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
inserted into the Common places you shall find the Disputations which he made at Oxford with certein learned aduersaries of the Gospell and also a notable sermon of reedification of the church and some learned epistles neither in the Latine booke nor before extant in print but brought to light by mine owne industrie and diligent search And least anie should mistrust that I being not exercised in the studie of diuinitie might not be able to performe so great a charge and faithfullie to translate so notable a worke wherein is comprehended so manifold learning so incomparable knowledge and so diuine vnderstanding especiallie I liuing in the Court as it were in continuall peregrination and as a Rechabit among the children of Israel I thought it good for the satisfieng of you my deere and welbeloued brethren in the Lord to let you vnderstand that although the time of comming foorth of the booke were hereby prolonged yet the faithfull translation of the same was nothing hindered For by this meanes I had fit oportunitie to confer and examine the same with sundrie persons of great learning and iudgment neither did I presume to bring it into light before I had found out the perfect sense of euerie thing and was fullie resolued in euerie word clause and sentence which was hard or doubtfull And herewithall adde that what want of skill soeuer might be ascribed vnto me that hath my care and diligence fullie supplied Wherefore all godlie Readers being by this means persuaded it shall be verie profitable for them to bestowe some time in the studie of this booke whereby perhaps the better learned themselues may more readilie with greater light discerne the hardnesse and doubtfulnesse which otherwhile appeereth in the Latine booke especiallie where some of the ancient fathers be cited Whereby also the lesse skilfull and learned sort by applieng their minds to the reading and remembring of those things which they shall find herein shall be fullie satisfied in the greatest matters and be able to stop the mouthes of the most learned aduersaries in the cheefest controuersies of religion And for this cause would I exhort the ministers of the word not to let passe so good an occasion Whome in the name of Iesus Christ I exhort that they hauing taken vpon them so weightie a charge will not be negligent in their excellent vocation but will wholie dedicate themselues daie and night to all maner of godlie readings necessarie for their function For the better performance whereof if they doo not knowe how to order their studies and to benefit the church I haue at the end of this Preface set downe a breefe waie and example for them to follow with the right vse of common places of the scripture Wherewith if euerie one bicause of my breuitie shall not thinke himselfe satisfied I refer them which vnderstand the Latine to Hyperius an excellent writer to this purpose in his booke De ratione studij Theologici where they shall bee fullie instructed And when they are by this maner of meanes made fit harolds to proclame the name of the Lord in Sion I would desire them and all other which seeke the truth and would gladlie haue the church of the Lord to be restored to the right forme that God hath prescribed in his holie word that they will set to their hearts and hands to the building vp of the same and indeuour by all meanes possible to reduce the wandring flocke vnto their owne sheepefold And first of all ye my good Lords whome I honour reuerence and obeie in my heart with all dutie and seruice ye to whom the seruant of God our deare Souereigne hath committed the sword of gouernment ye which be the nurses and pillers and defenders of the English church ye which be vnto vs as Moses Iosua and Samuel to the children of Israell continue ye the great care and zeale that ye haue alwaies borne to the true religion and prouide that both by the faithfull execution of hir Highnes lawes and by the vertuous example of your owne life the church of England may be commended and well spoken of among all nations But principallie I beseech you put to your helping hand that the Bishops pastours and all others that haue anie commission to gouerne the church and causes ecclesiasticall be so chosen as their godlines of life be of all men allowed their soundnesse of doctrine cleerelie approoued their boldnesse in professing throughlie well tried their gifts of edifieng of all men perceiued and which seeke not for the desire of honour but receiue for edification of the church the liuings honours and authorities giuen vnto them which being performed ye shall be rid of infinit care and businesse otherwise your labours will be no whit lessened nor your heauie burthen lightened but the appeales vnto you will be dailie increased and the troubles of the church remaine vnpacified And this will be one speciall furtherance to the building vp of the Lords temple Furthermore ye that be the Bishops and cheefe Prelates of the congregation my honourable Lords and reuerend fathers in Christ which haue committed vnto you the care of the Lords house and of the ministers of the same I beseech you for the discharge of your owne offices and consciences for the more speedie reedification of the temple and for the desire ye haue of the chosens felicitie ye will haue a watchfull eie vnto your charge and that ye will neither for fauour nor for affection nor for priuate commoditie no nor at the speciall sute of anie mortall man admit anie other ministers than such as bee learned graue and of good report among all men and vnto whom God hath giuen gifts to edifie in the congregation That ye will likewise prouide by your gouernment that all things may be doone to the glorie of God to spirituall edification and to a decent order in the church That ye suffer no notorious fault to escape vnpunished and that there be no occasion giuen to the aduersaries to speake euill of the Gospell for your sakes That ye will by all meanes possible reconcile the diuersitie of opinions and make that we may speake and thinke and beleeue all one thing in Christ Iesus That ye will liue in a continuall peregrination in your diocesse and not onelie visit all your particular churches if it be possible by your selues if not by your faithfull and well chosen officers but eftsoones also search and inquire whether your decrees be executed and all disorders amended Remember if anie part of the Lords house fall to decaie by your default it shall be required at your hands but if it be kept in good plight by your diligence and good ouersight ye shall reape an incomparable reward in the kingdome of heauen What remaineth now when ye and other excellent men haue by your writing and by your teaching and preaching both confirmed the true religion and confuted all superstitious doctrine but that all the aduersaries will be
oftentimes made woorse And besides that also such superfluitie might serue to reléeue other poore folks also 9 Neither saith he Giuing or bestowing In giuing of almes is a certeine communicating Esaie 2 3. Iohn 4 22. but Communicating bicause in almes giuing there is a certeine communicating For if we speake of the poore which were at Ierusalem the Gentiles had receiued at their hands spirituall things For the word of the Lord came out of Sion and the lawe of God out of Ierusalem and saluation from the Hebrues Séeing out of that nation were appointed preachers of the Gospell to preach vnto the whole world Therefore Paule in the second to the Corinths the eight chapter saith That your abundance maie releeue their want and that on the other side verse 23. their abundance may releue your want But if we speake of other poore folkes euen when we helpe them with our almes there redoundeth vnto vs no small commoditie or profit For Christ warned as we read in Luke Luke 16 â— Make you freends of vnrighteous mammon that when you faile they maie receiue you into euerlasting tabernacles But what if the poore be euill and they also excluded from the kingdome of heauen These things are to be vnderstood not of the men but of the works But by this meanes also followeth another absurditie That by the vertue of our works we should obteine the kingdome of God I answer As we denie that works are the causes of eternall life so likewise we denie not that God rewardeth the good works of the faithfull A reward of almes deeds Rom. 2 6. which are now regenerate by Christ since we know that He will iudge euerie man according to his works For he will saie I was hungrie Matt. 25 35 and ye fed me I was thirstie and ye gaue me drinke I was a stranger and ye harboured me The kingdome of God is giuen for election and for she promises sake which the saints receiue by faith But bicause those things are hidden from mans eies therefore are good works brought foorth which are the proper and manifest effects both of our faith and Gods election 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Giuing our selues saith he to hospitalitie This is not spoken without a great emphasis To follow hospitalitie is more than to keep hospitalitie Gen. 18 2. Looke in Iud. 9 11. for it is a greater matter to pursue hospitalitie than onelie to be hospitall For Abraham expected not till strangers came home to him to desire to be receiued and to desire lodging but going of his owne accord out of his tent he looked round about to sée if he could espie anie stranger whom he might receiue into his house And if he sawe anie he ran vnto him and praied him not to passe by his house If I haue found fauour saith he in your eies I beseech you turne in vnto your seruant Gen. 19 2. And the same diligence and mind was in Lot and well nigh in all the fathers Paule in these words chargeth vs not with anie vile and vndecent works but with verie honorable and excellent works Hospitality becommeth a noble man For there was neuer anie noble man or notable prince but that he was desirous to doo good vnto others and was carefull ouer strangers Titus Vespasian when he called to remembrance at night that he had doone no good turne vnto anie man would with heauines saie Fréends we haue lost this daie And Christ saith that The kings of the nations beare dominion ouer them and they which haue power ouer them are called gratious in Gréeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ethniks also saie that GOD hath a care ouer strangers and therfore they worshipped Iupiter Xenius who had a care regard of strangers This propertie of GOD Homer describeth in the second booke of his Odysses And Virgil verie aptlie saith Iupiter was a keeper of hospitalitie Iupiter hospitibus nam te dare iura loquuntur that is For men saie that thou O Iupiter giuest right vnto strangers And the naturall