blessed action of his staid at anie time We saie that this must be vnderstood of other new creatures whereof God created none afterward yet he alwaies worketh in gouerning and preseruing of them for In him we liue mooue and haue our being Acts. 17 28. and while he inioieth himselfe who is the eternall felicitie Wherefore let them go There is onelie one world which looke for more worlds after this world of ours One onelie world there is and the selfe-same end of creatures according as it is héere described Neither is there cause why man néed to feare least anie creature should be made aboue him And this is not the least glorie of man that God did rest after the creation of him and that in him he finished the worke of the whole world It is said that God blessed the seuenth daie Gen. 2 3. What is ment by blessing the seuenth daie But To blesse is To giue and bestowe some thing What hath God giuen vnto vs by this seuenth daie Verie much euen this world filled and fraught with all good things What maruell is it if afterward it were most acceptable vnto him to be worshipped vpon the verie same daie séeing it is written Deu. 15 14. Giue him of that wherewith he hath blessed thee He blessed the seuenth daie This did he chéeflie giue vnto it that therein men should rest and applie themselues to the seruice of God Rabbi Agnon saith that this blessing dooth light vpon those which obserue and sanctifie the same sabboth Neither did the obseruation héereof béegin when the lawe was giuen in Sina but it was celebrated before that time as appéereth in the raining downe of Manna Exodus the 16. verse 23. 2 To sanctifie as it is taken in this place is To appoint some thing to the worshipping of God The sanctification of the sabboth for else-where it signifieth diuerse things And God sanctified the sabboth by the verie déed it selfe when he rested from his worke The which sanctification he not onlie rehearsed afterward in the lawe but also obserued it in act séeing vpon that daie he gaue no Manna to the people in the wildernesse But whether shall the people either in that daie or in anie other daie be idle No trulie But euen as God ceased not from all action but onelie from the bringing foorth of naturall things After what maner we should rest euen so we also must absteine from the déeds of our corrupted nature yet not to be discouraged from obeieng the motions of God naie rather we must the more persist in in this onelie worke vpon the holie daies And so dooth Paule expound in the fourth chapter to the Hebrues verse 10 that we should refraine our selues not from euerie kind of worke but from our owne works which a christian man ought to doo so long as he liueth So then we in christianitie must not be accused bicause we kéepe not the sabboth daie of the Iewes séeing we haue consecrated all the time of our life into a sabboth And therefore vnderstand ye it allegoricallie that this seuenth daie is named to haue neither morning nor euening for bicause this is in verie déed a perpetuall rest vnto the children of GOD. Here consider thou the order of things Some things are created for man therefore man was made after them But man was made for the seruice of God therefore straitwaie after his creation was brought in the blessing and sanctification of the sabboth Hereby men are admonished A holie daie besides the sabboth may be appointed by the church that if the church giue them commandement to imploie themselues in the seruice of God vpon anie daie in the wéeke this is not altogither the deuise of man and that it dooth not apperteine onelie to the lawe of Moses but that it had also a beginning from hence and that it serueth to the imitation of God But if thou demand why the daie of obseruation of the sabboth is not reteined here in our church I answer that we haue most of all reteined the same so that we ought to haue all daies to be such as we should rest from our owne works But that one daie rather than another should be chosen for the outward worshipping of God it was frée for the church through Christ to appoint that which it should iudge most fit for the purpose Neither did it iudge amisse if in obseruing of the Lords daie it preferred the memorie of our present restoring that is the resurrection of Christ before this finishing of the workmanship of the world Why God did choose onelie one daie in the weeke 3 But Paule by the one of the sabboths ment the daie of the holie assemblie God might indéed haue assigned all or manie daies for the worshipping of him but séeing he knew that we were commanded to eat our bread in the sweat of our face he requireth of vs one daie in the wéeke wherein leauing off from other works we should applie our selues onlie vnto him And euen as in other ceremonies there is some thing perpetuall and eternall and some thing changeable and temporall Euen as in circumcision and baptisme it is a perpetuall thing that they which belong vnto the couenant of God and are ioined to the people of God should be marked with some outward signe yet neuertheles the kind of signe was mutable and temporall For God at his owne will appointed the same to be doone either by cutting awaie of the foreskin or else by the washing of water Perpetuall also and eternall it is that so long as the church is here conuersant vpon the earth a maintenance of liuing is due vnto the ministers thereof But whether the same should arise by tenths or by certeine lands or by monie paid out of the common treasurie it may diuers waies be doone according as is most fit for the regions and times Euen so is it assured and firme When and why the sabboth day was turned into the Lords daie that there is one daie in the wéeke reserued for the seruice of God whether of the daies be appointed that is temporall and may be changed In old time by order of the lawe the sabboth was obserued for to reuiue the memorie of making of the world but now the Lords daie is vsed in the remembrance of the resurrection of Christ and therfore to confirme the hope of our resurrection to come But when this alteration was made we haue it not expressed in the holie scriptures yet in the Reuelation of Iohn we haue expresse mention of the Lords daie And it is verie likelie that the first christians for a certeine time reteined the Iewish custome of méeting togither vpon the * That was vpon Saturdaie sabboth daie But the thing as we sée was afterward changed 4 And why I should thinke that in that place is vnderstood the Lords daie In the Hebrue One signifieth the first Gen. 1 5.
I am led by the Hebrue phrase wherein one signifieth the first as in the booke of Genesis And the euening morning were one daie that is The first daie Also in another place when it is written Looke In the booke De votis pag. 76. set foorth at Basil In one of the moneth it is ment The first daie of the moneth And when it is written One moneth it must be vnderstood The first moneth Also we read in the Gospell of Marke the 16. chapter verse 2. And earlie in the morning in one of the sabboths they came vnto the sepulchre the sun being now risen where manifestlie by one of the sabboths is vnderstood the Lords daie Matt. the 28 In the euening of the sabboth when the first daie of the weeke began to dawne verse 1. So it is also written in the 24. chapter of Luke verse 1. verse 1. and in the 20. of Iohn And to inflame our minds to giue almes vnto the poore Paule did verie fitlie choose the daie of the holie congregation Why Paule chooseth for almes the daie of the holie congregation bicause of the word of God publike praiers and godlie lessons which be vsed vpon that daie through all which things we be put in remembrance of the benefits which God for his mercie sake hath bestowed vpon vs. Also we receiue the sacraments wherby is renewed the memorie of that most excellent benefit I meane the death of our Lord Iesus Christ And what christian mind is not persuaded to benefite his neighbour by the godlie remembrance of so great a good turne Who is it that will not when he reuolueth in himselfe with a godlie mind that the sonne of God gaue himselfe vnto death euen to the death of the crosse for his sake that will not I saie alonelie impart some of that earthlie riches which is bestowed vpon him but rather giue himselfe for his brethren We confesse also the communion of saints which will be either verie slender or none at all vnlesse it be confirmed by liberalitie towards the poore But there is no token of godlinesse or communion of Christians more excellent than is charitie Neither are we for this cause to be accused as obseruers of daies and of times Gal. 4 10. as were the Galathians as though we attribute more holinesse to one daie than to an other We onelie for order sake and a certeine ciuill custome of the church doo méet togither vpon that daie rather than vpon an other But in the epistle to the Galathians either they are reprehended by Paule which renewed the Iewish feast daies or else the Ethniks which superstitiouslie obserued the daies of the Aegyptians or of those that professed the Mathematicall sciences In 1. Sam. 1. verse 3. 5 Moreouer there may be manie causes reckoned whie GOD would haue the people yéerelie besides the sabboth daie to ascend to the place which he had chosen for religion sake Exo. 23 15. First he appointed the same bicause the remembrance of his benefits should not be forgotten but should be reuiued by yéerelie peregrinations For in the feast of Passeouer was celebrated the memorie of their deliuerance out of Aegypt and in the Pentecost the remembrance of the lawe giuen by Moses Further in both the solemnities there was thanks giuen for the new fruits receiued Three principall feast daies of the Iewes For in the feast of Easter they offered the first fruits of barlie and at Pentecost they offered bread made of new wheat Lastlie in the feast of Tabernacles was remembred the benefit whereby God sustained the fathers by the space of fortie yéeres in the wildernesse and thanks were giuen bicause they had now gathered in all the sorts of fruits And rightlie were these thrée principall parts of the gifts of God called to remembrance in these thrée peregrinations for they be speciall good things wherein consisteth the societie of man For the first felicitie of anie nation is that there be a common-weale and that it be frée and this the Iewes obteined when they were deliuered out of the hard bondage of Aegypt The second felicitie is to haue lawes and religion proper to themselues for no common-weale consisteth without lawes and religion The third is that there be no want of things necessarie for life Wherefore the remembrance of these benefits was yéerelie renewed by the commandement of God Further an other cause of this ascending to the feasts at Ierusalem was that the mutuall concord of the people in diuine seruice and religion might be preserued For when the Iewes were once gathered togither and did their sacrifices all after one and the selfe-same order it was most prudentlie prouided that sundrie religions should not arise The first cause was that the priests and Leuits might openlie teach them concerning the lawe and holie seruice whereby the people returned home much better instructed than when they came thither There is also a sixt cause alledged that in such an assemblie and mutuall beholding of one another charitie might the more growe and increase among the tribes For they sawe and talked one with another they kept their feasts togither and that which was most of all they ioined in publike and solemne praiers togither Furthermore by these peregrinations there insued a necessarie sustentation of the holie ministerie For the oblations and sacrifices were multiplied the greatest part whereof came to the priests and Leuits Besides this the minds of them that praied was confirmed that God would heare their praiers for he promised that in that place he would fulfill the praiers of the people Which cause vndoubtedlie should mooue vs to celebrate holie congregations for notwithstanding that we may praie at home yet séeing he promised that he will allow of our praiers Matt. 18 19 where two or thrée shall be gathered togither in his name therefore the appointed celebrations of the méeting togither in the church must not be neglected Moreouer God would that by such godlie peregrinations they shuld testifie their obedience especiallie in that they did not choose the place wherevnto they had accesse but it was appointed by the will of God And it must not be omitted that that place did represent Messias vnto the fathers without whom no works of men though they be trim and goodlie in shew can please God Lastlie that worke was a notable exercise of faith for so often as they were to go vp vnto the place which was assigned for diuine seruice the Hebrues were compelled to leaue all vacant and without gard at home For the enimies were at libertie in the meane time to breake foorth to waste and destroie althings Howbeit they obeied the word of God and little regarded whatsoeuer should happen committing all that euer they had to the safegard of God And so great a confidence had they towards God as they doubted not but he would defend their borders although they were desolate Thrée times euerie yéere it behooued
determine of the goodnesse and naughtinesse of humane actions those eate the fruit of the trée of good and euill forbidden to our first parents Propositions out of the xx chapter of the booke of Exodus Necessarie proposition 1 THe commandement of the sabboth is partlie morall Thou shalt keepe holie the sabboth daie and partlie ceremoniall wherevpon some thing conteined therein is eternall and some thing but for a time proposition 2 The christian church erred not when in the place of the Iewes sabboth it appointed the Lords day to be kept whereof there is mention made in the holie scriptures although there is no commandement there extant as touching the obseruation thereof proposition 3 The magistrate ought to compell strangers although they be of an other maner of religion that they doo nothing openlie against the religion of the citie proposition 4 Those works were not forbidden to be doone on the sabboth daie which might neither be deferred nor preuented without the losse of life proposition 5 The works of charitie which we are bound necessarilie to doo vnto our neighbour must be preferred before holie ceremonies proposition 6 The commandements of God haue an order among themselues therefore when two of them méet togither at one time which cannot be performed both at once we must applie our selues to the former not indéed neglecting the latter but deferring it till an other time proposition 7 Those works must be doone vpon holie daies which by the word of God it is manifest doo belong to the worship of God proposition 8 It is lawfull for the church to adde vnto the ceremonies deliuered to vs by the word of God both time maner place yea and some ceremonie as well for ornament as for edifieng of the faithfull who neuerthelesse are not permitted to change the substance of them as the Papists haue doone in their Masse which now cannot be doone with a safe conscience proposition 9 The Monkes which drawe awaie children from their parents and make them Monkes Honor thy parents sinne more gréeuouslie than did the Scribes and Pharises whom Christ reprooued bicause they transgressed the commandement of honouring parents proposition 10 In the promises of temporall things God includeth spirituall promises proposition 11 Temporall things although they sometime séeme vile yet are they conteined in the promises of God to the intent we may be taught that the prouidence of God extendeth it selfe vnto all things and to let vs knowe that good things although they be neuer so small must be asked from God Probable proposition 1 IN the word Parents are comprehended schoole-maisters maisters ministers of the church bicause in old time when there were but few men the good man of the house performed all these duties proposition 2 In the table of the ten commandements parents are not expreslie commanded concerning dutie towards their children bicause they haue by nature more vehement affections ingraffed therevnto than children haue towards their parents proposition 3 The precept of honouring parents is chéefelie in the promise as Paule saith namelie in the particular promise for that promise which is in the second precept is generall Propositions out of the xx chapter of the booke of Exodus Necessarie proposition 1 WHen God commandeth that we should not kill he by the testimonie of Christ Thou shalt not kill forbiddeth anger which must not be vnderstood of euerie anger but of that onelie which is against charitie proposition 2 Reuenge belongeth not to priuate men séeing it is a worke of the magistrate proposition 3 They which saie that the commandement of not reuenging is a counsell and not of necessitie to saluation doo greatlie erre proposition 4 It is lawfull for euerie man against them that be priuate to repell violence by violence so it be not doone of hatred or desire to reuenge and onelie when an extreame necessitie forceth wherein we cannot vse the helpe of lawfull defenders proposition 5 The mishap of those that are punished with death is to be lamented but yet the execution of a iust iudgement against them must not be hindered by our defenses or by the intercessions of others proposition 6 It is not lawfull for a man to kill himselfe Wherefore Peâ—llianus is iustlie condemned for iudging them to be martyrs who when they were fallen into gréeuous mischéefes killed themselues vnder pretense of repentance proposition 7 Neither are those to be heard which grant the same when chastitie is put in danger proposition 8 The death of Samson excuseth not them which of their owne will doo kill themselues proposition 9 In the precept wherein adulterie is forbidden Thou shalt not commit adulterie matrimonie which is the contrarie is commended for that it is a lawfull â—oming togither of man and wife into one flesh by the institution of God for the procreating of children and godlie education of them and that fornication may be auoided proposition 10 The lawfull vse of matrimonie is not as manie thinke a veniall sinne proposition 11 They which saie that matrimonie is not good but in comparison of whooredome and adulterie are of an ill iudgement proposition 12 Matrimonie is violated when man and wife being lawfullie ioined togither into one flesh there is mingled a strange flesh not onlie in the grose and outward fact but with the hart with words beckes and other dispute actions proposition 13 Also matrimonie is violated by a diuorse admitted without lawfull causes proposition 14 It is not in the power of man and wife that the one should grant to the other the vse of their bodies vnto others out of matrimonie proposition 15 In a well ordered Common-weale the crime of adulterie ought to be punished with death proposition 16 Christ released not the seueritie of the lawe of God in that respect that he condemned not that woman which was taken in adulterie Propositions out of the xx chapter of Exodus Necessarie proposition 1 BY that precept Thou shalt not steale the Israelites could not be reprooued of theft when they robbed Aegypt Thou shalt not steale since to vsurpe other mens goods against the will of the Lord belongeth vnto the nature of theft But they carried not out other mens goods but their own to wit being giuen them by God proposition 2 By this precept are established priuate possessions of things so as there must be no communitie brought in as touching the possession of all our goods but onlie as touching a participation of the vse and fruits proposition 3 The entercourse of merchants if it be iustlie ordered is not to be condemned but it ought rather to be accounted as a bond of humane societie proposition 4 They which deceiue the magistrate of tributes are guiltie of theft no lesse guiltie are prâ—…ces when they exact greater tributes than reason would or else when they grant not vnto the subiects those things for the which they paie tributes proposition 5 They which deâ—…aâ—… ministers yoong students and the poore of the
the Romans Not the hearers of the lawe shal be iustified but the dooers But Paule in the place when he reprooued the Iewes bicause when they had receiued the lawe and boasted thereof yet liued contrarie to the lawe meant thereby nothing else but that if righteousnes were to be sought for by the lawe it is not sufficient either to haue it or to heare it but it behoueth both in acts and déeds to performe it And this we neuer denied but that a man maie be iustified by the lawe if he doo perfectlie and fullie accomplish it but forsomuch as the same is by no meanes possible we saie that by it righteousnes cannot be hoped for That also which they obiect out of the epistle vnto the Philippians Phil. 2 12. With feare and trembling worke your saluation dooth nothing helpe them With feare and trembling worke your saluation expounded Vndoubtedlie they which knowe that they haue all that they haue from God are of a moderate and humble mind and are euermore afraid of themselues for they sée that in themselues there is nothing that is good but that helpe is to be looked for at the hands of God onelie and therefore Paule biddeth a godlie man alwaies to feare and tremble But they which thinke that it lieth in their owne power to iustifie and saue themselues such be they which in this matter contend against vs haue nothing whereof they néed to be afraid or to tremble For they boast that their saluation consisteth in themselues which saluation though Paule doo in this place name yet he thereby vnderstandeth not iustification for he writeth vnto those which were alreadie before iustified Wherefore this place maketh nothing for them But Paule calleth saluation a renewing by which we alwaies profit and go forwards vnto things better and better Lastlie as it were to make vp their armie and assure themselues the victorie they obiect this out of the third chapter of the Apocalypse vers 20. A place in the Apocalypse Behold I stand at the doore and knocke expounded Behold I stand at the doore and knocke and if anie man open vnto me I will enter in and sup with him Now we doo fullie consent vnto them that by these words is signified that God at the beginning calleth stirreth vp and instigateth vs to saluation vnto which no man by his owne strength can be led without the impulsion of God but that we of our owne accord without the grace of God pearsing and changing the mind can open our hart vnto God we vtterlie denie neither can these men prooue it by the holie scriptures 36 But bicause we haue certeine aduersaries which passe verie little or else nothing at all vpon the holie scriptures but measure all their religion by Fathers and Councels so that they maie rather be called Humanes than Diuines Father-speakers than Scripture-teachers that which is more intollerable they gather certeine pretie sentences out of the writings of the Fathers obtrude them vnto the people the easier to obscure the truth to blind poore simple men they adde taunting speaches especiallie forsomuch as certeine of them think themselues cunning crafts-men in Rhetoricall speach and haue in that kind of studie spent the greatest part of their life time for these causes I saie I shall desire the indifferent reader not to iudge anie thing rashlie against the truth but rather attentiuelie to consider those things which we also will alledge out of the Fathers for by that meanes he shall easilie vnderstand that the Fathers make not so much on our aduersaries side as they doo on ours But least we should cite anie sentence out of the Fathers A method in citing of the Fathers confusedlie and rashlie we will vse a method or compendious waie which method that it maie be easilie vnderstood it shal be good first to put foorth a demonstration or a certeine proofe out of those testimonies of the holie scriptures which we haue before cited which shal be in this maner They which doo worke according to the prescript of the lawe that is as the verie lawe requireth are iustified by works But none and especiallie before regeneration doo such works as the lawe requireth Wherefore none are iustified by works The Maior or first proposition is so plaine that it néedeth no exposition for he which dooth anie thing contrarie vnto that which the lawe prescribeth vndoubtedlie committeth sinne so farre off is it that he can thereby be made iust But the Minor or second proposition although it be prooued by testimonies of the scriptures yet will we expound it out of the Fathers Then séeing the conclusion is that iustification is not of works it must of necessitie be of grace Wherefore we will secondlie shew out of the Fathers that men are iustified fréelie and without all consideration of merits And bicause we reiect not good works but saie that in their degrée they ought to be had in estimation as they which by a most streict bond followe iustification alreadie obteined we will lastlie teach this also out of the saiengs of the Fathers that good works followe iustification but go not before And we will speciallie cite out of the Fathers those places which are founded vpon the holie scriptures Matt. 7 12. 37 And first commeth to mind Basilius who in his first booke De baptismo bringeth these words out of the Gospell Manie shall saie in that daie Lord in thy name we haue prophesied we haue cast out diuels They that doo obserue Gods commandments to another end than they ought they sinne 1. Cor. 10 31 we haue doone manie miracles But these men saith he God will not onelie cast out of his kingdome but also will call them workers of iniquitie Wherefore they which worke miracles and séeme to obserue the commandements of God and his iustifications if they doo it to anie other end and purpose than they ought to doo are said to sinne namelie bicause they followe not the precept of God published by the apostle Paule Whether ye eate or drinke or whether ye doo anie thing else doo all things to the glorie of God And it is most certeine that this cannot be doone without faith and charitie which faith and charitie forsomuch as men not yet regenerate do want it necessarilie followeth by the words of Basilius that their works are sinnes Of the verie which sentence he writeth in his second booke De baptismo Before regeneration there are no good works Whether an Infidel can doo a worke pleasing vnto God Iohn 8 34. Mat. 6 24. the seuenth question and purposelie he demandeth Whether anie man so long as he abideth in sinne can doo anie thing that is acceptable before God Which thing he affirmeth to be vnpossible and that by reasons both manie in number and also taken out of the holie scriptures First saith he the holie Ghost testifieth that He which worketh sinne is the seruant of sinne Further
