the 45. homilie vpon Iohn in the sixt chapter thus writeth This bloud being shed ouerflowed all the world whereof Paule vnto the Hebrues pronounced manie things This bloud purged the secret and holie places But and if the figure thereof was of so great force in the temple of the Hebrues and when it was sprinkled vpon the doore posts in the midst of Aegypt of much more force was the truth it selfe This bloud signified a golden altar without this the high priest durst not enter into the innermost places This bloud made the priests This bloud in a figure purged sinnes In the which figure if it were of so great force if death so feared the shadowe how greatlie I beséech you will it be afraid of the truth c. He compareth the sacraments of the old testament with the sacraments of the new testament as one may saie the shadowe and figure with the truth and he nameth our mysteries â—…nderfull and dreadfull If then as he saith the old fathers had the shadowes and we therâ—…l it followeth in the sacrament of the Eucharist that the verie bodie of Christ is presentâ— otherwise if we should haue himselfe thereby signification onelie there is no more to be attributed vnto our sacraments than to the sacraments of the old lawe D. Martyr Whereas Chrysostome saith that the sacraments of the old fathers being compared vnto ours be shadowes and figures I grant the same Howbeit it must be so vnderstood that shadowes and figures were there because the comming of Christ was as yet expected Againe the significations of those sacraments were more obscure both which is agréeable vnto figures and shadowes for figures did foreshew Christ to come and shadowes doo want plentie of light By these kind of meanes was Christ signified in the sacraments of the old fathers and by faith was giuen to be receiued of the beléeuers But now to vs in the new sacraments he is offered as he that is alredie come that hath performed his promises and that is crucified for vs in verie déed Besides the words which we haue in our sacraments be far more cleare and plaine than were the words of the old sacraments in the lawe But you vnderstand this word truth as though it should signifie reall presence and therefore you infer that the bodie of Christ is present with vs reallie corporallie and substantiallie But the fathers vnderstand truth to be in our sacraments if they be compared to the sacraments of the old fathers bicause they represent the thing that is now performed euen that the kingdome of heauen is opened and that the benefit of our redemption is with all euidence and assurednesse alreadie finished and made perfect and bestowed on vs as if were before the eies of faith D. Chadse Yea but the sacraments of the old fathers were euen as much true as ours be the selfe-same power was in them that is in ours Those fathers as well beléeued that Christ would come as we that he is come For by the testimonie of Paule all our fathers droonke of the selfe-same spirituall rocke and did eat the selfe-same spirituall meat 1 Co. 10 4. D. Martyr True it is that the old fathers as touching the thing it selfe had the selfe-same sacraments that we haue which were signes that Christ should come and offered him vnto the beléeuers but the difference as I said was that Christ hath now performed indéed the price of our saluation but then he was afterward to performe the same And a thing that is alreadie done if it be compared euen to it selfe which shall afterward be doone both it is more assured and may be called a truth but it is said to haue a shadowe and a figure when it is not yet performed Ouer this no man doubteth but that that Christ and his death is expressed vnto vs with more plaine and euident words By these things you may gather that as Paule testifieth we as touching the substance haue the selfe-same sacraments with the old fathers but that there be manie differences also betwéene them as touching the thing present which I haue rehearsed D. Chadse The sacraments of the fathers promised but grace ours giue the same which things you in your lectures did interpret They signifie grace giuen Wherefore if those
with one worde As he made the world he might haue redéemed vs but he would not to the intent we might vnderstande his loue He forgetteth the euils which were doone vnto him prayed for them that crucified him that is he prayeth for vs which through our sinnes crucified him Forgiue them for they knowe not what they doe Luk. 23. 34. Without doubt this is an vnspeakeable loue But herewithall the will of his sonne sprang of the will of the father he in so louing vs obeyed his Father Now may we be sure that the father loueth vs For he so loued the worlde that hee gaue his onelie begotten sonne Iohn 3. 16. This is to bee drawen vnto the father by the sonne This is to sée the sunne not in the East but in the West when it shineth vppon the wales In the death of Christ the loue of the father shineth vppon vs. He that in beholding of these thinges entereth into the bath of this heate and charitie doeth afterwarde greatlie abhorre cold and doth not easilie abide to sinne He séeth Christ to haue died for him and the father to haue deliuered him to death not that the father is bitter or cruel he delighteth not in euil as it is euil He deliuered one mēber for all the rest Further he so deliuered the same as it shoulde not perish for euermore but that it should be in excellent state that thervppon might followe a pacification and that we when we shoulde be made sure of saluation should then haue examples of all vertues Here there was made a great societie betwéene Christ and vs. He vnto vs gaue his righteousnes and tooke vpon him our sinnes He in verie trueth suffered our infirmities he himself bare our griefes He put in him al our offences For the sins of the people haue I striken him He became subiect to the lawe that he might deliuer vs from the law He became accursed that he might deliuer vs from the curse More are we beholding vnto him than vnto the Phisition For he cureth the sickenesse without taking the disease vppon him but Christ so healed vs as he tooke our euils vpon him Vnlesse wee shall make so great an account of this benefit that the same be perceiued in vs that is in Christ we shall be reprooued as guiltie of his blood and death as hauing troden vnder foote the bloode of the sonne of God Christ gaue a great price for vs I beséech you with how great vsurie and gaine will he require the same againe at our handes Since he hath bought vs so déere let vs cease I beséech you to bee vile in our owne sight and let vs serue sins no longer We haue heard of the death and passion and bitter sorrowes of Christ but doe we thinke that the same is finished No verilie he euen at this daie suffereth the selfe same thinges in his members and in his Church Hée is there forsaken because faith faileth and when the sonne of man commeth do ye thinke that hee shall finde faith The charitie of manie waxeth colde the dangerous times are at hande and men be louers of them selues Christ in some of his members that remaine is called a seducer an heretike is communicated and cast out of the synagogue About him there standes dogges calues fat Buls Lions and Elephantes as it is described in the 27. Psalme Popes Cardinals Verse 13. false Bishops our Maisters these be they which afflict him as much as they can The bones and members of Christ are vexed bloode is shed like water the soules almost in no place are healed The tongue of Christ waxeth drie in a manner like a potsharde for fewe doe preach his gospell purelie and the trueth is not taught Great is the number of Dogges which neither can nor will barke and these be most impudent and vnsatiable The head is pricked with thornes For the Prelates of the Church being loaden with riches such kinde of cares doe presse Christ but further him not They liue to their bellie and to their glorie they onelie giue their minde to the cares of this life and are vnmeete to handle diuine things He is clothed in purple because in their great powers he is maruelously deluded A réede is giuen him in his handes the vanitie of the doctors and diuines subtil shifts of sophisters which sauor more of Aristotle than of the holy Scripture They knéele they perpetually inuent fained worshippings For they builde huge Temples within there is nothing but Idols signes perfumes waxe lights bleating and such like so that the Altar of Damascus is translated into the temple of God There is no ende of yéerelie obites and of Masses They smite Christ on the head for they make decrées that one kind doth suffice that transubstantiation should be beléeued that matrimonie should be plucked away from clergie men and other things of like sort They crucifie Christ among théeues when they account all professors of the Gospell among théeues They torment him in his whole bodie when by their wicked decrées they strayten binde and rent in sunder the consciences they would haue men to haue no part in the kingdome of heauen vnlesse he will confesse all his sinnes The garments of Christ that is the Scriptures wherein he is cladde they diuide into many senses historicall allegoricall tropologicall and * High and of subtile vnderstanding anagogicall so that they now contemne the literall sense and the people of God is deceaued by mens dreames and through the libertie of glossing and diuiding they so rent in sunder and dismember all things as there is nothing whole remaining They cast lots vpon Christs garment for the Popes answere must bée attended before the matter be defined a determination must bée expected from the secresie of his brest neither is it lawfull for the Councell of Trent to decrée without the Pope Is not this to deale by lot for the answeres of a diuelish brest doe disagrée Hereof it comes that in the Schooles and in the Vniuersities nothing is suffered to be intreated of but by the way of question for disputation sake and after the manner of the maister of the Sentences but not definitiuely nor determinately They all protest that they will say nothing against the Church which is that Church The Romish Church which Romish Church The Pope Oh good Christ when shall thy people bee deliuered out of their handes Oh God art thou angrie for euer We be the shéepe of thy pasture we be the worke of thy handes wilt thou haue thy Church thus to liue vnder the Crosse till the ende of the world Oh howsoeuer it be giue it constancie and in death forsake it not For the which also God exalted him The Crosse of Christ was a triumphant chariot wherein he was caried vnto the Capitol of Gods kingdome He being God tooke the forme of a seruaunt Tyrantes dare neuer laie aside their kingly pompe and principall garde of their body For
in themselues as sometime they haue which may further the preseruation of mens life and the true saluation of them Wherefore séeing other faculties and sciences haue taken manie thinges from the scripture and it nothing at all from others it is by all manner of right called most aunciēt Which also the plainnesse thereof and simplicitie without counterfeiting ioyned with a woonderfull grauitie dooth declare And so auntient are the Histories therein rehearsed that those thinges which be set foorth by other writers being cōpared with them may easilie be perceiued to be doone manie ages after But since all commendation is not to be sought for in antiquitie therefore wee will nowe haue a regarde to the vtilitie thereof and as I hope will shewe that the same is farre more plentifull in the holy scriptures than can euer bee founde any where else What more plentifull fruite I beséech you can men of sober and sound iudgement looke for by the knowledge of worldly thinges when they haue verie perfectlie attained to the same than that some knowledge of almightie God may at the length by the effects thereof lighten mans vnderstanding that by those thinges we may be holpen to sustaine the life of the bodie In these knowledges there cannot bee had or imagined a greater profite But the holy scriptures doe in many places set foorth the naturall works of God and do euerie where teach that God himselfe by his eternall power and singular prouidence is the cause of all those thinges neuer making any mention of nature chance fortune forme priuation elements imaginations * A thing so small as cannot be diuided Atomi concord or discord as the principles of all things No doubt but the knowledge of men is busied in considering the effects of God But how seldome herein is there recourse vnto God himselfe his goodnesse counsel and wisedome Indéed naturall knowledge may séeme to be somewhat curious in searching out the power of thinges and somewhat more subtill and diligent in finding out the secretes of nature But as touching the ende it selfe to wit that God may be truely knowen by the effects and that we may well and Godly vse his creatures if it bee compared with diuinitie it is farre more negligent yea and in a manner blinde and dumbe Finally the holy scriptures doe speake of a certaine notable and woonderfull kinde of the workes of God whereby the powers of nature be ouercome and the accustomed course of things is cut off wherein God both more properlie and more expresly shineth than in the daylie and common succession of thinges which by reason of a continuall vse thereof is become of small estimation And by a word now receiued these thinges are woont to be called myracles for no other cause indéede but that they haue commonly made mortall men to woonder altogether at them But the works of this kinde are kept secret in naturall knowledge For there shall yee neuer reade of that first creation of things of laying the foundations of the worlde of breathing the breath of life by God into the claie of our bodie of the Godheade speaking openly with men Of the sea giuing place vnto men passing through the déepe thereof so as it made walles of water both on the right side and the left for them that passed through Of the standing still of heauen and of staying the perpetuall turnings about thereof from the East to the West Of God to bee made a man of a virgin to be a mother of the raising from life them that were deade and of men gréeued with desperate and incurable diseases to be cured by a woonderfull efficacie of Christ our sauiour These maruelous things without doubt God woulde haue vs to knowe by the holie scriptures least perhappes wee might doubt that all his vertue and power is so spent and consumed in bringing foorth and preseruing of natural things that hée shoulde not be able yet to doe any thing greater and more excellent This kind of doctrine doth not Philosophie teach but onely beholdeth the accustomed course of nature Assuredly it is no small comfort vnto Godly men What fruite the doctrine of prouidence bringeth to vnderstande that God is the prince and authour of nature For since they be the children of God while they consider that all thinges which bee doone are in the hande of their good father they feare the power of no creatures since they know for a certaintie that they are not able to bring vpon them any trouble or sorrow but somuch as God the guide thereof hath decréed to bring vpon them for their saluation This is the singular fruite which is had of the saincts by the knowledge of naturall things But how much more ample is this if they be perswaded with a constant faith that the power of the heauenly father is infinite whereby hée is able still to doe and produce many yea infinite thinges otherwise than they be in the common course of nature Héereby Godly men being incoraged become of an excellent hope euen in aduersitie In perils valiant euen in the crosse it selfe ioyfull of an inuincible courage and altogether without feare when for the trueth of God or the name of Christ they must abide any conflict Héereof sprang that noble spéech of Daniels fellowes Beholde our God whom we worship is mightie to saue vs from the furnace of burning fire and shall plucke vs out of thy hand O king Psal 27. Héereupon did Dauid with an inuincible minde sing The Lorde is my right and my saluation whom shall I feare The Lord is the strength of my life of whom shall I be afraide Though an hoast of men besieged me yet shall not my heart bee afraide though there rose vp warre against mee yet will I put my trust in him And againe Although I shall walke through the valley of the shadowe of death I will feare no euill Psa 23. 