happen by fortune For it may be that if thou respect the next causes those things that doo happen both are and are iustlie called things happening by chance for it is nothing repugnant to that cause that it bring foorth as well this effect as another effect that is contrarie therevnto For as touching mine owne will it may so come to passe that I doo sit as also that I doo not sit So then if these effects be referred vnto that cause they shall be by chance for they may be otherwise howbeit as they be subiect to the prouidence of God we must not denie but that they are of necessitie Necessitie of two sorts Wherefore there is granted a double necessitie that is to wit a necessitie absolute and a necessitie by supposition But it may be that those things which by supposition are of necessitie if thou take them without supposition they be things contingent and not of necessitie Esay 14 17. Esaie in the 14. chapter sheweth that the kingdome of Babylon should be destroied which was but a chance as touching the worldlie causes therof for there was no let but that it might otherwise be And yet neuertheles the prophet minding to shew that it should vndoubtedlie come to passe groundeth his reason vpon the determinate will of God and said God hath so purposed and who shall be able to dissanull it The hand of the Lord is now stretched foorth and who shall plucke it backe Wherefore the thing now by this reason was of necessitie And in the 33. psalme we reade Psal 33 11. But the counsell of the Lord indureth for euer and the purposes of his heart from generation to generation Yet they still vrge the contrarie Necessitie séemeth to be a let to the prouidence of God for we consult not of those things which cannot otherwise be Whether necessitie be a let vnto prouidence Forsomuch then as there be manie things in the world which séeme to be of necessitie those that be of this sort séeme to exclude the prouidence of God But héere we must vnderstand in this place that although all things as they haue relation to the purpose determinate will of God being as it were doone and decréed be of necessitie yet as concerning God the appointer and decréer of the act all things are contingent and nothing is of such necessitie in the world but that the same may otherwise be Neither doo we now speake of the definitions of things or of necessarie propositions or conclusions séeing these things are not gouerned by diuine prouidence for they be descriptions of the eternall truth and diuine nature Some there be also which thinke that there should be no euill found in the world if it were gouerned of God by his prouidence For none that dealeth prouidentlie in his works would permit euill to take place But these may be easilie answered that there is no euill to be found that is not either profitable to the saints and furthereth them to saluation or that declareth not the iustice and mercie of God or else that aduanceth not the order of all things and the preseruation of the same ¶ The same place is expounded In 1. Sam. 10 verse 2. 5 But to followe some order herein first let vs search whether there be anie prouidence or no secondlie what it is thirdlie whether all things be subiect vnto it fourthlie whether it can be changed and lastlie whether it may abide anie casualtie of things But before I come to the purpose let vs speake somewhat as touching the signification of the names thereof Wherefore among the Grecians a thing that commeth by chance is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is a thing contingent and how manie sorts there be which is of such sort as both it may be and it may not be and whether it be or be not there is no absurditie either against reason or against the word of God It is distinguished into 3. parts of which the first is called by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bicause it inclineth equallie as much one waie as another The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which for the most part vseth to happen after this maner or after that but yet may otherwise come to passe The third is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bicause it falleth out but seldome and not vsuallie The philosophers assigne two grounds or beginnings of chance one in the matter Two grounds of contingence the which as it lighteth vpon diuers and sundrie actiue causes so it receiueth a diuers and sundrie forme the other in the will whereby our actions are gouerned now the will hath consideration of the matter bicause it is directed and forced by the vnderstanding Augustine in his booke of questions Prudence deuided into three parts quest 31. saith Wisedome is by the philosophers diuided into thrée parts namelie into vnderstanding memorie and prouidence and that memorie is referred vnto things past vnderstanding to things present and that he is prouident Who is prouident which through the consideration of things past and things present can determine what will afterward come to passe But God not onelie vnderstandeth and séeth what will come to passe but he also addeth a will vnto the same For wée affirme not onelie a bare vnderstanding to be in God but an effectuall will also whereby he ruleth and gouerneth all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This of the Gretians is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Prouidence And Cicero in his booke De natura deorum nameth it An old soothsaieng wife of the Stoiks who was of such account among them in old time as in the Isle of Delos she was woorshipped euen for a Goddesse Prouidence worshipped as a God bicause she helped Latona at hir child-bearing But that fable signifieth nothing else but that second causes although they haue some force in themselues yet they bring nothing to passe without the prouidence of God For Latona is nature and prouidence the midwife so that vnlesse this latter be present doo helpe and as it were plaie the midwifs part the other bringeth foorth nothing 6 But now as touching those fiue points which at the beginning I determined to intreat of seuerallie In the first place I propound to my selfe That there is a prouidence that there is a prouidence which thing may be prooued by manie sure and inuincible arguments For first séeing that God is the author and creator of all things and that he can doo nothing vnaduisedlie but that with himselfe he hath his owne certeine and assured reasons therefore of necessitie there is a prouidence For if there be no artificer but that hée séeth the reasons and ends of his worke and conceiueth the waies by which he may bring the same to his purposed ends it were a madnes not to attribute that vnto God the chéefe workeman whome the holie scriptures not onlie teach to be the creator of
thée to indure it He concludeth that he which flieth séemeth after a sort to boast against God that he is stronger than he and able to escape his persecution But there is none of the godlie so deceiued as he will flie awaie against the will of the Lord naie rather he trusteth to his power and will For the godlie doo knowe how Dauid hath pronounced Whither shall I go from thy spirit Psal 39 7. And whither shall I flie from thy presence Besides this they vnderstand that there is no running of them that be swift and that flieng awaie is denied vnto the féet Eccle. 9 11. vnlesse the Lord be present Dauid Psal 18 34. when he fled from Saule gaue thanks that GOD had giuen vnto him Harts féet They which flie doo not boast themselues against God neither be they iniurious or contumelious but they lament they make their praiers they haue confidence and they humble themselues Another argument of Tertullian How manie notable psalmes did Dauid make when he fled awaie Further he sheweth another reason He that flieth either he is vncerteine of his fall or else if he doo tarie he is certeine If he be certeine that he will denie Christ he flieth in vaine séeing as touching the mind he is alreadie run into the crime of infidelitie But if thou wilt saie that thou art vncerteine why dooest thou not hope well and presume well of the grace of God We answere that they which flie are certeine of God but of themselues they are vncerteine Séeing in their flesh there dwelleth no good thing how can they therof promise to themselues anie good thing They know that God will helpe when they fall among their enimies but they knowe not now whether God will haue them to be taken by them naie rather they presume it is otherwise séeing the way to flie is open for them Which thing godlinesse teacheth to be doone by the will of God séeing God speaketh vnto men not onelie by outward words of the scripture and prophets but also by a facilitie and difficultie of things and occasions And then they plainlie knowe that God would somewhat when necessitie vrgeth or else something commeth to passe with singular facilitie For by these means he hath béen accustomed with the inward inspiration of the spirit and words of holie men to admonish vs of his will 25 Yet he bringeth a forked argument not much vnlike vnto these The third argument To stand stedfast in faith thou thinkest that either it is in thine owne hand or in the hand of God If thou attribute the power of this vertue to thy selfe why doest thou not continue and absteine from flight seeing thou art able to performe that which thou art desirous of But thou reposest the same in God well then thou shouldst haue trusted and hoped in him This argument also we will easilie confute We repose our saluation in God for how can we be constant of our owne selues séeing We are not able by our selues as of our selues to thinke anie thing And we doo verie well to put our trust in God according to our duetie that he I saie in time and when oportunitie serueth will helpe vs. But is should be a rash part to prescribe these things vnto him to wit that we would haue him in anie wise to be with vs either this houre or that and it might iustlie be imputed a fault vnto vs as though we dare be so bold to tempt him But he saith The 4. argument that It is an absurditie to haue diuers effects to be deriued from one and the selfe same cause Which will happen if you make GOD the authour of your flight for without doubt he sendeth persecution therefore it is not like that both flight persecution should procéed from one God But how vainlie they trauell in the argument One and the same cause may worke contrarie effects hereby thou maist perceiue in that they leane to a false ground namelie that one and the selfe-same cause cannot abide things that be contrarie when as the sunne both mealteth and also hardeneth In like maner coniunction serueth as well to make an vnitie as a dualitie Further as touching one and the same respect it might perhaps be granted but according to diuers respects the verie seats can tell that contraries may be deriued from one originall Now séeing that God both stirreth vp persecutions and permitteth flieng awaie we sée that those and the selfe-same men are not both apprehended by the persecutors and escape perill also Wherfore the subiect is not all one they that escape awaie escape from torments But remembring what we haue before spoken we saie that they which flie the sword of persecution escape not altogither frée but suffer manie things in flieng And thus we will grant that the same men haue respect Persecution flight are not things contrarie both vnto persecution and vnto flight But we affirme that these things are not contrarie séeing he that flieth hath a triall of persecution But the rule of contraries is that one subiect cannot receiue them both Now we saie that these be contraries To tarie and Not to tarie or else To suffer persecution and Not to suffer Then as touching the same persecution these cannot both togither insue And so the place before alledged hath no absurditie The fift argument 26 The aduersaries argue that If flieng awaie be granted it followeth in anie wise that the saiengs of the Lord be repugnant one to another Matt. 10 39. For he saith that He which will not loose his life shall verelie loose the same and that He Mark 8 38. which is ashamed of his name before men he will be ashamed of him before God Those things séeme vnto vs verie agréeable to our opinion yea rather the verie words of Christ séeme not to disagrée For he that flieth maketh not more account of his soule than he dooth of the glorie of God naie rather he auoideth persecution that he may serue him the more commodiouslie and with the greater fruit Neither is he led by shame as though he blushed at the name of God séeing he is readie to testifie the same with his bloud when néed shall require But by this meanes saie they GOD should nourish infirmitie and weakenes in his people who is said to strengthen them for they which flie haue a vile and base mind This followeth not of necessitie séeing it is not the part of a strong man alwaies and for euerie cause to stretch foorth his whole strength He expecteth moments and occasions yea he saith oftentimes My strength O God will I reserue vnto thée for thée doo I kéepe it to the intent it may obeie thée The sixt argument Matt. 26 52. Christ saith he refused the helps of the angels and the defense of the sword wherefore doost thou flie We fullie grant that to be doone by Christ the which thou speakest of