Demosthenes in an oration against Androtion saith that Decrées of the senate ought not to be made but according to the prescript of those things which are alreadie determined in the lawes So in ecclesiasticall councels there ought no new decrées to be made as touching doctrine but of those things onlie which are either expreslie named in the word of God or else may assuredlie and euidentlie be gathered out of it First we will begin with the African councell where The African Councell in the 80. chapter a curse is pronounced against the Pelagians who said that The grace of iustification is therefore giuen that by grace we may the easilier fulfill that which we were cōmanded As if euen without grace although with more difficultie we might by our fréewill fulfill the commandements of God when as yet the Lord speaking of the fruits of the commandements said not Iohn 15 5. Without me ye can hardlie doo anie thing but Without me ye can vtterlie doo nothing By these words are reprooued the Papists of our time which are not ashamed to saie that A man before iustification maie doo the works which are commanded in the lawe and which doo please God and doo prepare to regeneration For what thing els is this than with the Pelagians to saie that A man may euen before iustification performe the lawe although not so fullie and easilie as after he is iustified And that is nothing which they saie to wit that they put a certeine grace preuenting whereby men not yet regenerate may doo those works which they call preparatorie For in speaking after this maner they differ in name onelie from the Pelagians for they also taught no lesse than these men doo that a certeine grace of the lawe and of the knowledge of the will of God and of illumination goeth before whereby a man vnderstandeth what he ought to doo But as for the rest they doo attribute it to fréewill which thing these men doo also And that the Pelagians were of that opinion The Mileuitane councell the Mileuitane councell declareth wherein it is thus written in the 4. chapter We curse all them which saie that the grace of God through Iesus Christ our Lord helpeth vs onlie for that by it is reuealed and opened vnto vs the vnderstanding of the commandements of God that we may knowe what we ought to desire what to auoid and that by it also is not giuen vnto vs to loue and to be able to doo that which we knowe ought to be done For whereas the Apostle saith Knowledge puffeth vp but grace edifieth it is a verie wicked part to beléeue that we should haue the grace of Christ vnto that which puffeth vp and not to that which edifieth especiallie séeing it is written in the 4. chapter of the 1. epistle of Iohn verse 16. that Loue is of God The Arausicane councell 43 Moreouer in the second Arausicane councell the 4. chapter it is thus written that They resist the holie Ghost which saie that the Lord waiteth for our will Pro. 16 1. séeing Salomon saith The will is prepared of the Lord and also in that Paule saith vnto the Philippians Phil. 2 13. It is God that worketh in vs both to will and to performe according to his good will And in the 5. chapter are reprooued those which affirme that by the grace of Christ is giuen an increase of faith but not the entrance or beginning thereof For the beginning also of faith commeth by the inspiration of the holie Ghost which correcteth our infidelitie bringing it from infidelitie to faith and from vngodlines to godlines And the proofe hereof is brought out of sundrie places of the scriptures Phil. 1 6. for Paule saith vnto the Philippians I trust that he which hath begun a good worke in you shall accomplish it in the daie of the Lord. And againe Ibidem 29. in the same epistle Vnto you it is giuen not onelie to beleeue in him but to suffer for him Ephe. 2 8. And vnto the Ephesians By grace ye are saued through faith and that not of your selues for it is the gift of God Moreouer they were accursed which said that The mercie and grace of God is giuen vnto the willing to the beléeuers to them that desire it to them that indeuour to haue it to them that labour to them that watch to them that studie to them that aske to them that séeke to them that knocke but would not confesse that by the infusion and inspiration of the holie Ghost and by the gift of God is giuen vnto vs to haue a will to beléeue to endeuour our selues and to labour They cite these testimonies out of the holy scriptures 1. Cor. 4 7. What hast thou that thou hast not receiued And if thou hast receiued why bostest thou as though thou hast not receiued And the Apostle writeth of himselfe 1. Co. 15 10 By the grace of God I am that I am In the 7. chapter are condemned those which déeme that by the strength power of nature we can thinke or atteine vnto anie thing that serueth to saluation or that we can without the illuminatiō of the holie Ghost giue credit vnto the words of GOD preached This may be confirmed by the scriptures for Paule saith 2. Cor. 3 5. that We cannot thinke anie thing of our selues as of our selues but our sufficiencie is of God Christ also saith Iohn 15 5. Mat. 16 17. Without me ye can doo nothing Also Blessed art thou Simon Bat-iona for flesh and bloud hath not reuealed this vnto thee They also are cursed which grant the fréewill is after some maner weakened and hurt yet not so but that men by it may be turned to saluation Against these men the scriptures doo openlie reclaime for the Lord doth saie Iohn 6 44. No man commeth vnto me vnlesse my father shall drawe him Paule also to the Corinthians 1. Cor. 12 3. No man can saie The Lord Iesus but in the spirit of God This is an excellent sentence God loueth vs being such as we shall be by his gift and not such as we are by our owne merit And in the 13. chap. it is thus written Fréewill being lost in the first man cannot be repaired and bicause it is lost it cannot be restored but by him by whom it was giuen at the beginning Wherfore the truth it selfe saith Iohn 8 36. If the sonne shall make you free then shall ye be free in deed Further in the 17. chapter is decréed that The strength of the Ethniks commeth of worldlie lust which words declare that their vertues as we haue before shewed out of Augustine and other fathers were not true vertues chieflie forsomuch as they sprang out of an euill ground But humane lust comprehendeth whatsoeuer is possible to be found in men not regenerate It followeth in the same chapter that The loue of God maketh the force and
said that he should watch at the â—oome of blessed Anthonie within a daie or two bicause now a yéere or certeine yéeres were passed since he died The elders watched also at the sepulchres of martyrs therby to shew vnto them honor applieng them selues to doctrine exhortations giuing of thanks and praiers especiallie in those perillous times when they might not easilie in the daie time assemble togither Moreouer godlines was by that meanes the better obserued for in the daie time men were occupied in sundrie labours and works Wherefore to the intent that the worshipping of God might not be vtterlie neglected they appointed certeine houres in the night for it Ierom. 29 Ierom against Vigilantius maruelouslie commendeth the institution of the church for watching and he thinketh that we should not cease from this obseruation although by the occasion of these watches some shamefull thing were committed For saith he the errors of yoong men and light women which can also sinne in an other place and plaie shamefull parts at home ought not to reuoke vs from so holie a custome But we sée at this daie contrarie to the saieng of Ierom watches not onelie of the martyrs are abolished but also those which were doone in the honor of the Lord as it manifestlie appéereth in the councell of Anticiodorensis The Councell of Anticiodorensis chapter 5. Although in some places there continue some remnants of watches as at Mantua vpon the feast of Bartholomew and at Vercellis in the night of saint Eusebius But all men knowe how vnreasonablie and immoderatlie men behaue themselues in those watches Watchings turned into fastings Wherefore they haue conuerted the obseruation of watchings into fastings But what maner of fastings I praie you Such as now a daies they vse to absteine from the eating of flesh But whatsoeuer it be the sentence of the apostle is firme and constant 1. Tim. 4 8. that The exercises of the bodie haue no great profit but godlines is profitable vnto all things We must indéed fast and watch as much as reason requireth and the strength of the bodie will beare And I doo not thinke Basil and others must not be imitated in fastings that herein we ought to imitate Basil Nazianzen and such other which with outward obseruations so kept vnder their bodies as at length they became vnprofitable both to themselues and also to others The golden mediocritie is to be kept wherein we must obserue the laudable measure of frugalitie and temperance And these things by the waie as touching watches The eleuenth Chapter Of Christian life wherein is treated of diuers vocations of friendship of the confession of Christ also of the example of Naaman the Syrian which is largelie expounded the vse of riches and of pouertie A Verie excellent sentence is that of Paule In 1. Co. 10 verse 14. We must not seeke out owne as touching the flesh in the first to the Corinthians the tenth chapter Let no man seeke his owne but euerie man an others wealth Wherein is bréeflie comprehended that we should perpetuallie in all our actions haue before our eies the edifieng of our neighbour 1. Cor. 9 22. which the apostle did excellentlie well performe when as he would be made all things to all men As touching the words We may seeke those things that be trulie our owne they haue like signification in name For we are not to séeke our owne as touching the flesh and pleasures but in the meane time there is no let but that we ought to séeke the kingdome of heauen saluation and eternall life which things be ours Otherwise the apostle should be against himselfe who saith in the epistle to the Philippians Phil. 2 12. With feare and trembling worke ye your saluation And also vnto Timothie 2. Tim. 4 14 Attend vnto thine owne selfe and to doctrine Afterward when it is said We must not seeke for other mens things as touching the flesh that We should care for those things which be other mens that also must not be vnderstood as touching the flesh and pleasures For as we are not to séeke these things in our owne selues so must we not prouide that they may be in our neighbours But those things which Paule speaketh namelie In the holie scriptures there is no expresse coÌ„mandement touching the loue of mans selfe of other mens we ought to prosecute as touching saluation eternall life and obteining of the kingdome of heauen vnto them Of the louing of our owne selues there is no manifest precept extant in anie place of the holie scriptures yet is there a commandement giuen vs that We should loue our neighbour Matt. 22 39. as our owne selues Wherein the holie scripture séemeth to determine that the same loue is graffed in vs by nature for what things soeuer God hath made they be of such a nature as they desire most of all to preserue themselues The naturall loue of a mans self being defiled by Adam and by him in vs the lawe commandeth to be amended Which naturall loue of a mans owne selfe when the first man had defiled through sinne he transferred the same being corrupted into his posteritie Wherefore we are instructed by the lawe to correct the same which shall be doone if in like sort as we haue loued our selues we haue such regard of our neighbour in loue as we haue of our selues Therefore it is said Loue thy neighbour as thy selfe Let it not trouble vs bicause else-where in the scripture we heare it spoken that we should hate our selfe as when it is said in the gospell Iohn 12 25. He that hateth not his owne soule can not be my disciple and vnto Timothie 2. Tim. 3 2. Men louing them selues are reprooued And this doubt is easilie resolued for we may doo both After what maner we should both hate and loue our selues that is to wit hate our selues and loue our selues For we our selues beare hatred against our selues séeing as the apostle saith We knowe right well that in our flesh dwelleth no good thing And by the flesh we vnderstand a man that is seuered from the grace and spirit of Christ Rom. 7 18. in whom séeing there is much euill and nothing that is good he deserueth hatred and not loue But againe we loue our selues in the Lord in whom we be now a new creature for we earnestlie wish that the good things which be begun in vs may euerie daie be made perfect more and more Of Friendship In Rom. 11 2 There is no man but vnderstandeth that friendship is a necessarie thing which neither great princes themselues nor emperours can want for if they be destitute of friends by whom shall they gouerne their dominions and kingdoms And how méete and profitable a thing concord is in aduersities we néed not in manie words declare bicause it is most manifest to all men Friendship more conuenieÌ„t than iustice and
soules being loosed from the bodies with one vew and most cléere sight shall behold things celestiall Which yet Irenaeus granteth not vntill the daie of resurrection and he saith that it is the part of heretiks to persuade themselues Ireneus opinion of the sleeping of soules that immediatlie after death they passe vp vnto the heauens to him that ruleth all things and are carried to the sight of the father without attending for the resurrection of the dead And he affirmeth that we ought to suffer the verie same thing which Christ would put in triall who suddenlie after death was not raised vp neither did he foorthwith ascend to his father but he tarried thrée daies And after his resurrection he said vnto Marie Iohn 20 17 Touch me not bicause I haue not yet ascended to my father Neither is it méet Matt. 10 24. that the disciple as Christ said should be aboue the maister Wherefore euen as Christ ascended not immediatlie after his death so must we expect the daie of the resurrection Christ then hath appointed a place definit wherein when the soules haue put off their bodies they may rest euen vntill the comming of the Lord and then putting on their bodies againe they may be brought to the sight of God There are two places chéeflie which are woont to be brought out of the scriptures for the confirmation of this saieng In the sixt chapter of the Apocalypse it is written verse 9. that The soules of the dead which were slaine for Christes sake cried vnder the altar How long Lord doost thou not iudge and auenge our blood on them that dwell on the earth Ibidem 11. And long white robes were giuen to euerie one of them and it was said that they should rest for a litle season vntill the number of their fellowe seruants were fulfilled verse 13. And in the eleuenth chapter to the Hebrues when they were reckoned vp which excelled in faith in the old testament it is added that they as yet receiued not the promise and that they without vs should not be made perfect 17 This opinion séemeth to be receiued by manie of the ancient fathers but none hath more largelie written therof than this Irenaeus who not onelie vttered what his iudgment was but indeuoured to confirme the same by reasons which neuerthelesse are but weake For he chéefelie maketh this to be his foundation that herein also we ought to be framed like vnto Christ that euen as he ascended not vnto the Father till the resurrection was past so ought not we to expect the same before our spirits be exalted vnto God in heauen This comparison generallie is true That we ought to be conformed to Christ it is true but yet not in all respects for we confesse that we ought to be made like vnto Christ but yet we do not admit the same particularlie as touching all things Verie manie things did Christ which are not necessarie to be doone of vs. He tarried thrée daies before he rose againe bicause he would haue the truth of his death to be testified neither did he after his rising againe go vnto his Father immediatelie For to the intent his resurrection might be the more certeine he by the space of fortie daies both appéered vnto his disciples and also did eate with them and offered himselfe to be touched Wherefore séeing it is not for vs to indeuour such things after his death and resurrection there is no let but that our spirits may foorthwith after we be dead ascend vnto God who created them Neither doo we denie that which he obiecteth to be spoken by Christ Matt. 10 24. namelie that The seruant is not aboue his Lord nor the disciple aboue his maister But hereof there is no more gathered but that if the Lord haue suffered persecutions Matt. 12 26. and reproches as to be called Belzebub much rather shall the same happen vnto his disciples But yet must we not picke out hereof that we must suffer particularlie althings which Christ suffered He was sacrificed on the crosse and died betwéene two théeues which ought not to be expected that it should happen vnto all the faithfull We grant that there be certeine places appointed vnto the soules being loosed from their bodies where they be now kept and conteined euen vntill the resurrection yet not out of the sight of God as who should saie they slept and liued in slumber 18 That which they bring out of the Apocalypse Apoc. 6 11. maketh not against vs. Soules are described to be vnder the altar the which belongeth to their places They are said to crie out as though they expressed the desire of their expected resurrection But who séeth not that to crie out To desire earnestlie is not the part of strepers They haue alreadie receiued a part of their felicitie The old fathers must attend our resurrection verse 13. and to desire earnestlie is not the part of sléepers White robes are giuen vnto them bicause they haue alreadie receiued a part of their felicitie And they are commanded a while to looke for it vntill the number of them that are slaine for the name of Christ be accomplished for then shall they haue perfect felicitie when they haue atteined to the last resurrection And that which is alledged out of the 11. chapter of the epistle to the Hebrues hath the same meaning For we confesse that the old fathers as yet receiued not the finall perfection séeing they doo still wait for the resurrection which is méet for vs all togither to haue euen as manie as belong vnto one and the same bodie and head 19 But by what reasons this opinion maie be confuted let vs now declare First the Lord Reasons to prooue that soules sleep not The first reason Luk. 23 43. being at the point of death said vnto the théefe To daie shalt thou be with me in paradise This aduerbe of time to daie sufficientlie declareth that his felicitie was not to be prolonged vntill the last times But they which mainteine this opinion haue béen accustomed to obiect that this aduerbe to daie is not alwaies taken in the holie scriptures for one and the same daie but that it may signifie a verie large time 2. Pet. 3 8. Psal 90 4. For Peter out of the saieng of Dauid saith A thousand yeares in thy sight are as one daie so as it may be that the théefe was said to be the same daie in paradise although his comming thither should be deferred for manie hundred yeares Augustine That to Daie signifieth no long time as some inferre But Augustine vnto Dardanus hath not so interpreted that place where he writeth that this promise could not be referred vnto the humane nature of Christ bicause the bodie was that daie in the sepulchre and his soule as he saith in hell vnto whome he will not attribute that he was togither at one and the selfe same time both
there and in paradise And therefore he wholie transferreth this vnto the diuine nature which had not béene méet if according to that promise as these men will the felicitie of the théefe should haue béene deferred vntill a thousand yeares and longer Nor dooth Peter in that place they bring will vs to interpret that a thousand yeares in euerie place should be taken for one daie he onelie indeuored most significantlie to declare the eternitie of GOD When daies are to be taken for yeeres the scripture teacheth vnto the which a thousand yeares béeing compared would be but as one daie Howbeit if at anie time daies are to be taken for yéeres that is not permitted to our iudgement but thereof we are admonished by the word of God Dan. 9 21. verse 5 6. as it appéereth in Daniel when the wéekes are reckoned vp And in the fourth chapter of Ezechiel where the prophet is commanded that he should lie vpon his left side thrée hundreth and nintie daies and againe fortie daies vpon his right side and that in the same place daies doo represent yeares the scriptures doo expresselie shew vs. 20 They haue also an other shift for they saie that these two aduerbes of time yesterdaie and to daie signifie the old and the new testament which they gather out of the epistle to the Hebrues Heb. 13 8. where it is said Christ yesterdaie and to daie Christ yesterdaie and to daie how it is to be vnderstood Wherefore they would haue the meaning to be that to haue the théefe to be brought to daie into paradise should belong to the new testament But this conceit of theirs is vaine bicause in the epistle to the Hebrues it must so be vnderstood that Christ is yesterdaie and to daie and as it is added For euer that his eternitie may be vnderstood the which they are woont to distinguish into thrée times as if it should be said He was he is and he shall be The third couert wherein they shrowd themselues is that it was said vnto the first parents Gen. 2 17. In what houre soeuer ye eate ye shall die the death and yet is it euident that they did not presentlie die after they had transgressed So saie they it might be that the promise made vnto the théefe which seemeth to be spoken of that daie might be deferred vntill a longer time But that which these men take as granted we denie namelie that the first parents when they had transgressed did not foorthwith perish For death is accounted nothing else Death is a departing from life but a departing from life neither haue we life without God So then they died bicause they departed from God and their soule was not seuered from the bodie but after a sort buried therein so as if a man will iudge truelie we doo not now presentlie liue a life but a death which the longer it is the more gréeuous it is thought to be by them which iudge aright But bicause we will not séeme to hast we willinglie accept the similitude both of the théefe The first parents were dead straitwaie after sinne and also of the first parents they had the beginnings of death immediatelie after the transgression albeit they had not the triall of absolute death so also the théefe was with Christ in paradise albeit he obteined not that daie the perfect felicitie which is attended in the resurrection Wherefore the argument which we haue alreadie put foorth standeth firme neither can it with friuolous arguments be ouerthrowne Phil. 1 23. The 2. reason 21 Furthermore Paule writeth vnto the Philippians that He wished to be loosed from hence and to be with Christ for that he doubted not but it would be an aduantage to him Which desire of his had not béene godlie if after the death of our bodie we should sléepe with our soules vntill the resurrection What profit had it béene to Paule to haue béene loosed from hence if he should not straitwaie haue liued with his Christ Vndoubtedlie while he liued here he wrote of himselfe And now doo not I liue Galat. 2 20. but Christ liueth in me And according to this sentence Christ was not to liue but to sléepe in him after death Moreouer while he liued here he might acknowledge and loue Christ but after this life if he should be asléepe he was of necessitie to leaue off those actions 22 There is also another reason brought against them The 3. reason Luke 16 vers 23 c. as touching the rich man and poore Lazarus by that storie is shewed that the spirits after this life doo not sléepe but either doo enioie good things or else are tormented with punishments They answer that this is a parable and that therefore it maketh nothing against them Vnto whom we saie that all the fathers which interpret that place doo not thinke it to be a parable but manie rather thinke it an historie among whom are Gregorie and Ierom. Gregorie Ierom. Tertullian Chrysost Augustine And Tertullian goeth so farre as he thinketh the rich man was Herod and that Lazarus was Iohn Baptist Howbeit Chrysostome and Augustine sometime call it a parable But this reléeueth them not séeing a parable is nothing else but a similitude deriued from the truth of a thing A parable is deriued from the truth of things as when the parable is brought in of the good man of the house which diuided his inheritance to two of his children Albeit that the same be a parable yet is it expedient that there be a good man of the house that children be found among the nature of things and that it be a custome among them to distribute the fathers possessions otherwise parables should be taken of feigned and vaine things which is against the nature of them So as although we grant that the parable was contriued by Christ touching these two yet is it necessarie that not onelie rich men and poore men should be found but that vnto our soules departing out of this life should be giuen either a place of torments or else the bosom of Abraham Neither doo we vnderstand by the bosome of Abraham anie thing else What is vnderstood by the bosome of Abraham than a certeine place and receptacle of soules in the which is granted vnto them peace and tranquillitie in the sight of their GOD. For they haue a peaceable conscience and they looke vpon GOD being present This place is said to be the bosome of Abraham Gen. 12. 3. bicause vnto him God first promised that in his séed all nations should be blessed The same man moreouer sawe the daie of the Lord Iohn 8 56. and he reioised Of him also we first read that He beleeued Gen. 15 6. and his faith was imputed vnto him vnto righteousnes Iohn 8 16. And Christ when he made mention hereof he spake vnto the Hebrues who boasted of hauing Abraham to their father In