3. Finallie by this meanes did Paul saie Rom. 8. 34. Who shall separate vs from the loue of God shall afflictions shall penurie shall persecutions shall hunger shall nakednesse shall perill shall the sworde As it is written For thy sake wee are deliuered to the death all the daie long wee are accounted as sheepe appointed to the slaughter but in al these things we ouercome through him that loueth vs. For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor anie other creature shall bee able to separate vs from the loue of God which is Christ Iesus our Lord. Such things doe the children of God taught by the holie Scriptures pronounce with true boasting that GOD suffereth not nature as the wise men of the worlde teach to goe forwarde according to those lawes which hee at the verie beginning appointed thereunto but that he directeth tempereth and ruleth al thinges at euerie instant according to his owne pleasure that he
building I beséech you take héede that you pluck vp by the rootes naughty and false opinions which I therefore admonish you of That superstitions must not be pared away but rooted out because I haue otherwhile séene some which haue onely pared away the leaues flowers and fruites of superstitions but haue spared the rootes which haue afterward sproong vp againe to the great detriment of the Lordes vineyeard Let the euill seedes and rotten rootes be cut off euen at the verie beginning for if they be neglected at the first I know what I say they are with much more difficultie taken away afterward and it must be prouided that this be most sincerelie doone in the Sacramentes and especiallie in the Eucharist For there beléeue me there are most pestilent séedes of Idolatrie which vndoubtedlie except they be taken away the Church of Christ shall neuer be indued with pure and sincere woorshipping Neither more nor lesse must be attributed vnto sacraments than is due Let not Sacramentes be contemned as vnprofitable and vaine signes And againe let not men attribute more vnto them than the institution of them wil suffer He that distinguished not the Sacramentes from the thinges signified he shamefullie not without his owne destruction cleaueth to the Elements of this world and dooth carnallie prophane the ordinances of God The whole dignitie of the sacramentall Elementes is hereby to be measured that the holie ghost hath chosen them vnto himselfe as instruments whereby he may further our saluation and by this reason therefore they differ from the signes inuented by the cogitation of man But they differ also from the thinges signified séeing as the nature and definition of them requireth they be the signes of them For bread properlie is not the bodie of Christ but in his certaine manner namelie because it is a Sacrament of the bodie of Christ But shall we denie especiallie that the faithfull doe receaue the bodie and the bloud of Christ No verilie But with what mouth doe they receaue these thinges With the mouth of the bodie No. For euen as a Sacrament consisteth of the signe and of the thing signified so he which receaueth the Sacrament with the mouth of the bodie is also indued with the mouth of the minde And euen as the beléeuers doe with the mouth of the bodie eate drink the bread wine so their minde being stirred vp by the wordes of God and by the outward signes is by the benefit of the holy ghost caryed vp into heauen attaineth by the mouth of faith euen vnto Christ We receiue whole Christ in the supper yet by faith apprehendeth and receaueth his flesh and bloud euen as it was deliuered vppon the crosse féedeth thereuppon as vppon wholsome and liuelie meate and verilie hath and possesseth Christ all wholie with all his fruites merites and giftes Neither is the profite of this meate onelie shut vp in the minde but by the same spirit also it redowndeth to the bodie and maketh it capable of the blessed immortalitie and a fit instrument of the holy ghost to worke well and godlie This is the propertie of the sacraments of God that by thē he may giue the thinges which he promiseth but yet after such a way and manner as may be agréeable to the thinges promised For it is not agréeable to the bodie of Christ that it should be at one time in heauen and in earth yea rather in infinite places and much lesse that it should be included in that sacramentall bread that it should be torne and eaten with the téeth that it should be receaued of the wicked which be altogether without faith Neither am I minded at this time to rehearse all thinges which serue to this purpose Ye be wise I beséech you that ye be not deceaued by that corporall fleshlie or as they terme it naturall presence Neither must we for the right confirming of anie opinion or doctrine be contented with foure bare wordes brought out of the holie scriptures but we ought also to weigh diligentlie manie other places which haue relation vnto this no lesse than we doe those foure wordes drawne out of the holie scriptures But as I haue said the place now serueth not Many places that haue relation to one thing must be compared together to handle and expound this matter at large This one thing I desire that you will most diligentlie trie all thinges For so I hope it will come to passe that you will retaine that which is good This neuerthelesse I wil not omit in the meane time to repeate that hereof I am most assured that the Church of Christ shall neuer haue a quiet and peaceable consent of doctrine The peace of the Church dependeth much vpon a pure communicating of the Eucharist or a sure peace betwéene the brethren and a sincere purenesse from superstitions vnlesse the Sacrament of the Eucharist be deliuered after this or the like manner And what sure reasons I haue for this foresight I will not now stand to declare The plainer that rites be in Sacraments the better they be But in the rite of administring the sacramentes that maner is most to be imbraced which shall be most plaine and most remooued from the Papisticall trifles and ceremonies and which shall come néerest to the purenesse which Christ vsed with his Apostles Christian mindes ought not to be occupied much in outward rites ceremonies but to be fed by the word to be instructed by the Sacramentes to be inflamed vnto prayers to be confirmed in good woorke and excellent examples of life How necessary a thing discipline is Moreouer I counsel you that in anie wise ye bring in discipline into your Churches so soone as possiblie ye can for if it be not receaued at the beginning when men are verie desirous of the Gospell it will not soone be admitted afterward when as it happeneth some coldnesse shall créepe in And how vainelie you shall labour without it verie manie Churches may be an example vnto you who since they would not at their verie first reformations take vppon them this healthfull yoke coulde neuer afterwarde as touching manners and life be brought into order by any iust rule whereof it happeneth which I speake with great griefe that all things in a manner haue small assuraunce and do threaten ruine on euerie side Therefore it is a grieuous losse and a certaine destruction of Churches to want strength of discipline Neither can it be truely soundly said that they haue and doe professe the Gospell which either be without discipline or doe contemne it or be not delighted therewith Certainlie since in the Euangelistes and in the Apostolicall Epistles it is taught with so great diligence it must bee confessed not to be the least part of Christian Religion Whereby it comes to passe that the Gospell séemes to be despised of them which haue banished from themselues so notable a portion thereof Vnder what pretence
Ministerie and purpose so to continue Wherefore I will séeke and maintaine peace as you admonish me yet so neuerthelesse that when occasion is offered not a snatched or sought occasion but that which is iust and necessarie I will teach and speake that which I iudge true cōcerning that matter wherein I know they disagrée from me and that with such moderation and temperance as I will not gréeue or bitterlie taunt anie man that is of an other iudgement But as for commaunding me to silence or recantation neither haue I hitherto suffered it neither will I now suffer it For I iudge that to be most vnwoorthie for a godlie man and him that publikelie teacheth the holie scriptures so long as out of the word of God it cannot be shewed to be otherwise than I beléeue For when that should appeare and I might know it so to be I would not for anie cause delay to testifie the trueth and openlie to confesse it These thinges woorthie Syr and as you write my most néere ioyned brother in Christ I speake familiarlie to you as you sée and doe sincerelie open my minde and thought euen as it is affected For I haue such a confidence in your iustice and equitie as I neuer will or can séeme to refuse your owne selfe for a right and indifferent Iudge Fare you well and liue you happilie to Christ and his Church I would to God I might once at the length sée you and talke with you according to my earnest desire From Strasborough the 26. of Iune 1554. To Master Iohn Caluin I Am gladde that the little booke of defence of the consent of our Churches as touching the controuersie of the sacrament A consent of the Heluetian churches with the Church of Geneua is nowe come foorth and I wish that the same may bring abundance of fruit And I doubt not but for the Godlinesse and instruction wherewith it shewes it selfe to be furnished it will bring commoditie vnto the weake comfort vnto the learned and much stomacke and hatred to them that be obstinate Neither will this be any newe thing because such is the condition of the word of God That none of those things whereof I gaue counsell is chaunged I vnderstanding the reasons which you haue made in your Epistle do not only take it wel but in verie good part But yet this haue I marueiled at and I woulde with a gladde minde heare it if it were so that N. hath allowed of those things which you wrote For I loue the man because of other his goodlie giftes but in this controuersie which we are nowe in hand with he hath alwayes séemed vnto me to bee more than ynough a right Saxon and to carie a contrarie minde vnto the trueth which we defend Of what iudgement our men will be I knowe not Wée thought good to send both letters and a booke vnto Marpachius Marpachius For you did write nothing but that which may and ought to be taken in good part of mē which be of a sound iudgement But maruell not that there was some slacknesse in the answering of your letters For there were assemblies had after your letters were deliuered and Marpachius him selfe was absent a whole moneth which returned fower dayes since He went into his owne countrie and in returning made his iourney by Zuricke and saluted mee in the name of all those ministers In talke he is gentle and curteous ynough but excéeding obstinate in his opinion Thus much hath he profited that he includeth not the bodie of Christ in the breade but saieth that the presence of the flesh and bloude of Christ to the communicants is most truely and in verie déede to be affirmed and that such a presence as wicked men and the vnworthie eaters doe féede thereon Which plainely sheweth that hée doth not attribute the receiuing vnto faith vnlesse we speake of a liuely wholsome receiuing as though there were a certaine other true and reall eating as they call it of the bodie of Christ which the wicked also do vse But héereof I speake too much and especially with you which in one worde vnderstande the state of the controuersie As touching N. N. which you write of I also doe both know and sorowe that it is so He doth not sincerely admit the doctrine of predestination And as I can perceiue he agréeth altogether with Philip yea and he expresseth many things which euen Philip woulde not subscribe vnto him which I iudge méete at this time to be kept in silence But I see no iust reason that can bee alledged why he should denie the breade and wine to be the elements of the bodie and bloude of Christ Which reason although he could shewe yet would I iudge that we ought rather to giue credite vnto the diuine scriptures than vnto him whereby as well the breade as the cup are commended as Symbols or figures of the bodie and bloud of the Lord. Yet woulde I graunt vnto him that the verie action it selfe that is the eating and drinking is a figure of the most swéete foode of soules and of the whole restoring of our nature which figure we receiue by communicating in the Eucharist And whereas he saith that the naturall bodie of Christ is not giuen to be meate I so vnderstoode him as though in speaking this he stoode against them which vainely bable that the bodie of Christ is let passe into the belly by the mouth of the body by the téeth tongue roofe of the mouth and by the Iawes but if he meane any otherwise let him take héede Verily this am I most assured of that whatsoeuer nourishment or spirituall foode is receiued of vs by the bodie of Christ that is had by his true and naturall bodie which heeretofore was nailed vpon the crosse for our sake and nowe fitteth in heauen compassed about with the highest glorie For whatsoeuer foode there is as doubtlesse there is verie much drawne vnto vs by faith who wil say that that faith is caried vnto a feigned or phantasticall bodie Truly none that regardeth the truth and honour of faith will so affirme For faith apprehendeth things euen as they bee Wherefore séeing the body of Christ is not vnclothed of his nature neither heretofore vpō the crosse nor yet nowe in heauen it is by faith receiued of vs a naturall bodie as it is But while I write vnto you these things of N. N. beholde another thing commeth to minde whereof I am mooued for iust cause to demaunde and also to write what I my selfe iudge of it which as I doe boldly so it shall be frée for you when you be at leasure to shew what you iudge thereof For I doe not vrge an answere knowing that you are ouerpressed with profitable businesse As touching the communion which wee haue with the bodie of Christ and with the substance of his nature all men are not of one opinion and I thinke you shall heare the cause why It is a