affection toward citizens commonlie stirreth euerie man that if he méet a stranger and one that is néedie he will to his power helpe him and prouide harbour for him Euen so in like manner if peraduenture the saints which as touching the eternall countrie are our citizens doo come vnto vs we ought to helpe them and gentlie to interteine them 10 But bicause that Iahel séemed to haue violated the lawes and couenant of hospitalitie it is a doubt In Iudg. 4 verse 22. Whether Iâ—hel did right in violating the laws of hospitalitie whether we should condemne hir or quit hir Howbeit bicause all controuersie dependeth not a little of the circumstances of the persons we will therefore set hir before our eies and consider with our selues what manner of men the Kenites in the fourth of Iudges were They assuredlie in bloud were ioined with the Israelits Who the Kenits were for they were the posteritie of Hobab the father in lawe of Moses Moreouer they perfectlie agréed with the Hebrues in the exercise of godlinesse and in the lawe of God Neither was their faith idle but effectuall and working for they leauing their countrie followed the Israelits through the desert and God which was their guide through the wildernesse Wherfore at the length when the lands were distributed they obteined inheritance togither with them in the land of Chanaan For these causes if Iahel went about to set the Iewes at libertie she did but hir duetie neither did she take vpon hir anie other mans office On the other part let vs consider of Sisara Who Sisara was He was an oppressor of the people of God and now slaine by the power of God and vtterlie confounded neither appeared there in him anie token of repentance but he would rather hide himselfe to the intent that he escaping this so present a danger might againe gather a new host against the Israelites In déed after a sort he was in league with Heber the Kenite yet as it is to be thought with no sincere hart but onlie to plucke him away from the rest of the Iewes whereby he might haue the fewer enimies and not be compelled to fight with so manie enimies at one time or else to get of him a great tribute or some other commoditie which he looked for Furthermore in this his misfortune he calleth vpon no God he desireth not the helpe of other mens praiers but onelie séeketh lurking places where he might hide himselfe till such time as the rage and heate of the conquerors were somwhat slaked and onelie trusted vnto the helpes and aliance made with men By these things it easilie appeareth that Iahel did hir dutie and Sisara deserued to be slaine 11 But as touching the lawes of hospitalitie The lawes of hospitalitie ought ordinarilie to be kept iuiolated Gen. 19 8. we also iudge that they by themselues and of their
Lord is verie méet and fit for him 8 For first as touching his diuine nature it cannot be doubted but that in the old testament God manie times is called Lord as he that is far aboue all things séeing he is the maker of them Christ is Lord also euen according to his humane nature And this title also perteineth vnto man who in the person of him of whom we intreat was vnited with God bicause he being cléere from all sinne was replenished with all good If anie such therefore were in this world as there neuer was besides him anie would he not séeme to be adorned with those gifts for the which the name of Lord might dulie agrée vnto him Euen so indéed it séemeth to me that when as a man is frée from sinne he is by no meanes a seruant The first seruitude entered into the world by sinne and he that is indued with diuine properties out of doubt is able to helpe others Hereof it commeth that lords and they that are rulers ouer others if they be lawfullie called are not preferred to be aboue others for anie other end but bicause they should not be hurtfull vnto their subiects and that they being void of all vice may be so armed with strength and fortitude as they should be able to succour all those which be vnder their subiection Christ was free from sinne Matt. 1 18. That Christ was vndoubtedlie without sinne I suppose it néedlesse to prooue vnto anie séeing as Matthew beareth record He was conceiued by the holie Ghost that by this means he might be frée from originall sinne The which also is manifest in that he liuing among vs neuer sinned And Peter writeth 1. Pet. 2 22. Esai 58 9. that He did no sinne To whom agréeth Paule when he saith He that knew no sinne 2. Cor. 5 21. for our sakes became sinne Iohn Baptist also shewed him to his disciples as the most pure lambe of GOD Iohn 1 29. which should take awaie the sinnes of the world For it was méet for him to be pure and without all blemish as a sacrifice that should be offered vp vnto God Further the heauenlie father not without miracle testified with his owne voice that he was well pleased in him that is to saie that he was innocent and pure from all fault sith this is an acceptable thing vnto God And who doubteth but that he was adorned with diuine properties Col. 1 15. Séeing Paule vnto the Colossians calleth him The image of the inuisible God bicause he truelie expresseth him and all things that be in him in such sort as there neuer hath béene nor now is nor hereafter shall be anie sonne more perfectlie resembling his father than Christ Iesus did Wherefore of all vs he is called as well God as man Christ the onelie sonne of God And we confesse him to be the onelie sonne of God as he that in diuine nature hath no other brethren insomuch as he is the onelie word of God He is the onelie word of God of which we now speake And among men though he haue manie brethren by adoption he may iustlie be called Onlie for the heape that he hath of the well pleasing graces of God and bicause of the image and similitude of the eternall father Méet therefore it is that he be called Lord as well for that he is without sinne as for the heape that he hath of diuine gifts 9 I let passe this that he which paieth ransome to redéeme a captiue is his Lord. Which thing that Christ did for vs wretches and bondslaues of sinne and satan none that be faithfull ought to doubt séeing Paule both to the Romans and Ephesians affirmeth Rom. 3 25. Epes 1 7. that We haue obteined remission of sinnes namelie by his bloud which he hath plentifullie and liberallie shed for vs vpon the crosse So therfore he must of good right be called our Lord. Furthermore there is a custome receiued by long vse among lawfull sonnes of kings and princes Christ is the first begotten sonne that the first begotten sonne obteineth the Lordship among his yoonger brethren Which thing is not doubtfull vnto them which haue read either the holie or prophane histories or else which haue in verie déed vnderstood what is the maner of gouerning in kingdomes and segniories of the world Rom. 8 14. Gal. 4 7. And vnto the Romans and Galathians it is plainlie shewed that All the faithfull be the children of God Vnto the Romans it is written that His spirit testifieth with our spirit Rom. 8 16. that we be the children of God And vnto the Galathians it is said Gal. 4 6. Bicause ye be the sonnes of God he hath sent into your harts the spirit of his sonne For this cause all we that beléeue be now brethren bicause of that diuine adoption but among all Christ is the first begotten we as we read vnto the Romans being made like vnto the image of his sonne Rom. 8 29. that he might be the first begotten among manie brethren 1. Cor. 1 3 and well neere in all epistles Let vs not maruell therefore if Paule in his epistles for the most part calleth God Father and further comming vnto Christ calleth him Lord. Which maner also the church hath reteined when as in our praiers we ascribe all vnto GOD for Christ our Lords sake as well that which we doo desire as that which we haue obteined But séeing now that after the declaration of those things which were proposed the principalitie of Iesus Christ is so manifest which of vs can abide himselfe to be brought into the power of anie tyrant from such a Lord who also is our brother Which I saie of vs refusing this so notable a capteine will betake himselfe to his enimies alreadie conquered and put to flight by him when as they be mortall enimies to our selues Shall there be found anie that will shake off the yoke of so bountifull a Lord to submit himselfe vnto him that wisheth nothing more than to destroie both bodie and soule For my part I thinke there can be none found among them which haue tasted the swéetnesse of so acceptable a Lordship whereof Christ made mention Matt. 11 30 when he said My yoke is easie and my burthen is light This subiection is voluntarie as the prophet if we haue a consideration vnto the Hebrue truth declareth in the 110. psalme wherein it is said vnto Messias Psal 110 3. Thy people dooth worship thee of their owne accord Rom. 6 14. And the apostle also saith Ye be no more vnder the lawe but vnder grace Wherefore all the charge and burthen of this principalitie was laid vpon the shoulders not of vs but of Iesus Christ as it was foretold of him by Esaie the prophet Esaie 9. Vpon his shoulders shall he beare the souereigntie or rule Note that the prophet saith not that his souereigntie shall
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