GOD and that ye be of one mind with me louing and friendlie Why then should I be afraid in this learned companie of yours but friendlie graue but yet welwilling seuere but yet courteous holy but yet bounteous to exercise that office which I haue not taken vppon me but you haue called me vnto Wherefore I am not driuen from this function for happening of it vnto me vppon the sudden or vnlooked for and thinking of other matters and intending other occasions not because manie abroad take it vppon them and therefore may séeme superfluous finallie not because it is ioyned with a burden which my strength is not able to sustaine nay rather for all these causes I am much the rather incouraged the more pricked foreward and the more rauished to bend my selfe wholie vnto this labour And to doe the same besides the Argumentes nowe alleaged both the woorthinesse and profite of the thinges to be handled dooth mightilie drawe me hereunto ought earnestly also to prouoke you to be manie times present Which two thinges should be commended of me more at large if ye had not oftentimes heard them more plainlie and eloquentlie declared by good godlie men than can be set foorth and pronounced by my barren and base kinde of vtterance Yet that I faile not in my duetie in running through the chiefe pointes I will rather take a taste than séeme to haue spoken thereof And that I speake not confusedlie but in order I think it méete to beginne at the definition A definition of diuinitie Wherefore I iudge that Diuinitie is a doctrine in déede not agréeable to our mindes not by the light of nature but by the brightnesse of faith whereby is both learned and taught in the Church out of the holie scriptures a certaine assured knowledge aswell of the wisedome as of the will of God And it is found to be of that nature and propertie that like vnto gold and pretious stones the oftener they be vsed handled with the handes the more they shine by handling and considering it yéeldeth foorth more shining beames of his brightnesse and euen as a liuelie water which not onelie quencheth the thirst but also springeth vp euen vnto eternall life and as that which the more it is mooued and drawen the clearer and swéeter it is made and euen as the fire A similitude which the more it is blowen stirred the greater and more cleare flames it giueth foorth Neither are we to thinke that these similitudes are rashlie applyed to this purpose since in the holy scriptures the wordes of God and sound doctrine are woont to be compared vnto pretious stones gold and siluer and also vnto liuelie water and to burning fire and that for iust cause For euen as these among men are preferred before other thinges euen by the testimonie of Pindarus who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 water is the best thing So the scriptures of GOD excell all mens learning and sciences Other writinges in déede doe also describe the workes of God yet such as are perceiued to indure by the continuall course of nature but those doe set foorth his maruelous actes because they excéede all the power of nature they are commonlie called miracles And they are declared least perhappes we should suspect that God in the producing and preseruing of naturall thinges had so spent all his power and might as he can doe nothing more nor make anie thing more excellent which in trueth is not so for God hath infinite power so that there is nothing in nature so firme stedfast and strong which cannot by him be turned vpside downe be directed to a contrarie purpose than it was instituted at the beginning Which bringeth no small consolation to godlie men For they being admonished by the holie scriptures vnderstand that all thinges are in the hand of their good father and that there can be no griefe or trouble brought vppon them but so much as GOD the gouernour of all thinges hath decréed to doe vnto them for their saluation Hereby are we made of a constant minde in aduersities of good courage in perils and in the crosse it selfe ioyfull of an inuincible minde and altogether vnfearefull when we must enter into conflictes for the name of Christ Hereof arose that noble spéech of Daniels fellowes Dan 3. 17. Behold the God whome we woorship is able to deliuer vs out out of the furnace of burning fire and out of thy hand O king Hereof Dauid with an inuincible minde sang Psal 27. 1. The Lord is my light and my saluation whome shall I feare The Lord is the strength of my life of whome shall I be afraid Though an host of men laid siege against me yet shall not my heart be afraid and though there rose vp warre against me yet will I put my trust in him And in an other place Psal â—3 3. If I shall walke through the vallie of the shadowe of death I will feare no euill And finallie hereuppon Paul the notable Apostle of Christ and most famous defendor and publisher of the Gospell Who saith he shall separate vs from the loue of God shall affliction penurie persecution Rom. 8. 30. hunger nakednesse perill the sword As it is written For thy sake haue we bin slaine all the day long we haue bin counted as sheepe appointed to the slaughter but in all those thinges we ouercome for his sake that loued vs. For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor thinges present nor to come nor height nor depth nor anie other creature can separate vs from the loue of GOD which is in Christ Iesu our Lord. Verilie such thinges doe the children of GOD with true boasting pronounce being taught by the holy scriptures as they that know which haue heard and beléeue the holy scriptures that God their good father dooth gouerne direct moderate and order all thinges euerie moment at his owne pleasure and when he shall thinke good dooth manie thinges besides the course of nature taking from wild beastes their sauagenesse and crueltie naturallie bread in them from fiers the power of burning from the sunne and starres their natural light from hostes of men their strength from the windes their violence and from the sea the vehemencie of waues stormes And contrariwise by punishing the wise men with madnesse by striking a feare into the mightie by inspiring the ignorant with learning the infantes with eloquence and the weake ones with most puissant strength They which know and stedfastlie beléeue those thinges in the holy scriptures doe dwel in a house founded vppon a most strong rock which by no inundation of raine flouds stormes or tempestes of weather can be ouerthrowen TO THE MOST RENOWMED Princes Elizabeth by the grace of God Queene of England France and Ireland Grace and euerlasting happinesse from God the Father through Iesus Christ our Sauiour THat the whole worlde most
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
chance killeth his fellowe is forgiuen bicause that action was not voluntarie Matt. 8 29. The deuill is constrained to speake a truth is compelled to depart from them which were possessed but yet he deserueth no praise or rewards at all Num. 22 31 Balaam is of the angell compelled by the sword that he should not curse the people of God he hath no praise at all bicause he did it not willinglie The definition of violent as it hath an outward beginning so doth it not giue anie helpe as a thing that worketh or that suffereth And it declareth that originall sinne is no violent thing bicause it is an inward corruption in vs and we further it by that naughtinesse which dailie we adde therevnto But and if anie man will saie that we are without knowledge and vnderstanding when the same is gotten and that it commeth by occasion of the first naughtie motions of our mind wherein is giuen no choise or deliberation we answer that those things which Aristotle saith must be vnderstood as touching morall and actuall doings for these sinnes did not he knowe Howbeit this sufficeth vs that such things cannot be called violent séeing they haue their beginning from within Also we grant that there be mingled actions and we affirme that they ought to be reckoned among those which be voluntarie and therefore the holie scriptures doo exhort vs vnto them persuading vs that wée must indure anie thing rather than to run into sinne Paule saith We must neuer doo euill Rom. 3 8. that good may come of it Acts. 5 29. We must rather obey God than men Matt. 10 38 and 16 24. Matt. 10. 39. And we are called To take our crosse and to followe the Lord. And he is said to haue found his soule which hath lost the same Neither hath the deniall of a mans owne selfe anie other respect These actions be of the mingled sort bicause no man would choose these things except by chance but these things we will and we doo partlie to auoid sinnes and partlie to be ioined vnto the Lord. Howbeit thou wilt saie that these things haue an outward beginning wherfore they be rather violent For vnlesse the Lord did these things in vs none of vs would doo them We grant that the beginning whereby our wils are changed is from without but our wils being changed by the spirit of God are inward vnto vs and at their commandement we are mooued vnto these actions and therefore they ought to be called voluntarie for they are not doone of God without vs. Yea and we be praised and dispraised for these mingled actions for Christ saith that He will denie before his father Matt. 10 33 those which shall denie him before men Neither saith he will I be ashamed of him which is not ashamed of me before men And they in verie déed are commended which for Christ his sake do suffer gréeuous vexations Matt. 5 10. Blessed saith he are they which suffer persecution for theirs is the kingdome of heauen In such things as these saith Aristotle is pardon giuen As when Dauid that he might not be slaine feigneth himselfe before king Achis 1. Kin. 21 13 to be mad But there be certeine things which we should neuer be led to commit And what be those They be sinnes And it is an old saieng Vsque ad aras that is to wit Sauing a mans conscience and religion Iob is an example vnto vs who in aduersities could neuer be driuen either by the reprochfull speaking or bragging of his wife to blaspheme God And they which are driuen vnto these things so farre is it off that they find mercie as they rather fall from the hope thereof as in the epistle to the Hebrues it is said of them which departed froÌ„ the knowen truth So did it happen to Spiera the Italian to those which slew themselues when they had abiured the Gospell Aristotle propoundeth two things verie hard The one is what a man should suffer for anie thing The answer is easie We must suffer anie thing rather than we should depart from Christ and his holie commandements Matt. 16 26. What auaileth it a man if he gaine all the world and suffer losse of his owne soule Matt. 10 28 Feare ye not them which kill the bodie but are not able to kill the soule saith the Lord. Of the other difficultie we haue experience in our owne selues and we often sée followers which onelie beléeue for a time Againe The spirit is readie Matt. 26 41. but the flesh is weake But on the other side we comfort our selues bicause All things are possible to him that beleueth Mark 9 23. And Paule said Phil. 4 13. that He was able to doo all things through Christ which strengthened him Iustlie moreouer did Aristotle reprooue them which thought that honest and iust things are voluntarie but affirmed that dishonest things are not voluntarie for we must not thinke so in anie wise Rom. 7 18. Paule said I know that in me that is in my flesh dwelleth no good thing Yea and if we haue anie thing that is good that must be altogither transferred vnto God For vnto the Philippians we read Phil. 2 13. that It is God which worketh in vs both to will and to performe 60 Now let vs sée what is to be said touching ignorance There is a certeine ignorance after which repentance dooth foorthwith followe vpon the perceiuing of the error and sometime no repentance at all dooth followe As touching the latter member Luk. 23 34. the Lord saith Forgiue them for they knowe not what they doo The same thing did Stephan praie Acts. 7 60. Among those neuerthelesse for whom praier was made some did otherwhile repent and some did neuer repent Also Ionathas tasted honie 1 Sam. 14 43 being ignorant what his father decréed and knowing his fathers decrée he sorrowed not but rather was angrie with him But Paule when he perceiued his error sorowed In like maner sorowed they of whom Peter said in the Acts I knowe that they did it of ignorance And that they sorowed those words which they speake doo declare Acts. 2 37. Men and bretheren what behooueth vs to doo The sorowe which followeth doth not alwaies shew that there happened no sinne for both they which crucified the Lord sinned and also Paule sinned for these men were ignorant of that which they ought to haue knowne But if there had happened to haue come a certeine ignorance of the circumstance which could not haue béene knowne as in Noah when he was dronken Gen. 9 â—1 who had not séene the wine before neither knew the strength and propertie thereof And as it happened vnto Iacob when he laie with Lea in the place of Rachel Gen. 29. verse 21 â— for both of them were ignorant what to doo and were excused But he that knoweth not the generall and principall
this excuse of theirs is that diuine oracle sufficientlie declareth 1. kin 19. 18 wherin God thus answered Elias the prophet I haue left vnto me seuen thousand persons which haue not bowed their knee vnto Baal He said not Which haue rightlie iudged in their harts and which haue beleeued vprightlie in their minds but contrariwise mentioneth a signe of outward worshipping namelie of bowing the knée And he that hath made the whole man is not content with the halfe of him neither will he haue his creature parted with the diuell Esai 45. 23. To me saith he to me alone shall euerie knee bow Moreouer if this their reason had béene of anie value the Corinthians also might thereby haue excused their dooing for they might haue said vnto Paule Whie art thou so vehement against vs We our selues also knowe that an idoll is nothing we in our harts kéepe the right opinion Therewith let God be content it is lawfull for vs in the meane time with the bodie and outward presence to serue our owne commoditie 24 Yet further they saie We pollute not these things at all but rather we would haue them to be vncorrupt and perfect Wherefore what sinne soeuer is here committed it ought not to be ascribed vnto vs. I answer that truth indéed it is that another mans sin is imputed to no man but yet whilest ye are present at prophane rites this blame is ascribed rightlie imputed vnto you in that you communicate with another mans vngodlinesse The apostle in the first to the Corinthians said 1. Co. 10 18. Doo ye not knowe that they which eate of the sacrifice are made also partakers of the temple What saie I then that the image is anie thing Or that which is offered vnto idols is anie thing Naie but this I saie that the things which the Gentils offer they offer vnto diuels but I would not that ye shuld be partakers of diuels Ye cannot drinke of the cup of the Lord and of the cup of diuels Ye cannot be partakers of the table of the Lord and of the table of diuels Against them which communicate without godlie rites c. So as although the corruption of the sacrifices be not to be imputed to the communicants yet the communicating it selfe from which they ought to haue kept themselues maketh them blame-woorthie And vnlesse the matter were so why would not the holie martyrs communicate with the rites of the Ethniks Wherefore did Paule so rebuke the Corinthians But here againe they replie and saie that The Masse is not to be compared to the idolatries of the Ethniks for howsoeuer it hath somewhat straied from the institution of Christ yet must it not be accounted a prophane and idolatrous thing But I affirme it to be so much peruerted as in a maner it agréeth nothing at all with the institution of Christ yea it is altogither contrarie vnto it which is verie easie for me to prooue 25 An Antithesis betweene the supper of the Lord and the Masse First of all The supper of the Lord as it was instituted by Christ was a common or publike worke But now commeth foorth the sacrificer apparelled in monstruous vestiments and doth all things alone Others are onlie present to sée and heare Wherefore if Paule iustlie and vpon good cause said to the Corinthians 1. Co. 11 20 which tarried not one for another that they were not now to eate the Lords supper how can they woorthilie call the papisticall Masse by