thing of great importance that he which is of Christ shoulde vnderstand by what meanes he is ioyned vnto him Hebr. 2. 14. First I sée that he by the benefite of his incarnation as it is said vnto the Hebrewes would communicate with vs in flesh and bloude For since that the children were partakers together of flesh and bloude he himselfe also would be a partaker thereof But vnlesse that an other kinde of communion had happened therewithall this woulde be verie common and weake For so many as are comprehended vnder mankinde do now after this maner communicate with Christ for they be men as he was So as besides that communion this happeneth to wit that vnto the elect faith hath accesse at the time appointed whereby they beléeue in Christ and so they are not onely forgiuen their sinnes and are reconciled vnto GOD wherein consisteth the true and sounde respect of iustification That our bodies also doe participate of the flesh of Christ but also there is added a renewing power of the spirite whereby our bodies also flesh bloude and nature are made capable of immortalitie and become dayly more and more as I may say fashioned vnto Christ not that they cast away the substance of their owne nature and passe in verie déede into the bodie and flesh of Christ but that they no lesse drawe neare vnto him in spirituall giftes and properties than they did naturally euen at their verie birth communicate with him in bodie flesh and bloud Nowe therefore we haue héere two coniunctions with Christ The one naturall which by byrth we drawe euen from our parents but the other commeth vnto vs by the spirite of Christ by whom at the verie time of regeneration we are made newe according to the image of his glorie But I beléeue that betwéene these two coniunctions there is a meane which is the fountaine and originall of all the celestiall and spirituall similitude which we obtaine with Christ and that is whereby so soone as we beléeue wee attaine vnto Christ our true heade and are made his members Ephe. 4. 16 and so as Paul saith his spirit floweth and is deriued from the verie head by the ioynts and knittings together into vs as into his true and lawfull members Wherefore this our communion with the heade is the first at the leastwise in nature although perhaps not in time before that latter communion which is brought in by regeneration A similitude And héere as it séemeth vnto me naturall reason helpeth vs. In things ingendered first as the same teacheth vs the heart it selfe is ingendered in young ones from thence by a certaine veine is powred out a spirite from the heart and doth somwhat pearce the prepared matter of the liuing creature and there shapeth the heade whereupon by that veine whereby the spirite procéedeth from the heart the head is ioyned with the heart From whence againe by an other veine a spirit floweth from the head and after a certaine space formeth the liuer which kinde of entrall communicateth with the head and with the heart by the arteries or veines which knit together From the liuer also and from the other principal members there are other arteries or veines stretched to the other partes of the ingendred matter whereby that same ingendring spirit passing through fashioneth the rest of the Members Whereuppon it commeth that all those doe communicate together and are principallie ioyned to the heart that is to wit to the fountaine of life not in déede in place or immediate touching as they terme it but that because from thence they drawe a quickening spirit and life by the woonderfull workmanship of the highest artificer And although that this similitude ought not to be curiouslie vrged as touching all the partes thereof yet dooth it after a sort laie the matter before our eyes and dooth shewe vs that after we be now men as he was this first communion with Christ that we are made his members ensueth For as Paul testifieth God gaue him to be the head of the Church For according as the spirit floweth from him he fashioneth and ioyneth vnto him sometime this member and sometime that and by the spirit it selfe maketh the same like vnto him in properties and temperature forsomuch as they naturallie agrée now together Wherefore Christ while we are conuerted is first made ours and we his before that we become like vnto him in holinesse and righteousnesse abiding in vs. This is that secret communion whereby we are said to be ingraffed in him Thus doe we first put him vppon vs so are we called by the Apostle flesh of his flesh and bone of his bones And by this communion now declared that latter is alwayes perfourmed while we liue here For the members of Christ doe euermore regard this that they may become more like vnto him Neither doe the distances of places hinder this mysticall communion but it may be had while we liue in the earth although that the verie bodie of Christ sit and raigne in heauen with the father It sufficeth aboundantlie that we are knit vnto him by certaine spirituall knots and ioyntes which bondes or knittinges together doe depend and are deriued from the head it selfe And these thinges speciallie are faith the word of God and the sacramentes Through these the spirit flowing from our head wandereth vp and downe in the Church and by a iust proportion quickeneth and maketh his members like in iust proportion These communions with Christ doe I admit others to say the trueth I vnderstand not which I chiefelie say the rather because of that which some of the fathers also bring in especially Cyrill which so make the substance of the flesh and bloud of Christ to be our meate that they saie it is mingled in verie déede with our substance Neither doe I sée but that while they thus say they are constrained to affirme that the verie same our flesh bloud which is so nourished dooth passe into one and the selfesame person with Christ and that his bodie by this meanes dooth spread abroad into innumerable places Let on Gods name the sacramentes and the word of God be tokens and signes of the true communion with Christ which as I could I haue now declared also let there be ioyntes and knittinges together whereby the spirit of God so there be a faith is made effectuall in which men he may haue place Neither let these thinges be vnderstood as though we tye the grace and spirit either to the outward word or sacramentes as if it cannot by anie meanes be that some man may be ioyned vnto his head I meane Christ without these thinges One necessarie ioynt and knitting together there is in them that be of ripe age namelie faith whereby we are ioyned vnto Christ himselfe and that inseparablie This is it which perhappes the fathers meant by their excessiue spéeches which while they immoderatelie vsed they ministred no small occasion vnto errors I
allow of it in the best maner Wherefore I giue you thanks for this writing and that God hath so aboundantlie blessed your labours I doe not nowe sparinglie shamefastlie but fréelie and boldlie reioyce with the Church of Christ It is saide that Melanchthon is come to Wormes And this hath comforted me verie much I haue read certaine fragmentes of his new interpretation of the Epistle to the Colossians wherein hée writeth verie faithfullie of the humane nature of Christ saying that the same is truely properlie in heauen and he also affirmeth with Augustine that he hath a place certaine according to the measure of his bodie neither doth he require an allegorie in the word Heauen Whereby the error of the Vbiquistes is manifestlie conuinced If hee publishe those writinges me thinkes it shall be verie profitable to the Church not that the doctrine of the Gospell maie by the testimonie of anie mans writings of what sort soeuer the men be be made any thing truer than it is indéed but because that féeble wits are very much confirmed therein through the consent and authoritie of godlie men Also our Gwalter in my iudgement hath set foorth a learned and profitable booke vppon the Actes of the Apostles Furthermore there was a rumor spreade that Countie Martinengo was dead Wherefore when I had taken great sorrowe for him as was méete I shoulde the letters which Bullinger receiued of you were a gret comfort vnto me For you wrote that he indéede was verie sore sicke and that afterwarde he being recouered of his disease fell againe anewe into the same but that he is nowe out of danger I pray and beséech God that he will long preserue him amongest vs. I haue not what else to write but of this I assure you that I earnestlie pray vnto God that you maie liue in safetie and bee profitablie occupied in the Church as you are Wherfore I in like manner desire you on my behalfe that you will not forget me in your prayers Fare well my singular and welbeloued friende From Zuricke the 29. of August 1557. I salute the Marques and the Countie Also I wishe all health vnto the fellowe ministers To Maister Iohn Caluin WHen N. returned hither hee marueilously set foorth your curtesie and goodwill towards him wherefore I am glad that my commēdation was of some weight with you and that he had an occasion giuen him to loue you as you deserue And truely I hope that vnlesse I be deceiued he will hereafter doe his part and will liue quietlie and peaceablie Wherefore I heartily thank you if any occasion be offered that you shall commende any to me I will gladlie declare what account I make of your goodwill I heard of some trouble that was in the Italian Church For which cause I was so sorie that my minde coulde scarse be at quiet neither day nor night After the rumor was brought vnto vs hither came George the Phisitian Forthwith he talked with me and as I coulde perceiue by him hée thought that I woulde determine somwhat on his side But he was verie farre deceiued for if any man doe most detest this errour I confesse it is I. Twise or thrise I conferred throughly with the man and perceiued the thing to be as you writ namely that by these men is appointed in the diuine nature a monarke of the father onely they affirme not that there is one essence of the father and of the sonne And since they will haue a distinction or diuersitie in the diuine essence they cannot auoide but that they confesse a multitude of Gods which Gribald in plaine termes as I heare did affirme Indeede in his words he denieth so much but yet hee will haue those thinges to be graunted him which being graunted and set downe this must of necessitie followe I referred the matter vnto Bullinger He misliked it and desired me which I also of my selfe wished that I would breake off the talke so soone as I coulde because such kinde of mindes are not easilie cured Therefore when I had nowe shewed vnto that man whatsoeuer as I thought might be saide I began to desire him that he would reconcile himselfe vnto your Church that otherwise he should haue no place graunted him among vs. And beholde letters in verie good time were deliuered from you vnto me wherein I hearde to my great ioy that the Church of the Italians were at agréement and a certaine forme of writing giuen whereunto they all subscribed Doubtlesse the remedie is profitable and is not straunge from the auncient manner of the Churches And thereof I tooke a rule many wayes to perswade George vnto the vnitie of the Church and desired him that with a pure and sincere mind he would subscribe vnto a forme of writing set foorth which the Church had allowed forsomuch as that was the onely way both of reconciliation and edification of those whom he had troubled and offended But I perceiued my selfe to spende in vaine both my words and labour Which being perceiued and Bullinger being aduised both by Wolphius and by Gwalther he willed me to perswade the man to depart otherwise that the magistrate shoulde commaunde him to goe his way When I had this doone he went his way and eased me of no small trouble He saieth that he will go into Transiluania but I feare that he will tarie a while at Basil He had another with him whose name is Iohannes Paulus Pedemontanus who also departed as I thinke went to Clauena I would to God that he would bridle sathan he séemeth to be at liberty in this age of ours for both he consumeth the children of the church with fiers and by all meanes corrupteth them with peruerse opinions But this I desire of you for Christ his sake whom you serue most faithfully in spirite that you will not for this cause either trouble the Italians or loue them any whit lesse than yée did before For if among many the most deare shéepe of God he suffer some goates to lurke and to go their wayes yet they which tarie still doe belong vnto Christ and as I hope shal be cured by your ministerie Neither haue I added this in the ende as though I mistrusted your goodnesse and indeuour but to the intent I might powre my desire into your bosome Farewell my singular and welbeloued friende Long may God kéepe you safe in his Church and aboundantly blesse all your labours From Zurick the 11. of Iune 1558. To Maister Iohn Caluin WHereas you write hither more seldome than either your selfe desire or I would wish it doth not so much mooue me that I should suspect I am the lesse beloued or the lesse regarded of you because I knowe it for a certaintie how you haue bin hitherto afflicted with sicknesse and in a maner ouerwhelmed with great and manifolde businesse I would to God as I knowe this very wel so I could some maner of way ease you But I trust that