depart from the institution of Christ as wel by consecrating the cuppe as by distributing of it vnto the people Wherefore the cauil is vtterlie confuted An answere to the reasons of the aduersaries To the first 6 Now remaineth that we declare that the reasons which they thinke to make for them be of none effect They said that the Church in the first times vsed both kindes while it was yet ignorant I would to God that we were so instructed as the Christians were taught in the first times Afterward say they it sawe that the laie people may be content with one kinde What I beséech you sawe our Popes that the Apostles and prelates of the primitiue Church sawe not who were most plentifullie indued with the holy Ghost What is it else that we sée but méere darkenesse if it shall be compared to the most cleare knowledge of them They adde To the intent that the error of them should be auoyded who perhappes would think that the bodie of Christ is giuen a part from the bloud as though the bodie should sit in heauen at the right hand of the father without bloud These be their monstrous opinions None of the heretickes euer deuised this kinde of error But admit there had bin sometime such an heresie might it not otherwise be amended than by corrupting of the Sacrament of the Eucharist Vndoutedlie many pernitious opinions may arise as touching the other part of the Eucharist which they haue made to remaine And will they because of those thinges take away this also To the second 7 And that which they obiect as touching the Councell of Constance or Basil we passe not of it Neither the Gréeke Church nor the whole East part obayed them not without a cause For they decréed against the word of God And oftentimes Councels doe erre as it is euident of the Councels of Ariminum Chalcedon Ephesus the second and of the Councell of Africa that was vnder Cyprian and many others Yea and in the time of Christ did not the Councell of the Priestes and the Church of that time shamefully erre when it refused the doctrine of Christ and condemned Christ himselfe and the Apostles Elsewhere I haue warned that Councels haue not alwayes decreed that which was true The greater part there had the ouerhād of the lesser and oftentimes the woorser of the better Here bragge they Our Church hath the holy Ghost and therefore it cannot erre They vse a fallacie of the Accident For they that haue the holy Ghost A false argument of the accident doe not all that they doe by him Euen in lyke manner as a Maister builder in that he is a Maister builder in building dooth not amisse but because it happeneth sometime that he is occupied in other cogitations and perhappes hath droonke ouermuch therefore he otherwhile dooth amisse Ioh. 14. 15. 16. Mat. 28. 20 But the Church say they hath a promise of the holie Ghost and that it shal not be forsaken at any time I graunt neither is this promise wanting but is fulfilled and there be verie manie alwayes in the Church which doe iudge rightlie Euen as in the Iewish Church in most corrupt seasons were Simeon Zacharias Elizabeth Iohn Baptist Mary the virgin and Ioseph Nathanael and manie others which were partakers of this promise Wherefore it followeth that trueth preuaileth and errors are discouered Yet is it not gathered by the power of this promise that they alwayes define wel in Councels Oftentimes they be troubled with affections and oftentimes they grope in the dark How should this be knowen of vs How shal we vnderstand whether they haue decréed well or amisse All thinges must be tryed by the touchstone of the holy scriptures there the trueth is found out But let vs procéede to confute other their Argumentes 8 They said that the preceptes of outward thinges and of ceremonies are not so firme To the third as they cannot be changed by any meanes Against this maketh Cyprian in the Epistle now alledged against the Aquarij where he calleth the preceptes of this Sacrament great preceptes Matt. 5. 19. And Christ also saith that he shall be called the least or none at all in the kingdome of heauen which breaketh the least of his commaundementes Moreouer the places out of Deuteronomie the 4. and 12. Chapters and out of the 15 of Numbers the which we alledged before doe plainlie shew that it was not lawfull to change any thing in ceremonies yet doe we graunt that there is some difference in the preceptes of GOD. A distinction of the precepts For there be some of them from which we be neuer loosed as be all those which prohibit Also that same sūme whereof the whole lawe and the Prophets depend To loue the Lorde GOD with all the heart with all the strength and with all the soule and our neighbour as our selues But there be other precepts which we are not alwayes bound to execute except it be when time place and reason require that they should be doone For the Hebrewes were not bound to doe their holie thinges euery where and at all times but at certaine dayes and in the place which the Lord had chosen And vppon the Sabbaoth day they could not alwayes be voyd of outward woorkes Sometimes it behooued them to fight as we reade in the bookes of the Machabies neither might circumcision be ministred before the 8. day At this day also he that would desire Baptisme Baptisme imputed where it cannot be had and might not haue the libertie thereof his desire should be imputed in stead of the woorke Wherefore in these thinges when the commaundement of the Lord is to be doone it is not lawfull to change or inuert anie thing And although thou be not alwayes bound to doe that which is commaunded yet when thou doest it it is not méete thou should depart frō the order which GOD hath appointed Deut. 10. 1. Nadab and Abihu would alter some thing about the holy seruice and they were consumed with fire Oza dyed for his rashnesse 2. Sam. 6. 6. 2. Paral. 26 ver 16. And king Ozias when he would burne incense which was not lawful was stricken with leprosie Why are they not mooued with the example of their pretie Sacrificers who take very carefull héede in their Masse that they say not Masse without their Orarium or as they terme them without their stole or maniple And they iudge it to be a grieuous offence if they shal omit anie signe of the crosse or anie the least iot of this kinde which neuerthelesse be the inuentions of men méere toyes and trifles Why should not we rather beware that we passe not ouer those thinges which Christ himselfe in his word commaunded And among the Ethnickes there was very great care had in their sacred ceremonies least the priest should trippe or misse in a word which if it happened it was iudged to be no light
the first daie of the Sabboth that is vppon the Lordes daie at the euening tide appeared to his disciples being gathered together the doores being shut and shewed vnto them his handes and side saying Peace be with you When they had seene the Lord they reioyced Afterward he added As my father hath sent mee so sende I you And when he had thus saide hee breathed vppon them and saide vnto them Receaue yee the holie Ghost Whose sinnes soeuer yee remit they are remitted and whose sinnes soeuer yee retaine they are retained CHrist in one action perfourmed thrée thinges First by his appearing he prooued his resurrection Secondlie he comforted them by the gift of peace Thirdlie he sent them away to comfort others giuing vnto them the power of the keyes As touching the first which is of the appearing of Christ thou shalt note that it was doone vppon the Lordes daie For it is saide In the first of the Sabbothes The Apostles were assembled together secretlie and were sadde and no maruell For sadnesse commeth either of the feare of some euill hanging ouer our heades or else of an euill that is present The present euill was that they wanted their beloued Master They had lost him being put to a shamefull death Further it séemed to thē that they were now become infamous as though they had béene the Disciples of one that was a seducer and an euil man They feared also least it would come to passe that such examples shoulde bee shewed vpon them For it séemed that the Iewes woulde rage against them also They were gathered together and were sadde because of these thinges Perhappes they consulted together what they shoulde doe howbeit the counsels of men were but weake Beholde Christ is present For hee neuer faileth thē that be his euen in the greatest perils The doores were close shut perhappes they gaue place perhappes Christ came in at the windowes or at the roofe of the house or if hée did pearce the doores it was a miacle which will be granted by the holie scriptures Howbeit the Transubstantiators must not here inferre that the bodie of Christ is in manie places at once for the scripture doeth not say that it was so neither doth it affirme that the substance of bread wine doth depart Such sadde persons are wee verie oftentimes aswell for our ill conscience sake as also for the darkenesse of the minde and infirmitie of the will Therewithall comes the feare of hell fire and manie other calamities assaile vs and vnlesse Christ be present it fareth verie euill with vs. But Christ commeth and if we by faith doe imbrace him then all thinges are quiet and wee be made ioyful as the Apostles were at the sight of the Lord. For the gospel is a glad tidings thereby Christ conmeth vnto vs and maketh vs glad Christ our Lord is not as be the Lords of this world for if they come they oppresse vs they exact Tributes they greeue vs and take awaie from vs. But Christ commeth not to doe hurt but he bringeth his giftes and hee neuer commeth emptie Let vs sée what he hath brought He hath brought peace and ioye and certeintie of the resurrection But nowe passing ouer the proofe of the resurrection let vs speake of peace Peace Order Peace is a quietnesse of order and order is a disposition of things like and vnlike giuing to euerie one that which belongeth thereunto But peace is of two sortes one remooueth those thinges which trouble and bréede disquietnesse The other suffereth those thinges which doe afflict to remaine still but it comforteth and strengtheneth the mindes to be strong and not to yéelde but to be glad and reioyce The first peace is of the worlde and the other is of God As for example A similitude if a citie be beséeged it maie haue peace if the seige be remooued or else if the seige continue the towne hauing victuals enough within and that the Captaines bée good and the fortifications very strong Moreouer it is called the peace of the worlde because the worlde maketh it For pouertie may easily be driuen away by riches sicknes by medicines base estate by the fauor of the prince Besides it is called the peace of the worlde because the worlde knoweth it only The other is that which is present when tribulations remaine But thou wilt demaund Haue not the Philosophers sometime not weighed the outwarde troubles I aunswere They came somewhat néere with their morall vertues but they attained not to the peace which we speake of Shadows similituds those were of vertues but no true perfect vertues therfore whē they come to most gréeuous euils they yéeld Cato The Ethnicke vertues Brutus Cassius killed themselues but the Martyrs of Christ indure it māfully Moreouer a valiant morall man when he for his countrie sake either dieth or entereth into gréeuous perils hath his felicitie obscured through the greatnesse of the paine and labors onelie he féeleth some light tast thereof when he hath respect to the ende but in martyrs the spirite doeth then most of all shine and is of force Nowe then the peace of Christ doth not remooue outward things but it appeaseth the minde and reconcileth it vnto God It lighteneth the vnderstanding strengtheneth the will and pacifieth the conscience and maketh sure the hope that these thinges shall once haue an ende and that they can neuer do vs hurt In the midst of tribulatiōs it maketh vs quiet and calme It changeth not the things but the men and that by faith For we perceaue that Christ our mediator is with vs and that by him we please God wherefore it doeth no hurt This is the peace of God because onelie God maketh it and they which be not spiritual do not know the same The peace of the world doeth remooue outward troubles but changeth not men for they remaine in their desperation darkenesse euill conscience and sinnes Wherefore the peace of God is more effectuall the which protecteth and chaungeth vs when the contrarie is yet present and displeaseth vs. For of faint hearts it maketh vs hardie of feareful it maketh vs valiaunt of weake ones it maketh vs strong For when we apprehende Christ by faith nothing can hurt vs that be ioyned to him but we saie The Lorde is my strength Psal 27. 3. Psal 118. I will not be afraide what man can do vnto me If there rise vp warre against me I will not despaire The world accounteth this peace and tranquillitie of the godlie to bée but foolishnesse because they sée not the inwarde originall thereof Euen as he which shoulde sée men in dauncing a farre off yet heareth not their sounde woulde thinke them to bée madde but if he approch and heare with his eares the musicall tunes nowe will he also be stirred vp vnto the same motions so the worlde when it féeleth not Christ in it selfe and hath no experience of his ioye and peace thinketh it
inconstancie how they hurt and are hinderances vnto men 1 147 a The godlie are cōstrained to get theirs by iust labours 3 268 a Why God gaue so great Riches to Salomon knowing that they would turne to his destruction 3 268 b Right Whereof Right is called and whether it goe before Iustice 4 245 b 246 a Howe euerie man may trie his owne Right 4 309 a Righteousnesse Two kindes of Righteousnesse one imputed another inward of our owne 3 148 ab 76 b 77 a 89 a What Righteousnesse imputed is 3 148 b 120 b 95 b 77 a 55a 1 2 b And what sticketh in vs 3 158 ab 159 ab 77 a Iustification consisteth not in it 3 125 a Whether Righteousnesse bee by workes 3 93. 94. 95. 96. 97. 98. 99. 100. 101. 102. Howe the fathers are to be vnderstoode when they seeme to attribute it thereunto 3 148 ab Augustines rule touching the same 3 112 b Why it cannot be had by the Law 3 116b 117 a Whether it depende on nature 3 120 b Wee cannot obteine it by morall or naturall dueties and why 1 2 a The meanes whereby as some say it is recouered 3 105 b Why Paul would not say the reward of Righteousnes is eternall life 3 53 ab 56 ab 28 b A reason why the Gentiles and not the Iewes obtained Righteousnesse 3 126b 127 a The Pelagians place Righteousnesse and the kingdome of heauen in the power of men 1 155 b Of mans Righteousnesse and what it is 3 53 b 2 562 563. 564. Howe it is righteousnesse and no righteousnesse 3 110 b Whether the Righteousnesse of iustifying pertaine both to GOD and vs 3 159 b What Righteousnesse and the knowledge of diuine things are 1 123 b 124 a The want of originall Righteousnes condemned by three lawes 2 223. all What the schoolemen meane thereby the want whereof say they is originall sinne 2 222 ab By the Lawe of nature we are bound to haue it 2 223 b Pighius saith that the losse thereof in young children is no sinne 2 222 b 223 a What Peter Martyr iudgeth the want thereof to be 2 222 b 223 a Of that Righteousnesse whereto eternall life is due 3 53 b How it may be the stipend thereof 3 54 a Eternall death may bee called the reward of sinne but eternall life cannot bee called the rewarde of Righteousnesse and why 1 209 a The benefite that commeth by ciuill Righteousnesse 3 118 b Of the Righteousnesse of Iesus Christ and ours 3 129 a Testimonies of Christs Righteousnesse 2 581 ab What else beside the imitation thereof is required of vs. 2 215 b Of the Righteousnesse of God and what is meant therby 3 125b Right hand What it is to fit at Gods Right hand 2 611 b 623 b Riotousnesse Of Riotousnes speciallie in banketting 3 269 b Riuers Of the Riuers of paradise where also Nilus is spoken whose originall is vncertaine 1 126 a Ro. Rome The markes and notes of the Church of Rome 4 94a b 95 a Compared vnto wine 4 92 b 3 a Whether the continuaunce thereof is vnchangeable 4 90 a The malignant Church 4 95 a Neither Catholike nor Apostolike 4 93 a The ruinous and decayed state thereof 4 92 ab 93 a Howe so great power happened thereunto 4 78 a Sacked by the Spaniards 4 138 b Whether Peter were there 4 78 ab Whether the Popedome was confirmed thereto 4 78 b 79 a What preheminence was sometimes attributed to the same 4 81 b Ru. Rule The Image of God in man consisteth in his Rule ouer creatures and by what meanes hee doeth rule 1 123 b 124 b ¶ Looke Gouernement Sa. Sabboth day Why God requireth the Sabboth day onelie beeing but one day of the weeke 2 375 ab What ought to be the exercises of a Christian on the Sabboth daie 2 376 a A holie day besides it may bee appointed by the Church 2 375 a What the sanctification therof meaneth 2 374 ab 375 a Why the day of obseruation thereof is not reteyned herein our Church 2 385a Of certeine yearely feastes besides it and why God would haue them celebrated of the Iewes 2 376 ab When and why it was turned into the Lords day 2 375 b Of fasting thereuppon 3 173 b The Iewes Sabboth day is our Saturday 2 375 b Violated of them 2 577 a What Paul meant in saying One of the Sabboths 2 375 ab Sacrament Of howe large a signification this worde Sacrament is and howe matrimonie is a Sacrament 2 462 a Contumelie of the same redoundeth to Christ 4 169b After what manner the humane bodie of Christ may be saide to bee present in it 4 174 a That the matter thereof cannot be cast away 4 159 b Howe the two partes thereof are called Sacramentes 4 182 a Obseruations in receiuing thereof 2 562 a That euerie age is méete for it 4 111 b What is to bee doone therein if anie communicant bee an absteiner from wine 4 214 ab That by affirming bread to remain in it after consecration there is no Idolatrie committed 4 172 a The difference betwéene it and a sacrifice 4 220 a 221 b Sometime the Sacrament is receiued without the thing and sometime the thing without the Sacrament 4 107 b Whether the washing of féere bee a Sacrament 4 211 b That a Sacrament cannot be worthilie receiued without faith 4 44 b What the latines haue signified by the worde 4 97 b By what instrument it is receiued worthilie 4 100 b The chéefest promise sealed therein 4 98 a There is none but where there is an action 4 158 a The matter and forme thereof 4 159 b That the real presence of Christ therein is néedlesse 3 79 ab Howe it maie bee saide to consist of two thinges 4 194 a Whether it be cast into the draught 4 182 b The olde fathers receyued Christ in theirs 2 593 ab Whether it bee frée to adore or not to adore it 4 191 a Of vnworthie and fruitlesse receiuing of the same 589 b What thinges be required therein 3 210 b 209 b The springing vp of the Sacrament in one kinde 4 213 a Of the Sacrament of repentance 3 210 b 211 a Of holie orders 3 210 b Of confirmation 3 211 a Of annoiling 3 211 a Of matrimonie 3 211 b A Sacrament diuerslie defined 3 209 a 210 a 4 97 b 98 a 105 a 154 a 163 a 200 a 3 208 b 209 a Sacramentes Vnto whome the Sacramentes are not spirituall 4 107 b The leawd life of ministers defile them not 4 101 a 25 ab The diuell goeth about to corrupt them 4 111 a They must not bee ministred to polluted men 4 63 b Whether theirs of the olde lawe and ours are all one 4 102 ab 103 ab 101 b Whether ours haue no more in them than had theirs 4 186 b 187 a How grace is increased in receiuing them 4 121 b Whether they giue grace 4 103 b 104 a
the sacraments 170 a The coniunction of them with the things signified 139 b 140 a Similitude and in what things it must hold 232 b Sinne punished with sinne 130 b Whether a lesse is to be committed for the auoiding of a greater 150 b What necessitie therof is in men 126 b 104 b 105 a How it had place in Christ and how it is in vs 4 b 5 a How it is ment that God would it not 119 b What be the properties which followe it 146 a Why the préests is more gréeuous than the peoples 170 a What we haue to gather when a place where it much reigneth is spared 151 a How it is ment that euerie one shal be punished for his owne 170 b 171 a When it shall be possible for vs not to commit anie 105 a How it is remitted and reteined 26 a How the feare of death is Sinne 67 a b Whether the same in Christ be so and how it is to be considered in vs 66 a b 67 a The difference of the predestinate and reprobate after they are fallen thereinto 143 b 144 a b. Sinne originall and who are guiltie thereof and who absolued from it 147 b 148 a How it commeth to passe that the soule is defiled therewith 148 a Sinne veniall and that the lawfull vse of matrimonie is so counted 167 a Sinnes of committing and omitting 169 b. What those of the old fathers doo shew vs 153 a Forgiuen in sacrifice and how 168 b The regenerate cannot be without them 125 b. 104 b 105 a Not the cause of reprobation 131 a We be naturallie giuen to hide them 156 b Sinners whether they are to be withdrawne from knowledge of the scriptures 48 a Why Christ would haue certeine in his stocke 156 b. Singing in the church lawfull 160 b. 161 a Soldiers their dutie and charge and how they misbehaue themselues 19 a Solitarinesse disallowed 53 b Sonnes of God which are said to haue gone in to the daughters of men c. 147 a. Sorrowe of manie doubled whie it dooth lighten a heauie mind 82 b Where remedies therein are to be found 83 a b. Soule is not deriued à semin◠genitali to the children 146 a The substance thereof and that it is created 148 a How it commeth to passe that it is defiled with originall sinne 148 a Whether the bloud be all one with it 203 b What must be vnderstood when it is so called 141 a An error touching the mortalitie of the same 136 a The reasonable commeth not by the strength of nature 145 b Spirit of God the fortitude thereof and that it is not in all alike 72 b The Demon or good Spirit of Socrates 38 a State of men distinguished 102 a. Stewes are not tollerable in a common-wealth 156 b Suffer and how Christ is said to doo so at this daie 7 b Sunne and whie God placed it in an high place 39 b Superstitions must not be pared awaie but rooted out 87 b Diuerse papisticall ones iniurious to Christ 7 b 8 a Peter Martyrs praier against all maner of them 251. 252. Supper of the Lord and whie it maybe called a sacrifice 147 b 132 b How the vnfaithfull are partakers thereof 139 b Christ receiued by faith therein 138 b Of the outward signes thereof 168 b An exhortation to the mysticall receiuing therof 137 a b From what things we depart in departing from it vnreceiued 138 a Why Iohn in describing it maketh mention of the flesh and bloud of Christ 237 a The Lord offereth himselfe to be eaten of the beléeuers both in it and out of it 238 a How the bodie and bloud of Christ is present in the same 164 a 139 b 140 a Surplis and whether it were a popish inuention 119 a b. A pretended honest signification for the same 119 b. Swearing the vse and abuse thereof 151 b Thrée formes thereof vsed in the scriptures 143 a T. TEmple of God at Ierusalem why it was defiled and burned 12 a How long it laie ruinated 23 a Reedified c. restored and by whom 12 a What causes hindered the Iewes from building it 14 a b 15 a c. Tempt GOD who doo so and by what meanes 152 a 148 b Temptation what it is whether God be the author thereof and of resisting the same 151 b Of Adam and Eue read page 146 a. Why permitted by God 146 a Testament old new how they differ 6 a Testimonies of God vnto vs in the scripture 13 b Theft punished by death 157 a b What mens actions fall within the compasse of it 166 b The Israelites could not be reprooued thereof when they robbed Aegypt 167 a Titles and the diuers ends of them and names inuented by the godlie and vngodlie 147 a Transubstantiation forsaken by expresse words of the Cardinall of Loren 150 a 152 b Manie absurdities do followe it as how 230 a b Proofes for the doctrine thereof 229. 230. 235 b 236 c. 238 b 239 a What kind were to be wished in the church 22 a Whether these words This is my bodie may be doone without it 185 a b Against it and reall presence 88 a 176 b 177 a 24 b The chéefe principle for the which it is denied 221 b Thereby is peruerted the nature of things 229 b A similitude brought to prooue it disprooued 196 b 197 a b Why the scriptures admit none 215 a None of bread and wine in the Eucharist 178 b 179 a b. Tree of life and the trée of good and euill 145 b Who eate the fruit of it 166 a Trinitie and whether the angels that spake with Abraham giue vs a notice thereof 150 b Truth and diuers waies whereby it is established 79 a Who haue changed it into a lie and how 86 b What it is to deteine it in vnrighteousnesse 86 a Tyrants estate touching their regiment most miserable 8 a b Whether priuate men may rise against them and slaie them 155 b Tythes and wherto the institution of them dooth serue 118 a V. VBiquists error touching Christs naturall bodie conuinced 102 b 139 a Vbiquitie of Christs naturall bodie prooued and disprooued 10 b 86 b 88 a 162 a 188 a 189 a b 205 b 221 b 222 a Proper and peculiar to God onelie 190 b Vertue ciuill and the end thereof 104 b Vertues of the Ethnikes fruitlesse and why 47 b 48 a Whereto they are compared 25 a Vices of whom pleasure and idlenesse are the nursses 49 b Violence and how it is lawfull to repell it by violence 167 a 157 a Violent defined 118 b Vnitie charitie with their two plags 2 a Vnrighteousnesse and what it is to deteine the truth of God therein 86 a Vnthankfulnes must not cause vs to leaue off from dooing well vnto men 157 b Vocation ¶ Looke Calling Vowes wherein they stand and what we haue to note in them 154 a Vrim and Thumim and what they signifie 30 b Vsurie of what kind the
POSSIDETE ANIMAS VESTRAS THE Common Places of the most famous and renowmed Diuine Doctor PETER MARTYR diuided into foure principall parts with a large addition of manie theologicall and necessarie discourses some neuer extant before Translated and partlie gathered by Anthonie Marten one of the Sewers of hir Maiesties most Honourable Chamber Meliora spero In the end of the booke are annexed two tables of all the notable matters therein conteined 1. Cor. 3 11. Other foundation can no man laie than Christ Iesus which is alreadie laid TO THE Most excellent mightie and religious Princesse ELIZABETH by the grace of God QVEENE of England France and Ireland defender of the true Christian faith c. IF almightie God most gratious souereigne Ladie had but as meanlie furnished mee with vnderstanding and vtterance as hee hath plentifullie inriched your Maiestie with manie most excellent gifts and graces my penne at this time would runne more agreeable to your Highnesse eares and my words pearse more deepe into your Princelie breast Then might I though with some boldnesse yet with all humblenesse approch your presence and present you with such matter as God by his holie spirit hath offered mee and in such maner as might be most liking to your godlie disposition Not that J poore simple man can prefer aught as yet vnknowne to your excellent Maiestie to whom God in his sonne Christ hath imparred as great abundance of his wisedome and knowledge as flesh bloud in this life can well conceiue but that J haue of long time beene carried with an extraordinarie zeale and desire incomparable once in my life by some perpetuall record of your roial name to giue an outward testimonie of mine inward hart and an assured seale of my bounden dutie so long borne to your manifold vertues religious profession and high estate And for the better performance of this my determined purpose perceiuing my selfe though not vnwilling yet vnable to publish anie worke wholie of mine owne deuise woorthie the regard of so great a Prince and the reading of so iudiciall a censure J resolued at last vpon this booke a worke not so long as learned conteining matter not so hard as true written by an Author not so late as famous which J haue faithfullie translated and partlie gathered and wholie dedicated to your excellent Maiestie For as all scripture inspired from aboue is profitable to teach to reprooue to correct and to instruct in righteousnesse that the man of God may be wise vnto saluation and perfect vnto all good works so in this worke is drawne a perfect forme of the most ancient religion true seruice of God set downe by the Apostles Jn it is reprooued the huge heape of heresies and errours sproong vp in the church since the incarnation of Christ with the particular discouerie of the Romane Antichristian kingdome Jn it is comprised a due correction of sundrie defaults in life and defects in gouernement Jn it is deliuered a perfect instruction for soundnesse of conscience and sinceritie of conuersation to all estates besides manie speciall comforts to the troubled exhortations to the slowe persuasions to the doubtfull incouragements to the forward reprehensions of the obstinate explications of hard scriptures distinctions of difficult saiengs discoueries of false arguments and definitions of diffuse questions And as for the Authour in a word or two neuer was there yet found anie aduersarie so enuious as to denie his learning nor so subtill as to refell his arguments nor so wise as to ouer-reach his discretion nor so terrible as to driue him from his godlie purpose no nor so malicious as to slander his life wherein he bestowed his time and behaued himselfe not onelie as a right Euangelist but if it be lawfull so to saie as a verie Apostle Wherefore I most humblie beseech your Maiestie that according to your accustomed gratious fauour it will please you to be partaker of these fruits of his and protector of these labours of mine sowne and sproong vp ripened and gathered begun and ended within the walles of your Highnesse Court by your most faithfull and loiall subiect and seruant But now in making mention of this matter J cannot but call to mind with ioie and reuerence that this our natiue countrie did first of all kingdoms in the world faithfullie receiue and publikelie professe the religion of Christ. And it reioiseth me much more that after so long and so foule a fall of the house of God this of all other kingdoms did first openlie indeuour to repaire the ruines thereof a principall labourer in which worke was D. Peter Martyr who long susteined vpon his owne and almost onlie shoulders the greatest weight of this burthen but most of all doo I praise the Lord euen from my hart that after satan our ancient enimie had giuen a sharp assault vpon Gods saints who began to laie both their heds their hands to the new building of this temple the Lord by your Maiestie though weake in respect of your sex yet strong by his power who chooseth the weake things of this world to confound the strong that his power might appeere in our infirmitie repelled his violence defeated his practises withstood his force ouerthrew his complices and proceeded to the reedification of his church O that blessed daie wherein your Maiestie was placed in your roiall seate to restore the decaied church so long captiuated vnder cruell Pharao and idolatrous Nabuchad-nezar wherein the bloud of so manie thousand seruants of God was saued from the vile hands of Antichristian tormentors wherin the desperate estate of poore seelie afflicted banished soules was recouered and restored by a mightie hand and stretched-out arme from Babylon to Ierusalem from Dan Bethel to the holie hill of Sion from superstition to religion from idolatrie to true worship from the heathenish masse to a christian Communion from papisticall rites to apostolicall ceremonies from beads to praiers from legends to sermons from bondage to libertie and euen as it were from hell to heauen O that all Christian English harts would celebrate that happie daie with all ioifull solemnitie with all praises to God and praiers for you who reduced vs in triumph your selfe as principall captiue leading the danse before the arke of the Lord Jt was your Maiestie that reuiued those good and godlie decrees which your most renowmed father and gratious brother had made for the repairing of the Lords tabernacle You sent laborers vnto the building you prescribed them perfect rules whereby to square euerie stone and peece of timber according to the paterne that the Lord shewed Moses in the mount You commanded them to raise their building vpon the foundations of the prophets and apostles Jesu Christ being the head corner stone But ô lamentable case to be sorrowed of all such as seeke saluation in Christ alone and sigh with vnspeakable grones to see the perfect finishing and furnishing of the holie temple The enimie hath sowed tares among