the name of the Lords supper where onelie one sacrificer dooth eate and drinke Surelie by no meanes They may rather giue anie name vnto it than the supper of the Lord. Besides this they saie that they offer the sonne of God vnto the eternall father And that is expresselie denied in the epistle to the Hebrues Heb. 10 14. for it teacheth that all things were finished by the onelie oblation of Christ which being perfect we may not renew it They will that Christ be offered vp euerie daie the word of God affirmeth that he was to be offered vp but once I grant indéed that the fathers sometime so spake as if the bodie and bloud of Christ are to be offered or sacrificed in the celebration of the sacraments How the bodie and bloud of Christ may be offered to God in the supper But they not seldome interpreted themselues that those oblations or sacrifices were onelie giuings of thanks or else a memorie and figure of that oblation sacrifice which Christ made when he died vpon the crosse Moreouer they affirme that the bread and wine is conuerted into the substance of the bodie and bloud of Christ when as the holie scriptures doo teach far otherwise Ouer this when they lift vp the bread and wine they set foorth the verie creatures of GOD to be worshipped in the stead of God For what is more shamefull than religiouslie to worship a péece of bread and a cup of wine It is true indéed that they be made partakers of the bodie and bloud of the Lord namelie in hart and mind which with a sincere faith doo eate and drinke the elements of the Eucharist and in such sort as God hath instituted the same But if a man onelie behold and worship them they are vnto him nothing but a péece of bread and a cup of wine Further the ministers of the church when as their dutie is to studie with all their power to rauish the minds of the people vnto heauen to the intent they should not séeke for Christ in the world and that they should not receiue anie carnall or earthlie thing in the holie supper doo miserablie attend the visible signes The apostle in the first to the Corinthians giueth charge 1. Co. 14 16 that in holie assemblies they should not vse a strange toong bicause that all men might answer Amen and bicause the edifieng of the hearers is aboue all things to be sought for But in the Masse all things be doone in Latine And those words which should bring great consolation vnto the standers by when as to them the participation of the bodie and bloud of the Lord is promised they doo speake them so softlie yea they mutter them so darklie that albeit a man knowe the Latine yet is he not able to vnderstand them They therfore whisper them so softlie as though the members of Christ were vnwoorthie to heare them when as neuerthelesse the Lord himselfe spake them openlie And the Gréeke church euen to this daie The Greke church pronounceth them with a lowd voice Yea and in times past it was a custome receiued as Ambrose and Augustine among others testifie that vnto those words the people answered Ambrose Augustine Amen But in my iudgement these men doo therefore mumble vp those words bicause they be warie least their lies should be perceiued For there they saie The papists speake manie lies in their masse Take ye and eat and
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
fréelie bestowed by God not thorough works or for anie woorthines of the receiuers On the other part men are woont to doubt whether themselues by the election of God be excluded from these promises or no héere must they teach that it is the part of faithfull people to receiue the promises of God generallie as they be taught vs in the holie scriptures by the spirit of God and that they ought not to be verie inquisitiue of the secret will of God For vndoubtedlie he would haue reuealed declared who be the chosen reprobate if he had knowne that the same should be profitable to saluation Wherefore séeing the scriptures reiect none particularlie from the promises euerie man ought so to harken vnto them as if they should particularlie perteine to himselfe And certeinlie togither with faith there will be a persuasion of the spirit giuen vnto the beléeuers so as they shall not be in anie doubt but that they verelie perteine vnto the elect By this meanes the ministerie of the church dooth seruice vnto God and worketh with him for our saluation not that the goodnes and power of God cannot without it both offer his promises vnto vs and also incline our minds to receiue the same For the grace of God is not necessarilie bound either to the ministerie The grace of God is not necessarilie bound to outward things or to the sacraments or else to the outward word But we now speake of the vsuall meanes whereby God dooth lead men vnto saluation And when as we haue once admitted the promises of God we which before were dead in sinne begin foorthwith to reuiue againe and being so restored vnto life in some part we obeie the lawe of God vndoubtedlie not in perfect wise but onelie by an entrance into obedience Further against our enimies the flesh and the diuell we haue the present helpe of God and in afflictions a woonderfull comfort and we haue the strengths and faculties of the mind and bodie restored And to speake at one word the grace of God which we haue described is the well-spring of all good things 11 But this one thing we séeme to haue affirmed which as yet is not prooued by the scriptures namelie that God dooth not onelie by his méere grace and good will offer the promises which we haue now spoken of but that he also by his spirit bendeth our hart to receiue them The first part was allowed euen of the Pelagians What maner of grace the Pelagians granted to wit that there is required a grace of doctrine and illustration But the other thing namelie that the hart should either receiue or refuse the promises offered they thought did stand in frée will But the scripture teacheth far otherwise for Ezechiel saith in the 11. chapter Ezec. 11 19 God dooth not onelie offer the promises but he also bendeth the hart to imbrace them The meaning of the fathers that God would giue to his faithfull a new hart and a new spirit and that he would take awaie from them their stonie hart would giue them a fleshie hart These things doo teach most manifestly that there must be a change made in our minds Wherefore when as we read either in Augustine or in other of the fathers that grace dooth first come which our will dooth accompanie as a handmaiden that must not so be vnderstood as if our will followeth of hir owne power It is not sufficient that the will be stirred vp but that it be also mooued being onelie stirred vp and admonished by grace Vnles the will should bée changed it would neuer followe wherefore it is first required that the will be changed then that it should obeie Chrysostome also must be heard with discretion who in his sermon De inuentione crucis saith that Neither the grace of God can do any thing without our will nor our will without grace for it is not generallie true that grace can doo nothing without our will vnles ye so vnderstand will to be that about which grace worketh Grace is not to expect the consent of the will but that grace must expect the consent of the will that is not true for grace changeth the will before the same be able to giue anie consent Wherefore Dauid praieth A cleane hart create in me ô God And Salomon Incline Lord Psal 51 11. the hart of this people to execute thy commandements And Dauid againe 1. Kin. 1 58. Psa 118 36. Incline my hart vnto thy testimonies The Pelagians taught The opinion of the Pelagians that the beginning of good works commeth from vs that is to saie from frée will and that grace dooth helpe forward vnto the easier and readier performance of them 12 But the latter Diuines and Sophisters The opinion of the Schoole-men least they should séeme altogither to agrée with Pelagius haue thus decréed that Grace dooth indéed come first but that it is our part either to receiue it or to denie it But this hath no more truth in it than had that opinion of Pelagius for how haue we wherewithall to admit the same grace If this were true saluation should come from our selues But Paule saith What hast thou that thou hast not receiued 1. Cor. 4 7. And if thou hast receiued why doost thou glorie as though thou hadst not receiued And against these Augustine citeth the words of Paule It is not in him that willeth Rom. 9 16. nor in him that runneth but in God that sheweth mercie If the sentence saith he of these men were true the apostle with like reason might haue said It is not in God that sheweth mercie but in him that willeth and runneth For as these men teach the worke séemes to be distributed so as the one part is ascribed vnto God and the other is left vnto vs and so that the grace of God is not sufficient vnlesse that we also put to our helpe and that we doo will and run But far otherwise the apostle Rom. 9 16. It is neither saith he of him that willeth nor of him that runneth but of God that sheweth mercie And in another place he saith of himselfe 1. Co. 15 10 I haue laboured more than all yet not I but the grace of God which is in me by which words he renounceth all in himselfe ascribeth it wholie to the grace of God And Augustine addeth We praie for our enimies which as yet be euill and will not obey God and doo refuse his promises Which thing when we doo what desire we but that God will change their wils Which vnlesse it were in Gods power to doo it should be craued of him in vaine 1. Cor. 3 5. And in another place Paule saith Not that we be fit to thinke anie thing of our selues as of our selues But and if we be not able so much as to thinke a thought certeinelie much lesse can we will for will followeth cogitation and knowledge
verie much deceiued for vnles they deuise some new Grammar vnto themselues vndoutedlie this word According signifieth not the cause But Christ saie they in his last iudgement séemeth to expresse these to be as it were causes for the which the kingdome of heauen is giuen vnto them for thus will he saie I was hungrie Mat. 25 35. and ye fed me I was thirstie and ye gaue me drinke But Christ doth not in verie déed rehearse these things as causes but rather those things which went before Why Christ in the last iudgment will make mention of outward works Come ye blessed of my father possesse the kingdome which was prepared for you from the beginning of the world For the true cause of our felicitie is bicause we are elected and predestinate of God to the eternall inheritance for they which are in this number are in their time adorned with faith whereby they being iustified haue right vnto eternall life But bicause this faith is hidden neither can it be séene and that Christ will haue all men to vnderstand that none but the iust are receiued into the kingdome of heauen therfore reherseth he these outward works that by them it might plainlie be perceiued that righteousnes is giuen vnto men by faith For there is no man which can be so ignorant There be two manie of principles of things 1. Sam. 2 3◠but that he knoweth that there are two foundations and principles of things the one wherby they are the other whereby they are knowne Againe they obiect out of the first of Samuel Those that honour me I honour and those that loue me I loue Here saie they the promise is made vnto the worke But if they would make a distinction betwéene the promise of the gospell and the promises of the lawe they should easilie vnderstand that that place is nothing repugnant vnto our saieng For if we could of our selues satisfie the commandements of the lawe then might it be the cause why the promise shuld be giuen vnto vs but forsomuch as no man is able to performe it all men flie vnto Christ and are through faith in him iustified Then by a certeine obedience begun we begin to worke which although it be not exactlie done according vnto the rule of the commandement yet it pleaseth God and he of his méere liberalitie performeth the promise which was adioined vnto that worke And so those conditions which are adioined vnto the precepts are not vnprofitable for they that are iustified atteine vnto them Neither are these men ashamed to cite these words out of the 25. psalme verse 18. Looke vpon my humilitie my labour and forgiue me all my sins as though our labours and afflictions are the causes of the remission of sinnes But in this place Dauid being in most gréeuous calamities desireth of God to forgiue him all his sins that if he were angrie for his sinnes the cause of punishments might be taken awaie For here is not intreated of labours which a man taketh vpon him of his owne voluntarie will but of punishments laid vpon men by God A similitude We sée also that children whilest they are beaten of their maisters doo desire forgiuenes and pardon If thou giue an almes vnto one that is leprous the leprosie cannot properlie be called the cause of thy compassion or mercie for otherwise all that passed by the leper should doo the same but the true cause thereof is the louing affection in thy mind 32 But they saie moreouer that in the holie scriptures much is attributed vnto repentance which thing we denie not But we on the other side would haue them to vnderstand that repentance is the fruit of faith and that no man can profitablie repent him of his sinnes vnlesse he first beléeue They also boast of manie things touching confession A distinction of confession But thereof we make a distinction for either it is separated from hope and faith as it was in Iudas which confessed that he had sinned Matt. 27 4. in béetraieng the iust bloud and that confession is so farre off from bringing anie profit that it is a preparatiue vnto desperation and also to destruction Or else it is ioined with faith and hope as it was in Dauid and Peter and so it is not the cause but the effect of iustification for it followeth faith Auricular confession and goeth not before it The auricular confession also of the papists is altogither superstitious wherefore we vtterlie contemne it for they obtrude it as a thing necessarie vnto saluation and a cause why sinnes should be forgiuen which they are neuer able to prooue by anie testimonie of the holie scriptures They violentlie wrest this also out of the Lords praier Matt. 6 12. Forgiue vs our trespasses as we forgiue them that trespasse against vs. verse 14. Againe Forgiue and it shal be forgiuen you Ergo saie they the forgiuenesse of iniuries is the cause why our sinnes are forgiuen vs. Forgiue vs our trespasses expounded This their reason as the cōmon saieng is with the one hand stroketh the head with the other giueth a blowe For if the forgiuenes of iniuries should as these men would haue it deserue remission of sinnes then that remission should be no remission for after thou hast once paid the price there is nothing can be forgiuen thée but then hath remission place when the price is not paid And as touching that place we first desire that our sinnes should be forgiuen vs. And bicause that by benefits receiued men are incouraged to hope that they shall receiue other greater benefits therfore this is the meaning of that sentence O Father which hast of thy fatherlie goodnes giuen vs grace to forgiue iniuries vnto our trespassours forgiue vnto vs also our sinnes Now by these words is not signified a cause but a similitude although that similitude be not perfect absolute For none that is wise would haue his sinnes so forgiuen him of God as he hath forgiuen his neighbour the iniuries that he hath doone vnto him For euerie one by reason of the flesh and that infirmitie which it carieth about forgiueth much lesse vnto his brother than he ought for there sticketh alwaies in his mind some offense which although it burst not foorth yet his owne conscience is a sufficient witnesse vnto himselfe that his mind is not verie perfect and entire towards him by whome he hath béene hurt But the former exposition teacheth that the similitude is to be referred not vnto remission but vnto the liberalitie of GOD that euen as he hath giuen the one so also he will vouchsafe to giue the other But whereas it is said Forgiue and it shal be forgiuen that is a commandement and therefore it perteineth to the lawe But thou wilt obiect that this sentence was writen in the Gospell and not in the lawe That maketh no matter The lawe and the Gospell are not separated by