Nowe let vs come to the knowen * He meaneth the principall points of Religion Whether it be of necessitie to vnderstand all the opiniōs as touching Christ demonstrations and properties Séeing sayeth he there haue bin many if a man consent vnto all onely one excepted vndoubtedly it is absurde and vncharitable to exclude him from eternall saluation because he reiecteth onely one of those principles Yea saieth he there must rather be a consideration had of the number which he admitteth than of that one which he refuseth and is against Herevnto we answere that all the words of God so farre foorth as they haue flowed from him are of like weight and authoritie and therefore it is not lawful for any man at his owne pleasure to receiue one thing and to confute another thing and to reiect it as false Iame. 2. 10. Iames boldlie saieth He that sinneth in one is made guiltie of all If this haue place as touching the obedience of the commaundements it shall also be true as touching things which must bee beléeued And doeth not Hadrian sée that this reason of his being allowed euen Arrius himselfe must bee acknowledged as a member of Christ For he will say I admit all other demonstrations properties and markes which other faithful men doe beleeue onelie one excepted namelie that I affirme the sonne of God to bee a creature And not onelie Arrius but innumerable other Heretickes also by this mild and remisse censure will fill the Church with their Heresies and in the bodie of Christ there will be such a foule sincke of sects that in the ende all will become most shamefull and vncleane Neither is this true that the Anabaptists when they affirme that the sonne of God brought flesh with him out of heauen and that he tooke not the same of the virgin doe onely stande against one demonstration propertie or note of the Christian faith sith this errour of theirs doth drawe with it verie manie other For all at once they denie that Christ as touching the humane nature was the séede of Eue For vnto his substance doth her séede belong neither is it of an heauenlie nature Also they denie it to be the séede of Abraham wherein all nations of the earth should receiue blessing Neither can it appeare vnto him that Messias is the sonne of Dauid which the scripture euerie where testifieth should verilie be neither can they admit that the virgin conceiued her sonne and brought him foorth as the Prophets and Euangelists doe confirme Howe moreouer will they saie with the scriptures that Marie was the mother of Iesus Or howe will they confesse him to bee the sonne of man If their saying were true he shal be none of our brother neither hath he béene partaker with his brethren Heb. 2. 14. as vnto the Hebrues it is written that he was I coulde easilie also gather other things whereby I might declare that not onely one demonstration or principall article of the right Christian faith but verie manie are taken away of the Anabaptists through this their wicked opiniō But forasmuch as I thinke those to bee sufficient which I haue alledged I will surcease nowe touch that wherein we are saide to deale not logicallie but rather sophisticallie That Christ is no mediator vnlesse he be also a man when we affirme Christ to be no mediatour if he tooke not flesh of the virgin Marie For as Hadrian saith this is concluded of vs * Non simpliciter led lecundum quid not absolutely but in some respect namelie as touching the Anabaptists but their opinion transformeth not the nature of things I cannot sufficiently maruell what this deuise can make to the confuting of those arguments which be excéeding good plaine It is none of our minde there to shewe that Christ is not the true mediator for they affirme that same for a most certaine and vndoubted docttrine but this point wée haue to prooue that by the receiued opinion of the Anabaptists that thing doth plainelie followe Neither do they thus arguing depart from the fathers vsuall forme of disputing The way to confute false opinions For the Ecclesiasticall teachers while they dispute with heretikes are woont to bring foorth a sentence which not onelie is true but common vnto both parts For they drawe the same out of the holie scriptures afterwarde they adde the false opinion of them against whom they dispute thereof they gather some grosse and odious absurditie But since this cannot be gathered of the common proposition which is verie euident is true it remaineth that it follow by the aduersaries owne proposition It is no rare but a vsuall kinde of argument whereby those men whom we presse in disputing are driuen to confesse absurdities So likewise doth Aristotle dispute against Parmenides Melissus and others of the olde writers That he first taketh as graunted which is both verie manifest and most true then hée addeth the opinion of those olde writers whereof he concludeth most absurde sentences not being such doubtlesse as he himselfe will holde but whereby he may shewe vnto them which allowed the opinions of the olde writers into what follies and absurdities they did headlong cast themselues For not all demonstrations or arguments can be direct and absolute wherefore manie there be and are founde which are ascribed vnto some certaine men or their errours and doe refell onely them particularly and not all others generallie Further there séemes but small consideration in them to require of vs that we should shewe a place certaine and euident in the holie scriptures That errors are not particularly condemned in the scriptures wherein they are declared both to be damned and to be voide of saluation which beléeue not that Christ tooke his flesh of the virgin For it is sufficient that we are generally commaunded to giue credite vnto all those things which the sonne of God and the holie ghost by himselfe by the Prophets and Apostles hath spoken This is my sonne Matt. 17. 5. heare him Neither did it séeme good vnto God to make particular mention in the holie scriptures of all the errours which in time to come should issue out of the braine of hereticks it was suffitient there to teach those things which were to be beléeued Vndoubtedlie as it is said in the schooles by the learned A thing that is straight or right is iudge both of it selfe and of that which is crooked That expressing had béene ouer laboursome and in a manner infinite if I shoulde straie almost innumerable wayes from the scope which can be attained but one waie What ende I beséech you should there be of writing if all the peruerse opinions of them that erre shoulde in expresse words bée discoursed together with their condemnation It is generallie ynough spoken by Paul He that shall preach anie other Gospel than we haue preached let him be accursed Gal. 1. 8. Which saying I doe not thinke should bée
celebrate their assemblie As yet nothing is doone sauing that thrée dayes a goe they mette together The Quéene mother was present and the King and also the king of Nauarre and other Péeres The Cardinals also and the Bishoppes were present The OratioÌ„ of Beza before the King and Queene mother The matter was committed to Beza that hee shoulde make the entrie or Preface of the conference who spake in Frenche the space of one houre as they say But towards the ende when he happened to make mention of the Eucharist he said that this they ought to knowe that the bodie and bloud of the Lorde is as farre from the bread and wine of the supper of the Lorde as heauen is from the earth These words so offended and stirred vp the Byshops as they began to mutter and finallie to make a rumor so that Beza had much a doe to make an ende of his Oration The Princes feare least hereof the Ecclesiastical men wil take an occasion of breaking off or rather of refusing the conference And this did the Prince of Condie affirme vnto me yesterday that they haue determined to offer vnto the King a confession of their faith and to haue a contrarie Preface whereby they may confute Beza and then to testifie that they will not deale with vs but he added withall that this should not be permitted them by the Kings Maiestie The Cardinall of Turnois after Bezaes Preface said vnto the Quéene mother least she should beléeue any of those things which Beza had said that he hoped by the helpe of God of our Ladie and of all the Saintes that all those things which were nowe alleaged shoulde both be confuted and vtterly abolished But the Cardinall of Loraine in his assemblie of Bishops saide as touching Beza I woulde to GOD that yesterday either wee had bin deafe to his blasphemies or else that he had bin dumbe Peter Martyrs fâ—l conference with the Queene mother This day namely the xj of this moneth I was called to the Quéene mother who verie courteouslie both sawe me heard mee I deliuered her the letters of our Magistrate and also those letters which belonged to her sonne I was a long while with her Such things I spake then as séemed most to belong vnto the present cause and that with great libertie She conceiued verie great hope of mée but we must pray that it be not frustrate which I am afraide of For she woulde haue the Church reformed but yet by leaue and consent of the Church men which thing coulde neuer yet be brought to passe nor now can be I excused praised and confirmed vnto her those things which Beza had spoken And when shee made mention of the Confession made at Augusta I answered that the holie scriptures ought to be sufficient for vs and that shée shoulde not perswade her selfe that if the Confession of Augusta were receiued it woulde be doone with the consent of the Ecclesiasticall men Also the verie same day and in the same place I was with the King of Nauarre who talked with mee a great while before he reuealed himselfe In fine when I had the letters in my hand to be deliuered vnto him he demaunded what letters those were I saide that they were to be deliuered vnto the king of Nauarre I saieth he am the same man Then I gaue him his due honour and deliuered them He dealt verie courteouslie with mée but to tell you the trueth he is verie colde as they say in Religion and goeth vnto Masses He also spake of the Confession of Augusta whom I answered as before I saide to the Quéene The Chauncellour of Fraunce dealt there with mee in the same matter coulde get no other thing of mée Finallie I so departed froÌ„ the Quéene as she saide she woulde talke manie times with me I will expect and will certifie you of such things as shall happen Our aduersaries haue set foorth foure principall things to be disputed of namelie of the authoritie of the Church of the strength and power of Councels of the authoritie of the scripture and of the Reall and substanciall presence of the bodie and bloud of Christ in the Eucharist Fare you well my most louing friende God kéepe you many yeares in health Pray for the cause of Christ for the kingdome of Fraunce and for me loue mee as you doe I louingly salute all my fellowe ministers also your sonnes daughters and sonnes in law and especiallie your wife I saluted in the name of you and of my fellow ministers all these coloquutors who on the other side sende salutations vnto all you Also Iulius and Gulielmus Stuccius whom you haue ioyned with me desire me to salute you Fare you well from S. Germans the 12. of September To the same man 52. SO often as occasion shall be offered of writing vnto you my Reuerende and most louing Gossip I wil not omitte the same Wherefore I did write the 12. daie of this moneth Nowe vnto those letters I will adde such thinges as did followe afterwarde An Oration was to bee made fower dayes since by the Cardinall of Loraine wherein he should haue confuted the Preface of Beza And when our brethren and associates were to goe thither namely to Poissi where the assemblie of the Ecclesiasticall persons is holden it was long and verie much debated in the kings Court whether I shoulde be fetched thither or no and it was in a maner determined that I should not goe because the Cardinals and Bishops woulde not suffer mee to be there Howbeit the Quéene at the hower of going thither called me foorth and commaunded mee to goe The Prince of Condie tooke order that I shoulde be brought by him that was his Secretarie and hee sent his owne Mule whereby I might be brought both easily and quietlie Wherefore I went thither apart from the brethren for they when the houre was néere went foorth before me And wheÌ„ we were come to the men who beare as they call them speares and halberdes which were the garde of the kings person suffering none to enter in but such as shoulde The Duke of Guise who was captaine woulde not let me enter but when hee had hearde of the Princes seruaunt that I was Peter Martyr he tooke me by the Arme and brought me in Wherefore being entered into the Hall I sawe a great companie of Cardinals and Bishops sat within a verie large place inclosed behinde whome sat a verie great nuÌ„ber of Abbotes Doctors Sorbonistes and Moonkes When I had séene these thinges and perceiued that neither the Quéene nor the King nor other of the noble personages were present I withdrewe my selfe into a corner of the lowest part of the hall that I might there sit and attende the comming of the brethren For I knewe not whither they were gone And since I was there alone I could not be hid The Cardinall Chastillion together with two Bishoppes in their Cardinall and Bishoppes apparell first