into him He followed the intisements of couetousnes he betraied not the Lord to obeie his prophesie Christ also was by the will of God sâ—aine for he said in the garden Ibidem 39. Let this cup passe away from me if it be possible but not my will be doone but thine And of himselfe he said before hand I will giue my life for my sheepe Ioh. 10 11. Yea Herod and Pilat are in the Acts of the apostles said to haue agréed togither Acts. 4 27. to doo those things which the counsell of God had decréed Are either the Iewes or those princes by reason of this to be acquited from sinne when as they condemned and slue an innocent man Who will saie so Shall anie man also acquite of villanie the brethren of Ioseph Gen 45 7. when they sold their brother although God would by that meanes that Ioseph should come into Aegypt Neither shall the crueltie of the king of Babylon be excused Esaie 10 7. although the iustice of God decréed to haue the Iewes in such sort punished He which is killed Exo. 23 31. is said to be deliuered by God into the hands of his enimie And God is also said to deliuer a citie Iosua 6 16. when it is woon by assalt Iob. 1 21. And Iob said that those things which were by violence and robberie taken awaie from him by the Chaldaeans and Sabeans were taken awaie by God The Lord saith he gaue and the Lord hath taken awaie Of predestination and the counsell of God cannot be inferred anie excuse of sins Wherefore of that counsell of God whereby he vseth sinnes to their appointed ends cannot be inferred anie iust excuses of sinnes for wicked works are iudged and condemned by reason of the lewd and corrupt hart from whence they are deriued Wherefore let no man be offended with the doctrine of predestination séeing rather by it we are led to acknowledge the benefits of God and to giue thanks vnto him onlie And let vs also learne not to attribute more vnto our owne strength than we ought let vs haue also an assured persuasion of the good will of God towards vs whereby he would elect his before the foundations of the world were laid Let vs moreouer be confirmed in aduersities knowing assuredlie that whatsoeuer calamitie happeneth it is doone by the counsell and will of God and that finallie by the moderation of predestination it shall turne to good and to eternall saluation VVhether God would kill or destroie anie man In 1. Sam. 2 verse 25. 59 But there ariseth a doubt whether God would kill or destroie anie man for it is written that The sonnes of Helie hard not their fathers words bicause the Lord would slaie them In the 18. and 33. chapters for both the chapters are of one argument Ezec. 18 33 11. although Ierom shewed some difference betwéene them yet so small as it maketh in a maner no matter Ezechiel That God would not the death of a sinner verse 21. vnder the person of God saith As trulie as I liue I will not the death of a sinner but that he conuert and liue And in Esaie 28. chapter it is read I saith the Lord will doo a strange worke namelie to punish you wherevpon it is gathered that it is farre from the nature of God to laie punishments vpon vs for sinnes Wherefore it is euerie-where pronounced of the church that the propertie of God is to forgiue and to be mercifull Ibidem 13. And in the first chapter of Wisedome if yet we shall allow of that booke it is written God made not death Wisd 1 13. nor delighteth in the destruction of the liuing Furthermore the name of the verie same GOD is called in the holie scriptures Iehouah which soundeth nothing else than Being or To be Wherefore Augustine in his booke De vera religione the twelfe chapter saith that The nature of God is To be forsomuch as all things haue from thence euen that being that they haue But death bringeth to passe that things cease to be so that it séemeth not to procéed from God And in Genesis it is written that God made man a liuing soule Genes 2 7. wherevpon it followeth Diuers testimonies that God will not the death of a sinner Iere. 29 11. that he did not so make him that he would destroie him but rather that he should liue And in the 29. chapter of Ieremie it is said My thoughts are the thoughts of peace and not of affliction saith the Lord. Neuertheles we vnderstand here that he would destroie the sonnes of Helie And Ieremie in the lamentations saith Lamen 2 8. that God minded to ouerthrowe the wall of Zion And in Zacharie it is said Euen as God thought to punish you Zach. 8 14. what time as your fathers prouoked him to wrath so now haue I determined to doo well vnto you And there is a place extant in the 14. chapter of Esaie Esai 14 24. wherein by manifest words it is declared that God consulted and decréed with himselfe vtterlie to destroie the Babylonians and Assyrians And verie manie testimonies for the confirmation of this matter might be gathered out of the holie scriptures but bicause wée méete with them euerie-where I will passe them ouer 60 As touching the discourse which we haue in hand first we must determine of some certeine thing secondlie we must incounter the testimonies and reasons which may séeme to be against the definition set downe First of all Death distinguished the nature of death is to be distinguished bicause there is one of the soule and another of the bodie As touching that of the bodie it would be superfluous to saie anie thing séeing by the sense we perceiue the same to be nothing else but a departure of the soule from the flesh Wherfore on the other side we affirme that the death of the soule dooth then happen when we for sinne sake are separated froÌ„ God Vnto these things That the death of the bodie dooth depend of the death of the soule Rom. 5 12. this also is to be added that the death of the bodie dooth depend of the death of the soule for vnles that had gone before this should not followe wherevpon Paule most trulie wrote that By sinne came death into the world Onelie Christ is here to be excepted who onelie died without sinne albeit that neither he in verie déed died altogither without sinne séeing that he bare our sins on his bodie vpon the crosse 1. Pet. 2 24. But the procurer of death as Augustine saith in his fourth booke De ciuitate Dei Augustine the 12. chapter was the diuell for he was therefore of Iohn called A murtherer euen from the beginning Iohn 1 44. bicause he persuaded the first men vnto sinne Euen as Christ therefore is the mediator of life so is the diuell of death And it
spake Christ to his disciples to his apostles I meane to them which were now conuerted to saluation who if they worke vnprofitable works what shall we then iudge of those which haue not yet receiued the faith of Christ But the Sophisters haue made the world such fooles that they saie that works before iustification doo after a sort deserue it and those works which followe they call most profitable of all Wherefore now men would in a maner make account with God and with beades number how manie praiers they haue said for what other thing ment they by them than that they should by a certeine number recite so manie Pater nosters or so many Aue Maries thinking by that recitall to haue GOD most assuredlie bound to them In the 15. of Iohn verse 1. Christ is compared vnto a vinetrée and we vnto the branches thereof wherefore he saith Euen as the branch cannot bring foorth fruit of it selfe vnlesse it abide in the vine no more also can ye vnlesse ye abide in me I am the vine and ye be the branches he that abideth in me and I in him the same bringeth foorth much fruit And whosoeuer shall not abide in me they are cast out of the doores euen as the branches or cuttings off from the vine and they shall gather them and cast them into the fire Now that we haue recited these words of the Lord how agréeth it that men being strangers from Christ and yet not regenerate can worke good works whereby they may be iustified séeing they are called drie branches which shall be cast into the fire And it is said that they onelie can bring foorth fruit which cleaue vnto Christ as branches cleaue to the vine And that we shuld the better vnderstand the will of Christ verse 5. there is added Without me yee can doo nothing The 54. reason Which sentence some go about to make obscure and saie that Nothing can be doone without Christ in respect the he is God forsomuch as he is the first cause of all things as though the Lord disputed then of the generall conseruation of naturall things and of that power whereby God bringeth foorth all things vniuersallie Christ came not into the world to teach this philosophie he vndoubtedlie intreated of the fruit of saluation and of eternall life and spake of those which should cleaue vnto his doctrine or else should be strangers from it The 55. reason 18 Moreouer the sonne of God commanded that the faithfull should in their praiers saie Forgiue vs our trespasses Matt. 6 12. signifieng thereby that the faithfull also haue néed of forgiuenes in those things which they doo for our works are vnperfect neither are they able to satisfie Wherfore if our works which we doo after our regeneration néed purging by the merit of Christ and we praie they may so be how can they be propitiatorie A great deale lesse can we thinke of those works which are doone before regeneration that they should be acceptable and pleasant vnto God And further no man can iustlie saie that he is not one of this number séeing God hath commanded all men to praie in that maner and his will is not that anie man should make a lie in his praier The 56. reason Yea and Iohn also writeth If we shall saie that we haue no sinne Iohn 1 10. we deceiue our selues there is no truth in vs. And I suppose there is none that will iudge it a thing méet that there should be manie mediators brought in when as There is but onelie one mediator betweene God and man namelie the man Christ Iesus But if besides him and his merits our works should also iustifie vs then should they be set betwéene God and vs neither should Christ be the onelie mediator The 57. reason Mal. 3 3. Psal 51 4. Ouer this the prophets doo euerie-where praie and Dauid also that God would wash clense purifie and purge their sinnes namelie in forgiuing and remitting them but if they could haue atteined vnto that thing by their works then néeded they not to haue requested it by praier or at the least-waie not with so great feruencie The 53. reason verse 15. verse 18. And in Iob the 15. chapter it is written that The verie heauens are not pure before God and in the fourth chapter he pronounceth the angels not to be pure In what case then shall men be The 59. reason Psa 130 3. The 60. reason Esai 55 1. before they obteine iustification Dauid also in his Psalmes crieth If thou Lord looke streictlie vpon our iniquities Lord who shall be able to abide it Esaie calleth the thirstie vnto the waters and bidden them buie without siluer But our men forsooth will merit and be iustified both by merits and by works and also by siluer Moreouer verse 6. in the fortie chapter the same prophet when he heard a voice The 61. reason wherein it was said Crie out answered What shall I crie And it was said vnto him that he should crie All flesh is grasse and Chasdo that is his pietie or religion or mercie wherewith he succoureth his neighbour is as the flower of the field that is a thing vanishing which straitwaie vadeth awaie neither can it continue The same thing also affirmeth he in the 64. chapter verse 6. where hée saith that All our righteousnes is as filthie rags The 62. reason Which sentence whether a man applie it vnto works doone after regeneration or before I passe not much for either waie will make on our side And in the selfe-same chapter he addeth O our God we are claie and thou art our creator and we are the worke of thy hands And the same similitude of the claie and potter vseth Paule to the Romans in the ninth chapter wherein is notablie declared Ibidem 8 and 20. The 63. reason that so much are we able to doo towards our iustification as can the claie towards the potter to cause him to make it after this maner or that maner We might also recite testimonies Rom. 9. 20. which are written of the maliciousnes of our harts both in Genesis and in Ieremie Gen. 6 5. and 8 21. Ier. 17 9. but I suppose I haue alreadie brought testimonies enow for the confirmation of our proposition And this now onelie will I saie that there haue béene men so rash that they haue not onelie attributed some merit of iustification vnto honest works and which are as they terme them morallie good but also vnto superstitious works which they themselues haue imagined and inuented For who is ignorant of the rimes commonlie set abroad of holie water Aqua benedicta deleantur tua delicta sit tibi laus vita that is To holie water and other trifles the aduersaries ascribe forgiuenes of sinnes By holie water let thy sinnes be blotted out and let it be vnto thee praise and life They ascribe