and the bodie but that though the bodie die and be dissolued into dust yet the soule is immortall and neuer perisheth And therefore all people in the world in what countrie soeuer they liue and what maner of God soeuer they serue doo most highlie esteeme their owne religion whereby they thinke of mortall and corrupt creatures to make a long and euerlasting generation and of a dailie dissolued knot of societie to make a perpetuall bond of friendship And for this cause when all other questions and debates betweene man man betweene state and state betweene kingdome and kingdome whether they concerne the bodie or the temporall goods possessions are easilie decided and in processe of time are finished and the aduersaries at the length reconciled yet the controuersie in religion which toucheth the conscience which concerneth soules which perteineth to eternall saluation not of one onlie but of innumerable others is neuer finished is neuer pacified is neuer quieted And as this happeneth generallie betweene all religions in the world so the neerer that religions be of likenesse the harder it is to discerne the difference the neerer the aduersaries be of countrie and kindred the sharper is the contention and the more desperate is the hope of reconciliation Now then if euer this position haue beene found true betweene anie religions or anie people in the world how cleerelie is it seene in the differences of the Christian religion but how sensiblie is it perceiued here among our owne nation For who can without great lamentation and greefe yea without abundance of teares flowing from his hart remember the endlesse strife which groweth as well by words as writing betweene the Romanists and vs for the cause of religion Or what hart dooth not melt to fee the intollerable rage vnmercifull crueltie which the pretended Catholiks execute against the poore professors of the Gospell Would to God that once all we which be as it were of one faith and for whom Christ shed but one and the selfe same bloud and which hold the grounds of one and the selfe-same religion and which haue but one and the selfe-same word for the comfort of all our soules would once condescend to one and the selfe-same doctrine Which we might easilie bring to passe if they that make themselues the rulers of the Lords house would seeke not their owne but Iesus Christs if they would not trust in their owne righteousnesse but in the righteousnesse of faith which Christ hath obteined for vs if they would iudge themselues that they might not be iudged of the Lord if they would once with indifferent eares and obedient harts giue place to the truth when it is laid before them out of the holie word or when their errors be plainlie confuted by inuincible arguments and authorities if they would shake off the dregs of their owne vaine opinions and the maliciousnesse of their owne cruell minds towards vs and with a single hart and faithfull zeale towards God and his truth would read and vnderstand and laieng aside all the trust and confidence that they haue of their owne cause would come and confer charitablie with vs with all desire of true knowledge and sincere vnderstanding of the heauenlie word Or if they that call themselues ancient and catholike would once effectuallie shew that their doctrine was written or taught either by the apostles or by the primitiue church Or else when they call vs new masters would shew where any one opinion which we hold is newlie sproong vp and deuised of vs and which we doo not sensiblie prooue to be deriued from Christ and his apostles Wherfore to the intent that all ye my beloued brethren whose saluation in Christ I regard as mine owne may haue continuallie before your eies if ye be of the reformed church how to answer your aduersaries or if ye be of the deformed synagog how to discerne your errors I haue laid before your eies in your owne mother toong the summe of all D. Martyrs doctrine not your countrieman indeed but yet one that for your sakes passed manie dangerous brunts by sea and by land before kings and princes publikelie and priuatelie that left his owne welth and quietnes to instruct you in truth and godlinesse that rested neither daie nor night to teach you the right waie of the Lord and who contemned his owne life to gaine you to the Gospell of Christ Innumerable books at this daie are written by manie zealous and faithfull men wherein the errors of the Romish church haue beene discouered but yet in none nor scarselie of all are so cleerelie confuted all the arguments of the aduersaries as in this booke Manie hard questions in the scriptures by manie haue beene assoiled but no-where so manie and so difficult as in this booke Behold therefore here in the steed of all volumes one to satisfie both the learned and vnlearned the true professor and the false worshiper in all the waies of godlinesse and all the principall points of true religion If this will not suffice thee in all the controuersies handled therein and therein are handled in a maner all of what opinion soeuer thou be thou wilt neuer be satisfied Fiue yeeres continuallie haue I trauelled herein that since the Lord hath not indued me with such sufficient knowledge and vtterance as I might be accounted woorthie the roome of a builder in the church yet at the least-wise I might serue the seruants of the Lord in bringing to their hands such excellent stuffe and matter as the most skilfull artificers and messengers of Christ haue alreadie prepared for the worke What paines diligence and faithfulnesse I haue vsed therein I shall not need to be mine owne witnesse others will testifie for me And to shew the maner of my proceeding and the manifold lets I had before I could atchieue to my purpose by reason of the heape of Editions and multitude of Additions that came foortn togither while the worke was in hand were ouer-long to recite Neuerthelesse by comparing of this booke with the last edition in Latine printed this present yeere of the Lord 1583 which also at my speciall request and instance was in manie places amended and greatlie increased the same will most euidentlie appeere Yet this must I needs shew you good Reader both for your contentment and mine owne discharge that if you find that the number of Common places herein and euerie particular section in euerie place concur not in each respect with the said last Latine copie vnderstand that we haue gained somwhat thereby seeing you shall there perceiue that I haue heaped more matter of Common place out of Master Martyrs Commentaries than did Massonius a learned and painfull man who gathered togither the Latine booke or else I haue placed some certeine things in a more exquisite order All which notwithstanding I did by the aduise of verie learned and excellent men And besides sundrie and manifold additions which out of the Commentaries I haue
of Iesus Christ than was the Iewes temple vno Moses vpon the mount Therefore is ours the true church and shall continue for euer whereas yours shall consume perish and come to a fearefull end Furthermore ye boast that the church of God hath long continued quiet without anie generall resistance till now of late that the learned men in Germanie and else-where began to disdaine that the truth of God should so shamefullie be abused by couetous and carelesse men Ye consider not that your forgeries crept in by little and little now one thing and than another whole ages betweene that they sproong vp of deuotion of a pretense of holines of a wrong conceit of Gods omnipotencie of a zeale towards religion but yet without knowledge that manie times your opinions either were not resisted bicause learned men were otherwise better occupied in confuting of more grosse palpable heresies or if they were resisted those monuments haue perished by the enuie of your side or else through manie barbarous nations which inuaded Christendome that manie of your opinions grew by mistaking of councels and misconstruing of the fathers and of their darke and hyperbolicall speeches and not of anie authoritie receiued from the primitiue church that your church of Rome might more liberallie and without resistance and therefore more dangerouslie raise vp errors hir citie being the mistresse that commanded all nations that those errors of yours were pretended vnto the common people to be taught out of the woord of God and that it behooued to keepe them vpon paine of damnation that the godlie were humble and charitable and besides the opinion they had of the authoritie and learning of bishops and councels either for charitie they would not or for feare they durst not find fault with anie ordinance made by them further that God had not as yet put into the harts of kings and great estates to defend those that should find fault with the corruptions of the church that the professours of the Gospell had not prepared so smooth stones nor had so apt slings for the purpose as now they haue for God had not yet prepared the art of Printing whereby the word runneth verie swiftlie into all parts of the world that the kings of the earth had not as yet droonke the full draught of the whoore of Babylons cup nor thorough the infection thereof had shead the vniust measure of innocent bloud bicause the mysterie of iniquitie had not yet wrought all his force neither was that man of sinne so notoriouslie reuealed whome now the Lord dooth euerie daie more and more destroie with the spirit of his mouth Further that the time was not yet come wherein God by his eternall prouidence had decreed to build vp the walles of decaied Ierusalem neither yet was the iudgement of God so neare at hand Lastlie that all things were not yet fulfilled which Christ and his spirit prophesied should come to passe before the latter daie Giue ouer therefore these insolent and vaine boastings for the Lord dooth all things in time in measure and in weight his purposes are far from mens cogitations he oftentimes maketh the vilest and basest beginnings to grow vp to the greatest advancements of his glorie and he knew before all eternitie whome he had chosen to himselfe The sinnes of your forefathers shall not excuse your wilfull obstinacie for I saie vnto you that not onelie they but the cities of Sodome and Gomorrha would haue conuerted before this time if either they had seene the wonders that haue beene doone in your daies or else had heard the hundred part of preaching instructing and confuting of those errors that ye haue heard and learned and throughlie tried And sith our preachers haue preached vnto you not themselues but Iesus Christ not anie deuise of their owne but what they haue found in the holie word and haue taken this labour vpon them not for ostentation of their owne learning or for enuie they beare to your persons but in defense of the truth but with a zeale of the Lords house but for reformation of Christs church but for the manifesting of your false opinions for the earnest desire of your saluation ye should haue imbrased them as the Angels of God much lesse haue persecuted them to the death Ye should haue taken this faithfull trauell of theirs as an infallible token from heauen that as GOD before the first comming of his sonne sent manie prophets betimes in the morning to rebuke the sinnes of the people and to shew wherein the priests had violated the lawe of the Lord and how greeuouslie the false worshippers had defaced his holie sanctuarie so now before his second comming he hath sent heapes of these godlie and zealous preachers to laie open the errors of the church and to gather into the sheepefold the wandering flocke those whom he had predestinated to his kingdom before the foundations of the world were laid If none of all these things will serue if nothing will make ye relent if not yet at the length ye will returne to the true church for all the spirituall and supernaturall signes and wonders of your daies for all the admonitions that haue beene giuen you for all the arguments that haue confuted you for all the word that preuaileth against you for all you see the latter daie creeping towards you and the sonne of man as a theefe in the nightstealing vpon you if still ye will be selfe willing and obstinate if still ye will giue more credite to your selues than to the liuelie word of God if no not yet ye will leaue persecuting of your brethren by fire sword by malicious lies and reproches and by all maner of wicked waies ye can deuise and that contrarie to godlines contrarie to iustice contrarie to all humanitie contrarie to the law of nature and contrarie to your owne consciences ye will haue the iudgement of religion in your owne hands and will haue no other interpretation but such as your selues deuise behold I pronounce vnto you that the mightie God Iehouah commeth he commeth and that speedilie in his owne person riding vpon the wings of the wind He will not now seeke anie more reuenge vpon Pharao and Nabuchad-nezar for his people of Israell nor yet vpon Dioclesian Iulian and other heathen tyrants for oppressing the Christians but hee will require the bloud of righteous Abell at the hands of his owne brother Cain of Lot at his owne citie Sodome of Iacob at his owne brother Esau of Zacharie at the prince of his owne people of Christ at the hands of his owne Ierusalem and of his saints and martyrs of England at the hands of their owne countrimen kinsmen and brethren He will not reprooue you for intermitting your vnbloudie sacrifice of the masse and for not offering vp his sonne euerie daie to his father which himselfe once for all offered vpon the crosse seeing he neuer commanded you thus to doo No but he will
Abraham and Abimelech did then prophesie when GOD appéered vnto them but not as they thought good themselues So we may perceiue that this power of prophesie is not to be counted an habit but a preparation or as they terme it a disposition being in a kind of qualitie And the heauenlie light wherewith a mans mind is then lightened is rather as a sudden passion as that which may easilie be remooued than as a passible qualitie and is as light in the aire but not like the light of * The sun moone and such like the celestiall bodies not as a palenesse comming of the naturall temperature of the bodie but as that is which riseth of a sudden frighting of the mind And now how néedfull a thing prophesie hath béene for mankind Of what necessitie prophesie is by this it may easilie be perceiued For if men were to be saued it was requisite that they should be iustified and iustified we are by faith Faith commeth by hearing and hearing by the woord of God But the word is not propounded vnto vs except it be reuealed to the prophets Therefore prophesie was as fit for them Prophesieng true faith are not of necessitie ioined together Num. 22 23 as iustification is necessarie vnto vs. But there is not so necessarie a bond betwéene prophesie iustifieng faith as that euerie man that hath attained to the gift of prophesieng is foorthwith becom a friend of God and iustified We knowe that Balaam was a wicked man and yet neuertheles a prophet And in Matthew there is mention made of certeine wicked persons that in the daie of iudgement shall obiect vnto the Lord Haue we not prophesied in thy name Who neuertheles shall heare Christ saie I knowe you not Matth. 7 23. But this is no maruell since the same happens in the office of the apostles and euangelists and other ministers of the church Iudas was not in Gods fauor and yet neuertheles an apostle sent to preach among the rest And Paule in the epistle to the Philippians Phili. 1 16. speaketh of some that they did not preach Christ with a pure mind but onelie that they might stir vp afflictions to him wherevnto the apostle addeth that he is glad so Christ be preached Ibidem 28. whether it be in truth or by an occasion And why This is no necessarie consequent Among their reasons alledged this also may be brought for a cause namelie for that this gift is granted of the Lord for the furtherance and profit of others euen as are the gifts of healing of toongs and of other such graces And this dooth nothing derogate from the goodnes of God nay rather it dooth more plainlie shew the same vnto vs when we vnderstand thereby that he is so gratious as he will make euen the wicked to serue to a good purpose Prophesteng is taken for interpreting Exod. 7 1. 12 Somtime this name of a prophet is vsed in the holie scriptures for an interpretor as in the 7. of Exod. Aaron is appointed to be Moses prophet that is his interpretor before Pharao And ye shall find that the word prophesieng in the first of Samuel is attributed vnto Saule when he being assailed with the euil spirit of the Lord spake strange and vnvsuall things as the Gréekes saie by a vehement concitation of the mind But the children of the prophets were the disciples of great and famous prophets The children of the prophets which sometime with their musicall instruments songs were so stirred vp to sing the praises of God as they spake some things beyond their woonted maner and custome so that it easilie appéered they were set on by the spirit of God And that God determined to rule the people of old time by the perpetuall industrie of some prophet Deut. 18 18 The old Israelites were neuer without a prophet it may plainlie appéere by the 18. of Deut. where the cause is alledged that whereas the Israelits might not endure the sight of Gods maiestie they made sute that he would deale with them by Moses least they should die Which his petition God so well allowed as he said he would not onlie then so doo but promised that he would also after Moses raise vp a prophet among their own brethren whom they should be bound to heare no lesse than Moses himselfe The which words though they be chéeflie ment of Christ as Peter teacheth in the Acts of the apostles yet are they also to be applied vnto those his prophets Acts. 3 22. and 7 37. by whose meanes God did gouerne his people after Moses by the teaching of his diuine woord and to these it was committed so long to instruct and teach the people in profitable things vntill such time as Christ which is the head and well-spring of all prophets should come vpon whose comming the former sort ceased For the lawe and the prophets endured vntill Iohn Matt. 11 13. That place therefore is meant of the other prophets as of figures and shadowes but of Christ as principallie after whose comming there was no more néed of their presence For now haue we him whom they told vs of before who though he be absent in bodie yet is he present by his spirit the comforter And by this meanes the church may be gouerned 13 Yet we denie not Prophets in the primitiue church Ephes 4 11. but there were manie prophets in the primitiue church For S. Paule saith There be appointed in the church some apostles some prophets some euangelists Yea Paule himselfe was a prophet whose Gospell and glad tidings was not brought him by man Galat. 1. 12. Paule and Peter were prophets but by méere reuelation from Christ Peter also was a prophet insomuch as he thoroughlie sawe the secrets of the hart Acts. 5 3. and 21 9. For he did sée what Ananias and Saphira had doone secretlie So were Agabus the daughters of Philip and they also which said that the holie Ghost spake vnto them to separate Paule and Barnabas Ibidem 10. But this was then doone bicause it was néedfull for the world being otherwise rude to be driuen to Christ by signes For by these miracles and chéeflie by prophesie men might be stirred vp to the admiration of the Gospell in like maner as it was doone when the lawe was giuen to the Hebrues vpon mount Sina Further also bicause that they which were first appointed to preach the Gospell and laie the foundations of churches could not by mans indeuour industrie learne throughlie those things which concerne christian instruction it was méet that they shuld perceiue these things by spirituall reuelation Wherefore prophets were then thought most necessarie Prophets are not now so necessarie but now not so For now the Gospell is spred farre abroad and the church may haue manie which by studie and paines taking may learne of the fathers of the church what maketh for the aduancement
send any of his saints vnto men to admonish and instruct them 12 He said moreouer If God were the author of dreams it séemeth that he should worke such things no lesse in the daie time God may vse both night and day than in the night But I saie that it is in Gods frée choise to vse whether time he thinketh good séeing he is Lord aswell of the night as of the daie and of sléeping He sendeth visions both sleeping waking aswell as of watching And in verie truth the scriptures doo testifie that he shewed visions to the prophets sometime sléeping and sometimes waking as he thought it most conuenient Furder what absurditie is it though he doo often vse the conueniencie of rest séeing the philosophers themselues and the physicians doo grant that men in that time are verie apt to discerne the smallest stirring or noise that is Shall this commoditie of the time serue the physician to knowe the humors of mans body by may it not serue God to the sauing of soules In the 33. chapter of Iob there is a goodlie place and fit vnto this purpose Iob. 33 15. When sleepe is fallen vpon men and that they are at rest in their beds then the Lord openeth the eare and confirmeth his chastisements Lastlie it was obiected that if God would admonish men he would doo it openlie and plainelie and not couertlie by darke speaches I answere that the true prophets and such as were inspired by God vnderstood verie well those things which God spake to them in their sléepe wherefore they had no néed of soothsaiers And if at anie time that happened vnto Ethnicke princes as it did vnto Pharao and Nabuchadnezar God did it to the intent that his prophets Gen. 41 1. Dan. 2 29. as were Ioseph and Daniel which were hidden vnknowen might be made famous otherwise he gaue vnto his prophets iudgement and cléere intelligence of such visions as he cast vpon them Why Aristotle was deceiued But Aristotle was herein deceiued bicause he looked onelie to coniurers which professing diuination besotted the people as though they had béene able to expound all sorts of dreames and to shew what they signified But we may not vnderstand those things which are now alledged of all kinds of dreams nor of all sorts of prophets For they pertaine onelie vnto those which infalliblie are sent in by God Wherefore the coniectures of coniurers and soothsaiers are not within the compasse of this matter Neither is there any cause why the authoritie of so great a philosopher should much mooue vs Epicurus though Epicurus be of his part who to ease his gods from troubling themselues about dreames affirmed as he did all other things that they come by fortune and chance But contrariwise Plato ascribed much vnto dreames that come of God Plato The Stoicks the Stoicks taught that the dreames which we haue by night are as it were a familiar and domesticall oracle wherby mankind is prouided for by God This I will not omit Augustine that Augustine in the place now alledged Super genesin ad litteram Whether the soule hath power of it selfe to knowe things to come cap. 15. demandeth whether the soule haue naturallie of it selfe the power to foreknow things to come He saith that in his opinion it hath not bicause saith he it would then vse that power séeing all men so greatlie desire to knowe things to come Wherfore the visions and dreames of prophets obtaine not their truth from nature but from God 13 But if so be that dreames be suggested by God and his angels Looke In Gen. chap 40. at the beginning let vs sée for what cause we are forbidden to make any account of them For if the matter be thus dreames are not to be contemned but diligentlie to be obserued All regard vnto dreames is not forbidden I answere that all maner of regarding of dreams is not forbidden but that onlie which is procured by naughtie and vaine arts and that is woont to be gotten by worshipping of diuels otherwise nothing letteth but that one may iudge of humors by them or if they be of God and are perceiued to come from him then to followe them Moreouer it is forbidden to extend naturall dreames beyond that which nature will suffer And this doo they which applie their dreames to changeable euents of things about which they haue no maner of consideration either of the cause or of the effect And this superstitious obseruation of dreames is not onelie condemned of christians but also of long time since was dissanulled by the Romane lawes Romane lawes against coniecturers of dreames For in the 9. booke of the Code De maledicis mathematicis in the lawe Et si accepta it is decréed that such diuinours should be extreamlie punished so as although they were euen in some high office yea of Caesars retinue they were to be punished which otherwise was not lawfull to be doone vnto noble men And by these words they be expressed Aut narrandis somnijs occult am artem aliquam diuinandi c. that is Or anie secret art of diuination inuented for the interpretation of dreames c. And the difference assigned for the lawfull vnlawfull obseruation of dreames An obseruation of dreames lawfull vnlawfull Iere. 23 25. and 28. Deut. 18 7. 10. is notablie described in the 23. of Ieremie For there God detesteth vaine foolish dreames but commendeth those that are diuine and true In the 18. of Deuteronomie all obseruers of dreames séeme generallie to be reprooued But we must vnderstand that according to the true Hebrue text there is no mention made of them Verelie other superstitions and idolatries are there condemned but neuer a word of dreames although that else where the wicked obseruation of them is reprooued We may praie to be admonished by dreams Therefore the good lawfull obseruation of dreames is not to be forbidden yea it is permitted vnto godlie men to praie that they may be admonished euen in their dreames especiallie of those things which they thinke to be méet and which they cannot discusse of themselues Monica the mother of Augustine Monica the mother of Augustine being desirous that hir sonne should marrie for the auoiding of fornication desired God that euen in sléepe he would reueale vnto hir some thing as touching that matter and she testified that shée obtained of God some taste whereby she discerned the thing which in sléepe the sawe of hirselfe from those things which were shewed by inspiration from God Augustine which thing Augustine writeth in his sixt booke of Confessions the 13. chapter And we knowe assuredlie that Daniel praied for the vnderstanding of Nabuchadnezars dreame Dan. 2 18. and this is without controuersie to be holden that it is the part of godlie men to praie to GOD that euen in our sléepe we may be preserued pure and