the meane time they should not for the diuersitie of opinion breake brotherlie charitie nor call one another hereticks The counsel which I gaue she verie much allowed I added further But for because the Church men as it manifestlie appeareth are onelie for this cause against the trueth that they may vpholde riches and defende their power your maiestie may make them certaine and sure that all things shall remaine vnto them and that in peaceable possession during their life Of this if they can perswade thēselues they will become much more tractable And this shee also allowed When these things were saide shee went to the fire side where Beza was with the king of Nauarre the prince of Condie the Admyrall and she prayed him together with me to applie all our iudeuour and diligence that if it were possible there might be made an agréement which thing we promised to do so farre as should be lawfull by the word of God Some of the bishops which be of the better iudgement would haue vs to agrée to the consubstantiation of Luther and Brentius We denie that this may bee doone And herein doe wée constantlie persist that the bodie of Christ is in heauen not elsewhere But we doe graunt that in the holie supper the Godly communicants do receiue the true bodie and bloud of the Lord but yet by faith and the spirite and that the distance of places doth not hinder the coniunction it selfe séeing it is a thing altogether spiritual They say moreouer that they wish that the same consubstantiation of the breade and wine with the bodie of Christ may not be spoken of when we shall conferre together There we saide that if they will vrge it we will not hold our peace They say it shall not bée vrged and they thinke that this article will easilie be left frée vnto the Churches What will follow I know not The day is not yet set downe nor the Colloquutors appointed In the meane time our Ambassadour behaueth himselfe verie curteouslie towards vs he saluteth me and oftentimes commeth to séeme And when hee vnderstoode that our horses were not héere well vsed by reason of the incredible multitude of horses and in a manner the infinite couetousnesse of the hostes he meaneth to haue them brought to his own house out of Paris where he hath his owne horses There they shal be no lesse wel and diligentlie looked vnto than his owne Truelie he pretendeth great curtesie vnto our Senate Assist vs as much as you can with your prayers Beza together with the other brethren doe heartily salute you and the residue of our fellowe ministers which thing also doth my Iulius and Stuccius And I would haue you to salute in my name euerie one of yours and also my verie deare brethren and fellowe ministers Since I doe write somewhat briefelie vnto our most honorable magistrate you may by your wisedome supplie with your aduertismēts those things that you shall thinke good Farewell right reuerend and most déere Gossip The 19. of September 1561. in S. Germans Nowe is come the Cardinal of Ferrara in most great pompe Among others he hath brought with him as they bragge most learned men who haue determined in this disputation to deuoure vs like a morsell of bread Among them is Paulus Sadoletus bishop of Carpenthoratum There is also a Gréeke Bishop whom they affirme to bée a most learned man in that tongue and in the Gréeke Fathers There is also a Dominican Frier being a principall Rabbin of the schoole Diuinitie The names of the rest I knowe not sauing that they boast that there is also in his companie a great captaine of the Iesuites Pray yée that God who is a mightie man of warre will vouchsafe of his diuine power to scatter this maine battaile of the Romane Goliath To the same man 54. VNto your letters right excellent man and most louing Gossip which I receiued at the handes of my L. Ambassadour I answere somewhat slowlie because I coulde not before haue any carier But nowe woulde I haue you to vnderstand that wée are all in good health And as touching the matter the 24. day of December I came to Poyssi there Beza in many thinges confuted the Cardinals Oration First he treated of the Church and shewed that wee affirme it not to bee inuisible as we are accused Moreouer the authoritie of the scripture and of the Church was handled and it was prooued that in the scripture is contained all things necessarie to saluation And because the Cardinall had laide to the charge of our Ministerie that we haue no imposition of handes and iust succession manie things were brought of that matter And as touching the Eucharist saide Beza the bodie of Christ is in déede truely eaten but yet spiritually and by faith Further it was declared out of the sayings of Augustine that Councels may erre The Cardinall stoode much and in a manner wholie vppon the written worde and vnwritten word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as touching the article of the Eucharist he protested he woulde no further procéede to deale with vs vnlesse we woulde agrée together with him as touching the Supper of the Lorde Neither did he cease to obtrude vnto vs the Confession of Augusta albeit that he and his sort doe mislike of the same Wherefore our men demaunded of him whether he himselfe woulde receiue the same He saide No but that he would stād vnto it as touching the Article of the presence of the Lordes bodie Then was laid foorth a iust complaint expostulation that they would driue vs vnto those things which they themselues woulde not vndertake But the Confession which hée spake of he affirmed was sent him by certaine Princes of Germanie and from thence he gathered this briefe sentence that in the most excellent Sacrament of the Eucharist is present the flesh of the Lorde corporallie substantiallie and reallie and so it is giuen and receiued and he willed vs that either wee shoulde assent thereunto or else that we shoulde procéede to conferre no further But it was aunswered that this might not bee doone This imperious speach of the Cardinall both the Quéene the Prince of Condie and the Admirall tooke in ill part For they sawe that they delayed the conference and that they sought a readie occasion to haue it broken off therefore meant to begin with this Article wherein they knewe for a certaintie that wée would not agrée with them Also Beza complained that they would with that Article beginne the conference appointed The Cardinall thereunto answered that for good cause it was so doone séeing he in his first Oration cast the first stone of offence saying that the bodie and bloud of Christ is more distant from the bread and wine than heauen is from the earth and that therefore he woulde with al spéede that the people and flocke committed vnto him should be deliuered from such a cogitation All these
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
the spirite and with faith For while in the holie supper we reuolue in our minde the death of our Lorde and with a syncere faith do faithfullie beléeue that these thinges were wrought vpon the crosse for the redéeming of vs wee eate and drinke those thinges for our great benefite for they be vnto our mindes as it were the most excellent meate and the most holsome drinke And that faith doeth God stir vp in them that bee his through the holy Ghost applying thereunto two outward instrumentes the worde I meane and the elements of bread and wine Wherefore they which beléeue and comprehende by faith that the fleshe and bloud of the Lorde were giuen vnto death for our saluation doe spirituallie eate and spirituallie drinke those thinges Therefore wee confesse that vnto the natural and proper eating and drinking is required a presence of the thing to be eaten and of the thing to be drunken otherwise thinges that be absent can neither be eaten nor drunken But withall we denie that of spirituall eating and drinking can be gathered or concluded that those thinges which are saide to bee eaten and drunken allegorically are there bodilie and properly present But that the eating of the flesh of Christ consisteth of faith he himselfe most plainely testified in the 6. chapter of Iohn Ver. 35. 47. Wherefore that Euangelist since he iudged the whole matter to be there aboundantly expounded of him he did not rehearse in the historie of the last supper in what sort the outwarde signes of breade and wine were added Moreouer by this is the selfe same thing gathered that vnto the true and proper bodie of Christ cannot be applied a true and proper eating since that nowe it cannot be rent in sunder broken in small peeces and grinded verilie both the breade in déede and the wine are properlie eaten and drunken with the mouth of the bodie which thinges in their manner are called the flesh and bloud of Christ because they be outwarde signes of those thinges Wherefore after a sort we may bee saide to eate and drinke with the mouth the bodie and bloude of the Lorde Wherefore Cyprian and Augustine when they treated of the eating of these thinges which be signified namely the spirituall eating did prudently say Why preparest thou thy teeth and thy bellie Beleeue and thou hast eaten Wherefore there is no néede that the bodie and bloud of the Lorde should be sent downe out of heauen into the earth or that it shoulde yet bee conuersant in the worlde that they might mixe themselues with our supper but it behooueth that our mindes beeing admonished by the worde of God and the outwarde signes should be caried by faith vnto heauen that they may eat this holie meate and be nourished And here it followes that they which be vtterly destitute of faith doe not receiue the bodie and bloud of Christ because those thinges as I haue saide are eaten and drunken by faith and spirite onelie In déede these do eate and drinke the outwarde signes but they do not attaine to the thinges that be signified euen as they that be blinded cannot receiue the light and the colour which are things apprehended by the eyes Whereas afterwarde I am demaunded whether I thinke that in the Church the supper is had without the bodie and bloud of Christ I answere If we speake of that presence which they call corporall reall and substantiall I confesse that the bodie and bloud of Christ is absent neither shoulde they if they were present bring anie more profite commoditie and aduantage than we drawe from thence while they remaine in heauen farre disseuered from vs. Moreouer the flesh and bloud of Christ are present vnto vs by spirite grace merits and other wonderfull fruites which are from God deriued by them vnto vs euen as the sonne is sayde to be present with vs by the light by the beames and by good influences which we receiue from thence Neither are the bodie and bloud of the Lorde so present vnto our minds spiritually and by faith as that there onelie they should containe their most helthfull efficacies and powers and suffer the bodies of the faithfull to be méere voide of the same The matter is not so But because in beléeuing that the bodie and bloud of the Lorde are the pryces of our saluation wee are iustified and regenerated or else both in the same iustification and regeneration wée are increased and confirmed but iustification and regeneration are the beginnings of our blessed immortalitie Thereof it commeth that by faithful receiuing of the supper of the Lorde not onelie the soules are fedde and refreshed but also the bodies are made more and more capable of the blessed resurrection This is the iudgement of my faith as touching the holie supper of the Lord the which right worshipfull syr I haue parhappes for the barrainnesse of the stile not so exquisitely as faithfully expounded But I trust that you setting aside the rude and vneloquent words will with a friendely minde cleaue to the sentences and thinges themselues Fare you well and loue mee as you doe euen as I doe verie much loue you and pray for the fruite of my vocation Maister Bullinger and the rest of your friendes willed me to write their heartie salutations vnto you Frō Zuricke the 24. of Maie 1562. To the Right honourable the Earle of Bedforde THe courtesie of your excellent Lordship hath béene so great towards mee as neither am I able nor yet knowe I howe to expresse it Wherefore since I cannot write vnto you as I ought perhappes it were better for me to holde my peace which neuerthelesse the gratitude of a Christian man will not permit wherfore not knowing else what to do I wil let the matter rest And setting a side the praise of your godlinesse nobilitie and goodnesse I will onelie giue you thankes for the fauour helpe and courtesie which you haue shewed towards Iulius my faithful seruaunt in his businesse For the which I account myselfe so greatly and effectually bound vnto you as more I cannot be if I would And truely for his part he is neuer well appaied nor content but when he is declaring setting foorth your honors courtesie goodwil affirming that without your helpe fauour and trauell he coulde neuer haue dispatched his businesse And this vndoubtedly is a singular pleasure vnto me because I am sure that both in him in me you chiefely respect Iesus Christ his syncere Religion wherein howe zealous you are and howe feruently you loue the same it is euery where knowē and of all men confessed And that causeth al good Christians to loue honor you in their heart Which notwithstanding it be a great glorie in it selfe yet is it nothing in comparison of the great pleasure that our almightie God taketh therin And I likewise know that this is it which hath caused you to make me such an offer as you haue For the which I giue you