the holie scriptures The elder fathers had but two sacraments The elder fathers had but two sacraments Sometimes they make mention of repentance These things Augustine wrote vnto Ianuarius in his third booke De doctrina christiana the 16. chapter Ambrose in his booke De sacramentis intreateth of these two Wherefore of necessitie these men must either confesse that they haue forgotten the sacraments or else that there was not receiued so great a number in that age That they forgat it we cannot saie séeing they compiled a whole treatise of that matter Therefore this multitude of sacraments was not receiued at that time Pighius definition of a sacrament 11 But let vs come to the defining of it Pighius also defineth a sacrament and saith that it is an effectuall signe ordeined by God whereby is signified vnto vs a certeine kind of effect of the helpe and grace of God which is present at all times so there be not some thing to let in them that vse the same Whereas he saith to begin withall that it is a signe or rite instituted by God that is true for it is not in the power of man to ordeine sacraments they be testimonies That it is in God not in man to institute sacraments Mat. 21 1◠and as one maie saie seales of the will of God and it is not the part of man to counterfet seales Furthermore this we learne out of the holie scriptures Christ asked the Scribes Pharisies from whence the baptisme of Iohn was If they had said Of men it had séemed friuolous for séeing sacraments belong to the nature of faith it is méet they should be drawne out of the holie scriptures from whence faith it selfe is taken And men which of their owne authoritie go about to institute sacraments doo make themselues to be gods To deale after this sort in religion were to worship God with commandements and traditions of men which Christ hath forbidden Lastlie séeing that Man is a lier and so is declared in the holie scriptures to be the things which are instituted by him haue in them no perfect truth wherefore sacraments must not be instituted by men He saith moreouer Psal 116 Rom. 3 4. that by this signe is signified to vs some sure effect bicause he will comprehend manie sacraments he will not restraine it to one effect namelie to the remission of sinnes He saith that the effects are diuers as the remission of sinnes offered which is offered in baptisme and in the Eucharist but besides he sheweth other effects of the worke of God that in matrimonie should be an inseparable coupling togither in the holie order should be a power of gouerning the church and so of other things vnlesse there be some let in them that vse those things This he saith to shew the efficacie of sacraments For in that some doo receiue the sacraments and obteine not the effects that happeneth bicause they come vnto them without religion and faith If he follow his definition he thinketh that he is able to comprehend manie sacraments But on the other side they which saie that the grace of the forgiuenes of sinnes is signified by the same doo tie themselues onelie to these two namelie baptisme and the supper of the Lord. 12 To define a sacrament we may saie Another definition of a sacrament that A sacrament is a promise of God touching the remission of sinnes through Christ signified and sealed by the institution of God with an outward or visible signe to the end that our faith should be lifted vp in vs and we to be more and more knit vnto God This séemeth vnto me to be a full definition Two things it conteineth namelie an outward signe and a thing signified Bicause the thing signified holdeth the chéefe place therefore I placed it first and said that It is the promise of God and is conuersant about the remission of sinnes thorough Christ For the sacraments which be in the holie scriptures doo chéeflie make mention thereof Furthermore this promise is sealed which thing the scripture sheweth calling circumcision a seale for the sacraments be certeine tokens and seales of the promises of God But forsomuch as these outward instruments be elements they cannot of themselues haue wherewith to signifie and seale therefore it is added By the institution of God The end is that our faith may be stirred vp by the holie Ghost which power the outward things haue not in them to shew the holie Ghost vseth these instruments and faith tendeth vnto that end that we should be the more knit vnto God The causes ye haue The formall cause is the signification and sealing The matter which is sealed and whereabout it is conuersant is the promise of God touching the remission of sinnes The efficient cause is the institution of God The finall cause is the stirring vp of our faith whereby we may be ioined vnto God And I allow of that which is commonlie said Sacraments be visible words they stir vp men by the sight other senses Rightlie dooth Chrysostome saie If we were spirits we should not haue néed of those instruments but we be compounded of a spirit and a bodie the senses of the bodie doo stir vp the mind 13 But if we prosecute this definition we exclude marriage Why we contend with the aduersaries touching the number of sacraments repentance orders confirmation and annoiling as I will particularlie declare after I haue said this one word that some will here saie Why doo ye séeke for a knot in a rush or make a doubt of a thing that is plaine These men would cote these seuen with the name of sacraments what haue ye to doo therewith It is not the name that we much stand vpon but it is the matter it selfe Wée knowe that it is lawfull for christians to vse the name so that there be no vngodlines hidden vnder it but let vs sée what they would haue to be signified by this word They saie that a sacrament is a visible forme of an inuisible grace and they adde it to be the cause so that they make these sacraments of theirs to be the instruments of saluation Then if they will receiue anie rites and cloke them vnder this kind of spéech it is vngodlie By men there can be no visible elements ordeined which may be seales of the promises wherfore let them either change this phrase of spéech and saie that a sacrament dooth not signifie these things and then we will grant vnto them or else if they will still vse this kind of spéech let them absteine from the name of sacrament The Maister of the sentences saith that The sacraments of the old fathers were not properlie sacraments bicause they brought no grace It is a detestable thing to take awaie this propertie from the institutions of God and to attribute the same vnto the inuentions of men What things be required in a sacrament To make the matter
whether this penance inioined after confession Who may performe these punishments ought to be rendered vnto God by innocents or may be also performed of the residue Scotus affirmeth it Bicause saith he that these be onelie punishments and temporall things whether they be doone by one that is woorthie or vnwoorthie so they be doone it sufficeth Others denie this and saie that no works can satisfie God vnlesse they be acceptable but the works of them that continue in sinne please not God therefore they make no satisfaction They leaue the matter vnperfect but yet in effect they agrée that a man may make satisfaction to God for sinnes The difference betweene Christs satisfaction and ours They distinguish the satisfaction of Christ from our satisfaction they ascribe vnto him the greater perfection For saie they he was God man and was one person and there the diuinitie wrought by the humanitie But men though not so fullie doo satisfie notwithstanding through the grace that is bestowed vpon them They conclude that the actions of perfect men doo merit of condignitie so as the punishments which should haue béene suffered are taken awaie They saie that Christ satisfied for the fault and that satisfactions are in force for the residue of punishments If thou demand How can ye satisfie How our actions may satisfie they being alreadie tied vnto Christ when as all your actions be alreadie bound vnto Christ They will answer that God might haue bound a man so that all his acts should haue béene of dutie yet that hée would not but of his owne goodnes left manie things at libertie Neither vnderstand they that séeing God commanded Deut. 6 5. that we should loue him with all our hart with all our mind and with all our strength that there is nothing more for vs left at libertie They procéed further and saie They saie that we can satisfie for others that We be able to satisfie God for punishments euen in those actions which be commanded by the lawe of God bicause he indéed commanded these actions but we be lords ouer our actions when we doo them with a frée will we satisfie God with a frée action And they saie that we not onelie may satisfie for our selues but for others also as in ciuill matters one man may paie for another And to the intent they may séeme to cloke their opinion by scriptures they bring a place to the Colossians I reioise in my sufferings for you Col. 1 24. and supplie that which wanted of the afflictions of Christ in my flesh for his bodie which is the church They saie that Paule was a man and said that with his sufferings he fulfilled that which was wanting They adde We saie not that there was anie thing that wanted in the passion of Christ but bicause we are the members of Christ the good things that we doo are said to be Christs From whence pardons did spring From hence had pardons their originall They saie that the Pope is the disposer of the sufferings of Christ and of the bloud of the martyrs and of the labours of other saints Vndoubtedlie they make a great gaine thereof for the matter is brought to that passe that they communicate of their owne works vnto others which be of their owne companie Yea and they saie that it may be that a man may first satisfie for another man before he satisfie for himselfe But Paule said that he supplied those things which were lacking vnto the passion of Christ bicause it behooued that the same should be preached vnto the Gentils this did not Christ by himselfe he was minister of the circumcision but this could not be doon without afflictions That punishments are sometime forgiuen without satisfaction And Paule sorrowed not in them but saith that he reioised in them Notwithstanding they saie that sometimes it may be that satisfaction is not required to be made for these punishments but they are fréelie remitted namelie in baptisme For that they sawe that the primitiue church appointed not publike confession vnto those which came to baptisme they framed this reason Bicause saie they in baptisme the death of Christ worketh by it selfe without our will but not in repentance I maruell how these men dare vtter such things as though they which come vnto baptisme come not of their owne accord and professe their faith willinglie They saie that therein is no néed of dispositions that it is sufficient that there be no hinderance that is that we be not delighted with the act of sinne In the other case they saie that punishments are remitted when a man is preuented by martyrdome Works of satisfaction They appoint verie manie works of satisfaction but they reduce them vnto thrée points namelie fastings praiers and almes-déeds otherwhiles they adde lieng on the ground and pilgrimages And least they should séeme to deale without the scriptures they bring foorth a place out of Daniel Redeeme thy sinnes with almes-deeds Dan. 4 24 And out of Luke Giue almes Luk. 11 41. and all things shall be cleane vnto you In the second of Ioel Turne vnto me with all your hart with fasting Ioel. 2 12 with weeping and with moorning They bring manie examples of praiers which were vsuall among the prophets 31 Now that we haue heard their opinion let vs argue against them A confutation of the aduersaries First we must be assured that lewd concupiscence corruption of nature and contamination whereby men are let from doing of perfect works is not taken awaie after iustification Rom. 7 23. Paule saith that he féeleth an other lawe in his members Vnto the Galathians Gala. 5 17. The flesh so striueth against the spirit as ye doo those things which ye would not doo Séeing therefore we doo no perfect works how shall works satisfie GOD Matt. 19 17. Christ said If thou wilt enter into life keepe the commandements but these must be perfectlie kept otherwise wée cannot haue life by desert of these works Let them consider moreouer that if they doo anie good thing they doo it not of themselues but by the grace of God The good which we doo is of the grace of God therefore we doo not satisfie by our owne worke If God would deale with men in the rigor of his iustice vndoubtedlie he should doo no iniurie to them if he should throwe downe all the saints which be in heauen but he cannot bicause he hath bound himselfe by his promise Dauid said that God crowneth vs in mercie Psal 103 4. and louing kindnesse not in satisfactions Psal 143 3. There shall no man liuing saith the same Prophet be iustified in thy sight Suppose we that God sitting in place of iudgement one of these that iustifie themselues should come vnto him God will saie vnto him What hast thou brought that I haue not giuen vnto thee In the 17. of Luke it is said When ye haue doone