manifold miracles shewed vpon mount Sina and in the wildernes which afterward ceassed when they were come to the land of promise so in like maner miracles are now also taken awaie séeing the gospell is spred throughout the world And therefore the promise which Christ would haue to be written in the gospell of Marke The promise of miracles in Marke extendeth not to all times belonged not to all times wherof it is not our part either to complaine or find anie fault bicause that we heare that the holie ghost distributeth to euerie one as he will who neuerthelesse for great considerations him moouing dooth not impart to all men gifts and graces alike By not giuing of graces to all alike they are lesse contemned and charitie the more exercised For if they should happen to all alike they would soone grow out of estimation whereas God hath determined to make store of them Moreouer he would that charitie should grow and increase which is then exercised when one man dooth helpe an other which thing would not haue taken place if all men had béene indued with like gifts The tenth Chapter Of appeerings of diuels of their answers and sundrie illusions In 1 Sam. 28. at the end HEere I may not passe ouer certeine obscure places which we find in the historie of Samuel Looke In 1. Cor. 12 2. But that they may bée the better vnderstood wée will in the expounding of them followe this order First to inquire who it was that appéered at the call of the witch secondlie if it shall manifestlie fall out that it was the diuell whether he can so appéere and knowe things to come lastlie if he can doo this whether it be lawfull to aske counsell of him Who was that which appeered at the call of the witch As concerning this first question it is of necessitie that either the same was Samuelâ— or the diuell but if we affirme that it was Samuel then will it be doubtfull whether he came wholie both in bodie and soule or in his bodie alone or else in his soule alone If he came wholie in bodie and soule It was not whole Samuel in soule and bodie then must it néeds be that he rose from the dead But this being an excellent great miracle cannot be attributed either to the witch or to the diuell yea and there be some which doo not attribute that no not to God But those pestilent opinions are easilie confuted by the verie historie of the holie scriptures For we reade of thrée in the old testament which were restored from death to life 1. Kin. 17 22 2. Kin. 4 34. one by Elias another by Elizeus being yet aliue 2. Kin. 13 21 and the third by the bones of Elizeus when he was dead Matth. 9 25 In the new testament we read of the chéefe ruler of the synagog his daughter of the widowes sonne Luke 7 14 Iohn 11 43 Acts. 9 46. Acts. 20 10. of Lazarus Eutyches and Dorcas Wherefore if we denie that Samuel returned vnto life we doo not therefore denie that GOD could not bring it to passe For Christ prooued the resurrection and said that God is not the God of the dead but of the liuing Luk. 20 38. and Paule in the 15. of the first epistle to the Corinthians by manie reasons of purpose confirmeth the resurrection of the dead and in the epistle to the Hebrues he reckoneth it among the grounds of our religion It is an article of our faith Heb. 6 2. And vndoubtedlie neither the Turks nor Iewes denie that the dead shall rise againe But the Montanists Originists and such other furies The Montanists and the Originists which denie the resurrection are plainlie confuted out of Iob out of the psalms out of Esaie out of Daniel and euerie-where out of the new testament We doo not I saie denie that it was doone bicause it could not be doone but bicause such miracles whereas they ought to be testimonies of the truth would here be testimonies of lies and magicall wickednes and bicause it is not likelie that God would permit it For so notable a thing may not be attributed vnto the power of the diuell bicause to be able to raise the dead belongeth onlie vnto God But Apollonius Tyaneus raised a maid Indéed so it is written in his life howbeit the same in verie déed was but a phantasie and not a thing doone and that is also to be affirmed as touching Simon Magus And now that it was the carcase of Samuel It was not the dead carcase of Samuel it is not likelie Neither doo anie of the interpretours sauing onelie Burgensis saie that it was so And vndoubtedlie a dead carcase is of it selfe senselesse and void of life neither could it haue answered anie thing vnlesse the diuell had put on the same But the diuell could doo these things euen without a dead carcase for hée might haue taken vpon him the forme and figure thereof 2 Wherefore let vs sée Whether it was the soule of Samuel whether it were the soule of Samuel or the diuell For the interpretours séeme to write diuersâ—ie of that matter Some say that it could not be his soule bicause they thinke that the soules of men remaine not after death But these be wicked mad and doting opinions For out of all doubt Vndoubtedly soules remaine after the deth of the bodie Exod. 3 6. the soules of the godlie are extant and doo liue before God For so God himselfe saith I am the God of Abraham the God of Isaâ—… and the God of Iacob And Christ addeth therevnto He is not the GOD of the dead but of the liuing Matt. 22 32. And Christ said to the théefe To daie thou shalt be with me in paradise Certeinlie To daie Luke 23 43 had béene a verie long time if he had commanded him to wait till the generall resurrection But A thousand yeeres saie they with the Lord are but as one daie Psal 90 4. 1. Pet. 3 8. I grant howbeit that aduerbe Hodie To daie is not alwaies to be vnderstood after that sort Yea and Augustine in his epistle to Dardanus vnderstanding that aduerbe properlie saith that The bodie of Christ was that daie in the sepulchre and his soule in hell and that therefore of necessitie the théefe was present with the Godhead of Christ in paradise For he granteth not that either the soule or the bodie of the Lord could be in sundrie places at one time And Paule saith to the Philippians I desire to be loosed from hence he saith not Phil. 1 23. And to sleepe and to be extinguished but To be with Christ And it had béene better to haue continued liuing than to haue departed into sléepe for here wée acknowledge and praise the Lord. Luke 16 22. Moreouer we read that Lazarus was caried into felicitie and the rich glutton was cast into hell And to that other
bodies into the hands of those whom he will defend Which things being so then this vndoubtedlie is brought to passe that we are not in anie wise to stand in feare of tyrants which alwaies for the most part are against God and haue a confidence in their own great strength when they defend a wicked cause and assure themselues of abilitie to ouerthrowe the weake and féeble flocke of Christ at their owne pleasure For against them the strength of Gods word and the power of the spirit although we be weake and féeble of nature shall make vs mightie and inuincible Indéed in mans reason we being compared with them may easilie appeare to be but woorms or grashoppers but we being fortified and walled in by the power of God shall not onlie ouercome them Rom. 8 37. but as Paule to the Romans saith We shall conquer them For Christ himselfe shal be present with vs who bindeth that strong armed man plucketh from him by force those most rich spoiles which he had heaped togither Happilie did he wrestle with the diuell and his members and through him shall we also fight prosperous battels and shall obteine a far more noble victorie than the poets feigned their gods to carrie with them against the Cyclops Titans and other the giants which at a place called Phlaegra as they fable were quite extinguished by Iupiters thunder-claps It is proofe inough whie in old time the giants Why giants mightie and wise men doo resist God and now at this daie the mightiest princes and wise men of the world resist God verelie euen bicause they trust leane ouermuch to their owne strength wherein they hauing more affiance than is méet there is no mischéefe but they dare attempt there is nothing that they thinke not lawfull for them But God vouchsafeth not by such men to bring to perfection those things which he hath determined to do but is woont rather by Dauids and such other abiects Whie God dooth execute by weake men and not by mightie to perfourme the things that he hath purposed to doo to the intent that his strength and power may far and largelie appeare 37 I would thinke that inough hath béene spoken of this matter but that yet there remaineth a certeine place to be expounded to wit how it is written in Deuteronomie that Og the king of Basan was onlie left of the giants Deut. 3 11. Whether Og was the last of the giants What Rabbi Selomoh fableth I am not ignorant but his exposition is so childish and ridiculous as I am ashamed to rehearse it Wherefore I iudge that it was not spoken absolutelie and without exception that he was left as though there had béene no giants left in the world besides himselfe but it is shewed that he onlie did remaine in those places namelie on the other side of Iordan Further it must be knowne that not the Israelites onelie did rid the giants out of those regions The Moabites and Israelites draue giants out of their borders Deut. 2 20. for the Moabites also as we reade in the second chapt of Deuteronomie draue them out of their coasts Which thing also we must thinke did happen vnto them by the fauour of God for it is there declared that God gaue those regions to the Moabites to dwell in The xiiij Chapter Of Felicitie in generall and of the cheefest good out of the commentaries vpon Aristotles Ethikes TOuching the name of Felicitie all men in a maner agrée which is manifest by the Latins Gréekes and Hebrues for none of them doo contend about the name but about the thing it selfe and especiallie wherein the subiect or matter is to be placed they are at great dissention For the vulgar sort differ from the wise men yea if thou wilt somewhat narrowlie consider the matter all the common sort agrée not with themselues and wise men doo not a little differ from wise men The matter or subiect of felicitie The definition of felicitie From this felicitie did Aristotle exclude all creatures void of reason and this he did by vertue of the definition of felicitie which he affirmed to be the chéefe action of mans mind arising of the most excellent vertue If this be so then brute creatures shall not be partakers thereof séeing they be not capable of such an action Indéed it would not be denied but that they haue in their owne nature or kind som good proper to themselues which to them is principall and chéefe but yet we must not thinke that the same is blessednes séeing it is of such a nature as it cannot be without reason But before we come to the thing it selfe I thinke it shall be good to knowe how this definition of Aristotle dooth either agrée or disagrée with the holie scriptures How Aristotles definition agreeth with the holie scriptures Psal 118. and 127. 1. Psal 111 1. and 127 1. Psal 1 2. Psal 32 1. Iohn 2. And first where he appointed mans worke in act to be felicitie he decréed no otherwise than doo the holie scriptures where it is said Blessed are those which walke in the lawe of the Lord. Blessed is the man that feareth the Lord and which dooth meditate in the lawe of the Lord daie and night All these be most godlie acts and exercises for this life But it is obiected Blessed are they whose iniquities are forgiuen and whose sinnes be couered Blessed is the man to whom the Lord imputeth no sinne which things belong not to the worke of men but flowe from the méere liberalitie of God Héerevnto we saie that Aristotle vnderstood not nor beléeued this iustification through Christ which the holie scriptures haue reuealed vnto vs neither doo we in the meane time speake of this felicitie but we speake onelie of that which followeth this first blessednes and standeth in the right dooing while we liue héere and in the other world in the contemplation and fruition of the sight of Gods maiestie And yet neuerthelesse if we will also regard the blessednes of iustification and laie that before our eies whereby it is applied vnto vs then commeth the worke of faith For we be iustified by beléeuing although we are not iustified by the merit of that action nor yet for the dignitie thereof are receiued into grace but of this felicitie we doo not now treate And that which we doo speake of although it be the worke of man yet doth it not breake out from his strength but is produced by the power of the spirit of God and from the heauenlie maiestie In the world to come this felicitie shall be perfect which shall neuer be interrupted but shall be one and a continuall act Whereas this blessednes of Aristotle as his definition sheweth may manie times betwéene whiles breake off He would that this action whereby a man is blessed should flowe from a most excellent vertue The same also doo we thinke who shew that the actions of faithfull
5 3. 1. Pet. 1 6. for Tribulation worketh patience patience experience And Peter in the first chapter of his first epistle saith that There is ioie to the saints in temptations yea and Paule dooth glorie in his aduersities 2. Cor. 21 9. The which he meaneth not as they procéed from the diuell or from wicked men Temptations distinguished but as they come from the prouidence of God and be the instruments of his reward and saluation But if they tend vnto euill that is that they be prouocations vnto sin then must they be distinguished bicause therein is either fall or victorie If victorie be ioined with them this kind is desired of saints to the intent the diuell the flesh and the world may euerie daie more and more be vanquished in them But if they be afraid of falling it is either temporall or eternall if it be temporall we must praie for the auoiding of temptation as we doo in the Lords praier And lead vs not into temptation Matt. 6 13. This did Christ teach his apostles when hée said The spirit indeed is readie but the flesh is fraile Matt. 26 41. watch and praie that ye enter not into temptation And reason leadeth vs therevnto for we ought to detest all things that are contrarie vnto the will of God such is a fall against the lawe of God yea nothing ought to be more displeasing vnto vs euen as it appéereth by the commandement Thou shalt loue the Lord Deut. 6 5. with all thine hart and with all thy soule To these things adde that none ought to haue such confidence in his owne strength as he should not feare in temptation Wherefore in temptation we must alwaies praie but not that wée may not be tempted at all séeing God hath appointed our life to be a warfare But godlie men are not afraid of temptations which haue a perpetuall and deadlie end for they knowe that God is a father vnto them which they would not beléeue if they misdoubted that they should be forsaken of him Further they acknowledge Rom. 11 25. that The calling and gifts of God are without repentance as it is said in the epistle to the Romans ¶ Looke the propositions out of the 22. chapter of Genesis at the end of this booke The end of the first part E R THE Second Part of the Common Places of PETER MARTYR Wherein is intreated of the woonderfull knowledge of God the Redeemer The first Chapter Of Sinne especiallie originall sinne and of the vniuersall corrupting of mans nature ¶ Looke the like place In Gen. 8. at the end In Rom. 5. The cheefe points to be intreted of FIrst wee will sée whether there be anie originall sin or no for there be some which vtterlie denie the same to bée then wée will declare what it is lastlie what properties it hath and how by succession it is conueighed to the posteritie and by what meanes it is released As touching the first we must remember that both in the holie scriptures also among the fathers it hath diuers names for in the seuenth chapter of the epistle to the Romans verse 8 23. The names by which originall sin is called it is called sinne and the lawe of the members and concupiscence Else-where it is called the want of originall righteousnes a corruption of nature a lumpe of wickednes a froth a weaknes naturall The Pelagians and Anabaptists denie originall sinne The arguments of them that denie originall sin Nahum 1 9. the lawe of the flesh and such other like The Pelagians in old time denied this sinne at this daie the Anabaptists denie it These in a maner may be accounted their arguments First they saie that the fall of Adam was sufficientlie punished in himselfe and that there is no cause why God will reuenge it in his posteritie especiallie séeing it is written in the prophet Nahum that God dooth not twise punish one and the selfe-same thing for it sufficeth him that he had once punished Moreouer it is also written Ezec. 18 20 that The sonne shall not beare the fathers iniquitie but the soule that sinneth the same shall die Further that the bodie when it is formed in the wombe is the workmanship of God and hath nothing that ought to be blamed naie rather which is not woorthie of great admiration that the soule also is either created or infused by GOD and that the meanes of propagation cannot be accounted euill bicause marriage in the holie scriptures is commended and that from the beginning God commanded man to beget children Wherfore among so manie defenses of innocencie they demand by what entrances sinne could insinuate it selfe They adde also that Paule in his first epistle to the Corinthians 1. Cor. 7 14. when he exhorteth the beléeuing wife to abide with hir vnbeléeuing husband if he will abide with hir among other things saith Your children are holie But they saie that they cannot be holie if they be borne in sinne and that therefore they which be borne of faithfull parents cannot drawe with them originall sinne They affirme withall that it is commonlie said that sinne is a thing spoken doone or lusted against the lawe of God and that it is not sinne vnles it be voluntarie And as Iohn saith in his first epistle the fourth chapter Sinne is iniquitie 1 Iohn 3 4 contrarie wherevnto is equitie or right and that this can be no other thing than is conteined in the lawe and so that sinne is a transgression of the lawe All which things cannot fall into infants when they be borne And they saie further that it séemeth not conuenient which is spoken of some namelie that this sinne is by the flesh or bodie powred out from one to another for that the flesh and the bodie are in their owne nature senselesse things neither can they séeme to be a méet subiect for sinne And to establish their feigned deuise they said besides that those things which are spoken by Paule verse 12. in the fift to the Romans must be extended vnto the sinnes which be called actuall But they saie that it is therefore said that sinne entered by one man into the world bicause of the imitation and example which the posteritie followed 2 By these and such other like arguments they being led denie that there is anie originall sinne But as for death and the afflictions of this life which are commonlie brought as tokens whereby originall sinne is confirmed they say that those consist of naturall causes such as in the temperature of the elements and of the humors And therefore they saie it is a vaine fable that we refer them to the fall of Adam And they thinke it to be a thing most absurd to affirme that to be sinne which by no maner of meanes can be auoided Lastlie they saie that if by that meanes we shall be said to sinne in Adam bicause we were in his loines according as it is
vse of light we receiue originall vnrighteousnes be conceiued in iniquitie And he saith of Christ The sanctification of Christ It was not requisite for him in whose bodie no sinne should be to féele anie naturall contagiousnesse of generation Iustlie therefore did Dauid bewaile in himselfe the fowle filthines of his nature and that infections began to be in a maner before he had life The same Ambrose in his booke De arca Noe Whom then hath he now called iust but him that is frée from these bonds whom the common bonds of nature cannot hold Also vpon the gospell of Luke Through the washing of the healthfull ministerie those infants which haue béene baptised are now clensed from wickednes Ierom. Ierom vpon the prophet Ionas saith that Yoong children are subiect to the sinne of Adam And least thou shouldest thinke he onelie spake of the * Or imputation of fault guiltines of Adams fault vpon the 18. and 41. chapters of Ezechiel he saith Not so much as the child of a daie old is without sin vrging also that sentence Iob. 14 4. Who can make that cleane which was conceiued of an vncleane seed Nazianzen Gregorie Nazianzen saith The image of God shall cleanse the blemishes of bodilie inundation And afterward Reuerence the birth by which thou art deliuered from the chaines of earthlie natiuitie And intreating of baptisme he saith By this man the spots of our natiuitie are taken awaie by the which we were conceiued in iniquitie and in sinnes our parents begat vs. Augustine defendeth Basil 22 Basilius Magnus is defended by Augustine for the Pelagians would haue had him séeme to be of their parts He writeth against the Manicheis that euill is not a substance Whether euill be an essentiall thing but a conuersation which commeth onlie of the will Which saieng he ment of those which procured the infection of conuersation by their owne proper will which conuersation saith he may easilie be seuered from the will of them that be diseased for if it could not be seuered from the same euill should be a substantiall part thereof All these things Augustine affirmeth to be rightlie spoken The opinion of the Manicheis for the Manicheis decréed that euill is a certeine substance and that the same is the beginning of worldlie affaires But contrariwise Basil saith that that euill is in a good thing and that it happened through the will of the man and of the woman that sinned Euill may be separated from vs by the mercie of God And wheras he saith that it may easily be seuered from the will he ascribeth not that vnto our strength but vnto the mercie of God And in that he saith there shal be no token thereof left we also doo hope the same though not in this life A perfect separation from euill is hoped for in the life to come yet in the life to come But that he acknowledged originall sinne his owne sermon of fasting dooth sufficientlie beare witnes for thus he saith If Eue had absteined from the trée we should not haue had anie néed of this fasting Matt. 9 12. for Sound men haue no need of the physician but sicke men We became sicke through that sinne let vs be healed by repentance but repentance without fasting is vaine By these words Basil determined that we by reason of the sinne of Adam are not sound Moreouer he citeth the twelue bishops of the east which condemned Pelagius To whom we should adde Origin Origin who interpreting that sentence of Paule which we haue spoken of Death came vpon all men he said that Abel Enoch Rom. 5 12. Methusala and Noah sinned other fathers he saith he will not recite bicause they sinned all euerie one and that none is cleane from corruption though he haue liued but one daie But vpon the sixt chapter of the epistle to the Romans he speaketh more plainlie when he saith that Baptisme was appointed by tradition from the apostles to be giuen vnto infants Baptisme appointed vnto infants by the apostolicall tradition bicause the apostles knew that the naturall corruption of sinne is in all men which ought to be washed awaie by water and the spirit And Chrysostome vpon Genesis intreating of the question Chrysost Wherefore men now a daies bée afraid of beasts and be hurt by them séeing they be created lords ouer them This saith he happens by reason of sinne and bicause we depart from our confidence and honour And thereby Augustine prooueth that the naturall gift of yoong children is fallen awaie in that the beasts doo not spare them The same Chrysostome expounding that place of the sixt to the Romans saith how that sinne which remaineth through the disobedience of Adam hath polluted all things He hath also manie other places to the same effect 23 But yet the Pelagians The Pelagians indeuoured to haue Chrysostome on their side and especiallie Iulianus were not ashamed to cite this father for a witnes as though he had made for him bicause in his sermon De baptisatis he reciting manie gifts of baptisme saith that They which be baptised doo not onelie receiue forgiuenes of their sinnes but also are made the children and heires of God the brethren of Christ and ioint-heires with him the members and temple of God and instruments of the holie Ghost He addeth at the end Doost thou sée what a sort of liberalities there be of baptisme And some doo thinke that heauenlie grace consisteth in remission of sinnes and for that cause we doo baptise yoong children when as neuertheles they be not polluted with sinne that vnto them should be giuen or added righteousnes holines adoption inheritance brotherhood of Christ that they may be his members By these words Iulian thought that Chrysostome giueth not his consent that there is originall sinne It may be said that infants be innocent as touching sinnes aduisedlie committed Rom. 9 11. But Augustine saith that his words must be vnderstood concerning sinne committed vpon their owne aduisement from which sinne assuredlie they be exempt and by this reason they may be called innocent According to which meaning Paule writeth of those two brethren Before they had doone either good or euill when neuerthelesse there is none altogither exempted from that which the apostle said By the sinne of one Rom. 5 16. condemnation came vpon all men And By one mans disobedience manie are made sinners Hereof it appéereth A great warines must be in reading of the fathers how warelie it behoueth vs to be in reading of the fathers for sometimes we read in them that yoong children haue no sinne proper of their owne when neuerthelesse they especiallie acknowledge the corruption of nature Sinnes proper are two waies to be vnderstood that is originall sinne to be in them But to haue sinnes proper may be two waies vnderstood either concerning things which they haue doone of their owne will