difference made betwéene him and the Pope 4 38a The state of his soule separated from his bodie 2 622 a The saying of Hylarius howe he had sinne to bée marked 2 227 b He tooke flesh vpon him in one respect Angels in another 1 115 b What kind of creature the Arrians taught him to be 1 106 b Whether he be inferiour to his father 3 306 b Of his bodie much spokeÌ„ too fro worth the noting out of the fathers 1 116. 117. What his bodie hath respect vnto 3 78 b The later Dauid with what stones he smote the head of Goliah 1 44 b He grounded his doctrine vpon scriptures 3 340b Of his exaltation to glory 2 622 a A Iewe borne 3 30â— a Wherefore he is called our mediator 3 308 a What his soule did when it was departed from the bodie 2 621 a Of the first and second comming of Christ 3 383 ab 2 625 ab 597 b The opinion of Apelles the heretike touching his flesh that it was not borne but brought from heauen confuted 1 115 b He was borne and brought not a body from heauen proued 1 117 b 118 a Nothing ca. bée doone without him and why 3 102 a Of his conceptioÌ„ by the holy ghost 2 616 b What we haue to note in that hee did eate after he was risen 1 88a b In what sense he is called the first begotten 1 108 a 2 â—16 a The head and chiefe of new exorcists 4 130 a The scornings that he suffered at his death 2 619 a Why he called himselfe the sonne of man 1 117 b A most effectuall example of patience constancie 2 620 a How he is ioyned with all men 3 77 b 78 a Whether it wereof necesittie that he should die 2 610 b Why he departed this life loden with shame c. 2 618 b His humanitie is definite 2 611 b Of his sitting at his rathers right hande and what it meaneth 2 611 b Frée from sinne 2 615 ab The blowes wounds that he suffered at his death 2 619 a His death most ignominious 2 618 ab How he is said to haue left the world 4 156 b 157 a Their reasoÌ„s which say that he brought his bodie out of heauen 2 603 ab 604 a Why he is called the onely sonne of God 2 â—15b He came from heauen though hée had his bodie out of the earth â— 602 b 603 a How he had true sleâ—… when he appeared vnto Abraham the fathers 1 117 b 118a Diuerse properties of his body set downe 2 638a Howe hee dwelleth in our hearts 2 60â— a 3 162 a Why hée is called Lord 2 606 b 600 b 614 b 615 a How he is said to haue dyed for vs all 3 31 a The Manichies defame his genealogie and how 1 51 a All his passion reduced to foure chéefe parts 2 618 b 619 ab More oppugned his diuinitie than his humanity 2 614 b The difference betwéene his prayers and ones 3 368 b His death voluntary and noâ— voluntary 3 298 b Of his affections how ours his differ 3 298 ab How he satisfied his father 3 222 b 223 a He was not deliuered to the crosse against his fathers wil 2 276 ab What his healing of the diseased teacheth vs. 3 129 b How he saw not the graue 3 343 a 344 b 345 a Himselfe was the cause of his owne comming 2 600 a Whether his kingdome shall haue an end 2 607 a He was not annoynted with oile 2 6â—6 b What he did for vs at his ascending 2 624 a Vnto whom his nobilitie is communicated 4 313 b Fine things to be noted in his person 2 614 a His innocency obscured 2 618 b Adam and he compared and howe 3 31 a Both the old and the new testament do speake of him 1 39 b He dyed not altogether without sin 3 12 b 43 a How God is said to be made visible in him 1 30b 31 a His death resurrection represented in types shadowes 2 581 b 582a The very name of him is the knot wherein al the articles of the faith are conteined saieth Augustine 1 22 a How the prophets apply their doctrine vnto him 2 596 b Against such as helde that he had no true body 2 601 ab How the false Apostles woulde take him from the law 2 585 b 586 a He Manna most excellently compared 2 591 ab Against certaine heretikes that affirmed him to be a méere man 2 600b Howe farfoorth he concerning his humane nature is the full image of God 1 124 a Whether he were the sonne of God by nature or adoption 3 81 a Hee was otherwise in the loines of Abraham than of Leuy 2 245 a Augustine iudgeth that he hath restored vs vnto more than Adam tooke from vs 2 246 b Vnder his name is contained all the articles of the faith as saith Augustine 1 22 a Whether he may haue hope as yet 3 88 a The end of his predestination 3 25a Accused of sedition 4 319 a Of his death and buriall 3 342b Of his felicity now in heauen 2 598 a Of his kingdome 2 597 ab Christians A difference of Christians 3 105 b Why they are called annoynted 2 606 ab Wickedly accounted dogs 3 311 a Whether they may vse or desire helpe of infidels 4 296. 295. Their boÌ„dage greater now than that of the Iewes 3 172 a How it commeth to passe that some are iudged to damnation some to saluation 2 626b Against the counterfait or such as are but so in name 2 628 b The common profession of all Christians 4 310 a ¶ Looke Beleeuers and Faithfull Christianitie Wherein the whole sum of Christianitie consisteth 2 625 a ¶ Looke Religion Chronicles Aulus Gellius opinion of Chronicles and hystories 1 48 b The difference betwéene them and histories 1 48 ab 49 a Ciceroes opinion touching the same 1 48 ab ¶ Looke Histories Church militant The Church defined 4 1 a She cannot be well gouerned without troubles 4 63 a By what meanes she is increased 2 633 a 637 a Augustines meaning in saying I would not beléeue the scriptures vnlesse the authoritie of the Church mooued me 1 43 a 3 586. The Catholike Church is the communion of saints 3 78 b She of her owne authoritie cannot decide controuersies 4 75 b Whence the name is deriued 4 1 a 54 a 1 45 b 2 630 a In what cases euill men must not be excluded thereout 4 2 a How it is ment that she is the pâ—…ier and ground of truth 4 75 b Her dutie towards the excommunicated 4 59 a Whereof so great corruption in the same commeth 4 63 b Whether two heads may be therein one visible another inuisible 4 35 a Who be indéede of the Church and who not 4 1 b 2 a 3 79 a Dissentions in the Church of the Iewes and of the Apostles 4 3 a 2 425 ab The Church hath alwayes iudged by the
bodie 2 605 b What Earth that is which ought to be worshipped 4 177 b Howe Heauen and Earth shall passe away 3 395 b 396 a What is signified vnto vs vnder the name of Heauen Earth 1 110 b Of an Earth of Iron prophesied by Moses and when the same came to passe 2 251 b Easter Of the feast of Easter celebrated among the Iewes 2 376 a Offenders then released 4 263 b What the Canons decree touching the keeping therof 4 55 b Dissension about the keeping of Easter 3 255 a 4 50 a Of watching in Easter night 3 256 b Traditions touching that feast 3 45 ab Obserued in England 4 5 a Eate What Scotus thinketh it is to Fate and how he concludeth that Angels doe eate indeede 1 118 a Of two kindes of Eating the one of power the other of necessitie and which of them is proper to Spirits 1 88 ab Eclipse Of the Eclipse of the Sunne at Christs death and what Dionysius saith of the same 1 79 b Ed. Education Godlie Education may happen vnto bastards example of Adeodatus the sonne of Augustine 2 238 a The daunger of euill Education of children 4 16 a What the diuersitie of Education and bringing vp is able to doe 1 57 a Eff. Effects Effects which in no case can followe of naturall causes 1 79 b Whether they bee necessarie or contingent 1 175 b Whether contrarie may rise of one and the same cause 3 289 b Excellent cannot but proceed of noble causes as howe 1 156 b Noble causes may sometimes bring foorth vile as howe â—1 156 b Betweene causes and them there is a circuite and howe 2 578 a Some be hidden in their causes 3 40 b 41 a Efficient causes working vpon things couer to bring forth Effects like to themselues in nature as howe 1 176 b The coniunction of causes and Effects is hard to change 4 330 a ¶ Looke Causes El. Elders The office of Elders in the Church 4 8 a Two sortes of them in the Church 4 8 b Elect. The Elect by meanes of their corruptioÌ„ are inuited vnto Christ 2 232 b ¶ Looke Faithfull Election Gods Loue Election and Predestination ioyned together 3 9 a It dependeth not of workes foreseène 3 14 b 18. all 19 b 20 a What things make it certaine 3 48 a It cannot bee deceiued 4 117 b The reasons thereof are vnsearchable reade 3 21 b Wee are willed to giue thankes for the same 3 3 b Why it is extended but to a few 3 21 a Temporall eternall 3 1 b Election of Saul king of Israel doone by lots 1 59 a 60 b 61 a Of Matthias the Apostle 1 60 b Elections The Elections of God are sundrie reade howe 3 1 b ¶ Looke Vocation Elements Elementes are contrarie and that they perish 1 80 b Whethey shall continue alwaies vnappaired 3 397 ab Their nature briefelie described 1 181 b 182 a Elie the Priest Elie is blamed for being so milde vnto his children 2 378 a ¶ Looke Parents Elias the Prophet Of Elias his comming 3 382 b 383 ab 384 b Whether he were pâ—esent with Christ vpon Mount Thabor 3 385 a Whether Enoch and he bee dead 3 380 ab 381 a Of the likenesse betweene him and Iohn Baptist 3 384 b Whether Iohn Baptist were hee who was saide should first come 3 383 ab Howe Enoch and he are sent in these dayes 3 382 b To what ende Enoch and hee were caught vp 3 381 ab Whither he was caught vp 3 371a 378 b 372 b 373 a 370. Opinions touching his returne 3 382 ab Whether hee did well in killing the Baalites 2 386 ab c. 388 a 389 a He defended the dignitie of his office 4 319 b 320 a Whether he remained in the aer 3 371 b Elizeus Elizeus called for a Musician to the ende hee might recouer his right minde 1 22 b He gaue not Naaman libertie to goe to idols as the Papists say he did 2 319 a Howe his bones did prophesie 1 22 b Eloquence A definition of Eloquence out of Augustine 4 27 a The gift of God and vsed of the holy Ghost 3 281 ab Whether it be meete for the Gospell 4 26 b A caueat concerning the same 4 28 a The Eloquence of Paul 4 27 a Em. Ember dayes Why the Ember dayes were inuented 3 251 b ¶ Looke fast and Lent Empusae Of the Empusae which were a kinde of diuelish delusions 1 89 b 90 a ¶ Looke Spirites Emulation Of Emulation what it is and whereof it springeth 2 417 a It hath hope ioyned with it 2 417 b Reckoned among laudable affectes 2 417 b betwixt wooers 2 417 b In things good bad and how it degenerateth into enuie 2 417 b En. End The definition of this worde End out of Aristotle 1 5 a The End of celestiall bodies 1 6 a Of fortitude 1 2 a Of prophesie 1 28 b Of temperancie 1 1 b Of Philosophie Christian godlinesse 1 17 a Of wisedome 1 1 b Of iustice 1 1 b Of good men and of vertues 1 381 b Of good and euill things and what the same is 1 1a 2 a Of humane things manifold 1 4 a In what sense and how diuersely this word End is taken 1 5 a The etymologie of the word 1 5 a Of the End of the first table of the lawe that it is nobler than the second and why 1 8b What End is to be preferred before other endes 2 574a Euerie thing requireth his owne proper End 1 2 b Of what thing riches are the End according to Aristotle 1 5 a How Artes are in power to attaine or not to attaine their End 1 3 a The holy scriptures decree and appoint that there is a principall End whereto men direct all their actions 1 6 b Some certaine End set before all humane things and why 1 2 b How it is prooued that one End is better than another 1 4 a There is the End where the motion and action is finished as how 1 2 b 3 a Whether the End of Phisicke be health 1 7 a Whether that which is ordained to an End be baser than the end 1 5 b The reason why the principall End is to be sought for according to Aristotle 1 9a Why some haue thought good and End to be all one 1 2b It cannot be that there shoulde be some certaine End of al things and why 1 2 b He that would an End seemeth to will those things which serue vnto the ende and is concluded thereby 1 179 ab Of the chiefe End and principal gard of this life 1 5 b Of the most excellent End of maÌ„ in the life to come 1 5 b ¶ Looke Cheefe Good and Felicitie Endes The excellencie of Endes and faculties is as well towards the one as the other 1 8a What order the Endes of Christian actions haue 1 8 b Diuersitie of Endes in humane things and some more excellent than others
naughtie Gladnesse and what it is 1 134 b Glorie Celestiall God vsed the wickednes of the Ethnikes to his owne glorie 1 14 b Augustines definition of glorie or honour 1 142 a It signifieth the whole felicity of the saints 3 276 b What is to giue glorie vnto God 3 35 a It comprehendeth two things 3 276 b Whether â—l mens shal be alike in heauen 3 389 b 390. 391. Whether we shal bee indued with greater than the Angels as the scripture seemeth to affirme 1 119 b 3 352a 357. 358. 359. 360. What vse wee shall haue of the creatures when wee shal be adorned with it 3 394 ab Howe euerie creature waiteth and attendeth with labour moiling for the reuelation thereof a notable place 2 247 b Glorie Temporall What diuerse Ethnikes haue done for glorie sake 3 277 ab The insatiable desire thereof wherewith Alexander and Iulius Cesar were inflamed 1 144 ab Why the Hebrewes cal a toong and glorie both by one name 3 342 b ¶ Looke Praise Go. Gold Why Gold was giuen to Churches 3 323 a God Whose God God is peculiarlie saide to be 3 33 a What hee is and why he is called Father 2 612 ab Of diuerse properties in him which prooue that he is not representable in Images 2 336 b 337 ab A feigned glasse of his essence wherein the Saints beheld all things 2 308 a Howe hee is truelie saide to ceasse from his labour the seuenth day 1 122 ab How he reigneth together with good kings 4 35 a Wee are not to imitate him in all things 4 62 b 1 66 b Why he is called the God of Hosts 4 25 a How he is saide to be in heauen 3 367 a Howe he worketh together with the iudgement of the Church 4 60 a How all good thinges are comprehended in him 1 3 a The corporall eye cannot attaine to his essence 3 394 b We know two things naturallie concerning him 1 10 b and what they bee ibidem 11 a Of his vniuersall gouernement 3 9 a Whether he be the chiefest good as some hold opinion 1 3 a Why hee vouchsafed to haue his nature set foorth vnto vs vnder the names of bodilie partes and members 2 339 a Compared to a potter 3 18 a What are his chiefest properties 3 11 a What kinde of working cause hee is â— 39 b Cicero denied him to bee 3 38 b 2 276 b 277 a He reuealeth not himselfe that we shold be inexcusable but that followeth thorough our own defalt 1 14 a How he is said to be God both of quick and dead 3 338 b 339 ab How he appeared in old time in visible formes 1 200 a 2 3â—8 a 1 27a b What the cause is that men be so offended at the sight of him 1 32 a Of certaine epithets or termes which we giue vnto him and why we doe so 1 30 ab The Philosophers diuided the vnitie of him into parts and howe 1 11 ab Hee is primus actus the first agent say the Philosophers and what is concluded thereby 1 178 b Whether he be the author of sinne as in shewe it may seeme 1 176 a and so forward in that Chapter 190 b 191 a Hee hath the same place in the worlde that the minde hath in man 1 170b He is able to worke mediatelie and immediatelie 1 184 a Contrarietie in him and howe to bee meant 3 301 b Three maner of waies whereby wee may knowe him 1 16 a What is meant by sitting at his right hand 2 623 b Howe and by what meanes the wicked confesse him 1 13 b Why hee is called a spirit 1 10â—b His inuisible things drawen to