should also haue absteined from fish and especiallie the delicater sort of fishes for there be some of them which doo no lesse delight the taste and no lesse prouoke vnto lusts than flesh doth And vndoubtedlie among the Fathers as well Greekes as Romans fishes were estéemed among the greatest deinties 19 Moreouer Socrates the historiographer Socrates in his ecclesiasticall storie teacheth that the Fathers fasted far otherwise for in the Lent some fasted two daies some foure some ten some fiftéene Diuers formes of fasting vsed by the fathers They fasted not all after one maner some twentie and other some the whole fortie daies And when they fasted some absteined from all kind of flesh and fish and did onelie eate all maner of pulse Others absteined from all foure footed beasts and liued onelie vpon foules and fishes for all things at that time were left frée in the church For when they had fasted vntill euening at supper they did eat moderatelie what so euer came to hand albeit the thing began afterward by little and little to decline to superstition Ierom to Nepotianus saith Ierom. that There were in his time which not onelie absteined from all kind of meat but also from bread They vsed certeine thin broths made well with spices neither did they drinke them out of a cup but supped them out of a shell Augustine A comparison between a Manichei and a christian Augustine De moribus ecclesiae et Manichaeorū bringeth in a Manichei elect for so they called their ministers who in déed did eat no flesh but in the meane time vsed most delicate and fine meats most swéet sauces Wine also they might not touch but drinks which were made of fruits the which were like vnto wine and in pleasantnesse of taste far passed the same of these I saie they dranke abundantlie On the other part he appointed him to be a true christian man which remained fasting vntill euening and then had to supper a messe of woorts sodden with a péece of lard and a small portion of salt flesh and dried in the smoke and dranke thrée or foure cups of wine Augustine demandeth whether of these semeth to haue fasted best and more trulie and he gaue iudgement on the Catholikes side 20 The Montanists so delighted in this choise of meats The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Montanists Tertullian Ierom. as they inuented for themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were meats to drie vp nature and such like Tertullian for as Tertullian affirmeth they did onlie eate bread salt and all maner of pulse and their drinke was water This kind of fast they vsed two wéeks before Easter Ierom. Ierom also addeth that they were woont to fast thrée Lents and that bicause they fasted so seuerelie they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie Continent men Eusebius Eusebius in his fift booke and 18. chapter writeth Montanus was the first that wrote laws of fasting that one Apollonius reprooued Montanus bicause he was the first that wrote lawes of fasting as though the church before him were frée He by lawes and rules prescribed what daies men should fast and what meats they should absteine from such an author haue the Papists of prescribed fasts and choise of meats Against choise of meats Matt. 15 11. 1. Co. 10 27 Titus 1 15. This superstition agréeth not with the word of God Christ saith That which entereth into the mouth defileth not man And Whatsoeuer is set before you that eate making no conscience thereat And Paule to Titus To the cleane all things are cleane but to the vncleane nothing is cleane Col. 2 16. To the Col. Let no man iudge you in meate and drinke To the Romans Rom. 14 17. The kingdome of God is not meate and drinke To the Corinthians also there be manie things set foorth for the confirmation hereof where he intreateth of meats dedicated vnto idols 1. Cor. 8 10. So the scriptures make no mention of anie choise of meats to be vsed for religion sake In what respect a certeine choise of meats is to be admitted yet I denie not but that a choise of them must be had either to auoid costlines or for sicknes sake or else for the auoiding of excesse But that christians should absteine from flesh from egges and from milke for religion sake is no where prescribed in the scriptures 21 Another abuse is that they laie vpon vs such fasts as the strength of men is not able to indure for they will haue the people to fast fortie daies Which if it should be required according to the prescript rule of God and of the old church namelie that the fast should be continued vntill euen no man well-néere were able to abide it When the institution of Lent began And that institution is referred vnto Thelesphorus the Pope by other some to a time a little before him And vndoubtedlie therein is nothing else but a certeine méere wicked zeale Matth. 4 2. and euill imitating of Christ for he fasted fortie daies therfore superstitious men thought it good that christians should fast so manie daies euerie yéere Whereas notwithstanding Christ fasted after this maner but onelie once in all his life time Christ required not fortie daies fast of his apostles neither exacted he at anie time anie such act to be doone by his apostles But these men decrée it to be sinne and that a gréeuous sinne when such a fast is violated They should haue considered that Christ all that time did eate nothing and in that he was able so long to endure it perteined to a miracle and to the diuine power The scriptures in no place command that we should imitate Christ in that thing Chrysostome in his 45. Chrysost homilie vpon Matthew The Lord saith he hath not commanded thée to fast fortie daies although he might haue commanded the same What then commanded he He saith Learne of me Matt. 11 19. for I am meeke and humble in hart But the maner of these men is peruerse for they will imitate Christ in that which they are not commanded but in that they are commanded they will not Our Sauiour when he sent foorth his disciples said Go vnto all nations Matt. 28 20. teaching them to keepe not whatsoeuer I haue doone but whatsoeuer I haue commanded you And it is a woonder to sée how superstitiouslie and subtilie they haue decréed of those things in the Councell of Martin De consecratione distinction 3. chapter Non licet and in the canons of the Councell of Laodiceum in the chapter Non oportet it is commanded that in the Lent fasting on the thursdaie should not be broken And in the Councell of Agathensis it is commanded that fasting on the saturdaie in the Lent should not be broken bicause vpon the thursdaie and saturdaie manie fasted not Yea and vpon the sabboth daies also in the
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
all things by the same The Rabbins among the Iewes A fable of the Rabbins concerning the coniunction of the soule with the bodie for the testifieng héereof deuised a fable saieng that A certeine mightie and rich man planted himselfe a garden of most noble kinds of trées which did beare verie excellent fruits and lest it shuld be robbed he appointed kéepers for the same And bicause it behooued to take héed vnto the kéepers themselues he appointed two which were so made as the one did perfectlie sée but yet so lame as he might not in anie wise be able to go the other was in déed able to go but was blind When the Lord of the orchard was gone the ill kéepers began to consult among themselues about eating of the fruits The blind man said I in verie déed lust after them but I sée not the criple said I sée them but I am not able to come at them After long talke they agréed that the blind man should stoope downe and receiue the criple vpon his backe who hauing his sight directed the blind man with his hand wherefore they being both ioined togither came vnto the trées and fulfilled their lusts with those fruits according to their owne desire The lord of the garden returned and espieng the harme that was doone blamed the kéepers The lame man excused himselfe that he could not come to the trée and the blind man said that he might not sée the fruits Then the owner when he knew their sleight and shift Ye haue saith he ioined your labours togither wherefore I also will ioine you againe and will punish you togither Therefore he bound them togither againe and by beating and striking them punished them both togither So saie they dooth the case stand in a man the soule in déed knoweth vnderstandeth perceiueth but it can not take anie outward worke in hand by it selfe Certeinlie the bodie of it selfe is a senselesse thing neither dooth it perceiue The which neuerthelesse being mooued stirred vp by the mind is a fit instrument of th outward actions Which being so both reason iustice requireth that they should be againe ioined togither after death for receiuing of punishments rewards 6 These things are spoken generallie And now comming to the matter we will diuide this treatise into certeine principall points First we will bring the reasons which séeme to hinder and gainsaie the resurrection of the flesh Secondlie we will search out what is the nature thereof Thirdlie whether by humane reasons and that by such reasons as are probable it may be prooued and confirmed Moreouer we will bring testimonies out of the holie scriptures as well of the old as of the new testament whereby it shall be prooued that the same must in anie wise be looked for Afterward we will intreat of the causes thereof Ouer this some things shall be spoken of the conditions and qualities of them that shall rise againe And last of all shall be confuted the arguments of them which séeme to persuade that there shall be no resurrection And those arguments will I first of all recite yet not all but those onelie which I shall iudge to be of most importance by the confutation whereof others may easilie be dissolued Arguments of them which denie the resurretion 7 First Porphyrius said that All bodies must be auoided for atteining to the felicitie of the soule bicause they hinder and further not the contemplation and knowledge of God wherein consisteth our felicitie By which there séemeth to be affirmed that soules can not perfectlie be made blessed if they should be coupled againe to their bodies Further this can not be that when the bodies are alreadie dissolued and are gone into ashes they should returne to their first elements or to the first substance of their nature Besides it happeneth sometimes that a man is eaten of a woolfe a woolfe of a lion a lion of the fowles of the aire which afterward become the meat of other men therefore the flesh of the first man might not be discerned from the flesh of the latter men Moreouer this will the more plainlie appéere if we consider of those Anthropophagi being men that féed vpon mans flesh whereby it commeth to passe that the substances of humane bodies by that kind of meanes are mingled Wherefore if there shall be a resurrection of the dead vnto which men shall those fleshes be attributed To them that eat or to them that be eaten We sée also in nature that it is taken for an impossibilitie that one and the same indiuisible thing should be restored to number when it hath perished And therefore was generation appointed that at the leastwise by procreating like things in kind order might be continued To this in death when the soule is taken awaie from the bodie not onelie the things accident therevnto are destroied but the essentiall beginnings also wherby a man is made namelie the bodie and also certeine parts of the mind as is the power of nourishing and féeling which can not be had without the bodie Besides this if anie quantitie be sundred it is no more one in number but they be two quantities And a motion that surceaseth if it be begun againe it may be in kind the same that it was but in number it shall be distinguished from the first For who is it that when he shall haue walked a mile if he stand at rest for a while and afterward returneth can affirme that his latter walke is the verie same that was before And this is not onelie perceiued in quantitie and motion and in things that happen but also in qualities and formes For if a man inioie health and doo fall into a sicknesse the first health doubtles is gone but if so be he afterward recouer the health that happeneth is not altogither the same that the first was In like maner if bodies with all the things belonging vnto them are to be restored all the humors haires and nailes shall be giuen againe and the heape will be monstrous But if all these things shall not be restored but a certeine of them there can be no reason made whie rather one sort than an other shall be giuen againe 8 There be moreouer in the holie scriptures manie places which are against resurrection if they should be weied as they appéere at the first sight In the 78. psalme it is written verse 39. that God did after a sort chasten the Iewes in the wildernesse but that he would not vtterlie powre out his wrath vpon them bicause he remembred saith Dauid that they were but flesh and as a spirit that passeth awaie and commeth not againe But if so be that the soules returne not againe there is no resurrection Also it is said in the 114. psalme The dead shall not praise thee Psal 114 17 ô Lord. And if the spirits of them that be dead doo not celebrate the praises of God and that they which be