and went backe for Ezechias Esaie 38 8. All which things we may plainelie discerne in Christ alone in whom all things be after a woonderfull sort reiterated All creatures doo seruice vnto Christ Luke 2 9. Matth. 2 2. Matt. 27 51. Mar. 15 33. Matt. 28 2. Acts. 1 9. At his birth the heauen reioised and did shine by night the angels were present and sang a star conducted the wise men at his death the sunne was darkened and all things were inuironed with darkenes the stones dashed togither the vaile was rent in sunder the graues were opened at his resurrection the earth quaked and the angels were readie at hand at his ascending into heauen Mat. 24 29. a cloud imbraced him when he shall returne againe the whole world shall be shaken and the powers of heauen shall be mooued After iudgment shall be a great renewing of creatures Esai 30 16. and againe after his iudgement there shall be so great a renewing of all things as Esaie in the thirtie chapter saith It will come to passe that the moone shall shine like the sun and the light of the sunne being compared with that it now hath shall be seuen fold greater than it is The creatures in suffering for man haue no iniurie 59 But is there anie iniurie doone vnto creatures when without their fault they be so vexed for the sinnes of men Chrysostome answereth that they haue no iniurie doone vnto them for if saith he they were made for my sake there is no vniustice shewed if for my sake they suffer Further he addeth that the consideration of right and wrong is not to be transferred vnto things without life and things void of reason Last of all if for our sakes they be afflicted they shall be also restored with vs when our felicitie shall appéere The same Chrysostome in his second homilie vpon Genesis dooth plainelie declare that It is neither vniust nor absurd if so be the creature be constrained to suffer some calamities for mens sake A similitude For if a man saith he happen to incurre the displeasure of a king not onelie he himselfe is punished but also all his familie is oppressed Man by reason of sinne All creatures be after a sort the household of man is become subiect vnto the cursse and wrath of GOD wherefore it is no maruell if all creatures which are the houshold or familie of man doo lament and sorrowe togither with him Moreouer he alledgeth out of the scriptures that euerie creature was drowned in the floud Gen. 7 â—1 Gen. 19 25. that in Sodom all things togither were burned with the vngodlie men that in Aegypt Exo. 14 28. by reason of Pharaos obstinacie all creatures were destroied And in his booke De reparandis lapsis vnto Theodorus he sheweth that After the iudgment day althings shall be renewed that the glorie of the Lord shall be reuealed and made manifest so as the same shall fill occupie all things The Gréeke Schoolies doo acknowledge here as we doo the figure Prosopopoeia and therefore affirme that the creature shall be deliuered from the bondage of corruption bicause for our sakes it was made subiect to corruption And they declare that the adoption of the sonnes of God shall be reuealed for that the sons of God are now conuersant with the children of the diuell and cannot easilie be deliuered from them Herevnto may be added that we be pressed with afflictions compassed about with infirmities and defiled with manie falles all which things notwithstanding they doo not frustrate the adoption which we haue by faith yet they so shadowe and dimme the same as without the inward testimonie of the spirit it cannot be knowne But our glorie shall be reuealed in due time and it shall not onelie appéere but also be giuen vnto vs for we haue the same euen now presentlie but not as yet full and perfect but then it shall be fullie perfected and shall obteine whatsoeuer is now wanting The second Chapter Of Free will NOw it shall be good to intreat somewhat of the libertie of our will In Rom. 7. at the end of the chapter And at this present we will inquire how much fréewill the naturall corruption which came by originall sinne hath left vnto vs speciallie séeing whatsoeuer we doo well all that is said to be attributed vnto the grace of God This word Free will is not read in the scriptures And although this word Free will be not read in the holie scriptures yet the thing it selfe must not séeme to be either imagined or deuised The Gréekes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Of his owne power or Of his owne right the which same thing the Latins signifie when they call it Libertatem arbitrij that is The libertie or the choise of will For that is frée which followeth not the will of another but his owne will But the choise séemeth herein to consist What is free that we followe as we thinke good those things which be decréed by reason Then doubtles the will is frée when as it imbraceth those things When the will is free which be allowed of the considering part of the mind Wherefore the nature of frée choise although it doo most of all declare it selfe in the will Free choise is placed iâ— the will but rooted in the reason yet dooth the root thereof consist in reason But they which will vse this power aright must haue a speciall regard that there fall no error into reason Which error commonlie is woont to come two maner of waies for either it is vnknowne to vs what is iust what is vniust in the dooings of things Two sorts of error in reason or else if we doo knowe it yet we faile in giuing iudgement of the reasons which are woont to be alledged on both parts For euer in a maner our lust ioineth it selfe vnto the weaker argument Our lust ioineth it selfe with the weaker argument Whereof it coms to passe oftentimes that the stronger and the better reason is neglected and forsaken And this we sée dooth oftentimes happen in disputations for they which take vpon them to defend the weaker part are woont to set a shew vpon the same with all the ornaments and colours that they can to the intent the hearers being allured with eloquence counterfet spéech may not throughlie weigh wherein the strength weight of the argument doth consist Moreouer Men vse not to deliberate but in things to be doone it is to be vnderstood that men doo not coÌ„monlie deliberate concerning all maner of things but of those onlie which of the Gréeks be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Which are to be doone of vs. And in verie déed all the things which either we prosecute or refuse Some things to be doone need no deliberation haue not néed of deliberation for there be some things so manifest and
7. for it is not subiect vnto the lawe of God no verelie nor cannot be And as manie as are not set at libertie by Christ doo liue vnder the lawe and as Paule addeth to the Galathians are vnder the cursse Gal. 3 10. Places to prooue that before regeneration we be not free Which thing should not be true if they could fulfill the lawe of God for they incurre not the danger of the cursse vnlesse they transgresse the lawe Further Paule expressedlie saith It is not of him that willeth nor of him that runneth Rom 9 16. but of GOD that hath mercie For our saluation is his worke and not the worke of our strength It is he that worketh in vs both to will and to perfourme Before he doo that whatsoeuer he dooth with vs either by the lawe or by the instruction of his word he dealeth with stones for our harts be stonie vnlesse God doo change them into fleshie harts which he promiseth in Ezechiel that he would doo Eze. 11 12. and would bring to passe that we should walke in his waies And surelie if we might liue well and rightlie without grace we might also be iustified by our owne works which doctrine is vtterlie condemned both by Paule and all the holie scripture Ieremie saith Conuert me ô Lord Iere. 31 11. and I shall be conuerted And Dauid saith Psal 51 18. A pure hart create in me ô God The which thing that it commeth not to passe in all men we perceiue by the 29. chapter of Deuteronomie verse 4. where it is thus written The Lord hath not giuen vnto you eies to see nor an eare to heare nor an hart to vnderstand And in the thirtie chapter God promised that he would circumcise their harts and the harts of their séed that they shuld walke in his commandements For he both beginneth finisheth our saluation for this Paule saieth to the Philippians Phil. 1 6. I hope that he who hath begun in you will perfourme it euen vnto the daie of Christ This thing the holie men right well vnderstanding doo praie with Dauid Psa 119 36. Incline my hart vnto thy testimonies and with Salomon The Lord shall incline our harts that we may walke in his waies with Paule vnto the Thessalonians 2. Thes 3 5. The Lord direct your harts in patience and in the expectation of Christ And Salomon in his prouerbs saith The hart of the king is in the hand of God and he inclineth it to what end he will Prou. 21 1. It is the worke of God not our owne that we be conuerted vnto God The end vse of the lawe Esaie 1 19. These testimonies doo sufficientlie declare that it is Gods worke and not ours to be conuerted vnto him and to doo vprightlie 5 Here some obiect vnto vs the commandements which are set foorth vnto vs in the holie scriptures for they séeme to signifie that it lieth in our selues to obserue those things which we be commanded For Esaie saith If ye will and will hearken vnto me ye shall eate the good things of the land And the Lord oftentimes commandeth vs that we should conuert our selues vnto him Be ye conuerted saith he vnto me I will not the death of a sinner Eze. 18 30 and 32. I had rather that he conuerted and liue And when he had published the lawe he said that He had set before them life and death blessing and cursing Deu. 30 15. And an infinite sort of other such like testimonies might be brought But here it must be considered that these things in verie déed are commanded vnto men Lawes indeed are Lawes indeed are giuen but it is not taught that mans strength is able to performe them but we are no where taught that a man is able to performe them of his owne proper strength Neither is it méet that we measure the greatnesse of our owne strength by the precepts of Gods lawe as though so much can be doone of our owne accord as Gods lawe hath commanded naie rather our infirmitie is to be measured hereby that when we sée the excellencie and woorthines of Gods cōmandements to excell our strength by innumerable degrées By the law of God we may measure our infirmitie but not our strength we may remember that the lawe hath a certeine other end than that it should be performed of vs. Paule sheweth that end to be manifold By the lawe saith he commeth the knowledge of sin Rom. 3 30. Rom. 7 13. which he saith was therefore made that the number of transgressions might be increased For by this meanes The lawe is become a schoole-maister to lead men vnto Christ that when they sée themselues ouercharged with the heauie burthen of the commandements and the greatnes of their sinnes they may perceiue their saluation to consist onelie in the mercie of God and redemption of Christ For the weakenes and vnwoorthines of our selues being considered we foorthwith begin to praie vnto God that both he will for Christs sake pardon our sinnes and giue vs sufficiencie of his spirit that we may indeuour to followe his will Giue what thou commandest saith Augustine and command what thou wilt Further another vse of the lawe is that we should sée wherevnto we must applie our selues Also it may be that if through the grace of God there be an accesse of obedience begun men may applie themselues vnto the lawe Lastlie though in this life it be not giuen vnto vs that men can in euerie condition satisfie the lawe yet we shall fullie obteine the same in another life when we shall cast awaie all this corruption Yet God ought not to be accused of iniustice by reason hereof for he is not in fault that men be not able to kéepe his commandements Neither can anie of vs be excused Why God is not to be accused of iniustice bicause that willinglie and gréedilie we doo breake the lawe that is appointed vnto vs. The same was giuen in such sort as it might best agrée with our nature when the same was first instituted for the image of God could not by anie other meanes more plainelie and effectuallie be expressed But and if by reason of sinne we be not able to accomplish the lawe yet this at the least-wise we sée namelie what maner of persons we ought to be Looke In 1. King 16. at the beginning and in the booke De votis pag. 279. put foorth at Basil 6 But that sentence which is commonlie obiected that Nothing is to be counted sinne which dependeth not of election must be vnderstood as Augustine dooth interpret it of that kind of sinne which is not the punishment of sinne for otherwise originall sinne is neither voluntarie nor receiued by election But thou wilt saie Séeing the matter standeth thus we shall séeme of necessitie to sticke fast in sinne which thing indéed I denie not Necessitie of sinning is without
forme or as if ye did saie A shape But an idoll as we now speake of is euerie forme or figure which men haue inuented vnto themselues to resemble and expresse God And as there be found out sundrie and manifold matters of these formes so be there also diuers kinds of idols Wherevpon if the matter be stones wood or metall whereby God is outwardlie counterfeited to the intent he should be there worshipped those be grosse and most manifold idols There may be vsed also a spirituall matter which then happeneth when those formes and images are nothing else but conceits of the hart and mind which men doo frame to themselues to represent GOD himselfe not as the scripture declareth him but according to their owne opinion and rashnesse Wherefore according to the properties of the matter Visible idols and inuisible an idoll is diuided into two kinds the one is outward or visible and hath recourse to the outward senses of men but the other is inward that is wrought in the inward parts of the mind There be also two parts of religious worshipping The one is inward whereby we beléeue in God himselfe trust in him giue him thanks submit our selues and all that we haue vnto him and deuoutlie call vpon him in our praiers in these actions no doubt consisteth the inward worshipping But the other part hath outward tokens wherein we giue a testimonie of this mind of ours by prostrating the bodie and bowing the knée by vncouering the head by speaking and by exercising rites and ceremonies by God appointed And this is an outward worshipping or adoration 2 But we must note Outward signes of worshipping are giuen vnto princes that such outward kind of signes of bowing the bodie or knées and such other like are doone also vnto creatures I meane vnto princes and kings which in earth doo represent vnto men the authoritie of God and doo supplie his place in the administration of things And verelie then they are nothing else to be estéemed but certeine sure testimonies whereby as manie as are subiects doo trulie and from the hart confesse that they in the name of God will be subiect and obedient vnto such powers so farre as pietie and the word of God shall permit But we must beware lest in our inward iudgement we attribute more vnto them than is méet or expect more of them than their power and might is able to performe for otherwise we should not scape idolatrie Wherefore if anie by bowing himselfe to his prince would signifie that he can not erre and that it is lawfull for him to doo whatsoeuer him listeth to command anie thing whatsoeuer his pleasure is doubtlesse such a one should be counted an idolater and should commit the crime aswell inwardlie as outwardlie And whether the Popes hirelings doo vse this trade we may héereby easilie gather The Papists doo commit idolatrie towards their Pope in that they so cast themselues at his féet to testifie that they will be subiect vnto him as to the onelie vicar of Christ vpon earth as to the vniuersall bishop of the church as to him that can not erre in decrées of doctrines concerning faith and finallie as to whom onelie it is lawfull as he list himselfe to determine of religion and christian discipline Note a rule certeine Let this then be euerie where a sure and firme rule that these outward submissions of the bodie doo then apperteine to idolatrie when they shall be testimonies that the mind attributeth more vnto the creature than is méet or which are onelie proper vnto God For they be not referred vnto God himselfe or to the obedience of his commandements but to vaine formes and similitudes which we our selues haue imagined to our selues and conceiued in our mind 3 Héereby we may also gather The inuocation of saints departed perteine to idolatrie that the inuocations of saints which are vsed by the Papists are idolatrous For they attribute vnto saints those things which belong onelie vnto God namelie that they being absent heare our praiers or that they can be present at one time either euerie where or else in manie places at once thereby to be able to succour those which call vpon their names in diuerse parts of the world Augustine in his epistle to Dardanus Augustine durst not thus affirme no not of the soule of Christ to wit that it might at one time be in manie places Wherfore that which Christ spake vnto the théefe Luke 23 43. This daie shalt thou be with me in paradise the same he expoundeth should be vnderstood as touching his diuine nature séeing the bodie of Christ should the same daie be in the sepulchre and his soule in hell neither could that soule be both in hell and in paradise all at one time Basil Didymus Basilius De spiritu sancto and also Didymus would not grant this vnto the angels that they may be in diuers places at one time affirming that that thing ought onelie to be granted to the sole nature of God But they which call vpon saints beléeue that they heare them and that they are present with them which without doubt is to attribute more vnto them than the power and course of a nature created can suffer 4 But here they trifle and saie that they doo not so thinke but that God himselfe which heareth their praiers dooth open vnto the saints what is required of them But thus I answer They deceiue as well themselues as others for they knowe not whether God will shew vnto the saints their petitions wherefore the praiers which they powre out cannot be grounded vpon faith which ought to be sure and vndoubted They bring also a feigned lie of the glasse as they call it of the diuine essence A feigned tale of the glasse of the diuine essence wherein the saints behold all things but their feigned deuise hath no ground at all in the holie scriptures Ouer this séeing they will néeds haue it so admit it were so as they feigne it to be yet must they be compelled to grant that the same their glasse hath not a naturall but a voluntarie representation so as there is onelie so much séene of the saints as God will haue to be knowne For else without all exception the saints should behold all things therein Which is both false and manifestlie repugnant to the holie scriptures for Matt. 24 36. Of that daie saith the Lord the verie angels shall not knowe which neuerthelesse doo behold the face of the father which is in heauen Moreouer the Papists doo not after this maner call vpon saints for by this reckoning they should thus saie Cause O God that this or that saint may knowe those things which I require of him and that he may be with me and grant me that which I desire But they deale far otherwise O holie Peter saie they O holie Paule praie for me bring this or that thing to passe
That also doth euerie one of vs sée and which is more to be reckoned of it is not hidden from God himselfe whom yet cōmanding we must obeie Let vs commit the end vnto him vnto whom the church belongeth he no doubt will verie well in good time prouide for his spouse Christ said to Peter when he called him and he prolonged and demanded what should become of Iohn If I will that he tarie till I come Ioh. 21 22. what is that to thee Followe thou me We be taught therefore to followe the word of God whither so euer it call vs and let vs commit the care of other things which séeme to hinder vs to him that calleth vs. Furthermore this is not to be ouerpassed that that doctrine oftentimes is more woorth and doth greater edifie which is sealed by flieng awaie and by death than that which is onelie set foorth by words Let vs not be afraid though one of vs fall or flie but let vs hope that God in his place will raise vp manie more But if we continue and that our dissembling indure long the light of the truth and fire of charitie which is kindled in our harts will by little and little be extinguished 34 They alledge examples of the prophets Whether it were lawfull in the corrupt church of the Iewes to communicate with the legall ceremonies of Zacharie of Iohn Baptist of Marie the virgin and of Ioseph who in those corrupt and vnpure times came vnto the publike seruice and vnto the temple of the Iewes and therefore thinke that it is permitted vnto them to doo the like But they ought to consider with themselues that in that age there were manie pernicious doctrines euill opinions among the Scribes and Pharisies Howbeit the custome of sacrificing was changed for as yet the same sort of beasts and oblations were offred which the lawe commanded the same daies and ceremonies were obserued Wherefore it was lawfull for holie men to vse them for so much as they had the word of God ioined with them But as for the corrupt opinions conceits and maners of certeine priests bishops and Scribes they were no let vnto holie men especiallie séeing they were pure and cleane from them and both iudged and liued in all things according to the word of God But the corruptions faults of doctrine Augustine when oportunitie serued they did reprehend sharplie reprooue This doth Augustine testifie as it is in the 23. cause qu. 1. cap. Recedite in certeine other chapters which be there read Let the papists doo so in these daies with vs let them so set foorth the Lords supper and other rites as they be appointed by the word of God and we will not refuse to vse them so that they compell vs not to the confession of wicked opinions and preach not heresies vnto vs but deliuer to vs the pure and vncorrupt word of God But and if so be they themselues thinke euill if they liue shamefullie we will be sorie for them we will admonish rebuke and blame them and if we may we will driue them from the holie administration and when they be past amendment we will depriue them of their office although we abstaine not from the sacraments This no doubt was the will of the Lord when he said Matth. 23 2. The Scribes and Phariseis sit on the chaire of Moses and what they saie doo ye but what they doo doo ye not It was lawfull therefore for the blessed virgin after she was deliuered of our sauior to offer a paire of turtle dooues or two yoong pigeons bicause it was so commanded in the lawe Wherefore let them shew vnto vs that their Masse by them corrupted is commanded by the word of God and not forbidden and then we will not contend with them about that matter 35 Last of all being confuted in these obiections they be brought to that passe as they saie Although it be sinne to be present at Masse yet it is but a light offense and should not by vs be so seuerelie reprooued Frō whence sinne hath his weight But when they saie thus why doo they not remember that all sinnes haue their weight not of the nature it selfe of works prohibited but of the word of God and the lawe whereby they were forbidden Hereby sinnes doo procure all their burthen and weight A place of Iames expounded verse 10. Whervnto Iames the apostle had respect when he saith in his second chapter He that shall obserue the whole lawe and offendeth in one thing is guiltie of all All sinnes are not alike Augustine Neither doo I speake as though I would haue all sinnes by all meanes alike for this Augustine in his nine and twentie epistle to Ierom aptlie and manifestlie denieth Indéed he confesseth that the philosophers went about to prooue it when they affirme that all vertues are so knit togither that he which hath one vertue hath all and he which dooth want one dooth want them all For wisedome is not fearefull neither vntemperate nor yet vniust wherefore it hath all the other vertues with it And againe iustice fortitude temperance and the other vertues be not without wisedome and therefore they be knit all togither These things saie they doo not agrée with the holie scriptures for there it is written In manie things we sinne all And if we saie we haue no sinne Iam. 3 2. 1. Ioh. 1 10. we deceiue our selues and there is no truth in vs. Séeing then we sinne in manie things doubtlesse in sinning we cannot haue vertue which is opposite vnto the sinne which we commit And neuerthelesse it often chanceth Oftentimes he that falleth in one thing is constant in another that he which falleth in one thing may be constant in other things Peraduenture he which is angrie or that eateth and drinketh excessiuelie yet yéeldeth to euerie man his owne is readie with a good courage to giue his life for God and therefore notwithstanding he be somewhat testie or vntemperate he may for all that be called iust bountifull and valiant Moreouer the same father confuteth the similitude of the Stoiks A similitude wherein they saie that He is as well drowned in water aboue whose head the water is but one hand bredth as he ouer whom it floweth ten or twentie cubits The similitude saith he is not aptlie brought but we must bring in another more fit to the purpose namelie a similitude of light and darknesse Vndoubtedlie while a man departeth from darknes and commeth néerer the light he beginneth then somewhat to sée so that it commeth to passe that although he be couered with darknes yet for all that after a sort he is somwhat partaker of the light But he that is desirous to vnderstand more hereof let him peruse the same 29. epistle And these things haue I to this end brought to confirme that all sinnes are not equall as the Stoiks iudged 36 Now