three principall points â— 16 b How he may be knowen seene reade 1 24 b 25 a Augustines opinion that Paul and Moses had sometime seene the substance of him with their minde while they liued here 1 30 b Diuerse signes and tokens of his presence 1 25 b Hee was verie familiar with our first Parents in what sort 1 32 a How he is said to be made visible in Christ 1 30 b 31 a To remember doth not properlie accord with him and why 1 109 a He cannot be said to be definitelie in a place 1 87 a He is saide to doe those things which he causeth vs to doe as how 1 107 a How much and in what sort he may be seene of men 1 24 a The error of the Anthropomorphites auouching him to haue a bodie how they proue it 1 29 ab How and by what meanes the Saints in heauen shall know his essence 1 29 b Why our knowledge of him is so difficult 1 30 a Why the scriptures doe attribute parts and members vnto him 1 29 a Prooued to be without a bodie how 1 28 b How he is an esseÌ„ce or being 1 100 a A nature disseuered from any matter by what meanes he declareth himselfe 1 12 a His substance cannot bee seene 1 28 b Of his omnipotencie or almightinesse 2 613 a No refuge against his anger 4 295 b 296 a The diuerse opinions and persuasions of some touching him 1 13 a He doeth offer himselfe to be beholden of men two maner of wayes 1 14a The nature of man doth most resemble him and howe 1 12 b Wherein his maiestie doth consist 1 11 a Whether in sense or minde we knowe his essence in this life 1 30 a Whether in him there bee any chaunge or alteration 1 109 b 110 a Hee is the God of all men yea euen of the wicked 3 33 a He reuoketh his decreed purposes why so 1 82 b Howe it must be vnderstoode that he doeth deceiue no man 3 23 a What wee are taught by calling him Father 3 81 b The mind of him is the originall of al lawes 2 575 b How Augustine excuseth Tertullian saying that he is a bodie 1 28 b The answere of Simonides to king Hiero demanding what God was 1 30 a His power and his will must be distinguished 2 563 a He is the maker of heauen and earth 2 613 b How he is said to come sith he filleth all places 1 101 a Godhead Reasons obiected against the Godhead of the holie Ghost 1 107 a Against them that think Christs Godhead empaired because in the new Testament he is called Lord. 1 100 b A proofe of his Godhead manhood 1 115 ab What Augustine to Pascentius saith therof and of the holie Ghost 1 106 b Gods The meaning of these wordes The Gods came that he might redeeme vnto himselfe a people 1 100b 101 a Godlie The Godlie determine al waies with this condition If God will 2 254 b Howe all creatures doe seruice vnto them 2 251 b 252 a ¶ Looke Saints Godlinesse Godlinesse defined 3 255 b The proper notes and colours therof 3 142 a The end and whereto it tendeth 1 17 a 2 303a It cannot be ioyned with ignorance 2 259 b The chiefe vertue of all others
from it 3 155 b 156 a The lawe is not idle no not after it 2 300 a The order thereof in mans reason howe it behoueth to bee 1 16 b The promise concerning the same is not conditionall 3 136 b Howe often it is taken holde of 3 136 a Life and it are so ioyned that oftentimes one is taken for another 3 130 b Whether it may be separated from faith 3 131 ab 132 ab Whether it be ascribed to the sacramentes 3 157 b 158 a Howe diuerslie the fathers vnderstoode it 3 158 a Who they be that cast away the grace thereof 3 160 a Why the fathers attribute it to charitie onely 3 159 a Whether a man being iustified can doubt thereof 3 135 a The effects of charitie doe followe it 3 237 b Whether it be an effect of faith 3 136 b Whether it depend of attrition 3 214 b 215 ab In whome properly it consisteth 3 124 b 125 a It dependeth not of baptisme 4 136 b 137 a What faith bringeth it 3 57 b Predestination confirmeth the doctrine thereof 3 3 b Howe it is referred to Christes resurrection 2 610 a Wherein it séemeth to be declared 2 609 b It dependeth not of mans will 3 28 b Of two inwarde motions thereof 3 124 a One manner thereof in the time of the lawe and the Gospell 2 586 ab Why God woulde that it shoulde come by faith 3 96 a It is shewed by reason that it is of faith not of charitie 3 137 a Whether it bee giuen vs by the promise 3 145 b 146 a Whether in anie respect it depende vppon man 3 123 b 124 a Whether charitie do worke it 3 77 b Whether it be denied to bee only as touching the ceremonies of the lawe 3 103 ab 104 ab 105 ab Vnto whome Paul wrote the doctrine thereof 3 108 a Whether it be by workes 3 93. 94. 95. 96. 97. 98. 99. 100. 101. 102. 106. 107. Attributed by sâ—me both to workes morally good and superstitious 3 102 b Whether it may concurre with workes 3 156 b Howe it is graunted vnto workes 3 147a Goodly works a let or impediment thereunto 1 95 ab Of workes preparatorie thereunto and in whome they bée 2 264 b Howe it would follow that it shoulde come by workes 3 14 b What the Fathers say thereof giuen fréely 3 119 b 120 a.b By faith onelie was proper to the fathers in the law aswel as to vs. 2 584 a It doeth consist of grace not of workes 1 145 b The Pelagian heresie touching iustification without grace 3 107 a Howe Pighius vnderstandeth frée iustification 3 147 b Vnto what thinges hee ascribeth it 3 138 b Howe he prooueth that it is had of loue 3 138 b Smith denieth it by faith 3 147 b 148 a Aristotle vnderstoode not nor beléeued the iustificatioÌ„ through Christ mentioned in scriptures 1 132 ab The difference and order of diuine and humane or Ciuil iustification 2 303 a The iustification of the publicane was not in workes but in prayer 2 266 ab Proofes of Cornelius his iustification when hee prayed 2 260 a The causes and effectes thereof 2 259 ab The doctrine of iustification is the principall point of all godlines 3 93 b 94 a Ke. Keyes What the Keyes of the Church bée 4 108 a 297. 2 a 636 a 3 116 b Diuerslie interpreted 3 218 a Looke Church Ki. Kings Kinges be the heades of common weales 4 35 b Whether they may be deposed by a Bishoppe in a case of offence 4 232 ab Whether they or Bishoppes are superiour 4 22â—b 230 a Why they be consecrated â—y Bishoppes 4 623 b How God reigneth together with the good 4 35 a After what sort the bad must bee obeyed 4 3â— b In what manner we bee all Kings and Priestes 4 12 ab Kingdome terrestiall The Papistes make a diuision of a Kingdome into two partes 4 23â— b The Kingdome was not giuen to Saul by the same couenaunt that it was vnto Dauid and why 1 209 b Two causes why Saul was cast out and Dauid surrogated in his roume 2 209 b Of restoring the Kingdom of Dauid 1 608 b Of the Kingdome of the Iewes and Gods kingdome 3 161 b 162 a Why in olde time the Kingdome and priesthood were committed to one man 4 327 b Kingdomes Whether Empires and Kingdomes are of God 4 228 a Why God by his prouidence transferreth them from nation to nation 2 264a Vnto whome the distribution of them belongeth 4 305 a By what meanes God giueth them 4 306 a What is meant by the distribution of them by Lot 4 305b The cause of their alterations 4 227 b 228 a The Prophets may be a certeine occasion not a cause of the ouerthrowe of Kingdomes 4 237 ab Kingdome of Christ and God Prophesies of Christs Kingdom 2 596 b 597 ab 3 397 a Diuerse errours touching the same in this life 3 396 a Of the Millenaru 3 358 a Whether it shall haue an ende 2 607 a What is meant by his deliuering vp of the same to his father 2 607 a That when it shal be fulfilled the ministeries of Angels and labours of celestiall bodies shall cease and why they now moue 1 120a Who seeke the Kingdome of God 2 598 ab Kingdome of heauen What the Kingdome of heauen signifieth preached by Christ 3 203 b Vnder the name thereof the Church is vnderstood 3 392 a Kinred A definition of Kinred declaring what it is 2 453 a Within what degrees thereof marriage may not be made 447. 448. 449. 450. 451. 452. 453. ¶ Looke Marriage Kisse Of the Kisse of peace and the originall thereof 4 218 b Kn. Knowe How we may Knowe God by the workemanship of the worlde 1 16 a We may Knowe him thrée maner of wayes 1 16 a Two wayes naturally 1 10 b Knowledge physicall Wherein opinion and Knowledge do differ 2 296 a It is either reuealed or gotten by endeuour studie 2 300 b Of certeine affects which follow the Knowledge either of euill or good 2 411 a It breedeth vnquietnesse prooued 1 168 b Wherein the power thereof consisteth 3 137 a Whether the bodie be troublesome thereunto 3 316 b 317 a We are led to the Knowledge of causes by their effects 1 47 a The Knowledge of things commeth partly by causes and partly by effects 3 75 b How particular things ouercom a general Knowledge 3 70 b 71 a Of a Knowledge that may séeme both true and false 3 73 b Of the Knowledge of things to come and to whome the same is graunted 1 81 b Of the Knowledge which spirites haue 1 81 b The Knowledge of the principall end is profitable 1 9 a Our naturall knowledge corrupted 3 166 a Of certeine things which cannot bee gathered thereby 1 17 a The pride of Philosophers noted therein 1 2 a They hid that which they had of God 1 11 a How Philosophie and diuinitie do varie concerning
in the holie Scriptures 2 318 b 3 23 b The greater number of Fathers graunt it 3 243 b Whether Purgatorie bee an article of our faith â— 233 b Augustine spake doubtfullie thereof 3 234 a Diuerse inconueniences by the opinion of the same 3 238 a Whether soules doe there satisfie for sinnes 3 237 b What place it is feigned to bee 3 232 b The reasons for the proofe thereof confuted 3 38b 239 ab 240 a Of Purgatorie fire what is said by way of proofe and disproofe 3 2â—9 240. 241. 242. 243. 244. c. Whether it be common vnto all 3 243 a Whether soules are deliuered thereout by fasting 3 255b The holie scriptures are flat against the doctrine thereof 3 235a The Papists opinion thereof and the time of the continuance discontinuance thereof 2 23â— a Whether praiers intercessions of Saints be auailable for soules in Purgatorie 3 24â— a Purpose Gods Purpose signifieth his good pleasure 2 15a 9 b It belongeth to his will 3 9 b Not to haue mercie is as free as the purpose to haue mercie 3 13 a Common to reprobation and predestination 3 9 b God reuoketh his decreed â—urpose and howe 1 82b Qua. Qualitie One Qualitie cannot bee the forme of another 3 74 a 75 a Pleasure is a Qualitie and so is beautie also as howe 1 35 b Qualities The Qualities of the minde say the Schoolemen passe not from the Parentes to the children 2 239 b disprooued 2â—1 a With what Qualities the senses bee grieued and delighted as saieth Galenx 1 136 b 117 a Quantitie A Quantitie diuided is no more one in number 3 330 a What a Quantitie Mathematicall is 4 155 b Quantities Quantities be neuer reckened of the Philosophers among things that worke 1 79 b Que. Question The Question whether a thing be is naturally before the question what a thing is 3 1 b What shall become of the people which haue not heard of Christ 4 â—6 b Of the Question Howe and that the same hath been vsed of diuers godlie men women 2 333 ab Questions Of vaine and curious Questions 3 240 a About the state of our bodies in heauen 3 360 b Touching diuerse actions of God 3 268 b The maner of asking them of God among the Hebrewes reade the order 1 58 b 59 a Augustines booke of Questions supposed to be none of his why 1 75 a Qui. Quietnesse No way to finde rest Quietnes but in God onelie 1 100a Ra. Rapt Of Rapt or stealing away a mans daughter to marie her 2 433 b 438 ab What it is wherein it differeth from theft 2 437 ab From such as commit it is taken away the vse of appealing 2 438b It is of two sorts howe they differ 2 437 b That one may commit it against his own spouse 2 438 b What vnluckie endes haue insued followed it 2 44â—ab What the schoolemens iudgementes bee touching it in case of mariage pretended 2 441 a The opinion of the Canonistes and Councels touching the same 2 439 b 440 ab It cannot be properlie saide of a harlot 2 438 a What the ciuil Law determineth when it is coÌ„mitted of a woman in taking a man away by violence 2 439 b What the punishment is if in such a case the maide consent 2 439 a Whether the partie gotten away by Rapt may possesse the goods of the rapter 2 438b 439 a The Beniamites did not properlie commit Rapt 2 442 a Of the Rapt or violent taking away of Dina and whether that make for Rapt 2 440 b The cause thereof 2 442 a And the reuenge of the same 4 329 a Diuerse Raptings or takings vp in the Newe Testament 3 385 a ¶ Looke Enoch and Elias Rauishing The Rauishing of Lucretia done by Tarquinius 2 394a Of a maiden betrothed punished and howe 2 482 b Re. Reason What sound Reason and exercise is able to compasse in artes and sciences 1 56 b Children haue not the vse thereof and yet they doe many voluntarie actions 2 290 a Euill affects are repugnant thereto 2 408 a The regiment that God gaue it ouer the affects how it is impeached 2 409 a What affects belong to the regiment thereof and what not 2 406 b Why some haue ascribed it to brute beasts 2 290 a What things cannot be done by it 1 77 b By what tokens Gods prouidence may be knowen from it 1 167 b Reason rather than beleeuing maketh men mad 3 61 a 71 a Howe it is corrupted 2 564 b 226 a Reasons Gods Reasons are vnsearcheable vnto man 3 21 b Rebell Whether subiects may Rebell against their Prince 4 324 b Rebellion Whence Rebellion against God is deriued 3 388 a Against Moses and Aaron grieuouslie punished 2 482 b Rebuke The causes why we be loath to Rebuke others sharplie 2 378b The soft Rebuke that Helie vsed to his children blamed 2 378 a Rebukes The Rebukes of Christ 2 617 b 618 a Recantation The Recantation of Pope Iohn the xx 3 376 b Rechabites Of the Rechabites their linage vowe 3 188. 189. 190. 191. The abstinence of the Rechabites and of their descent 3 172 b Looke Vovve Reconciliation Reconciliation of the wife and the first husband after diuorsemeÌ„t not lawfull in Moses time and why 2 497 a Whether in such cases it be lawfull 2 487b 488 a Cleargie men admit it not 2 488b 489 a Reasons which make for it 2 496 ab 497 a The ciuill Lawes are against it 2 495 b 496 a The Fathers allowe it not 2 496 a An answere to the reasons against it 2 497 a Perfect Reconciliation betwixt God and vs our concupiscence corrupt motions notwithstanding 2 274 b. Redeemer Why Christ is called the last Redeemer 3 341 a ¶ Looke Christ Redemption What was requisite in the price of our Redemption 2 610 b Why God chose the death of Christ for the onelie meanes thereof 2 619 b Christs Redemption sufficient to all men but not effectuall to all men 3 31 a How it is ment that in hell there is no Redemption 3 369 b Redemptions Two Redemptions established by the doctrine of the Papistes 3 224 a Regenerate Of diuers things proper to the Regenerate 2 563 ab 564 They behaue not theÌ„selues al alike 2 564b 565 a Of their workes righteousnesse 2 562 b 563. 564. 568. 3 46a In them be some properties of the olde and new man 2 564 a They are solde vnder sinne 2 565 a They fulfill the law after a sort 2 566 b 3 110 a They haue neede of the lawe 2 576 b In them God conuerteth punishments into medicines 2 364 b The office of the law in them 2 300 a They may abstaine from the grosser sort of sinnes 2 274 ab Whether the concupiscence first motions remaining in them be sinnes 2 271 ab Of their libertie 2 270 a They are called the men of God but not simplie 2 271 a