they should returne vnto the author for we through the infirmitie and weaknes wherewith we are infected doo pollute the gifts and graces of God when they are powred vpon vs. Wherefore if they be rendered vnto God as they be in vs they become vncleane but they are purified againe by Christ and being offered vnto God by him in thanks-giuing they are become a swéete smelling sauour The abuse of foren language 19 To the intent that the matter may be the more plainelie perceiued In 1. Cor. 25 14. and so forward let vs make a bréefe of those reasons which the apostle hath brought for ouerthrowing of a strange language in the church First he writeth A briefe of the reasons brought by Paule that he which speaketh with a strange toong speaketh not vnto men but to God Whereby it appéereth that men are not edified by that kind of spéech séeing it perteineth not vnto them Further he saith He that speketh with toongs edifieth himself but he that prophesieth edifieth all men Therefore so much difference as there is betwéene one man and all vniuersallie so much is the vse of strange toongs inferior vnto prophesieng which edifieth the whole church Besides this he addeth experience to wit that what commoditie the church of the Corinthians had receiued by Paule all this it had by reuelation by prophesieng by knowledge and also by doctrine which otherwise the vse of toongs had little or nothing profited Moreouer there is a similitude brought in of musicall instruments and of the trumpet all which are vnprofitable as well for bringing of pleasure as for the vse of wars vnlesse they make a plaine distinction and a certeine signification in their musicke Furthermore he that vseth strange toongs sheweth himselfe to be a barbarian to them that heare him as if he would not communicate with them such things as he hath in his mind Also when he praieth with a strange toong vndoubtedlie he vseth the gift of the spirit but yet his mind is void of fruit séeing there followeth no edifieng of his neighbors which onlie thing the christian mind that is wise must haue respect vnto Also he that dooth on this sort hindereth them that stand by from confirming and ratifieng those praiers which he openlie maketh by answering vnto them after the vsuall maner Amen And here he bringeth in his owne example who being able to doo much to excell them all in the vse of toongs yet saith that he had rather speake fiue words whose signification should be manifest than to vtter infinite words in a strange toong which would not be vnderstood of the hearers And he affirmeth this to be childish Esai 28 11. Which thing God by the prophet Esaie reprooued in his people bicause as they had béene children they vnderstood not those things which were spoken And séeing it becommeth all men to vse such gifts as they are indued with it is méet for the church of Christ to vse prophesieng which most beséemeth the faithfull Lastlie the benefit of prophesieng is more vniuersallie and largelie giuen than is the gift of toongs séeing it is profitable both vnto the beléeuers and vnbeléeuers whereas strange language profiteth them that beléeue not yea sometimes maketh the beléeuers to be laughed at by them 20 Moreouer the holie scriptures teach what we ought to doo in the holie congregation For in the 102. Psal 102 22 psalme it is written While the people gather togither in one they doo declare the name of the Lord in Sion The discommodities of a strange language Col. 3 16. and his praises in Ierusalem But how can the praises and miracles of the Lord be declared in such sort as they may be vnderstood whereas a strange language shall be vsed And it is written to the Colossians Let the word of GOD abound plentifullie among you But if it be not vnderstood it will be barren neither will it bring foorth anie fruitfulnesse The sacraments are ministred when the church méeteth togither Matt. 28 19. And séeing that in baptisme Christ should be preached and the name of the father the sonne and the holie Ghost celebrated and the remission of sinnes and articles of faith pronounced what shall this profit if it be doone in vnknowen words and touching the holie supper 1. Co. 11 24 the Lord said Doo this in remembrance of me But in an vnknowen toong the remembrance is no whit renewed but rather buried There is heard a sound a singing and a muttering but there is in a maner nothing of the words perceiued yea and sometimes there be sermons made so intricate and difficult that they can be vnderstood but euen of a verie few And when as this abuse hath oftentimes béen rebuked in these men What fond defenses the aduersaries haue it is a world to heare with how vaine and fond imaginations they defend the same They saie that in the old lawe there were manie ceremonies the signification of which was not vnderstood yet notwithstanding they were obserued by the common people and vnlearned men But they which speake on this sort must shew to vs that they haue the word of GOD wherein it hath béene cōmanded that they should vse a strange toong in holie seruice when as it might be doone by them in the vulgar spéech according as the old fathers in the lawe had shewed The ceremonies of the forefathers were not vtterlie vnknowen to the common people that such ceremonies were commanded vnto them Besides neither is it true that those ceremonies were vtterlie vnknowen vnto the common people for they all knew what ment the feast of passeouer what the pentecost and what the feast of tabernacles and they knew some to be peace offerings and some offerings for sinnes And finallie all things which belonged vnto the obseruations of those ceremonies were deliuered by God vnto the Hebrues in an vsuall knowen language And if there were besides significations hidden in them vnto the vnderstanding whereof the common sort did not atteine that is no let at all vnto vs who require not of our people all the vnderstanding of the holie scriptures but we onelie complaine that they kéepe the scripture so secret from them as they may not once vnderstand the words 21 They are woont also In 1. Cor. 14 4. when the place of Paule is obiected to faine that the words doo onlie concerne sermons wherein they saie that they also vse their mother toong But the words of that chapter doo most plainelie reprooue them for there is expresse mention made of those things in which the people doo answer Amen which happeneth not in sermons The apostle also maketh mention of thanks-giuing and of diuine praises wherefore it is manifest that this defense of theirs is vaine Further to what purpose had it béene néedfull for him to giue warning of that which can neuer fall into anie mans mind to make a sermon in a strange language
that the spirites must be bridled by Eorcismes Lastlie they say that in naturall thinges the impedimentes are first remoued from the matter before a forme and habite of good be brought in So it behooueth before the forme of new generation to exclude the aduerse power which hindreth and altogether resisteth spirituall birth Reasons to the contrary 16 But this matter is farre otherwise for séeing the Scripture hath no where commaunded that exorcismes should be ioyned with baptisme it is not to be attempted by vs. And if so be we will followe better examples we shall perceiue that Peter baptised Cornelius and that the Eunuch was baptised by Philip without anie adiurations Thirdlie I adde that this gift of the holie Ghost flourisheth not at this daie in the Church that we be able to heale them that be taken with ill spirites to cure such as be possessed with the Deuill Therefore we must cease to boast of that which wee haue not receiued Moreouer it should bée necessarie that they which iudge otherwise should shewe some signe or token of their power which they haue receiued from God There be as it is saide verie manie Lunaticke men and there want not of them that be possessed of ill spirites why doe they not heale them This whilest they do not to the Deuill himselfe nor yet to vs let them not perswade vs that they be indued with such power Augustine in the 22. booke de Ciuitate dei Chapter 22. writeth that Infantes of Christians being baptised are oftentimes miserablie vexed by vncleane spirites Then séeing these Exorcistes be not able to driue awaie vncleane spirites out of them in whom it is not doubted but that they are why bable they that they can cast them out of them in whom they shewe no signe of their presence Ouer this let vs consider that Circumcision in olde time was in the place of Baptisme and yet that during all the time of the old testament no exorcismes were vsed to the Circumcising of Infantes Which if they had béene necessarie wee are not to thinke that so manie Prophetes had passed them ouer especiallie séeing among the Hebrewes as we haue said there were some exorcistes that were indued from God with the power of driuing awaie ill spirits Neither can they easilie escape which imbrace exorcismes but that of one Sacrament they make manie séeing they make so manie signes which they will to be accounted holie adding oyle spittle exsufflations and such like so as one Sacrament of baptisme doeth degenerate into manie Neither must they be heard when to the intent to mocke the simple they feigne a difference betwéene Sacraments and Sacramentals which is altogether Sophisticall For distinctions are to be receiued gladlie but those to be such as are taken out of the verie nature of things because they bring much light to controuersies but those distinctions which spring out of the braine of Sophisters onelie for the shifting off of Arguments are altogether to be refused 17 But séeing that among them selues euen priuate men and silie women doe baptise and vse neither exorcismes nor exsufflations what manner of baptisme will they iudge that to be If they will say a perfect baptisme they ought not to ioyne thereunto these inuentions of their owne séeing they iudge that to bee perfect vnto which nothing can bee added If vnperfect they make themselues wiser than Christ who ioined not exorcismes and exsufflations with baptisme Besides that they are so insolent as they