principall 40 But some man perhaps will saie that If the prince should compell those vnto the right vsing of the sacraments which are not yet persuaded of the truth he should driue them headlong vnto sinne so farre is he from furthering of their saluation For there they shall doo against their conscience and whatsoeuer they doo in such wise Rom. 14 23 is sinne as the apostle testifieth And héere I thinke it good to make a distinction betwéene that which is of or by it selfe and that which is by aduenture and by hap or as they speake in the schooles that commeth by accident The magistrate in this matter which we haue now in hand setteth foorth to his subiects that which is right good and iust but whereas sinne is committed in the meane time that happeneth nothing at all by his default but rather by the incredulitie and misbeliefe of them whereof he is not to be accused when he hath diligentlie laboured to haue his subiects well instructed Whethe princes ought at the length to driue their owne subiects to the right vse of the sacramēts Neither are the Papists which at this daie be suffered by christian magistrates ignorant that we ought to haue in vse the sacraments instituted by the Lord. So as they can not iustlie complaine of their magistrates if they would haue them to be vprightlie and in due order ministred vnto them Besides they which obiect these things vnto vs must note diligentlie that by the same waie we may cauill against God for he hath set foorth vnto men his lawe which is most perfect to be kept of them Shall we then saie vnto him We be weake corrupt vicious of nature and not able to performe thy commandements as thou hast willed vs and so whether we doo against that which thou hast commanded or performe that which thou hast willed we shall euer sinne bicause we shall faile neither can we obeie as we should doo wherefore whatsoeuer we doo we shall not auoid sinne Thus whosoeuer shall contumeliouslie speake against God will not he of good right answer him againe The things which I haue declared vnto you to be kept be iust and right but in that ye be weake and feeble it ought not to be imputed vnto my default for I haue especiallie holpen your weaknesse hauing giuen mine onelie sonne vnto death for your sakes If ye will beléeue in him onelie whatsoeuer ye shall not accomplish in performing my precepts it shall not be imputed to you to euerlasting death So may a good prince answer I require of you those things which are conteined in the word of God and the things which are decent and doo edifie now if your opinion or conscience be against it that must not be ascribed vnto me which haue diligentlie imploied my trauell that ye might not be ignorant of the truth and miserablie perish For I haue verie carefullie studied that ye might be taught and instructed in the truth and so will I still procéed in exhorting admonishing and commanding you that ye read the holie scriptures and that ye praie vnto God to open the eies of your mind These things if the prince shall saie I sée not by what right or by what reason he may be reprooued 41 And I thinke it not méet to be omitted Augustine changed his mind touching the compulsion of heretiks which Augustine said that he was once of the opinion that nothing should be doone to heretiks by compulsion but they to be instructed by admonitions and doctrine But he confesseth that he was warned by certeine bishops of more experience which shewed him of certeine cities which before were in a maner vtterlie destroied by the error of the Donatists and were by violence and lawes of emperors compelled to come vnto the catholike church which cities being thus at the length sincerelie conuerted vnto the truth rendred thanks vnto God neither would they if by anie meanes they might returne vnto such pernicious opinions Wherefore the godlie prince shall nothing at all hurt such men naie rather he shall profit them verie much if when instruction hath béen giuen he compell them to receiue the sacraments dulie as they be deliuered by the word of God But this I would haue to be vnderstood concerning his owne subiects his natiue countriemen and denizens which inioie the right of the citie or prouince Otherwise I doo not thinke that he ought to vse anie violence towards strangers that passe to and fro and which occupie the trade of merchandize either inward or outward And yet I iudge also that he must take diligent héed touching these least they infect the people with wicked doctrine So as I suppose that the steppes of the Israelites are to be followed who made none a Iew or a Proselyte neither infranchised anie among their nation Leuit. 17 8. Exod. 14 7. vnlesse they had béene first circumcised receiued the lawe of Moses and communicated with their sacrifices Which thing being so diligentlie obserued by them there is no cause whie our princes should not doo the like vnto anie namelie to suffer no citizen of theirs either natiue or stranger borne but that they might compell or constraine him vnto the ceremonies and seruices consonant or agréeing to the word of God 42 But now let vs procéed and speake of those lords or magistrates which are subiect vnto the power of superiours A distinction Looke part 4. place 13. art 22. These séeme on this maner to be diuided some to haue iurisdiction either proper or by inheritance or else committed vnto them by emperours kings and publike weales Or else they be without iurisdiction and are reputed noble men onelie for the nobilitie of their bloud or by reason of notable riches gotten togither And surelie séeing this latter sort differ in a maner nothing at all from priuate men we must in my opinion so iudge of them as of those other priuate persons of whom I haue before spoken But the first which be rulers of prouinces cities and places either by inheritance or by office committed vnto them they ought not otherwise to doo in the thing whereof we now discourse than we haue before prescribed for those which are méere and absolute magistrates For by the commandement of the superiour princes it is not lawfull for them to compell the subiects whom they gouerne vnto vngodlie religion neither to permit the same to those infidels which inhabit their territories But if thou shalt saie We must obeie the higher powers I grant it but yet Vsque ad aras that is So far as religion shall permit The answer of the Lacedemonians When they which ouercame the Lacedaemonians commanded such things as were against their lawes and institutions they said If ye shall command vs things more harder than death we will rather die Then such kind of magistrates must in all other things be subiect to the superiour power but in those things which are against the word
sacrificing priests and monks séeking after gaine doo spread abroad manie things altogither false which were neuer anie where doone or spoken But whie the elders as we haue aboue said signed their forehead with a crosse it is no easie matter to alledge the certeine cause Before in art 14. But I thinke that there were two respects first to testifie themselues to be Christians as though they were not ashamed of the crosse of Christ And this I gather by Augustine De verbis apostoli the eight sermon for the Ethniks triumphed ouer the Christians casting their follie in their téeth bicause they worshipped Christ that was nailed on the crosse To whom that father maketh answer A hart in déed we haue but yet no such as ye haue neither are we ashamed of him that was crucified but in that part where the signe of shamefastnesse is there haue we the signe of his crosse An other cause is that they would of a certeine euill and preposterous zeale imitate the legall ceremonies and bicause it might not be lawfull after the comming of Christ to sacrifice after the maner of the Hebrues Exod. 12 22 who were bidden to besprinkle the doore-posts of their houses with the blood of the paschall lambe our Christians in semblance thereof signed their foreheads with the crosse As Augustine dooth testifie in the 20. chapter De catechizandis rudibus Moreouer they persuaded themselues as it is alreadie shewed that the euill spirits were by such a signe chased awaie Yea and Gregorius Romanus also in his third booke of Dialogs writeth A wonderfull historie of a Iew that came by night into the temple of the idols that A Iew entering by night into a temple of an idoll there to take his rest and being greatlie astonished with the sight of verie manie wicked spirits which were in that place armed himselfe by the signe of the crosse And when the prince of the euill spirits vnderstood that a man was present he commanded one of the diuels that he should go vnto him and trie him what he was Who after he had beheld him returned and said Trulie I found an emptie vessell but it was marked and he left the Iew quite and cleane without anie harme Which thing he considering with himselfe came to the religion of Christ But Gregorie in that booke heaped vp togither manie vaine fabulous things the which not onlie may mooue the readers of them vnto laughter but also they are verie much against the religion of Christ The signe of the crosse is worne by princes vpon their crownes without superstition bicause by that signe they onelie testifie and professe that they honor and mainteine the religion of Christ Further if it be lawfull for a man to beare in armes the badge of his owne familie it is also lawfull for him by the signe of the crosse to professe Christian religion The signe of the crosse appeered vnto Constantine And in times past there appeared in heauen the signe of the crosse vnto Constantine the great and an inscription was added In this signe shalt thou ouercome For God was minded by a miracle to cōfirme him in the religion of Christ which he had latelie receiued Neither may he be condemned for that he caused that signe to be expressed in the banner which he ment to vse But that he afterward made such a maner of signe in gold that I allow not bicause by the dooing thereof he opened no small gap to superstition Concerning the finding of the Lords owne crosse by Helen wise men maruell that Eusebius Caesariensis who was verie familiar with Constantine and set foorth his life wrote nothing of it But Theodoretus Sozomenus indéed write somwhat of that matter Howbeit rather of the report of others than by the certeintie of their owne knowledge Yet in the reading of that historie there is found no mention of worshipping neuerthelesse it is said that it was placed in the temple Moreouer what great estimation Helen made of the nailes which the report is that she found it appéereth in that it is written that she put one of them in the bridle of that horsse which hir sonne vsed an other into his helmet and the third she cast into the sea for appeasing of tempests The speare which pearsed Christs side At this daie also they worship and honour at Rome with singular adoration the speare wherewithall they saie the Lords side was pearsed vpon the crosse This is the wilinesse of the diuell that he may perpetuallie driue men forward till at length they be throwne downe headlong into the bottomlesse gulfe of impietie An other obiection 21 Our aduersaries blame vs as being ouer hard and bitter and they saie If one walking by chance shall espie a faire plant not onelie gréene but loden with fruit and he being inflamed with an earnest affection towards the most bountifull goodnesse of God and féeling his mind stirred to worship God the author of so beautifull a worke what should let but that he may prostrate himselfe néere vnto that pleasant trée and there worship God and render thanks vnto him for his singular benefits bestowed on men Nothing as I thinke So in like maner if one shall behold the image of Christ and is earnestlie affected to the benefit of Christ his death wherefore may he not worship Christ the author of his life néere vnto the same Héerevnto I answer that the word of God must alwaies be before our eies whereby it is forbidden for religion sake to prostrate before a creature This ought to remaine alwais firme and sure and to be in force that neither we prostrate our selues vnto a trée nor yet vnto an image Neither is it lawfull to excuse these things by saieng that they doo not worship the outward matter neither the figure nor the lineaments What then doo they honour They saie they honour the thing signified So might the Ethniks likewise haue excused their idolatrie that they did not worship stones wood and metall but onelie the properties which were represented by those signes The epistle of Symmachus of restoring images confuted by Ambrose Verelie Symmachus wrote an epistle to the emperours that they would at length restore the images of the Romans and there he vseth such and such like arguments verie Rhetoricallie but Ambrose most stronglie hath confuted them all The writings on both parts are yet at this daie to be séene in the epistles of Ambrose God commanded absolutelie that images should not be worshipped wherefore we must rather obey his words than the subtill sophistications of men Augustine vpon the 113. psalme wrote this argument By the iudgement of Paule it is said Rom. 1 25. They turned the glorie and truth of GOD into a lie and they desired rather to worship the creature than the creator The first part of Pauls saieng condemneth images bicause they be lies which are repugnant vnto the truth and glorie of God and the other
their parents they might imitate their sinnes or else reuenge their death the which in daughters is not to be feared But yet it must not therefore be concluded that there is a difference as touching the crimes Bréeflie I allow well inough that distinction of the Schoolmen that if the faith of matrimonie be considered the sinne is of like equalitie both in the adulterer and adulteresse If the state of the parties be considered the man sinneth more gréeuouslie but if we regard the harme that is doone vnto the familie it is to be laid to the womans charge And that man sinneth more gréeuouslie in respect of that which belongeth to his state and degrée it is manifest not onelie by this that he is of a greater iudgement but we may also perceiue it euen by the holie historie Nathan was not sent vnto Bethsabe but vnto Dauid Punishment of death for adulterie is not well intermitted 36 And thus much haue we said concerning the second question Now let vs come to the third namelie what we are to determine of these punishments intermitted Verelie if I should speake fréelie what I thinke it is not well ordered that the punishment of death is not in vse séeing the same agréeth with the woord of God and with diuine lawes which ought to be of great importance with vs. In Leuiticus and in Deuteronomie Leui. 20 10. Deut. 22 22 God ordeined that both the adulterer adulteresse should be slaine Secondlie I proue this by the verie order it selfe of the commandement of God Let vs laie before our eies the ten commandements As touching the worshipping of the true God it perteineth to the first commandement he that should doo otherwise was to suffer death Of taking the name of the Lord in vaine it is said If there be anie blasphemer let him die the death Of kéeping holie the sabboth daie we read that he which did gather stickes on the sabboth daie was commanded to be slaine Of the fift precept it is decréed that if any man were rebellious against his parents he should be brought to the iudges and slaine Of the sixt precept He that hath slaine an other man let him perish and let him be plucked euen from the altar Then followeth the precept of adulterie there the sword staieth his execution and procéedeth no further Vnto stealing and false-witnesse-bearing there is no punishment of death appointed Neither hath concupiscence any punishment of bloud belonging therevnto Séeing the order is on this wise I would know why the men of our time inuert the same But they saie that the Common-weale is more disturbed by théeues than by adulterers for we must haue a consideration vnto the commoditie of the Common-weale But I denie that théeues doo more disturbe the Common-weale If they robbe and slaie by the high waie in the night and lie in wait for mens liues I might easilie grant it but absolutelie of stealing I cannot say so Doubtles if our iudgement be right who had not rather loose somewhat of his goods and substance than that his wife should be dishonested Howbeit such a couetousnesse there is at this daie ingraffed in men that they make more accompt of their monie than of their wiues honestie Wherefore I saie that there is some iniurie doone vnto théeues in so much as they be hanged and adulterers who sinne more gréeuouslie are suffered to liue The fourth reason is that in suffering adulterers to liue they intricate vs with verie hard questions First there is brought in by the papists a diuorse from the marriage bed but not from the bond of matrimonie Moreouer there is disputation whether the innocent partie may contract matrimonie while the other partie liueth And there is a controuersie whether the adulteresse which suruiueth may marrie againe with an other Further they dispute of reconciliation betwéene adulterers and by this easie meanes cities are filled with vncleannesse and adulteries and men would after a sort be more pitifull than God himselfe 37 It is obiected The historie of the adulteresse in the 8. of Iohn ver 6. that Christ suffered not the adulterous woman to be stoned The eight of Iohn Wherby they gather that the Lord would not haue this to be doone in the state of the Gospell and therefore adulterers are to be spared in these daies They saie also that Ioseph being accused of this crime was not put to death To these two examples we must answer First I am not ignorant that the same storie in the eight chapter of Iohn hath béen reiected by some bicause it rather séemed to be put in of others than to be written by Iohn Ierom in his second booke against Pelagius writeth of this matter The same dooth Eusebius Caesariensis touch in his third booke who saith that he did thinke it to be taken out of the gospell of the Nazarits Augustine in his second booke De adulterinâ—s coniugijs ad Pollentium thinketh that It was the verie storie of Iohn in déed but deuised by cruell husbands to be wiped out to the intent that adulterous wiues might be put to death Héereby it commeth to passe that in some copies it is found and in some not How likelie a thing this is let other men iudge What so euer it be whether it be of Iohns writing or no the matter is not great for it conteineth nothing against the sentence which I haue proposed which thing I will somewhat more largelie declare Ye must thinke with your selues that the Pharisies did not bring the adulteresse vnto Christ as vnto a iudge or king for they neuer acknowledged him to be such a one Neither did Christ euer vsurpe such an office vnto himselfe Iohn 6. 15. he withdrue himselfe when they would haue made him a king neither would he diuide the heritage Luke 12 13 and he pronounced his kingdome not to be of this world Whie then doo they bring hir to him Iohn 18 36 Euen to laie a bait for him and as they saie to take him in a trip He was praised among the common sort for his clemencie he was loued of the people Then did these Pharisies deuise among themselues If he shall saie that she must be put to death this fauour of the people will fall from him as being one that would bring in againe the rigor of the lawe but if he saie that she must be let go he shall doo against the lawe of Moses yea of God himselfe But Christ verie well repelled their wilinesse He did neither of both which they hoped he would doo yet in the meane time he did his part verie woorthilie He was no ciuill magistrate but the minister of the church It was his office to preach the Gospell and repentance both which he did Wherefore he said to the Pharisies Hee that among you is free from sinne let him throwe the first stone at hir He said not Let hir not be put to death but Take héed what ye
into the remission of sinnes the meaning thereof is that by that sacrament is sealed and signified vnto vs the remission of sinnes which by the bloud of Christ wée haue alreadie obteined Which selfe thing is also doone in the Eucharist And faith ought alwaies to go before the receiuing of the sacraments Faith ought to go before the receiuing of the sacraments if wée receiue them rightlie and the order be not inuerted For as without faith men eate and drinke vnwoorthilie so without faith baptisme is vnwoorthilie receiued which yet must bée vnderstood as touching them that are of full age For touching infants how it is with them we will else-where declare Then if faith go before it is manifest that sinnes be forgiuen bicause the sacraments that followe doo seale and also confirme vs as concerning the will of God and when they bée set foorth vnto vs they oftentimes stir vp faith no otherwise than dooth the word of God when it is heard So that it is not possible but that faith being newlie stirred vp iustification is apprehended more and more and new strength of restoring is laid hold vpon Looke for the place in Chrysostom And therefore whereas Chrysostome interpreting these words When I shall take awaie their sinnes saith vpon the same When they were yet vncircumcised when they did not yet offer and when they did not yet other things perteining to the lawe their sinnes were taken awaie Certeinelie he must not so be vnderstood as though the fathers in the old time when they did these things and by them exercised their faith bicause they sawe Christ to be signified in them had not thereby fruit as we haue but he ment that these things now after Christ hath suffered are vnprofitable and that in the old time they did not by the worke it selfe giue grace as the Iewes dreamed Wherein also in our daies the sophisticall Diuines are deceiued as touching our sacraments 11 But as touching the other argument that in the epistle to the Hebrues it is said that The old testament is abolished Heb. 8 13. and made void the new taking place A place of Ieremie expounded Iere. 31 33. And whereas Ieremie saith that God would make a new league not according to the league which he made with the fathers when he brought them out of the land of Aegypt We answer that there the league is taken for the lawe and is distinguished from the Gospell Which is manifest in that he saith he will write his lawes in their harts and graue them in their inward parts But that thing is not agréeable with the lawe which onelie sheweth sinnes condemneth and accuseth neither dooth it giue strength yea rather it after a sort commandeth infinit things and laieth such a burthen vpon vs as we are not able to beare And therefore the prophet there saith that They did not abide in his couenant So as this word league or testament is not there so taken as we here now take it for as we here intreat of it it comprehendeth both the lawe and the Gospell And in this respect there is no difference betwéene the old testament and the new but onelie as we haue declared And if thou wilt saie that the prophet there also vnderstandeth this word testament in such sort as we now speake of it we may then grant that by the comming of Christ is made some abrogation séeing those accidents conditions qualities which we haue shewed in the old testament are now abrogated Wherefore therein is vsed the figure Synecdoche whereby a thing is perfectlie or absolutelie said to be abolished or made void when it is onlie taken awaie as touching some part thereof The Iewes are woonderfullie troubled with this sentence of the prophet and can scarselie tell what to saie For while they séeke to defend the old lawe so to defend it as they saie nothing therof is to be changed and reprooue vs bicause we haue changed circumcision into baptisme and the daie of the sabboth into the lords daie and haue reiected manie other things how can they affirme that a new league shall be made and not according to that which was made when they were brought out of Aegypt Héere they can scarse tell which way to turne themselues Howbeit A starting hole of the Iewes least they should séeme to giue place they saie that onelie the maner shall be diuers and thinke that the league as touching the thing shall be all one but that vnder Messias it shall more firmelie and more surelie be established But we may more trulie saie that this was doone at the beginning of the church when so great abundance of the holie Ghost was powred into the beléeuers that not onlie they spred abroad the Gospell throughout the whole world but also no torments no persecutions were they neuer so horrible no nor death though it were most sharpe could cause them to depart from the league which they had now through Christ made with God And as manie as are faithfull indéed doo willinglie and of their owne accord cleaue vnto the truth and vnto holinesse And forsomuch as héere is mention made of the league let this be vnderstood By what names the league hath beene called that it is for the most part of the Latines called Testamentum of the Graecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Hebrues Berith all which words doo fitlie expresse it 12 But héere againe riseth a doubt In 1. Sam. ◠verse 4. bicause if the thing be all one as well on the one part as the other in the sacraments of both testaments how may ours be said to be greater in power and vertue Further how could it be that they did eate the flesh of the Lord séeing the sonne of God had not yet taken the same vpon him Apoc. 13 8. Looke in 1. Cor. 10. verse 4. and part 4. place 7. art 7. and In 1. Cor. 10. 4. To the latter question I saie in the Apocalypse it is written that the lambe was slaine from the beginning of the world For to the foreknowledge of God all things are present though they be neuer so farre off Wherefore Christ séeing he was to come and was to be offered for vs vpon the crosse in this respect was comprehended of the fathers by faith and was food for their soules vnto eternall life For those things which be furthest off from vs the same doth faith make present so that they tooke hold of the same Christ which we at this time doo inioie But the difference standeth in the time for they beléeued that he should be borne and we that he is alreadie borne they affirmed that he should die and we affirme that he hath died Wherfore Augustine in his 16. booke against Faustus saith that He vehementlie erreth that dooth thinke the sacraments of the Iewes ought to be reteined in Christian religion séeing God hath now finished what he would haue to be doone And
were called spirituall bicause they were giuen neither by the strength of man nor of nature but by the power of God And it is to be wondred at that this father shuld déeme that the people of the old time were excluded from the spirit of God séeing we read in the 31. verse 3. chapter of Exodus that Bezeleel and Aholiba were replenished with the holie Ghost and also with wisedome and vnderstanding to make all such things as God had commanded to be made in the worke of the tabernacle And we read that the seuentie elders Num. 11 17. 24. which were giuen to be helpers vnto Moses were in such sort made partakers of his spirit that they also prophesied Iosua 34 9. Iud. 6 34. 1. Sam. 16 14. and that Iosua was indued with the holie Ghost and that Gedeon had giuen vnto him the same spirit and that the same holie spirit departed from Saule which might not haue béene vnlesse hée had had the same before And what meaneth this that Dauid saith in the psalme Take not away thy spirit from mee Psal 51 13. and 143 10. and 51 14. Againe Thy spirit shall lead me Againe Confirme me with a principall spirit Neither can we denie but that Elias and Elizaeus had the spirit of GOD 2. King 2 9. when the one desired to haue the spirit of the other giuen double vnto him We read also that Daniel had the spirit of the saints Dan. 4 9. But vnto these so manie oracles we will also adde a firme reason That the fathers were iustified we haue no doubt and they could not be iustified without faith in Christ but faith can neither be had nor reteined without the holie Ghost And whereas Chrysostome saith that the apostle maketh mention of the spirit bicause those men were gouerned by the lawe which was giuen by the spirit that is friuolous séeing the lawe cannot doo the office perteining thereto The lawe cannot doo hir office without helpe of the spirit to bring men vnto Christ which be now made affraid by the same vnlesse the power thereof be holpen by the spirit For how manie Epicures and godlesse men be there who hearing the lawe are neither brought vnto Christ nor yet appalled at the horriblenes of their sinnes committed 1. Cor. 10 3. A place vnto the Corinthians expounded 22 And that place in the tenth chapter of the first epistle to the Corinthians must not so be vnderstood as he thinketh séeing Paule saith that the sacraments of the old fathers were the selfe-same with ours For vnlesse it were so the reason of Paule as it hath béene said might easilie haue béene made féeble For the Corinthians might haue thought that the Iewes had béene afflicted with so manie punishments bicause they had no sacraments like vnto ours and contrariewise that they themselues although they sinned should not be chastised for that their sacraments were more perfect the which might be able to pacifie God although he were angrie and driue awaie all aduersities which hoong ouer their heads But séeing Paule saith that their sacraments were all one with ours this place of refuge is vtterlie taken from them And that Paule had respect vnto this we may therfore beléeue it vndoubtedlie bicause he maketh mention onelie of those sacraments of the old testament which answer vnto our two sacraments omitting all the rest which were innumerable For he affirmeth that they were baptised as we are baptised and saith moreouer that they receiued one and the selfe-same spirituall meate and drinke which we at this daie receiue to signifie thereby our Eucharist or supper of the Lord. If thou take awaie this cause thou shalt find no other cause whie he made onelie mention of these two sacraments Further what haue we in our sacraments which we receiue as the chiefe and principall thing Is it not Christ But the apostle testifieth that the old fathers receiued him in their sacraments Ibidem 4. For he saith that They dranke of the spirituall rocke which followed them and that rocke was Christ We cannot drinke Christ without his spirit But we can in no wise drinke Christ vnlesse togither therewith we be partakers of his spirit also Wherefore we ought not to thinke that the old fathers had not the spirit of GOD. But thou wilt saie peraduenture They had rewards and punishments As though we haue not so likewise For what Dooth not Paule gréeuouslie threaten the Corinthians if they followe the sinnes which their forefathers committed in the wildernesse Dooth not he saie 1. Co. 11 30. that Manie are weake and manie fallen asleepe for that they had after a shamefull maner abused the Eucharist And dooth not he saie When we are iudged we are corrected of the Lord Ibidem 32. least we should be condemned with this world And what Will you saie that in the new testament also there wanteth rewards promised vnto the godlie Matt. 10 41. For if we giue anie thing to a prophet in the name of a prophet we doo receiue a prophets reward And Matt. 19 29. He that forsaketh his owne for Christ his sake shall receiue an hundreth fold euen in this world also But Chrysostome addeth that vnto them was promised a land flowing with milke and honie but vnto vs is promised the kingdome of heauen I grant indéed that the old fathers had manie temporall promises but yet not in such sort as vnto them was made no promise of eternall life For Christ bringeth a testimonie of the resurrection out of the lawe Matt. 22 32 Exod. 3 6. I am the God of Abraham the God of Isaac and the God of Iacob And God saith vnto Abraham I am thy protector and thy exceeding great reward Gene. 15 1. And Daniel saith that They shall rise againe Dani. 12 2. which haue slept in the dust of the earth some to eternall life and some to euerlasting damnation And Esaie saith of the damned Esai 66 24. Their fire shall not be quenched and their woorme shall not die And to omit all other testimonies which are infinite Christ himselfe is promised in the lawe For he himselfe saith Iohn 5 46. Rom. 10 4. that Moses wrote of him And Paule saith that he was the end of the lawe Besides there be manie such other testimonies both in the Gospels and in the epistles of Paule which are all taken out of the old testament 23 Chrysostome addeth moreouer The forefathers were bomb to more ceremonies than we be that the forefathers vsed outward purifiengs Neither doo we denie but that they were bound to a great manie more and more gréeuous ceremonies than we are and yet are not we altogither without outward signes For we also haue bread wine and water as elements of our sacraments but one and the selfe-same Christ was common both vnto our sacraments and vnto theirs Sith no man can denie but that circumcision was the sacrament