disputations tend Those Fathers doe not contende neither goe they about to prooue that in the breade lyeth hidden the fleshe of Christ but they woulde haue vs to eate the same in a Sacrament and that truelie and to eate such fleshe as will giue vs eternall life Which we deny not so it be vnderstoode that the eating belong vnto the soule to faith For we grant that in a sacrament the flesh of Christ is eaten spirituallie but yet truly Neither do we at anie time faine such a flesh as is seuered and diuided from the diuine person of the word To the Romans Councell Of Berengarius They obiect against vs the Councell of Rome or the Vercellentian wherein Berengarius was condemned and compelled to recant As concerning which councels séeing their Acts are not extant we cannot answere much wherefore it shall be profitable to weigh the recantation it selfe prescribed vnto Berengarius by Pope Nicholas in the Councell The recantation of Berengarius and thereby wee maie sée of what credite this Councell was and howe well in their wits they were which had the chiefe rule in the same In the decrées De Consecratione the seconde distinction in the Chapter Ego Berengarius his recantation is described wherein he was compelled to confesse that the body of Christ is sensiblie handled with the handes of the Priestes that it is broken and rent with the téeth which things how well they agrée with the bodie of Christ alreadie glorified and vnto that Sacrament let euerie wise man iudge The Glosser vppon the decrées The Glosset of the decrées a man otherwise of grosse vnderstanding could not choose but sée so great an absurditie Wherefore he saith that these things must be very aduisedlie and rightlie vnderstoode if not thou shalt fall saith he into a greater error than that wherewith Berengarius was infected For he sawe that it was not conuenient to be said that the bodie of Christ is sensiblie felt in the Sacrament or that it is broken or rent with the téeth And the master of the sentences in the 4. The Master of the Sentences would defend the recātation by a figure booke would remedie this sore and saith that these things must be attributed not to the bodie of Christ but to the signes which they affirme to be accidentes And so in that spéech he appointed a figure whereby that is attributed vnto the thing which belongeth to the signes Which figure if we vse and that in due time in interpreting the sayings of the Fathers while they speake magnificallie of this sacrament vnto the people our aduersaries exclame that we corrupt and marre and falsifie their writinges whereas here neuerthelesse they themselues flie vnto the selfe same Anchors and they will haue a figure where it ought least to be namelie in the declaring of an opinion and in fraiming a recantation the which ought of all other things to be most cleare and plaine So then we passe not of this councell séeing they delt there so blockishlie 59 They also obiect the Synode of Constance wherein Wickliffe was condemned To the Synode of Constance and where Iohn Husse and Ierome of Prage were burned for sundrie articles but especially for that they held against Transubstantiation which there by a full decrée was ordained Doubtlesse this councell wee cannot choose but cal trecherous The Councell of Constance trecherous and cruell séeing it found the meanes to slay those two men which came thither vnder safe conduct And this also the Emperour tooke gréeuously for he among others had giuen his word otherwise the Bohemians would neuer haue suffred those men to goe vnto that Councell Transubstantiation a news opinion And for so much as they there decréede touching Transubstantiation it is an Argument that the same is a new opinion Neither is it of force which many doe say that it was there confirmed by a decrée but not first inuented because vnder Nicholas the Romane Bishop in the Vercellentian and Romane Synode it was manifestly enough declared We grant indeede that this opinion brake out after a sort and was obtruded before the Councell of Constance but because it was not fullie receiued and had euerywhere many contradictions therefore they iudged it necessarie to establish the same againe and that tyrannically to wit by fire and cruell threatnings But against this Councell we obiect the generall and vniuersall Councell of Florence The general Councel of Florence held vnder Eugenius Bishop of Rome the 4. of that name who was there present And there was also present there the Emperour of Gréece with the Patriarch of Constantinople and manie Bishops of the East part In which Councell the Gréeke Church was ioyned with the Latine they agréed together as touching the dissension that was about the holie Ghost And we maie sée in the Actes of that Councell that after agréement was made betwéene them of the East and of the West about certaine Articles the Pope would haue procéeded further and haue driuen them to intreate of Transubstantiation and to haue receiued it according to the opinion of the West Church There the Greekes resisted and would not deale in that matter neither coulde they by anie reasons be driuen to giue their consent therevnto And when writings of vnion were to be drawne and published they in anie wise prouided that no mention shoulde bée made of that matter Which also was obserued as appeareth in a Bull of Eugenius which beginneth Let the heauens reioyce and let the earth be glad Wherein he reioyceth with Christendome for this good hap that the Gréeke and the Latine Churches were once againe ioyned together Wherefore if this Transubstantiation had bin of so great importaunce the Romane Church would neuer haue bin ioyned with the Gréek which did not receiue the same For at this day they say that it is a pestilent heresie not to admit the same But it is not credible that the Latine Church would then ioyne it selfe with Hereticks be partakers with them And hereby also is the Argument dissolued which they brought as touching the vniuersall consent of the Church For it is not true which they assume that all Churches agréed together in this for that auncient Church which was in the time of the Fathers as we haue shewed neuer dreamed of any such thing Againe the Cast and Gréek Churches were of the same iudgement that we are To the arguments of the diuine power 60 Moreouer vnto their Arguments they adde excéeding great prayses of the power of God that they may bring in men to beléeue so great a miracle But it is a most féeble kinde of reasoning That which they ought to haue shewed in trueth they haue neuer prooued namelie that Gods will is to doe this and that this the holy scriptures promise vs. For that which they alledge This is my bodie is in controuersie and may haue an other sense Wherefore the Argument is made
weake by a certaine example we will shew the féeblenesse thereof The Lord said to Nichodemus That none can enter into the kingdome of heauen Marke the similitude of Nichodemus Iohn 3. 3. Looke the dialogue of both natures in Christ vnlesse he be borne a new He began to demaund How can a man of ripe age or else an olde man enter the secōd time into the wombe of his mother It might haue bin said vnto him Christ hath now affirmed that it shall so be why doubtest thou of the power of God whereby all things be created By it thou maiest vndoubtedlie be borne againe out of thy mothers wombe Howbeit Christ said not so but he declared that all this should be doone by spirituall regeneration For albeit he made mention of water which should belong vnto baptisme yet he most plainely taught that we should be borne againe by the spirit So we sée it come to passe in this place Christ commaunded that we should eate his flesh And in receauing of bread he said This is my bodie The transubstantiators say It can not be brought to passe that the bodie of the Lord should be together with bread wherefore it behooueth that the nature thereof should be transubstantiated into the bodie of Christ and this will they perswade to be doone by the power of God But in the meane time they obiect We alone say not so For Chrysostom Ambrose and Cyrill when they dispute of this change send vs to the power of God and doe extoll the same with woonderfull prayses But we aunswere Why the Fathers in speaking of the Sacraments extol the power of God that the fathers speake well For in déed it belongeth to the power of God to change bread wine that the Sacraments should be such as they were not before Neither is it a woork of nature that they should so mightilie and effectuallie signifie offer and exhibite the bodie and bloud of the Lord which must be apprehended with our mindes and fayth Wherefore the holy Ghost is the chiefest in this businesse and the institution of the Lorde is of great force and the wordes being vttered by diuine inspiration and now repeated do profit verie much Adde herewithall that whyle we communicate there is a chaunge or conuersion of vs into Christ which doth far exceede the power of nature But now séeing the supernaturall power of God may bee re-required to all these thinges they apply the same vnto transubstantiation And it is euen as if wée shoulde argue from the more vniuersall to the more particular affirmatiuelie which is not lawfull Moreouer in baptisme is required the selfesame power séeing it is not the woorke of nature that water should become the fountaine of regeneration But here some take it not in good part that Baptisme should in such wise be compared with the Eucharist For albeit they cannot deny that Christ also is present in Baptisme and giuen vnto vs for it is written Gal. 3. 27. So many of you as are baptised haue put on Christ yet say they Christ is better after a more excellent manner in the Eucharist than he is in Baptisme therefore the bread is transubstantiated and it is not necessarie that the water should be changed Vnto whom we answere that we néede not striue much in which of the Sacramentes Christ is more excellent so it be graunted that he is in the one and the other And euen as he may be in the one the substance of the elementes preserued so may he be in the other Whether sacrament is more woorthier Baptisme or the Eucharist But if thou wilt in any wise contend about the woorthinesse of them the excellencie of baptisme may be shewed by effectuall reasons Insomuch as it is more to be begotten than to be nourished Furthermore Baptisme was made famous by manie miracles The heauens were opened the voyce of the father was heard the holy Ghost was séene in the likenesse of a dooue the which happened not in the institution of the Eucharist And these thinges we speake not to the abasing of this Sacrament For it is most woorthie and should be excéedinglie honored but they be therefore vttered that we may aunswere to the obiection made as touching the power of God And we haue alreadie shewed before out of Augustine De Trinitate the 3. booke and 10 Chapter that so excéeding great miracles as these men bring must not be allowed Which also appeareth if thou rehearse the verses of Gregorie Nazianzene wherein he comprehended all the miracles of Christ The fathers made no mention of the myracle of Transubstantiation neither did he make any mention of these miracles which neuerthelesse if we beléeue them they be singular and without comparison Augustine also while he compriseth the maruels of the holy scripture in a certaine booke of his entituled the booke of miracles he maketh mention of Transubstantiation Wherefore it appeareth that we must not for this opinion bring in an Argument drawen from the power of God which we deny not yea rather we affirme that in this Sacrament there is néede of it 61 Next of all they obiected that their opinion was confirmed by many woonders and miracles For howe many causes myracles might be doone about the Eucharist Look in the Treatise against Gardiner 1. Co. 11. 30 the which be read in Cyprian in the life of Gregorie and among many other writers We aunswere hereunto that about the Eucharist miracles might be doone for thrée causes either to kéepe back wicked and vnwoorthie men from so woorthie a Sacrament and this kinde of miracles we allowe For the Apostle writeth that among the Corinthians many were féeble weake that manie were asléepe because they communicated vnwoorthilie And vnto this order I thinke those men must be brought whereof Cyprian writeth Another kinde of miracles is sometime brought in to set foorth the excellencie of this Sacrament that the dignitie and greatnesse thereof might thereby be expressed Which miracles also we reiect not For we knowe also that baptisme was oftentimes adorned with manie miracles A third kinde there may be for the confirming of this opinion or rather error concerning Transubstantiation And after this manner the aduersaries alledge these things against vs. But miracles of this sort must be vtterly reiected And hereof are we admonished by the lawe Deut. 13. 1. that so often as a Prophet goeth about to drawe men to idolatrie and superstitions although he get credite thereunto by working of miracles we must not beléeue him yea rather the Lord would haue him to be stoned We knowe moreouer that Antichrist shall come 1. Thes 2. ◠that he shal be famous in signes and woonders And we are not ignorant that in the time of Moses the sorcerers stood before Pharao which did woonders against the word of God Gen. 7. 11. And we read in Irenaeus the 1 booke of one Marke a deceauer heretick who