saie in the 4. booke of the Sentences Dist the 6. that these their Sacramentals must both be supplied and péeced vp when they haue beene omitted vpon the daungers of life But they knowe for a certaintie that they are vainelie and superfluouslie patched For if as themselues saie and Cyprian affirmeth when they come to baptisme the Deuil is chased awaie neither can he be there anie more after Baptisme is celebrated at the perill of Death if he nowe be away why doe they adiure him and by a certaine imperious manner commaund him to depart A foolish thing doubtlesse it is to speake with one that is absent and to command him to depart which is alreadie gone But that we maie againe fight with their owne weapons we remit the reader vnto Gratian who de Consecratione distinct the 4. C. Si paruuli bringeth the iudgement of Caelestinus who decréed that from baptisme must be driuen all those from whom the Diuell by adiurations and exsufflations hath not béene cast out There the Glosse saith that this must not be absolutelie vnderstoode because the euill spirite before baptisme is not cast out seeing vntill the time of baptisme we be the Familie of the Diuell and his members Wherefore he affirmed that the Diuel is not cast out by exorcisme but signified that hee shall be cast out namelie in baptisme To conclude these men be they which so greatlie flie from figuratiue spéeches and cannot abide that we should applie a figure of signification vnto the words of the Lords Supper where as they at their owne will I will not saie for their pleasure euerie where abuse figuratiue spéeches But if it be lawfull for them to saie that by exorcismes is signified that the Diuell shall be cast out by the same reason another wil say it is signified that he is cast out alreadie But I goe yet vnto stronger reasons and affirme A firme argument against exorcismes about Baptisme that those which are to be baptised be either men of ripe age or else Infantes They which be of ripe age it behooueth that they beléeue before they be baptised who if they beléeue they be already iustified and when they are become the members of Christ the Diuell out of doubt is departed from them So that they ought not to be exorcised or adiured as though they had yet euill spirites present in them And if they which be offered to bee baptised be the Infantes of Christians I denie them to belong to the diuell séeing they be in the couenaunt of God wherein it was saide vnto Abraham Gen. 17. 7. I will bee thy God and the God of thy seede Wherefore in the Prophet Ezechiel the 16. Chapter and also in the 23. Chapter Eze. 16. 20. Eze. 23. 37. God is brought in to the Israelites blaming them because they had yeelded vnto Idols the children which they had begotten vnto him and had made thē to passe through the fire that they might become sacrifices of the Idols And Paul in the first Epistle to the Corinthians affirmed that the Children of the Christians be holie 1. Cor. 7. 14 Which if it be true there can no cause bee assigned why the Diuell should bee driuen from them by exorcismes 18 But the head of their superstition is this that these men thinke It is Christ not Baptisme that taketh away sins and that is prooued by many arguments Iohn 1. 29. that by the outward baptisme sinnes are chiefely forgiuen But they are
ouerthrowe heretikes I on the other part say that vnlesse wee vse figures as it appeareth in those things which we haue cited a little before the Heretickes haue the ouer hand For they also will vrge the proper sense that sense I meane which straightwaie offereth it selfe Onely this remaineth to shewe that such a phrase and figuratiue spéeche is verie often in the holy scriptures Such figuratiue speeches as this are most familiar in the scriptures Luke 8. 11. and this will easilie be doone Wee reade that The seede is the word of God The rocke was Christ Albeit I knowe some doe cauill 1. Cor. 10. 4 and woulde no figure to be héere also because Paul tended his spéeche vnto the spirituall rocke which they say is Christ verilie and not figuratiuelie Howbeit Augustine and Origen bee on our side who plainely say that the same outward Rocke signified Christ But least we might séeme to shift off that which is obiected wée say that if they will vnderstand The spirituall Rocke let them also in this place vnderstand spirituall and allegoricall bread and as touching the same wee shall truely and without figure confesse it to be Christ Moreouer the Lord said I haue chosen you twelue and one of you is a Diuell Iohn 6. 70. yet was not Iudas therefore transubstantiated into a diuell Of Circumcision it is written My Couenant shall be in your flesh Ioh. 17. 13. whereas the Circumcision is not the couenant but onely a signe of the Couenant Verse 20. In the 33. Chapter of Genesis it is shewed that Iacob builded an Aultar which he called the mightie God of Israel Exo. 17. 15. And Moses in Exodus after the victorie against Amaleck called the Aultar which he builded Iehouahnesi Ier. 23. 6. God my banner and Ieremie maketh mention of a Citie that was called Iehouah Zidkenu God our righteousnesse because these shoulde bee Monuments of those things which they expressed in names Iohn 5. 35. Of Iohn Baptist it is written that he was a burning and a shining Candle also Mat. 17. 12 he is Helias if ye will receiue him Christ saieth of himselfe Iohn 15. 1. I am the vine and ye bee the branches Iohn 10. 7. 1. Pet. 2. 6. I am the doore Of himselfe also it is written that Hee is a stone set for a ruine and resurrection Deu. 12. 23. In Deuteronomie The bloud is the life Whereas it is that wherewith the life is preserued and signified Gen. 37. 37 Of Ioseph his brother Iudas saide Let him not be slaine he is our flesh By which phrase of spéech was signified the naturall coniunction of kindred 1. Co. 10. 17 Paul saieth That manie be one bread which we must vnderstand figuratiuelie And Christ breathed vpon his Disciples and saide Ioh. 20. 22. Receiue ye the holie Ghost Yet is not the breathing transubstantiated into the holie Ghost In Genesis Gen. 6. 3. My spirit shall not abide in man because he is flesh And in Iohn The word became flesh Iohn 1. 14. wherein is the figure Synecdoche for the whole man is vnderstoode vnder the name of flesh And the Lorde vppon the Crosse saide Woman behold thy sonne Ioh. 19. 26. and to the Disciple Behold thy mother yet were they not transubstantiated they remained the same that they were before but there was appointed a new order a new relation and respect to be had betwéene them Of Christ it is said That he is our peace Ephe. 2. 14. whereas he is onlie the cause of our peace Againe Iohn 6. 62. My words be spirit and life whereas they only signified or brought these things vnto the beléeuers Iohn 1. 29. Iohn said of Christ Behold the lamb of God yet was not his nature changed into the nature of a Lambe 36 We reade euerie where in the holie scriptures Psal 19. 10. Psal 105. 5. 118. v. 13 that the wordes of the Lorde are iudgement trueth righteousnesse whereas these things be therein onely signified and expressed And this similitude doeth excellently well agrée with the sacraments which are said to be visible wordes Wee haue in the Apocalips I am Alpha and Omega that is Apoc. 1. ◠the beginning and ende of all things And Paul saieth of his Gospell which he preached It is the power of God to saluation vnto euerie one that beleeueth Rom. 1. 16 whereas it is onelie the instrument whereby the power of God declareth it selfe vnto men that shall be saued And as touching the Gospell of the crosse he saieth 1. Cor. 1. 21. That vnto the vngodly it is foolishnesse that is it signifieth a foolish thing vnto that kinde of men But he addeth Ibid. 24. That vnto the godlie it is the power and wisedome of God because it representeth these things vnto them And as touching the lawe it is said Deu. 30. 15 that He set before the Hebrewes life death blessing and cursing that is by signification of the lawe by the promises threatenings which were expressed in the same In the Booke of Genesis the vij Gen. 41. 26 kine and the vij eares of corne are saide to bee the vij yeares 1. Kings 11. 31. and this was as touching the signification Ahia the Prophet of Silo gaue vnto Ieroboam ten péeces of his torne mantell said that he gaue him the kingdome of the x. Tribes Ver. 10. In the first Epistle to the Corinthians the xj Chapter Paul wrote that the woman ought to haue on her head power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a couer whereby the power of the husband is signified And in the second Epistle to the Corinthians it is written 2. Cor. 5. 21 That God made Christ to bee sinne namely as touching the similitude and representation of the flesh Leuit. 7. v. 2. 7. 37. Osee 4. 8. Yea and the sacrifice which was offered for sinnes is called sinne And the Priests were saide to eate the sinnes of the people that is the sacrifices which were offered for the sinnes of the people In Ezechiel it is written Eze. 36. 25 I will poure vpon you pure water and by water he signifieth the holy Ghost The verie which thing we reade of Christ when he saieth Iohn 4. 14. He that shall drinke of this water and the rest that followeth where the Euangelist calleth to minde that he spake of the spirit which they were to receiue Exo. 12. 27. Of the Lambe we read that it was called the Passeouer although some indeuour to denie it But in the Hebrewe it is Zebah pesah hu The sacrifice is the Passouer By sacrifice cannot otherwise be vnderstoode but eyther the beast slaine for sacrifice or else the same action of offering the slaine beast Euen so we haue the bodie of Christ expressed both in the bread and in the wine and in the action aswell of eating as of