restored to thee in the resurrection of the iust In Iohn Iohn 12 25. He that loueth his soule in this world shall loose it and he that dooth hate the same shall preserue it vnto euerlasting life And vnder the word Soule he vnderstandeth this life of the bodie wherevnto he that is ouermuch affected and will not render it for the Gospell sake shall loose the same bicause in the resurrection it shal be iudged to perpetuall destruction But he that shall loose the same shall receiue it safe vnto eternall life In the 25. of Matthew Matt. 25 32. Before him shal be gathered all nations And in the 13. Mark 13. 27 of Marke And he shall send his angels and shall gather his elect togither from the foure winds and from the vttermost parts of the earth to the vttermost part of heauen In the 17. of the Acts Acts. 17 verse 18 31 Paule preached this resurrection to the Atheniens when there were present with him the Stoiks Epicures in the stréete of Mars who hearing of that doctrine partlie they laughed it to scorne partlie they said We wil heare thee another time of this matter And they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is A carrier about of newes a setter foorth of strangs gods of new doctrine verse 6. In the same booke the 23 chapter when as Paule stood in the college of the Scribes Pharisies and priests and sawe himselfe to liue in great danger he cried out I am a Pharisie and the sonne of a Pharisie verse 15. and I am iudged of the resurrection of the dead And againe in the 24. chapter of the same booke when he had pleaded his cause before Felix the president he testified Acts. 26 8. that both the iust and vniust should rise againe The verie which thing he rehearseth againe when he was before Festus in the presence of king Agrippa and Bernice his wife 54 Yea and Peter in the first epistle vers 3. and first chapter saith that God according to the abundance of his mercie hath begotten vs againe vnto a liuelie hope by the resurrection of Iesus Christ from the dead And ye by the power of God are kept through faith vnto saluation which shall be shewed in the last time 2. Pet. 3 13. And in the latter epistle the third chapter he saith that In those daies there shall be new heauens and a new earth verse 2. Also Iohn in his first epistle and third chapter writeth When Christ shall appeere then we shall be like vnto him Whereof it is gathered that séeing Christ hath a bodie and is risen againe we also shall rise againe togither with our bodies verse 12. In the 20. chapter of the Apocalypse we read And I sawe the dead both great and small stand in the sight of God c. verse 4. Also in the 21. chapter And God shall wipe awaie all teares from their eies and there shall be no more death verse 14. c. In the 22. chapter also Blessed be they which keepe his commandements that their power may be in the tree of life Rom. 8 11. Paule in the eight chapter to the Romans But if his spirit that raised vp Iesus Christ from the dead dwell in you he that hath raised Iesus Christ from the dead will also quicken your mortall bodies verse 5. And in the sixt chapter For if we be planted with him to the similitude of his death euen so shall we be partakers of his resurrection verse 10. And in the 14. chapter For we shall all appeere before the tribunall seat of Christ 1. Cor. 15. Vnto the Corinthians the first epistle and 15. chapter he intreating purposelie and diligentlie of this question in such sort confirmeth the resurrection that of his iudgement and meaning therein it is not lawfull to doubt I will not drawe out words from thence bicause it should be méet to recite the whole chapter vers 13. c. Howbeit this I will rehearse out of the sixt chapter of the same epistle Our bodie is not for fornication but for the Lord and the Lord for the bodie And God hath also raised vp the Lord and shall raise vs vp by his power And in the latter epistle verse 1 c. the fift chapter mention is made of our habitation in heauen Not being made with hands and that we desire to be clothed vpon and that while we be in this tabernacle we sigh bicause we would not be vnclothed but be clothed vpon that mortalitie might be swalowed vp of life Further it is added that All we shall appeere before the iudgement seat of Christ that euerie one may receiue the things which are doone in his bodie according to that he hath doone whether it be good or euill Vnto the Ephesians verse 1. the second chapter When we were dead through sinnes he quickened vs togither in Christ and hath raised vs vp togither with him and made vs to sit in the heauenlie places verse 10. c. Vnto the Philippians the third chapter That I may knowe him and the power of his resurrection and the fellowship of his afflictions while I am made conformable vnto his death if I may by anie meanes attaine to the resurrection of the dead Vnto the Colossians verse 12. the second chapter Ye being buried togither with him by baptisme in whom ye are also raised togither with him through the faith of the operation of God which hath raised him vp from the dead Likewise in the third chapter verse 3. Your life is hidden with Christ in God wherefore when Christ your life shall appeere then shall you be made manifest with him in glorie Vnto the Thessalonians the first epistle the 4. verse 13. chapter he admonisheth them that They should not sorrowe for them that are asleepe as others doo which haue no hope for if we beleeue that Iesus died and rose againe euen so God will bring with him those which sleepe in Iesus And strait after Ibidem 16. For the Lord himselfe shall descend from heauen with a shout and with the voice of an archangell and with the trumpet of God and the dead in Christ shall rise first Vnto the Hebrues the second chapter verse 14. That by death he might abolish him who had power ouer death In the same epistle the eleuenth chapter Ibidem 19. when Abraham at the commandment of God would haue sacrificed his sonne Isaac of whom he had the promise of posteritie he considered with him selfe that God was able euen to raise him vp from the dead from whence also he reduced him to be a figure of the resurrection Iude verse 15. in his epistle bringeth in Enoch for a testimonie who was the seuenth from Adam and said verse 2◠Behold the Lord commeth in thousands of his saints to giue iudgement against all men and to
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
the crosse was indéed full and perfect but bicause we doo dailie fall and doo continuallie sinne it is néedfull that we should be verie often restored by a new and dailie offering of sacrifices It is a feigned deuise which may deceiue some but not them which haue read the epistle to the Hebrues that The Lord Iesus by his death and sacrifice hath sanctified vs for euer and by one oblation hath made perfect for euer them that be sanctified Wherefore the merit of Christes death was not for a time that it cannot helpe our dailie offenses And that maketh which is confessed that thing which is offered vnto GOD to be acceptable vnto him for the grace and dignitie of him which offereth it For séeing God made all things and is the Lord of all things he hath no néed that anie thing should be giuen him of vs. Those gifts are acceptable vnto God But of the good will which he beareth vnto his he hath béene accustomed to receiue gifts and thankfullie to accept as a swéet smelling sauour those things which his faithfull friends and those that be coadopted by him to be his children haue according to his owne commandement brought vnto him Wherefore if they that offer be euill without faith without charitie and destitute of hope their gifts are accurssed of God as in manie places of the holie scripture it most plainlie appeareth especiallie in the first chapter of Esaie Esai 1 5. Which opinion Irenaeus is of who affirmeth that The gifts and oblations doo by the holinesse of them that offer deserue to become gratefull and acceptable vnto God Which being so how great a blasphemie and absurditie is brought in of them which will haue Christ to be offered vp by the minister that by them forsooth he may be made acceptable to the father euen he who aboue all is beléeued by whose grace desarts it behooued vs wretches being the sonnes of Adam to be reconciled vnto God the father Wherefore had God a respect vnto the gifts of Abel and not vnto the gifts of Caine Gen. 4 4. Whie did GOD receiue the sacrifice of Aaron Leui 9 24. Num. 16 19 but not of Cora Dathan Abiram We cannot yéeld anie other reason but that this was doone in respect of the condition and holinesse of the persons I meane of Abel and Aaron For as touching God to whom the sacrifice was doone it was all one thing and the gift of both parts were alike But shall we by the same reason saie that in this their propitiatorie sacrifice of the Masse God dooth receiue vnto him his sacrificed sonne for the sacrificers sake his desarts and woorthinesse God kéepe the minds of the faithfull from so great an impietie I will admonish by the way that the state of sacraments is farre otherwise being such as doo in no respect challenge to themselues efficacie holinesse or honour from the minister For whatsoeuer woorthinesse those haue they haue it vndoubtedlie by institution from God and from Iesus Christ our Lord wherby it commeth to passe that they cannot be polluted by euill ministers Wherefore no doubt but this may be granted that the offerer can offer vnto God nothing more woorthie than himselfe And therefore we sée that Christ when he was to make a most noble sacrifice offered his owne selfe and that of vs he required this as the chiefe and most excellent gift to wit that for his sake we should lose our liues and should denie our owne selues And this dooth Paule in the twelue chapter to the Romans most vehementlie exhort to be doone when as he saith verse 1. I beseech you by the mercie of God that ye giue vp your bodies a liuelie sacrifice holie and acceptable vnto God Where thou séest that we haue nothing to offer vnto God more excellent than our selues so that we be his thankfull and acceptable children through faith Therefore if we will in the supper of the Lord doo the same things that Christ did we shall not slea him but our owne selues and shall mortifie our selues as sacrifices of a swéet smelling sauour Contrariwise Ephe. 5 2. in ministering of the sacraments there is no minister of the church except he be clearelie void of wit but will confesse that he ministreth to the shéepe of Christ committed vnto him things which farre excéed his owne woorthinesse For he by the sacraments distributeth vnto the faithfull Christ himselfe grace the holie Ghost and remission of sinnes which things do not onlie excell all his owne vertues but with him that is but dust and ashes they are in no wise to be compared There is a verie great diuersitie betwéene offering vp of Christ vnto the father and giuing of Christ by sacraments vnto beléeuers this may be doone by the minister of the church being a méere man but they could onlie be doone by Christ himselfe man and God Wherefore for the vtter reiecting of this blasphemie whereby we should be constreined to confesse that Christ the sonne of God is regarded and accepted of the father for the grace and worthinesse of him that offereth let vs condemne this opinion that the Masse is such a thing wherein Christ as they saie is offered vnto the father by the priest There is no priest that is able to offer such a sacrifice except our Lord his owne selfe who once did it and that so perfectlie as he truelie said vpon the crosse It is finished This one thing more we will adde that in all sacrifices this thing is necessarie to wit that they be grounded vpon the commandement of GOD otherwise they be vnprofitable So far off are they from pacifieng of God as they rather prouoke and offend him And this we knowe happened vnto Saule 1. Sam. 15 22. to whome Samuel said that Obedience is better than sacrifices verse 22. And Ieremie in the seuenth chapter saith that God spake not a word of burnt offerings and sacrifices to the forefathers of the Iewes when he brought them from the bondage of Aegypt but that he onelie required of them that they would hearken vnto his voice Neither for anie other cause as we haue alreadie spoken before in the definition of a sacrifice did we thinke good to adde that it should be offered according to the will of God But if obedience shall not be the roote of the sacrifice it becommeth deadlie vnto them that offer it But where will these men shew me a commandement to offer vp the sonne of God Onelie thus did Christ command his apostles when he instituted the supper Mat. 26 16. Luk. 22 19. 1. Cor. 11 24. Take eate take drinke yee all of this and when ye shall doo these things doo them in remembrance of me I haue heard manie which haue béene bold to saie that Facere To doo How the papists will that To doo and To sacrifice is all one in this place is all one with Sacrificare To sacrifice as though
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
his dearest sister in his roume who maie perfourme many moe things than he could and shall the more fully answere the opinion conceiued of you in that you are the elder and therefore shall gouerne the kingdome not by the will of others but by your owne iudgement Wherefore you haue most gracious Quéene most liuelie examples of the auncient and also of the latter kings and finallie of your most déere brother in whose steps if you be willing religiously to walke and willing thereunto you ought to be you shall obtaine many singular great coÌ„modities First you shall doe an acceptable thing vnto God by ioining your selfe vnto his word you shall restore the Church of Christ which is almost vtterly decaied you shal satisfy the godlier sorte of your owne nation By your noble example you shal shew to foreine princes a sounde and sincere patterne of gouernment And I beséech you neuer hearken vnto them which faigne that the regard of the reformation of religion belongeth not vnto Princes That the â—aâ—e of Religion belongeth vnto â—ings For the good kings whome I before remembred did not so iudge The holy Scriptures doe not so instruct vs neither did the verie Ethnickes and Philosophers themselues so iudge Is it the office of a godlie Magistrate to defende onely one and that the latter table of the lawe diuine Shall the Prince take vppon him the care of all other businesse that they bee doone rightlie and without fraude and shall cast awaie the respect of Religion onelie God forbid If Bishops and Ministers of Churches shall not doe their duetie if in handling of doctrine and administring of the Sacraments they forsake the iust rules of the holy Scriptures who but a godlie Prince shall reuoke them into the right way Let not your Maiestie expect as things nowe be that those men are stirred vp to these things of themselues vnlesse they be mooued thereunto by princely authoritie they will not repaire the ruine of the Temple of God Ioas a king of the Iewes 2. kings 12. 8. when he perceiued that the Préestes perfourmed not this took vnto him the charge to amend the decaied buildings of the Temple Go forward therfore O holie â—ebora of our times Ioine vnto you some godlie Barac Iud. 4. 6. The manlie courage of godlie women The Israelites which are diuers waies oppressed deliuer you to the sincere and pure libertie of the Gospell Bée not afraide for God is not woont to leaue these enterprises destitute of his fauour Him you shall haue with you that you Ib. ver 21. like valiaunt Iahel may strike the head of Iabin with the hammer of your power and fasten it to the ground from whence it came whereby he may cease to be troublesome vnto your good nation We haue verie great hope that you shall bee the same Hester which shall driue Haman vnto hanging Hester 7. which thirsteth for the slaughter and blood of the people of God Let these holie women be an incouragement vnto your Maiestie and suffer not your selfe to faint for this cause that you are not borne a man but a woman 1. Cor. 1. 