Christ which he had with his Apostles would gather a generall precept séeing that action of Christ was not ordinarie but it had a precept ioyned therewith the which was afterwarde confirmed by Paul Moreouer we deale as wée shoulde when we haue recourse to the head and to the verie institution of the Sacrament 20 Now let vs speake of the causes To the 16. by which they pretend that the Church was led to make a decrée for the mutilation of this Sacrament The first was least the cuppe should be spilt Here we maruell excéedinglie at Irenaeus Basil Ambrose Nazianzene and Augustine béeing verie prudent Fathers who sawe not these daungers in the Eucharist or if they sawe them as likelie it is thou must acknowledge that they made no such account of them as they in respect of them violated the Sacraments the which neuerthelesse they administred very often For of priuate Masses there was then no vse They euermore communicated in the mysteries with others and the people ranne together to the Sacraments much more often than at this day they do They were not so greatly troubled if any part of the holy drinke had fallen vpon the ground A young mayd in Cyprians time did vomit vp the same Their chiefe care was that it might be distributed vnto them that were worthie But our men now are not carefull to driue away dogges and swine by which assuredly is doone a greater iniurie vnto the bloud of Christ than if the same should be spilt vpon the ground Wherefore we counsell that the godly ministers should take verie diligent heede that they shed not the holie cup. But if it shall happen by chaunce they may be sorie for it yet the matter must not be so exaggerated as it were an horrible and detestable crime Augustine Augustine as it is in the first question in the Chapter Interrogo vos A question whether the bodie of Christ or this world 〈◊〉 the more woorthie calleth into doubt whether the bodie of Christ be more worthie than his worde To some of the ruder sort it might seeme to be a blasphemous question yet is it disputed of by Augustine and he attributed as much to the word and saying of Christ as he did vnto the sacrament and he plainly saieth that the word of Christ is no lesse than the bodie of Christ Whereupon he concludeth that as we are carefull that a part of the sacrament should not fall vpon the ground euen so no lesse heede must be taken as well by the ministers of the word as by the hearers thereof that nothing be pronounced in vaine out of the words of God And neuerthelesse because it is a perillous thing that any of the wordes of God should by negligence slip away from him that pronounceth or from them that be hearers therefore the godly Sermons are not remooued from the people To the 17. 21 And as to that which they speake of corruption which might easilie happen if wine consecrated vnto the sicke should be kept we saie that no man driueth them into these extremities vnlesse it be their own superstitions Who constraineth them to kéepe the Sacrament of the Eucharist Who commaunded them this thing It behooueth say they to giue vnto the sicke That the Eucharist must be giuen to the sicke I graunt but the mysteries should also be celebrated before the sicke persons They cauill that the sick cannot alwayes stay and abide the long rites of ceremonies But let them consider that this verie thing ariseth of their own superstition and not from the commaundement of Christ That which Christ commaunded may be drawen into foure wordes Gregorie Gregorie testifieth in his Epistle that the Apostles vsed onelie the prayer of the Lord. But our men earnestlie affirme that the Sacrament of the Eucharist should be wrought onelie in their Masse and not otherwise So as they themselues are the cause of these impedimentes and therefore they must not be ascribed to the institution of Christ To the 18. 22 As touching the abstainers from wine and them which in respect of sicknesse cannot receaue wine Touching the absteiners we may readilie aunswere thrée wayes For there be some which say When there is this necessitie against which no law is of force let onely one part of the Sacrament be giuen vnto men but thereby is not prooued that as touching others which are able the Sacrament should be diminished by the decrée or doctrine of men because it is a rash part of a particular thing to bring in a generall rule It séemeth to be God which bringeth that man into necessitie neither dooth that man willinglie pollute the Sacrament of the Lord. It may otherwise be aunswered That any kinde of drinke may be vsed in the Eucharist that such drinke must be giuen vnto these men as they can away withall the perfection of the Sacrament and the reciting of the Lordes wordes being preserued But if one wil say that Christ did not so institute they that thus iudge doe aunswere that Christ vsed that drinke which might be abidden and which was méete for the receauers from whose institution they say that they depart not when they deliuer euery one to drinke that which he is able to abide For this séemeth rather to yéelde to the infirmitie of a brother than to violate the Sacrament But whatsoeuer may be thought of these answeres the which I will not vtterlie condemne to the third I willinglie agrée because it séemes to me to be sure and perfect enough to wit that if a man cannot receaue the Sacrament as it was instituted by Christ let him abstaine for if he desire it and beléeue no commoditie or benefit shall in that respect be wanting vnto him euen as vnto him that desireth Baptisme if he haue not the libertie thereunto it is imputed as if he had receaued the same Neither ought we by reason of these verie seldome chances to dismember the sacrament of Christ Lastlie they are boulde to affirme that by this meanes an honour is doone to the Ministerie To the 19. Vnto whom we answere that héerein consisteth not the honour of the Ecclesiasticall Ministery that he which distributeth the sacrament should haue a double portion or the greater péece of bread when as the people onelie receiueth one kinde and vseth a lesse péece of bread Paule very sufficiently in the first epistle to Timothie and also vnto Titus hath described excellent properties of Ministers 1. Tim. 3. 2. Titus 1. 2. by which they should commend their honor And againe vnto Timothie he wrote that the elders are worthie of double honor when they gouerne well 1. Tim. 5. 17. and do labour in the word of God And of this matter I thinke there is sufficientlie spoken at this time The twelfth Chapter Of the Masse Also of Sacrifices In Iud. 1. 33 BEcause in manie places there is oftentimes mention made of this Hebrew worde Mas
bread is broken and our sense perceiueth the breaking of the bread let this first be determined Afterward when the scripture saith that the bodie of Christ is broken if you will vnderstand by a metaphor figure namelie that it is broken bicause the sacrament thereof is broken we agrée But first of all must the ground of this figure be granted euen that it is bread which in very déed is broken this dooth the sense it selfe knowe to be doone But as for the words Take ye and eate ye I saie that they must be thus vnderstood As ye receiue this bread and eate it with your bodie so receiue ye my bodie by faith and with the mind that ye may be strengthened thereby in stead of meate M. Morgan This in my iudgement is but a wandering disputation wherfore I come néerer to the matter Take ye and eate ye are metaphoricall speaches and after this maner they agrée verie well with the bodie of Christ and therefore the breaking may be attributed vnto the metaphoricall bread that is vnto the bodie of Christ for in the like sense is breaking taken D. Martyr If it be a wandering disputation the fault is yours bicause you frame no argument or reason And whereas you obiect that euen as eating may agrée metaphoricallie with the bodie of Christ so may breaking agrée with the same I affirme that a far other reason both of eating breaking is had in these words forme of speaking of the scripture which we haue in hand to wit Is not the bread which we breake For I suppose you would vnderstand this word To breake in such sort as it should be referred metaphoricallie to the crucifieng vpon the crosse Howbeit you must consider that Paule saith 2. Co. 10 16 The bread which we breake where it is not lawfull to vnderstand that we our selues doo crucifie Christ Well may we saie that we doo eate him metaphoricallie bicause we doo féed vpon him but that we doo crucifie him that is a verie hard and absurd speach M. Morgan If we eate him metaphoricallie that is by the spirit and by faith why doo we not also breake him metaphoricallie especiallie sith all eating hath in it a breaking D. Martyr Paule saith The bread which we breake And if you will vnderstand To breake for To crucifie we by a metaphor shall be said to crucifie Christ Howbeit I grant that all naturall eating hath in it selfe as you saie a breaking but yet all spirituall eating hath not so bicause that eating hath this respect that we should inioie the thing receiued as meate but it is not extended vnto this point that we should breake and grind with the téeth that which cannot be grinded or broken M. Morgan When we behold particularlie the gréefs which Christ indured vpon the crosse we are said metaphoricallie to be broken For the same agréeablenesse that is betwéene To eate and To receiue by faith the selfe-same is betwéene To breake and To behold or To knowe the gréefs of Christ vpon the crosse D. Martyr I woonder that you say there is an agréeablenesse betwéene To breake that is To crucifie Christ and To behold or knowe his gréefs vpon the crosse for we behold or sée with the eies and we breake with strength and with the hands Verelie I thinke you knowe that metaphors ought not to be so wide asunder Againe you double the metaphor séeing if we followe your mind one is in respect that To breake signifieth To crucifie and another that you refer this vnto knowledge And you that cannot abide that we in the words of the Lord This is my bodie should affirme anie figure doo frequent manie figures and those hard vnusuall And to the end you will not grant in the supper of the Lord the breaking of verie true bread you run headlong into what else soeuer M. Morgan To breake is a metaphor apt enough for that which is To behold and with the mind to remember the passion of Christ For Paule saith This is my bodie 1. Co. 11 24 which is broken for you And Bucer Contra Abrincensem episcopum alloweth that breaking may metaphoricallie be spoken of Christs bodie And this same conueniencie that To breake should be transferred vnto our knowledge is vsed in the English toong for we are said to breake doubts to our scholers D. Martyr And if anie where else this metaphor perhaps might be apt yet taketh it no place where Paule saith 1. Co. 10 16 The bread which wee breake is it not the participation of the bodie of Christ Where without doubt he respecteth the outward breaking and distribution of the Eucharist Trulie I confesse with Bucer that the bodie of Christ may be said to be broken that is to saie to haue suffered but I doo not allow that we can breake him that is to saie crucifie him Furthermore as touching your toong séeing I vnderstand it not I cannot shew the reason of such an english metaphor vnlesse perhaps you meane that To breake difficulties is as much to saie as to assoile them But those things which I haue said I haue spoken according as the Gréeke and Latine toong wherein we haue the scriptures of the new testament haue béene accustomed to speake The Visitors transferred the disputation to Doctor Tresham D. Tresham I Am constrained to omit those things which I purposed to speake séeing both the disputation is gon a good waie forward and the time is spent Therefore I humblie desire you his Maiesties Commissioners that you will as fauourablie heare this daies disputations as you did the other which were made the daies before which vndoubtedlie ye did most fauourablie Now our praiers premised let vs come to the matter The praier of Doctor Tresham O Most benigne Lord Iesus Christ the bread of eternall life who of thy vnspeakeable grace in thy mercie descendedst from heauen into mankind to take flesh of the virgins flesh and hauing taken vpon thee the same diddest vouchsafe to giue it a meate vnto vs euen that we should diligentlie eate the same in remembrance of thee and by the participation thereof to be made all one bodie grant vnto thy humble suppliants to feed and nourish vs perpetuallie with that most deintie food which we beleeue to be thy liuelie flesh and with that most pleasant drinke which we confesse to be thy verie bloud that thy light and truth being spread ouer all men we may be of one mind in thy house speaking and iudging all one thing and that there may be in vs no schismes but being perfect in the selfe-same mind and the selfe-same vnderstanding we may walke valiantlie in the strength of this meat euen vnto thy holie hill and by thy grace may be lead vnto thy tabernacles who with the Father and the holie Ghost liuest and reignest one and the same GOD world without end Amen I Remember Maister Doctor Peter that you promised when you disputed with me the first daie
heare an other and one learne of an other Wherfore let thē be no more angrie with me which perhaps haue suspected that I goe about to wrest away from the faithfull either the reading or doctrine of the fathers I said not such things as they suppose I did but this I said that the fathers and euerie other writer must be read with iudgemēt so that euerie doctrine may be tried by the touchstone of the holy scriptures And if we will this doe wée shall not do any iniurie to the fathers nay rather which is a point of their godlinesse there can be nothing more thankful or more desired of them than is this 1. Co. 11. 13 Paul is content that his tradition as touching a woman to haue her head couered should be allowed of in like maner that the things which he decréeed 1. Co. 14. 37 namely that she ought to be silent in the Church should be iudged of such as be spirituall Wherefore the fathers also séeing they acknowledge themselues to be much inferior vnto Paul wil not disdain to be tried by the rule of the spirit of God and of the holie scriptures Séeing therefore the diuine scripture teacheth the knowledge of God sheweth the secrets of the will of God touching mans saluation ministreth in great store both armor and answeres against vngodlinesse let it be more precious and déere than all riches and worldly delights let it be plaine and in matters necessarie to saluation euident let it not be accounted so repugnant but that the dissention thereof may easily be reconciled let it be of it selfe alone able to confute heretikes neither let all the fathers be able to drawe out the full sense thereof but finally let all things be tried by the examination of the same I beséech you by the God immortall that wee may ioyne our labours together I in teaching you in hearing let vs applie our selues with all diligence to the word of God We are called diuines and such would we be accounted Let vs answere to our name and profession vnlesse in the stéede of diuine speakers we will be called father speakers Moreouer our profession altogether requireth that we should exercise the word of God wherein we do singular honour vnto him for we doe sacrifice in verie déede Prayers are accounted in the number of sacrifices Those the holy scriptures haue in euerie place Thanks giuings are hostes and they are euerie where in the holie scriptures Confessions of sinnes and praises of God are declared to be most acceptable sacrifices vnto God from which the holy scripture is neuer in a manner remooued And therefore since thanks be to God the masse hath béene taken away being a superstitious and detestable sacrifice as was affirmed let vs to this onely * That is to the reading of the scriptures sacrifice apply our selues with all our heart With these titles of the lippes God is delighted and while we speake with him in the scriptures he wil vndoubtedly vouchsafe to be present Againe if we shall purely and syncerely handle the holy scriptures as it becommeth vs we shall deserue well of them For they haue béene long time shut vp in the prison of obliuion deliuer you them by renewing the memorie of them They lay vnknowne in the darknesse of mans traditions set yée them at libertie by restoring them to their natiue and naturall sense They being oppressed did remaine in the filthines of superstitions bring yée them from thence that they may defende the pure and true worshipping of God They dwelt in the vncleannesse of the defiled and polluted life of sacrificing Priests now looke that yée garnish them with excellent and good manners This shal be a singular victorie These shal be iust triumphs for diuines that they haue procured libertie to the holie scriptures And this shall you not doe without your great profite and commoditie For as experience might teach you our heart is variable changeable and most inconstant but it can neuer be made firme and stedfast vnlesse it doe leane vnto some thing that is most firme and what can wee finde more firme and stedfast than the worde of God The same abideth for euer and wauereth on neither part Furthermore all that we haue is made bright and most beawtifull thereby This whereas I might shewe by many reasons I will only recite one example of Moses Exo. 34. 30. He by talking with God obtained such a brightnesse in his face that the children of Israel could not abide his fight or companie So shall it happen vnto you By frequenting of the holy scriptures you shall shewe foorth beautifull workes so that they which shall sée them cannot chuse but glorifie the father your words shal be so effectuall as when by the holie scriptures they be bent against impietie and error they shall séeme to be as thunder and lightening and trust me no aduersaries shal be able to abide them To conclude looke what felicitie can be had while we liue héere that is included in the holy scriptures Psalme 1. 2 For Dauid saide that he is blessed whose will is in the lawe of the Lord and in the same dooth meditate day night Which meditation that it may be rightlie prepared of you In what things meditation consisteth you must vnderstande that it chiefly consisteth in two things The first is that yée most diligentlie weigh the words and sentences which you happen to reade For they be most fruitfull and doe comprehend in them an innumerable sort of excellent thinges The seconde is that yée search among the scriptures for other places which concurre with those thinges that ye haue in hand For there is nothing that serueth more for explaning of the holy scriptures than do the scriptures themselues A profitable and also a pleasant hunting is this not of hartes or of bores but of heauenly treasures whereby we may prepare all things necessarie for our iourney euen into heauen But in hunting out of these thinges we must clime the most high mountaine whereby we may goe beyond reason sense and humane wisedome that we being placed in the most cléere region of diuine light may beholde the secrets of our saluation and of the high wisedome Moreouer we must desire with most feruent prayers that vnto the holy reading we may come instructed by the holy Ghost For vnlesse the same be giuen the holy scripture will be vnto vs a killing letter For they which be voide of the spirite receiue no fruite by diuine reading because they holde not the scriptures themselues but the carcase of the scriptures Whē you sée an excellent man I thinke yée take great delight in him A similitude His eies shine his countenance is pleasant his face is amiable a maruelous delightfulnesse is dispersed ouer all his partes Howbeit if a man should be demanded from whence hath come vnto him so great a beautie of the bodie hée coulde in a manner saie nothing else
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
and especiallie Chrysostome vppon those wordes of Paul vnto Timothie One mediatour of God and men He defineth the Lord to be a mediatour because of both his natures 3 I beléeue that Christ by nature is the soonne of God That Christ is both the sonne of God and the sonne of man and by nature the sonne of man And as he is by nature the sonne of God he hath it of the godhead but that he is the sonne of man he hath it of manhood And this is not to diuide Christ for we imbrace him most truelie to be one but when we attribute vnto him diuers thinges we doe consider the reason and the cause whereby or for which those thinges may be agréeable vnto him Therefore when he is said and beléeued to be the sonne of God according to nature we consider with our selues from whence this thing may come vnto him by the nature of man or by the nature of God and we perceaue that this is not deriued from the nature of man séeing that nature hath deriued no matter or essence as I may so say from the substance of God But the word it selfe of God what and how much soeuer it be hath the nature and substance begotten by God the father Therefore in respect that Christ is God he is beléeued and said to be the naturall sonne of God but in respect that he is man he must be called the sonne of man Vndoubtedlie if we will shunne absurdities we must take speciall héede that we mingle not and confound the two natures of Christ which if we shall not commit it will not be hard for vs to vnderstand the originall of his properties 4 The essential iustice which Osiander deuised we reiect as strange and contrarie to the Scriptures An essentiall iustice of Ozianders feigning For we vnderstande not anie other waie of iustification than that which Paul vnto the Romanes and Galathians taught Rom. 4. 2. when he purposelie intreated thereof especiallie in the 4. Chapter to the Romanes That righteousnesse is imputed vnto vs by faith and by the example of Abraham and most euident testimonie of Dauid it is so cléerelie proued that he must néedes be verie purblinde which will be blinde in that matter Furthermore if iust men doe liue by their faith as Habacuke hath testified Habac. 2. 4. and that our righteousnesse is our life now haue we no essentiall righteousnesse but righteousnesse imputed by faith as the Apostolical Epistles haue taught Neither is that saying of Esaie otherwise to bee vnderstoode With his knowledge he shall iustifie manie Esa 53. 