28 For where doth the power of God rather discouer it selfe than it dooth in weakenes Neither he vsed the strong things of the world to spread the kingdom of Christ but by weake and base men he subdued to the Gospell the wisedome of man and the loftie reasons of the flesh And in that warre which Xerxes waged against the Gretians if wée shall regard the Ethnicke affaires the men of Persia were slaine and gaue them selues to shameful flight when in the meane time Artemisia the most renowmed Quéene with a manly minde fought most stoute battailes Which thing being vnderstoode Xerxes saide that the men in that battaile were women that the women had shewed themselues to be most valiant men Also Zenobia defended the Empire of Rome much more valiantly than did Galienus Albeit thankes be to God there is nothing sauing woman kinde that can iustly bee noted in your Maiestie either woman like or weake But least I should be thought to speake to please your eares I am minded to passe ouer the incomparable learning the knowledge of tongues the clemencie virginitie wisedome and aboue all other the godlinesse and other vertues wherewith you being adorned by the benefite of God are not onelie called but are in verie déede most famous Wherefore girde your selfe with a good courage vnto that holy worke which all good people doe expect of you feare nothing at all the deceites of the diuell the impediments of wicked persons nor yet the weakenesse of woman kind God shall put awaie all these thinges with one breath of his mouth In the meane time verilie it shall be my part and such as I am to desire of God in our daily deuoute praiers that he will first graunt vnto your Maiestie that you may throughly perceiue all that good is by your own wit and vnderstanding secondly that wholsome and profitable counsels may by others be suggested vnto you further that you may receiue those things that shall be rightly shewed you and finally that in whatsoeuer you shal vndertake God will graunt you fortunate and happie successe These praiers doe I dailie make vnto God for you most gratious Ladie and doe promise that while I liue I will neuer cease from these prayers Prou. 21. 1. But the heauenly Father which hath the heartes of Kings in his owne hand by whom Kings doe raigne Prou. 8. 15. and who at his owne pleasure transferreth Empires to whom he will Dan. 2. 21. euen he by his spirit direct your Maiestie together with the Church and nation of England and by his comfortable grace long continue the same in safetie At Tigure 22. of December 1558. Your Maiesties most humble Oratour Peter Martyr Here followe certaine Theologicall Epistles of D. P. Martyr vnto diuers States and priuate Persons To all the faithfull of the Church of Luca Sainctes by calling grace and peace from God the Father and from our Lorde Iesus Christ Peter Martyrs separating himselfe from Papistrie IF I should vse long silence in this flying awaie no doubt but it woulde be vnprofitable vngratefull vnto you and it woulde ill become me so to do Wherefore hauing the spirite of God as I hope I haue I minded to talke with you by these letters since I cannot speake with you face to face I taried at Basill vntill the 16. Calendes of Nouember Although I were welcome and receiued of all men yet I founde no fit state of life for my studies because the Citie had no néede of teachers Therefore since I was not able to beare out pouertie and scarsenesse without some honest labour and that my minde gaue me not to take anie other trade in hande than mine owne namelie the expounding of the worde of God I remained in a doubt expecting what the Lorde would haue to be doone with me
in the hearts of the hearers Wherefore the rooting out destroying planting scattering in the fieldes and tents of the true Church is doone onely by the worde of God Whereupon Paul as touching the holy scriptures wrote vnto Timothie 2. Tim. 3. 16. The whole Scripture giuen by inspiration from God is profitable to teach to conuince to correct and instruct in righteousnesse that the man of God may be perfect and prepared to euerie good worke Whatsoeuer thing the minister of the worde is to roote vp or destroy to scatter or plant belongeth either vnto doctrines which must be beléeued or else vnto manners and actions Furthermore either we teach these two things when they be good or we crie out against them if they shal be euill And so doth Paul rightly say as touching opinions which must bee established that the holy scriptures are profitable to teach but as touching corrupt opinions which must be remooued hée saieth that the word of God is profitable to conuince And when he speaketh of maners and discipline he addeth that the words of God are profitable to instruct but if there shal be néede to amende naughtie actions hee sheweth that the worde of God is fit to correct Wee sée therefore how elegantlie and in few words are comprehended all the arguments of holy sermons And lastly to the intent there might be no want he declared the ende and scope of all these things namely that the man of god in beléeuing might be perfect vnto righteousnesse and in actions and exercise of maners prepared to euerie good worke So then as I haue rehearsed yée must prouide that in your Churches such a care may bée had for a schoole of diuinitie as may be furnished with fit ministers according to the opportunity of times for those are woont more readily and more chéerefully to handle the word of God which haue béene nourished in the same from their tender age 2. Tim. 3. verse 15. Wherefore Paul iustly commended his Timothie because he had learned the holy scriptures from his childhoode which were able to instruct him vnto saluation through faith in Iesus Christ God for his bountifull goodnesse sake grant that the Pastors of Churches which you haue in diuerse places may maintaine peace among themselues may thinke all one thing and speake all one thing in the Lorde And for the retaining of this mutuall record which I wish vnto you I hope that the Godlinesse indeuour learning and sounde iudgement of the reuerend man master Francis Lysman who as I perceiue Frauncis Lysman taketh vpon him many labours for your sakes will bring no small helpe and verily I trust it will come to passe that he shall neuer repent him of his trauell nor yée of your good will towards him But yet this will I not forget to admonish you of as touching the care and administration of Churches that because the natures of men as ye verie well know bee diuerse and vncertaine whereby our iudgements of them are oftentimes deceiued therefore I aduise you I say that nowe at the beginning you attribute not too much authoritie vnto any one man Let the libertie which the Churches haue remaine whole and sounde vnto them I speake vnto the wise You know of your owne selues that the deuill lyeth in waite for the flocke of Christ and the thing it selfe teacheth howe readie euen notable men be such is mans infirmitie to affect and intrude into soueraintie But I perceiue my selfe that of all these things I haue spoken far more largely and with more wordes than the discretion and wisedome wherewith I doubt not but yée are plentifully indued by Christ did require Therefore I pray you that those things which I haue spoken of good will yée will vouchsafe to take in good part Nowe it remaineth that I shewe you my iudgement of certaine questions propounded to me in your name by master Lysman 1 I vtterly denie that Christ as touching his diuine nature suffered That Christ as touching his diuine nature suffered not I will indéede graunt that God was borne that he suffered and dyed was crucified because Christ as he is one person indiuisible so hath hée two natures ioyned in himselfe not confounded or intermingled And therefore we beléeue that this Christ who is God and man suffered was crucified and dyed But if it be demaunded In the merite and respect of whether nature It shal be answered of the humane nature And therfore Paul when he saith that the Lorde of glorie was crucified attributed that vnto the whole Christ 1. Cor. 2. 8. which was agréeable vnto him by reason of the condition of the one part Euen as a man is saide to be lame when as neuerthelesse he is troubled with the impediment of lamenesse in his legge or foote So Christ is saide to be borne and made which because it must be vnderstoode of his humane nature therefore in the scriptures is added according to the flesh Rom. 1. 2. How should the nature of God suffer and die without chaunge of it selfe But that God is not chaunged the scripture doth most plainlie testifie yet if God coulde haue suffered in his owne nature there shoulde haue béene no néede to haue taken man vpon him Rom. 8. 3. God saieth Paul vnto the Romans sent his owne sonne in the similitude of sinfull flesh and of sinne condemned sinne in the flesh But if that Christ had suffered in his diuine nature sinne should be said to be condemned in the diuine nature not in the flesh Also God appointed Christ to be the redéemer by his owne bloude And finally the holy scriptures when they make mention of the passion of the Lorde and of the redemption by it they speake alwayes of the bodie flesh and bloude but neuer of the diuine nature that it suffered for vs. That Christ is our mediator as touching both his natures 2 Ouer this we confesse the Lord to be our mediator in respect he consisteth of both natures aswell the diuine as humane For if he should be the mediatour as he is man I sée no reason why this might not be attributed vnto a méere man But it should be altogether wicked to appoint a méere and simple man to be our mediatour Neither ought we to be mooued that the Apostle hath said The mediatour of God and men the man Christ 1. Tim. 3. 5. because whē he addeth the name of Christ he meant the diuine nature séeing in Christ is contained both the natures Besides if as he is man he should be the mediatour there had bin no néede that the diuine nature should haue bin ioyned to the humane Or why could not Moses or some other holie man haue bin the true mediatour betwéene God and man Vndoubtedlie no other cause is shewed or can be shewed but that it was méete for a true mediatour to haue in himselfe the two partes of them that were at debate So doe the fathers speake
all meanes to haue me tarie here Howbeit what he shal bring to passe I know not This neuerthelesse must I shewe you that my purpose was in my iourney to goe to Geneua and to bee there for a while in your companie But the winter which is nowe at hande hath terrified me from anie further iourney doubtlesse that which I haue nowe deferred I hope the next spring I shal bring to passe And if you think that I be able to doe you anie pleasure here onelie giue we warning and it shall suffice I wish you well to fare in the Lorde and that you maie long remaine in safetie to the Church of Christ At Strasborough the 3. of Nouember 1553. To Maister Iohn Caluin ABout the feast of Easter I wrote letters vnto you right worthie sir but it was by a yong gentlemā of Hungarie who was slaine not farre from Selestade Wherfore since there happened so sorrowful a mischaunce they could not be brought vnto you And those thinges which I then knewe and wrote since I doubt not but that you had knowledge of them by some other meanes I thinke them not fit to be repeated There is a verie fearefull newes reported of out of England namelie that there the Parliament as they call it hath assented to restore vnto the Pope his most tyrannicall gouernment The popish kingdome restored in England And Philip is and is accounted king of Englande The good men on all partes flie frō thence as much as they can And I can not expresse howe great a disturbance there is of all thinges And nowe amongest vs there bee thrée excellent knightes namelie Morisin Cheeke and Cooke no lesse famous in godlinesse than in learning who I thinke within fewe daies will come vnto you These thinges I therefore write to the intent that you together with your Church will pray for that state not onelie afflicted but in a manner ouerthrowen Doubtlesse nowe are the Bishoppe of Canterburie and the rest of the Bishoppes in extreame daunger We here liue in peace and quietnesse as touching outwarde matters and nowe we perceiue we are deliuered of feare touching our French Church whereas manie before suspected that something woulde bee chaunged in doctrine and administration of the Sacramentes Which neither is nor I hope shal be doone I would to God that the cōtention of some against their pastor might be taken awaie But yet doe I trust that at length it will be quieted and as I iudge wil easilier be quenched by dissembling our iudgment than if men resist by violence and power And this euill hath also néede of prayers Finallie I would haue you vnderstande that this doeth greatlie gréeue me together with other good men that against the trueth against your good name they spread verie foule and false reports as touching the eternall election of God and that heretikes ought not to bee put to death But it maketh no matter since as wee heare in these thinges which they write they dare not confesse their names I saide as we heare because there is not one of those namelesse bookes brought hither to Strasborough Wee that be here and especiallie Zancus and I doe defende your part and the trueth so much as in vs lieth But how Maister Alasco was ill intreated through out Denmarke and the Churches of Saxonie you maie vnderstande by this man that deliuereth you my letters Fare you well and pray for vs. Zancus saluteth you verie much I in like maner pray you salute in my name Martinengus and also Galeatius the Marques and N. From Strasborough the 9. of Maie To Maister Iohn Caluin SIr I lately receiued letters from Vienna that I shoulde sende them vnto you which before I did not because I had no sooner a conuenient messenger And nowe I write partly vppon this occasion and partly because it séemeth now lōg since I saluted you Which duetie though I haue slacked for a time yet will I not suffer it wholie to cease And besides this my good wil there hath happened another thing namely that a fewe dayes past I read with great pleasure the worke which you set foorth in defence of the wholesome eternall predestination of almightie God Wherefore since I was greatly delighted with the reading thereof I thought it iust and my part to giue you thankes And I doubt not but that vnto your labour will come a iust and aboundant fruite as touching them which bee chosen and predestinate vnto eternal life by GOD vnto whose glorie it was taken in hand And I also haue gathered manie things for the confirmation of this matter in my Commentarie vppon the Epistle to the Romanes which certaine monethes past I sent vnto Basill to Peter Perne to be imprinted which Booke neuerthelesse could not at this Mart be finished which nowe I let you vnderstand to assure you that euen for good cause and with all my heart I am glad of your writing We haue here no newes but that your selfe knowe The inauguration of the newe Emperour after an vnusuall forme and manner and hitherto not heard of hath bread an incredible woonder For by this Coronation as they terme it the authoritie of the Romane Antichrist séemeth more to bee ouerthrowen than euer before And by what meanes the Archbishops which be Electors coulde bee brought to consent vnto this maner of inauguration no man in a maner can tell But howsoeuer it is we will expect the workes of God Hither came two from Vienna the one of which is a preacher but the other is an Earle young in déede of age but yet well exercised in learning and one that much fauoureth Religion He was a Counsellour to the newe Emperour but nowe he dwelleth with Maximillian the King of Bohemia hens well inclined to the Euangelicall Churches and indeuoureth to shew that the Lutherans and wee iudge one thing as touching the matter of the sacrament but yet hitherto he could not make this plaine vnto some He iourneieth to Tubinge and Hedilborough from thence to Philip into Saxony who he saith that hee for a certaintie knoweth to be now constrained to write testifie what his opinion is touching the question of the sacrament God graunt him such constancie as becommeth his learning and godlines Both of these men affirme that king Maximilian is enclined to the religion of the Gospell and wisheth that the Church of Vienna should be altogether reformed These were the things which I had to write vnto you I beséeche God the father of our Lorde Iesus Christ that he will long preserue you in health to his Church From Zuricke the 21. of Aprill I pray you salute in my name our fellowe Ministers To Maister Iohn Caluin TRuelie sir it was neither griefe nor maruell vnto mée that a fewe daies since when you sent letters to our friende Maister Bullinger by whom you would make the excuse you wrote nothing vnto mée But this was verie grieuous vnto me before to heare that you were sicke and
haue most shamefully denied his trueth and holie faith Wherefore O father I haue sinned I haue sinned grieuouslie before thee I haue sinned in heauen and in earth I am no more worthie to be called thy sonne I am euen he whom thou according to thy bountiful goodnesse leauing manie other better than I in darkenesse hast illuminated with the light of thy word hast called me hast ingraffed me into the bodie of thy Church whom thou hast made partaker of regeneration and remission of sinnes and of the holie sacraments finallie whom thou hast enriched with spirituall treasures which thou wouldest not open vnto the mightie vnto the Philosophers and vnto the most wise men of this worlde I neuerthelesse making small account of these thy most pretious giftes giuen vnto me both by thee and by Iesu Christ thy sonne my Lorde my wisedome my righteousnesse my holines my redemption haue trecherously fallen from thee and haue wretchedly ioyned my selfe vnto the enemies rebels and persecutors of thy holie name I haue sinned Father I haue sinned before thee I haue sinned in heauen and in earth and I am not woorthie to bee called thy sonne I am he whom being polluted with the filthinesse of sinnes and with the foulenesse of wicked deedes thou hast cleansed by the bloud of Iesus Christ thou hast lightened by thy spirit restored vnto holie life and hast made an heire a fellowe and a partaker of eternall felicitie What could I at any time haue desired more of thee seeing thou hast giuen mee all thinges with Christ And albeit thou hast giuen mee these giftes ornaments which are in deede incomparable yet doe I confesse that I haue dealt most leawdlie against thee The Oxe and the Asse doe better knowe their owner and the dogge also being a most vile beast doeth attend and followe his Maister with greater faithfulnesse than I whom thou my God hast so greatlie aduaunced glorified and adorned with all kinde of good things wherefore I haue no more excuse remaining To thee of verie right belongeth glorie and honour and vnto mee nothing else but shame and confusion of heart of countenaunce and of deedes I haue sinned Father I haue sinned before thee I haue sinned in heauen and in earth Determine thou of mee whatsoeuer it shall please thee yet will I be thine I am sorie that I haue so shamefullie sinned and I doe detest this fact The more grieuouslie I haue sinned the more earnestly I desire thine euerlasting mercie Seeing I am wholie vncleane I am not able to cleanse my selfe This if I shall goe about to doe I shall the more pollute my selfe O thou my Lorde Iesus Christ who art the verie purenesse it selfe which camest into this world not for the iust but for sinners cleanse mee againe I beseech thee with thy bloud replenish mee wholie with faith that I maie embrace thy death that giueth life thy bloud that is the price of eternall life and thy passion that is the rest comfort hauen and refuge vnto wretched and vnhappy sinners Seeing thou diddest receiue into former grace Peter which had denied thee diddest graciouslie receiue againe the Apostles which had forsaken thee Ioh. 20. 21. 2. Sa. 12. 13. diddest reconcile to thy selfe Dauid who was ouerwhelmed with most grieuous sinnes diddest suffer with great clemencie the people of the Hebrewes which daylie prouoked thee by their manifolde falling from thee and since thou taking pitie of the fal of thy weake and foolish creature hast signified by thy Prophet that thou wouldest not the death of a sinner but that he shoulde conuert and liue and wouldest that a miserable sinner if he repent should bee receiued and returne to thy flocke not onelie once but also if neede require seuentie times seuen times Beholde I am here condemning detesting reuoking and renouncing whatsoeuer I haue committed against thine honour and against thy holie will And I protest that I will order all my whole life in a better manner Wherefore I beseeche thee good father that since thou hast so incouraged mee through Iesus Christ our Lord thou wilt giue vnto mee such strength as may bee sufficient I am thy woorke aswell touching naturall constitution as touching this spirituall and newe regeneration I pray thee therefore that thou wilt not despise me and that which cannot be doone for my own merites whereof I finde none good may bee doone for the merites of Iesus Christ and for thy holie names sake vnto whom be honour and glorie for euer and euer Amen I haue shewed or rather in a grosse maner described The maners of the reprobate what the sonnes of God predestinated vnto eternall life are woont to doe when they haue grieuouslie fallen for if not with the wordes aforesaide at least with the like they flie vnto their heauenly Father whom by sinning they knowe to haue offended But contrariwise doe those that are reiected For they when they cannot excuse their sinnes doe dissemble them and as though they had committed none or else easie faultes they say that it behooueth to serue places times and present occasions They pretend that it sufficeth to haue a pure heart and vnspotted minde and that outwarde faultes are not much to be weighed as if so bee they should acknowledge God to be onelie the Lorde of Soules and shoulde thinke that those things which are expressed in worde outward déedes belong nothing vnto him Thus are these men woont to couer their sinnes Vnto whom if a godlie man as it often happeneth indeuoureth to laie before their eyes the Image of their sinne committed they sometimes knowing the outragiousnesse of the fact which they haue doone being destitute of faith and spirit doe sometimes despaire with Caine and Iudas and doe fall into most miserable madnesse or else they kill themselues as we knowe it happened in our time by the horrible and dreadfull iudgement of God But sometimes they perswading themselues that they did not grieuouslie sinne doe please themselues as if they were cleane and holie and otherwhile doe prosecute those with deadly hatred of whom they were seuerelie and of a good zeale rebuked For which cause of abiurers they become persecutours The Church of Christ at this day hath no enemies more hurtfull euen as in times past it had Iulian the Apostata who being onelie instructed in Christ became afterwarde an enemie and excéeded all the tyrannie and crueltie of the other tyrantes to whom Christ was neuer knowen Wherefore brethren beware least after this first fall ye runne not into deadly ruines and downefalles of eternall damnation Rather flie yee vnto the Anchor of repentaunce and with the elect returne yee vnto him whom ye haue offended Deuise not vnto your selues newe formes of obtaining saluation this is the onlie forme set foorth by God to them that are fallen Suffer not your selues to be seduced by the intycements of false Prophetes 2. Sa. 12. 13. Luk. 15. 17. Saie with Dauid and with the Prodigall
childe I haue sinned but speake it from the heart Wéepe ye with Ezechias Esa 38. 3. but wéepe with faithfull and syncere teares Prostrate your selues before Christ with the sinfull woman Luke 7. 37 Wéepe yee bitterlie with Peter with prayers and fastinges procéeding from a true faith Mat. 26. 75 Crie you out vnto God with the Niniuites Ionas 3. 5. Acts. 2. 37. Bée ye conuerted with those Iewes of whome Christ was crucified whome if ye spared no doubt but hee will also spare you For this doe I promise you by the authoritie of the word of God so that this repentance which I laie before you be firme and effectuall But and if ye demaund what I meane by a firme and effectuall repentaunce I will shewe you the cause and effectes thereof that it maie be discerned from a vaine Effectuall repentance feigned and hypocriticall repentaunce The originall mother thereof is of necessitie true and perfect faith For what soeuer is doone of vs without the grounde of the worde of God is vnfruitfull and hurtfull But wee haue not the worde of God for anie grounde but so farre foorth as we beléeue Therefore if ye sorrowe if ye lament if ye bewayle the fall that is past ye must néedes be mooued by the worde of God If a man beléeue it he reuealeth aboundaunt fruites for it cannot be idle in the heart of the faithfull Beholde therefore vnto you the beginning originall and fountaine of true repentance Nowe let vs consider the effectes True and effectuall repentaunce suffereth not sinne to goe vnpunished and without iust amendement But you will say coulde it euer bée brought to passe that the thing which is doone might bee vndoone That indéede cannot be vndoone which is doone but yet afterwarde the contrarie vnto that which before was doone maie be doone Vnto the deniall of the trueth made before the confession of the same is contrarie It behooueth therfore that by your testimonie you affirme whatsoeuer by abiuring yee haue denied And this maie be doone two maner of waies First if ye will in that place where ye committed the crime boldly confesse that ye haue erred wil by a liuelie contradiction testifie that ye hold no such opinion as the forme of the abiuration sheweth But in verie déede because this kinde of remedie requireth fortitude constancie and a singular valiantnes of minde because the waie is welnéere most certaine vnto Martyrdome which all men haue not the gift to suffer therefore dare I not require so great a matter of euerie one of you Let euerie man measure the strength giuen him by God and let him consider whether he bee able to performe this excellent and laudable worke If he haue confidence enough let him goe forwarde in the name of the Lorde for he shall doe no new thing in the Church of Christ Mat. 26. 69 Peter when hee had denied Christ he for Christes sake suffered the death of the crosse The renued constancie of the godly Marcellinus Bishoppe of Rome hauing first doone seruice vnto the Idols hee being led with repentance preached that which hee had denied and being made a martyr hee by his bloude gaue a testimonie vnto the trueth Holy Cyprian in his Sermon De Lapsis maketh mention of Castus Aemilius which when they were ouercome with the bitternesse of persecutions were humblie afterwarde conuerted to repentance and were so strengthened by Christ as the fight being renewed with the aduersary they gate the victory being made stronger than the fire and mightier than the flames confessing in the meane time with great constancie whatsoeuer they had before denied Howbeit thankes bee to God there is no néede to recite olde examples Some such thing within our age hath happened at London in England A certaine Priest being ouercome through cruell tormentes and long captiuitie did abiure The Bishoppe not content with his abiuration requireth his hande writing It is giuen him whereuppon the poore wretch goeth home and there is mooued and stirred vppe with so great sorrowe with such remorse and with such true and effectual repentance as when he coulde inioye no comfort rest nor anie quietnesse of minde nor could anie longer indure the sharpe threates of the conscience he commending him selfe to God returneth home to the Bishoppe and desireth to sée his hande writing which hee a fewe dayes before had deliuered and being shewed him he takes it violentlie and teares it blaming himselfe that he had béene so disloyall and notable a traytour vnto the Lord Iesus Christ adding moreouer Beholde here I am handle mee at your owne pleasure I saie I iudge and I affirme contrarie vnto those thinges that I first wrote Which when he had so boldlie and notably confessed hee was againe taken and within a while after burned I woulde to God that at the leastwaie so much valiant courage might happen to each one of you from the father eternal that by this meanes the truth of Christ may be made famous in you and that they which through you are made the weaker and haue suffered offence might be confirmed and returne againe into the way of God and goe forward in the purposed iourney But if that the weakenesse of your strength be such as hauing shewed the forme of repentance it cannot bring foorth fruite wee must come to an other kinde of remedie which consisteth in this that yée make voide your abiuration by your flight and departure otherwise the same doth yet burne before God and men For how shall it by repētance be extinguished or blotted out while yee remaine in the selfesame state while there appeareth in you no signification of a contrarie opinion doe not you by tarying and holding your peace plainlie confirme that which yée haue doone Depart yée at the least way I beséech you from this kind of intolerable death For your departure shal be a certaine kinde of martyrdome and confession So often as I consider in my minde the state of your affaires if happily there be left in you any féele of Godlinesse if anie sparke of light if any small droppe of the holie Ghost as I verilie thinke there is some left I maruell yea I am amased that ye so staie your selues For I sée not how you can liue what quietnesse of minde yée can inioy with what confidence yee can pray nor what communication yee can haue one with another Can any thing be it neuer so good whether the same belong vnto the spirit or vnto the body be swéete and delectable vnto you or refresh you Are yée not all whollie shaken with feare when yée go vnto masses in making no account of the commaundements of God but in seruing of men and as witnesses consenters in crucifying againe the sonne of God Is not this torment more bitter vnto you than a thousand deathes By this one idolatry yée communicate with antichrist in all things I maruel how it comes to passe that yée there