11. Furthermore if wee shoulde be indued with essentiall iustice we shoulde not want anie point of true righteousnesse neither should we make supplication before the tribunall seate of Gods iudgement which neuerthelesse wee knowe that Dauid earnestlie did when he prayed Psal 143. verse 2. Enter not into iudgement with thy seruant because no man liuing shal be iustified in thy sight Neither should there be anie néede to light a candle in this our time in the Sunneshine of so cleare a truth if we would auoide as Paul warned vs Prophane and vaine bablinges and oppositions of Science falselie so called 1. Tim. 6. 20. All these thinges I confesse might much more at large haue béene declared and confirmed by more testimonies of the holie scriptures of the fathers but because I know that I do not write vnto the vnlearned therefore I counted it sufficient to shewe what my iudgement is And as touching Seruettus the Spanyard The iust punishment of Seruettus the Spaniard I haue not ought else to saie but that hee was the Diuels owne sonne whose pestiferous and detestable doctrine must be banished in all places Neither is the Magistrate to bee accused that put him to death séeing there might be founde in him no takens of amendement and his blasphemies were altogether intollerable But nowe will I make an end of my Epistle which as it is large if so it shall be no slender doubtfull testimonie of my most inclined loue towards you doubt lesse I shall thinke that you haue dealt verie well with me Liue you happilie in Christ and loue ye me in him euen as in him I most syncerelie loue you From Strasborough the 14. of Februarie 1556. To Maister Iohn Caluin Peter Martyrs returne out of England BY what meanes worthie Sir God plucked me out of the Lyons mouth euen I my selfe doe not yet well knowe much lesse can I declare it vnto you But as Peter being brought out of prison by the Angel thought that those thinges that were doone he had séene but by a dreame euen so I as yet scarcelie thinke it true that I am escaped Howbeit I am safe and in health here at Strasborough wherof I thought good to certifie you with spéede that you together with me and other good brethren maie giue thankes to God I earnestlie beséech your godlie Church that they by their heartie prayers will indeuour to obtaine the assistaunce of God whereby the calamities that oppresse the English Church maie bee mitigated The Byshops of England in Perill of life for religion There the Archbishoppe of Canterburie and Yorke the Bishoppes of Worcester and Oxford with manie other learned and godlie Preachers are fast in holde and together with manie other holie men stande in extreme daunger I knowe that these thinges according to your godlinesse will bée greeuous vnto your eares but now I shew you of two thinges that maie somwhat mitigate your sorrowe First that although the infirmitie of some bewraie it selfe yet is there a great constancy of many more thā we had thought so as I doubt not but we shall haue manie famous Martyrs if Winchester which nowe beareth all the sway shall beginne to shewe his crueltie A prophecie of the short continuance of Antichrists kingdome in England Secondlie that it is the iudgement in a manner of all men that this calamitie will not long indure who as they be wise haue good coniectures of this their opinion Wherefore let vs also desire God that he will quicklie treade downe Sathan vnder the féete of his Church As for me I am vncertaine whether I shall still abide here at Strasborough Perhappes the controuersie about the Eucharist will somewhat let me Howbeit I doe not much force But this séemes to bée no small matter that the better and learneder sort are desirous to kéepe me still Whither soeuer the Lord shall call me thither am I willing to goe Yet this did not a little gréeue me that Iames Sturmius to whō both the common weale and the Schoole is greatlie beholding departed from hence the verie same daie that I came into this Citie to wit the 30. daie of October And it is thought that his brother Peter Sturmius shall be chosen in his stéede among the orders of the schooles But Iohn Sturmius the gouernour of the schoole laboreth by
salute Viretus Zanchus my associate desired me to salute you To Theodore Beza 24. MY déere and welbeloued brother in Christ the letters which I ioyned vnto these of mine did your friende and mine yea our common friend Gasper Oleuian write vnto me but because there want cariers to come to you and that hee hath not much leasure he prayed me that reading them ouer I would straightway send them vnto you to the intent that your selfe might not bee ignorant what hee doth and what daungers he standeth in for publishing the Gospel Verilie that which the good and Godly man hath desired of me I most willingly do for two causes first to gratifie Oleuian himselfe whom I make great account of for his great learning and singular indeuor towards Religion then because there is offered a iust occasion of writing vnto you which I take willingly and of my owne accord for the good loue which I beare vnto you For otherwise I was desirous to giue you thanks for the little booke which N. deliuered to me in your name wherin you haue elegantlie comprehended as you do other thinges the lawes of your newe erected schoole Wherefore I doe excéedingly reioyce with you your Church and common weale for the vniuersitie which yée haue erected And I pray and beséech God the father of our Lord Iesus Christ that it may be dailie increased with greater giftes and that it may become fruitfull as well vnto religion as vnto policie according to your desire Surely there coulde not bee desired of you a more profitable thing especiallie in these dayes Praised be god which so directeth you in the greatest perils that you more largelie thinke vpon the aduancement of his glorie than manie others doe which on euerieside abounde and be full of securitie and idlenesse No doubt but God will bee present at his worke and that which you haue to verie good purpose begun he will not onely defend but as I assure my selfe and all good men doe hope he will prosper with plentifull and large increases Neither coulde they better prouide for your newe schoole than to choose you to be the guide and gouernour thereof For you according to your dexteritie and wisedome wherewith God hath adorned you will so direct and temper all things as vpon those foundations which shal be laid of you others shal be able in a manner without any paine to build rightlie and syncerely As for my part if I can do nothing else I will yéelde vnto you which run rightly and valiantly no deade but liuely and most euident reioysings But to returne to Oleuian the more he is indangered for Christs cause and the Gospell the more readily and chéerefully should he be holpen by prayers Neither would that exhortation be vngratefull nor vnfruitfull which shoulde comfort and refresh him in so great a contention and gréeuous a conflict But there is no néede for me with my counsels to giue you light who séeth cléerelie and euidentlie Farewell faithfull seruant of God and most louing brother in Christ God blesse your labours I pray you in my name salute master Caluin and maister Viret and the rest of the ministers and fellowe laborers The daunger wherein yée liue doeth no lesse touch me and other good men than if we were there present in your place We will not be behind with our prayers I pray God of his mercie graunt that we may heare that things come to passe according to our hope The 4. of October 1559. To a certaine friend of his NOw most woorthy sir to whom I am for many causes beholding I send ouer vnto you according to my promise a fewe dayes past that same written confession sealed vp with little twigges as I receiued the same And when I doe throughly consider thereof I doe not thinke that it was exhibited by our sort in such wise as it is written For there is no mention made of apprehending the bodie and bloud of the Lorde by faith not with the mouth of the bodie which séemes to bee the whole key of this controuersie Certainly I am not offended at the name of substance because I know that our faith is not carried to a vaine and fained bodie But I maruell at this that in the second Article it is said that signes haue alwaies ioyned with them the thing it selfe that is signified and that in the thirde is declared the manner of that coniunction which is saide not to bee called onely figuratiue or shadowing Verilie for my part I knowe none other coniunction of the flesh and bloud with the signes than that which is of signification which neuerthelesse I affirme not to bée of small force but an effectuall coniunction because the holy Ghost vseth the same as a certaine instrument euen as he vseth the outwarde worde And no lesse obscure is that which is added Which may truely certainlie represent vnder the shew of visible things If the verbe To represent doe note a type or figure it is well but if it be to appoint a thing to be truely present as it doth oftentimes signifie it is not true and an occasion is giuen of sinning And séeing in these things it behooueth to deale with verie great perspicuity doubtlesse in my iudgement there néeded a more large exposition Againe in the same thirde Article it is written that the controuersie is onelie about the manner of presence which is knowen to God alone but mée thinkes that it hath alwaies béene confirmed by one sort that the same manner is the apprehending of a liuelie faith Wherefore I doe not thinke that the manner of this presence is to be accounted obscure or doubtfull The manner of the Lutheran presence cannot be vnderstoode For while they affirme a reall and substantial presence they eyther extend the Lordes bodie vnto an infinite greatnesse or else they pronounce it to be in a thousand places at once which in verie déede goeth beyond all truth and reason And bréefelie I sée not that in this profession our true coniunction with Christ is any where signified to be such as may abide a distance of places betwéene vs and the bodie of the Lorde so that héere among vs is not required his reall or substantiall presence to the end wee maie truly be ioyned with him These things onelie I was minded now to shewe which would somewhat disquiet me if I though that it were so written and confirmed by the brethren but because I cannot perswade my self thereof I am the lesse gréeued yet gréeued I am because I heare that such things are caried about vnder our name And I doubt not but you will perceiue more things who haue no néede of one to shew you and some things I doe interprete fauorably and doe wholie perswade my selfe that you will take in good part those things which I haue written since you are not to doubt but that all procéedes from a good heart but I will no longer let your businesse Fare you well and loue