the sunne entereth in at our windowes but when it hapneth that the sunne is to be named togither with the beame we call not the beame by the name of the sunne but saie it is the beame of the sunne But the first reason is more firme 14 As concerning the kingdome of Christ it séemeth to bring no small difficultie In. 1. Cor. 15 verse 24. when as be the holie scriptures there is often mention made of the eternall kingdome of Christ which if it shall haue an end as the words of Paule in the 15. chapter of the first to the Corinthians séeme to signifie some contrarietie will appéere to be stirred vp Gabriel said vnto Marie God shall giue vnto him the seate of his father Dauid Luk. 1 32. he shall reigne in the house of Iacob for euer and there shall be no end of his kingdome And Daniel when he prophesied couertlie of the Monarchies Deut. 2 44. he was not silent as touching the kingdome of Christ but he prophesied that that should be a kingdome of all worlds and for euer This knot did Ambrose vndoo that we must not beléeue Ambrose that the sonne will so deliuer vp this kingdome vnto the father as he shall cease to reigne but bicause he will then declare vnto all persons that he dooth not reigne by himselfe but that all his strengths and actions be of the father from whome is all paternitie both in heauen in earth And after this sort he shall openlie glorifie him What is meant by deliuering the kingdome to the father Ambrose To reigne is taken two maner of waies Which thing shall be to deliuer the kingdome vnto God to the father that is not to vse the same vnto himselfe onelie Augustine wheresoeuer he intreateth of this place consenteth vnto Ambrose But we may expound it otherwise and as I thinke with a méete exposition by these waies that followe as to saie that to reigne is sometime taken as it were to excell to be aboue others and to hold the highest place And in this signification Christ shall reigne perpetuallie But if we saie that to reigne is in such sort as to exercise the office of a king to fight to defend to ouercome and other such like Christ shall not alwaies reigne For when we shall be perfect and absolute there will be no néed of these helpes of Christ When he came into the world he preached he taught he died for our saluation now also he maketh intercession for vs vnto the father he defendeth vs from euilles that hang ouer our heads neither dooth he at anie time cease from the office and actions of a mediator but in the end when all things be pacified he shall resigne these offices to his father when as there is no longer place for them Euen as when a most mightie king sendeth his onelie sonne into some prouince of his kingdome A similitude that is disquieted with seditions tumults and rebellions and his sonne going foreward with empire and with a strong host when he hath set at quiet and hath reduced the rebelles into subiection he returneth a conquerour vnto his father triumpheth and deliuereth vnto him the prouince subdued and vseth the empire of warre and legions no longer The maner of the Romans So was it vsed at Rome when the enimies were subdued the Dictator renounced his authoritie being become a priuate person returned to his accustomed businesse But betwéene such like things and this that we haue now in hand this is the difference that the sonne of GOD will not so renounce himselfe as he can be depriued of his honour but bicause as I haue said in the latter daie he shall rest from the office of reigning and shall be said to deliuer vnto God the father the kingdome being in peace and tranquillitie and the enimies subdued 15 Touching the death and resurrection of the Lord the apostle writeth In 1. Cor. 15. verse 3. that he taught the Corinthians first of all For these two be the two principall and chéefe points of our religion vnto which without controuersie all the rest be referred Further he saith that He taught them euen as he had receiued of God and of Christ Iesus our Lord Gala. 1 12. Acts. 9 10. as he testifieth vnto the Galathians and as we read in the Acts. He would not haue vs to sticke vnto the authoritie of man but he calleth vs backe vnto the authoritie of God whose ordinance they resist which command vs to beléeue onlie those things which the Romane church beléeueth These men doo giue place neither vnto God nor yet vnto the scriptures they account the Pope to be one aboue all But the apostle not onelie confesseth that he receiued those things which he taught but he also twise mentioned the scriptures when as he writeth that Christ died according to them that he rose againe according to them And séeing by the scriptures he meaneth the old testament we easilie gather thereby for what cause or to what purpose we ought to read the same to wit that we may confirme the new testament by sundrie and manifold testimonies We ought also to consider with our selues What we must call to mind in thinking of the death of Christ when we heare that Christ died for our sinnes how outragious and cruell our sinne is séeing it behoued the sonne of GOD to be therefore deliuered vnto the death of the crosse Neither let anie man tell me that GOD might haue redéemed the world by some other meanes and that it was not altogither necessarie for the saluation of man that the sonne of GOD should be fastened vnto the crosse For if we once determine that God is a most wise and iust considerer of things we will acknowledge that he choosing this meanes of our saluation did excéedinglie detest the nature of sinne when he decréed to giue his owne sonne vnto death and that vnto a shamefull death to the end he might rid his elect from sinne Neither will we iudge it to be doone without cause It is onelie sinne wherby we resist God if we remember that sinne is the onelie thing wherby we resist GOD. There is nothing in the world or in the nature of things except it be sinne that resisteth the will of God which propertie spreadeth so far as it dooth not onelie comprehend those sinnes which the schoolemen call actuall sinnes but also originall sinne and the first motions of the mind That originall sinne is against God hereby it is shewed in that he made man vnto his owne image in righteousnesse How originall sinne is against God in holinesse and in truth Now against this institution we are borne the children of wrath and strangers from God and are wholie giuen to lieng and vngodlinesse Wherefore originall sinne dooth altogither contend against the ordinance of God These things therefore haue we now alledged to the intent we may acknowledge the
conceiued of the holie Ghost borne of the virgine Marie suffered vnder Pontius Pilate was crucified dead buried who descended into hell the third daie he rose againe from the dead he ascended into heauen he sitteth at the right hand of God the father almightie from thence shall hee come to iudge both the quicke and the dead In the person of the sonne fiue things to be noted In these articles whereby we are led to beléeue those things which be necessarie to saluation we are to note fiue things of the greatest importance concerning the second person in diuinitie which as I haue said is called the sonne The first is that this sonne of God Iesus Christ is our true and lawfull Lord Secondlie that he was made to be such a one for our vse and behoofe Thirdlie that whatsoeuer he suffered hée suffered for our sakes Fourthlie that he was also for our commoditie exalted aboue all heauens Finallie that he shall come at the last day for our succour Now therefore let vs sée touching the first That Iesus Christ is truelie and properlie our Lord. to wit that Iesus Christ the onelie sonne of God is truelie and properlie our Lord. Of which matter that we may intreat orderlie let vs first sée who this is that we set foorth with the title of Lord for afterward it will easilie be iudged whether so excellent a prerogatiue be fit for him or no. And we be constrained as faith it selfe witnesseth to vs to confesse that this Christ is nothing else but a particular person in whome are ioined togither the diuine and humane nature with an indissoluble knot And this dooth Iohn in the first chapter manifestlie declare verse 14. saieng that The word became flesh Whereas by the names of Word and Flesh hée meaneth nothing but these two natures Christ both God and man namelie that God and man is a perpetuall societie in the person of Christ And as concerning the word it may easilie be gathered bicause it is written before verse 1. And the word was with God and that word was God Also that Flesh in the holy scriptures betokeneth humane nature Flesh in the scripture signifieth humane nature it is verie euident vnto him that diligentlie and manie times peruseth them ouer But to procéed no further without some testimonie of this matter I will bring two whereof the first is in Esaie Esaie 40 5. where it is thus spoken And all flesh shall see that God spake and the latter is in that Ioel 2 28. which is spoken of Ioel I will powre out of my spirit vpon all flesh In the which places it is manifest that in the name of flesh there is signified men Hereby therefore it appeareth that the Euangelist when he said that the word was made flesh ment no other than that which he had first declared namelie that the natures diuine and humane were vnited togither in Christ 6 Moreouer that humane nature was in him the things which follow in this place doo plainlie enough declare to wit that he suffered death and was buried Wherefore the enimies of christian religion I meane the subtiler and more wittie sort doo not for the most part oppose themselues much against the humane nature of Christ and they which at a certeine time went about to make triall of it were easilie conuicted and confuted But the number of them was greater which stirred vp often tumults The diuinitie of Christ was more oppugned than was his humanitie and that with greater vehemencie concerning the deitie of Christ Neuerthelesse their false and peruerse opinion was constrained of necessitie to their great shame to giue place to the cléere and comfortable light of the holie scriptures For besides that testimonie of Iohn now cited Iohn 1 1. And the word was God we haue that saieng of the apostle which he wrote vnto the Romans Rom. 9 5. to wit that Christ according to the flesh should come of the people of the Iewes And therewithall he addeth Who is God blessed for euer These two places being so manifest they ought to suffice for the confirming of the mindes of faithfull men in the truth of God But yet the holie scriptures doo furnish vs with manie other places besides these if we will ponder them well Wherefore I leaue it wholie to the iudgement and wisedome of them which frequent themselues modestlie in the reading of the scriptures I for my part am satisfied with this one reason which I would not passe ouer in silence For it is fit enough not onelie to prooue but also constraineth to confesse that Christ is the true God This expresse prohibition is plainlie vttered in manie places namelie that we must not put our trust in anie creature no not in verie man by name as in Ieremie this is manifestlie shewed Iere. 17 5. Curssed is hee that trusteth in man and putteth flesh for his arme Further Psal 146 5. Dauid dooth earnestlie reprehend the confidence which they vsed to put in men and in princes Wherefore if Christ be a méere man and by no meanes God it may not be lawfull for vs to trust in him at all which notwithstanding the holie scriptures doo not onelie permit but also command expresselie that our faith be fastened with a liuelie hope in Christ or in Messias if so be thou list to call him as the Iewes did that on the other side whosoeuer dooth not beléeue nor trust in him is subiect to the cursse Herby therefore we boldlie conclude that this particular person of whom we presentlie intreat hath verelie in himselfe the nature both diuine and humane What the names of Iesus and Christ signifie 7 For which cause it is not in vaine that he is described vnto vs in the bookes of the holie scriptures by this famous double name IESVS CHRIST Whereof the one namelie IESVS signifieth nothing else but A sauiour which hath deliuered the children of God from their sinnes and therefore from all euill Matth. 1 21 For Ioseph the husband of Marie was commanded by the angel to call him IESVS séeing Hee shall saue his people saith he from their sinnes And I haue added further From all euill bicause there is no euill which hath not his originall from sinne So as he that can glorie that the root of euill is taken from him may also affirme iustlie that he hath rid awaie all euill But this if we doo not perfectlie as yet perceiue we shall at the length prooue it in that happie time of resurrection The other name certeinelie which is CHRIST betokeneth The annointed of God and the sanctified king which name dooth verie well agrée with him séeing that by the guide of his spirit and word he directeth and leadeth his children to life eternall Wherefore by reason of those two natures whereof he consisteth and by those two names it is easilie perceiued that the title wherewith we magnifie him calling him Our
haue aboue confessed And he offered himselfe to be seene and felt of his disciples Besides this when his will was neither to be séene nor yet to be caught hold of by anie man he so ordered his bodie Luk. 4 30. as neither the one nor the other happened otherwise than it pleased himselfe Iohn 8. 59. Mat. 28 1. c. As in Nazareth when they endeuoured to throwe him downe headlong from the mounteine or when they went about to stone him in the temple Mat. 17 2. Againe when he rose vp and went out of the sepulchre which the soldiers kept he would not be séene No more would he be séene vpon mount Thabor wherein his bodie being transformed became bright like the sun And we are not anie waie forbidden to hope but that our bodies shall probablie be adorned with those qualities in the life eternall For it séemeth altogither conuenient that the members should be like vnto their owne head Fleshlie care of the bodie must be reiected Wherfore if anie man haue a fleshlie care of his owne bodie he dealeth vnwiselie to obeie it in those things which manifestlie striue with so blessed an end He ought rather for that fauour wherewith he is indued by the grace of God to yéeld the same bodie of his to the obedience of the spirit by whome it shall at the length be quickened and carried vp into so excellent a state In consideration wherof Paule decréed Rom. 8 18. that Those things which we presentlie suffer are not worthie of the glorie which shall be shewed to vs And as in the same maner Christ disputing of eternall life said Hee that will find his life Mat. 10 39. shall loose it In the which place vnder the name of life he meaneth this naturall life the which whosoeuer withdraweth from mortification and the crosse laid vpon him by God and dooth attempt with highlie dishonouring of Christ and his name to repulse danger and temporall death from it then dooth he verelie loose it although he determine with himselfe to find it and to recouer it For he despoileth it of those properties which otherwise it should perpetuallie haue in that eternall felicitie with Christ But the spirituall and true christians which by the iudgement of the world are thought to betraie their owne life while they make ouer-small account of the same taking great and infinit perils in hand yea willing death for Christs his sake these I saie as Christ most truelie testifieth in loosing of their soule doo in verie déed find and most certeinlie obteine the same Iohn 12 24. And that is most aptlie expressed in the similitude of a grain of corne which vnlesse it should first become rotten in the earth it would neuer giue out flower or fruit framed in the order of an eare of corne 50 But let vs procéed sée in what thing the spirits of the blessed may rest themselues in that state whereof we haue spoken They that be iustified by Christ although that euen in this life they haue setled their desire to loue God with all their heart with all their soule and with all their strength so long as they acknowledge they be verie far off from dooing that which they ought to doo they must néeds be disquieted with excéeding sorrow How pleasant a thing thinke we will it be to them that they shall be able to satisfie their desire so iust so excellent so great and so long desired of them A deliuerance from slane Then we shall be indued with this gift that we shall offend him no more we shall be deliuered from the seruitude of sinne and from our domesticall enimie namelie from the assaults of the flesh séeing the same shall be at peace with the spirit We being constrained with the bonds hereof cannot fulfill the lawe of God But in that state we shall loue God with all our strength and more than either our selues or whatsoeuer else is in the world Neither shall that flesh let vs anie thing from the true perfect loue of our neighbour he vndoubtedlie shall haue no néed of the duties of this life but yet we shall loue him in that we shall no lesse be desirous of his felicitie than of our owne The motions of enuie selfe-pleasing and of other desires the which things be verie great enimies vnto vs and make vs the slacker to loue our neighbours shall haue no longer abiding in vs. But as touching that which is of greatest importance and is greatlie wished for of all men that be indued with reason and anie godlinesse at all I meane the knowledge of God shall then at the last be granted vnto vs. Indéed it is now after some sort giuen vnto men to knowe God by the euident tokens of things created by the testimonies of the scriptures and by inward reuelation of the spirit but there shall be then a full and perfect knowledge Wherfore saith Paule to the Corinthians We see saith he through a glasse as in a darke speaking 1. Co. 13 12 Now there be certeine darke sentences laid before vs which the Graecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then shall it be set foorth to be perceiued indéed All vailes and couering shall be remooued that we may penetrate euen to the face of God himselfe the which cannot be perceiued in this life as God himselfe verified to his faithfull seruant Moses Exo. 33 20. in these words It cannot be that a man should see me and liue Therefore thou shalt not see my face but I will cause that as I passe by thou maist see my backe part But when we be loosed from this mortall state we without doubt shall be capable of that excellent gift In the which thing chéefelie consisteth that eternall life as our sauiour Iesus teacheth in the Gospell of Iohn Iohn 17 3. This is the life eternall that they may knowe thee onelie the true God and Iesus Christ whom thou hast sent And againe he saith Iohn 8 56. that Abraham desired to knowe the daie of the Lord and he knew it and reioised Matt. 13 16. And vnto the apostles he said Blessed be the eies which see that ye see I saie vnto you that many kings prophets desired to see that which ye see and yet it was not granted vnto them In which place we must vnderstand that Christ spake of his first comming in the which he had the mortall and passible properties of humane nature But if thou wilt obiect that they sawe him also after his resurrection when he was now indued with an immortall and impassible life I answer that he had not euen as yet gotten the full victorie of all his enimies nether ha◠procured the kingdome to be perfect peaceable and sure from all aduersaries such as it shall be by the iudgement of Paule in the first epistle to the Corinthians When he hath put all his enimies vnder his feet 1. Co.
16 that he had chosen his disciples to go and to bring foorth fruit and that their fruit should remaine and yet togither therewithall He commandeth them to be of good comfort Luk. 10 20. for that their names were written in heauen There is therefore betwéene these elections a great difference and there is also betwéene them a great coniunction so that oftentimes the one is taken for the other So Paule by his woonderfull wisedome transferred vnto spirituall things those temporall things Rom. 9 10. Gen. 25 21. Mala 1 2. which séeme to be prophesied of Iacob Esau in Genesis and Malachie The reasons of them which saie that predestination should not be disputed of Prosperus Hilarius 2 Now as touching this latter election I sée there haue béene manie that haue iudged this disputation is not méet to be touched whose reasons Prosperus and Hilarius bishop of Orleans sometimes disciple vnto Augustine doo plainelie declare in the two epistles which are prefixed vnto the bookes of the predestination of saints which epistles were vpon this occasion written that when Augustine writing against the Pelagians touching the grace of Christ had oft in his books vrged manie things of predestination manie of the brethren in France and not of the meanest sort were sore troubled and woonderfullie offended For they affirmed that by this doctrine is taken awaie from such as are fallen an indeuour to rise againe and to such as stand is brought a slouthfulnes For that they iudged that diligence should be in vaine to either part when as by the predestination of God it was alreadie determined of them that they being reprobate could not be restored againe and that they being elect could by no meanes fall awaie and yet could not kéepe a constant and firme course for as much as they were vncerteine of their predestination Therefore séeing by this doctrine industrie is taken awaie and onelie a certeine fatall necessitie dooth remaine it is much better that this matter be left vnspoken of They adde moreouer that it is superfluous to dispute of that which cannot be comprehended For it is written Who hath knowne the mind of the Lord Esaie 4 13. Rom. 11 34. Or who hath beene his counseller So that their iudgements was that it should be taught that God of his goodnes would haue all men to be saued but in that all men are not saued it hereof commeth bicause all men will not be saued this saie they is a safe doctrine But on the other side this doctrine of predestination taketh awaie all the force and vse both of preachings and also of admonitions and corrections For if there be appointed a certeine number of the elect which can neither be diminished nor increased then shall preachers labour in vaine For if the determination of God be immooueable then shall there be an vnserchable confusion betwéene the elect and the reprobate so that none of this sort can go to the other nor none of these other passe ouer to them so in vaine and vnprofitable shall be all the labour and trauell of such as are teachers This doctrine also séemed vnto them new bicause the old fathers had written as touching this matter either nothing at all or verie little or else intreated of it after another sort And for as much as euen vnto Augustines time the church had without this doctrine defended the doctrins of faith against heretikes they also could euen then be content to want it for they affirme that such as teach this doo nothing else but call men backe to an vncerteintie of Gods will which is nothing else but to driue men vnto desperation All these things were obiected vnto Augustine which if they were true then should we rashlie and without aduisement take in hand the treatise of this matter But the reasons The reasons whereby Augustine defended his tretises and disputations of predestination with which Augustine defendeth himselfe may also mainteine our purpose wherefore those things which we intend in this place to speake of we will bréefelie gather out of two bookes of his the one wherof is intituled De bono perseuerantiae in which booke in the 14. 15. and 20. chapters he confuteth those obiections which we haue now made mention of the other is intituled De correptione gratia where in the 5. 14. 15. 16. chapters he intreateth of the selfe-same thing 3 First of all he maruelleth Paule doth oftentimes inculcate the doctrine of predestination Rom. 8 9 10 11. Ephe. 1. 2. Tim. 2 19. Acts. 13 48. Christ and the Acts of the apostles haue made mention of it Iohn 10 20. Mat. 20 16. Matt. 25 34. that those men should thinke that the doctrine of predestination should subuert the profit and commodities of preaching especiallie séeing Paule the teacher of the gentils and preacher of the whole world dooth in his epistles both oftentimes and also plainelie and purposelie vrge that doctrine as in the epistle vnto the Romans vnto the Ephesians and vnto Timothie yea and he saith that Luke also in the Acts of the apostles and Christ himselfe in his sermons maketh mention thereof For Christ saith Whom my father hath giuen me those can no man take out of my hand and that Manie are called and few are elected And in the last day he saith that He will answer vnto the godlie Come ye blessed of my father possesse yee the kingdome which was prepared for you from the beginning of the world And Matt. 11 25. He giueth thanks vnto the father for that he had hidden those things from the wise men reueled them vnto babes bicause it was his pleasure so to doo In another place also Iohn 13 18. I knowe saith he whom I haue chosen Againe Ye haue not chosen me Iohn 15 16. but I haue chosen you And if Christ and the apostles haue in their sermons oftentimes made mention hereof This doctrine is not against the fruit of preaching no man saith he ought to doubt that this doctrine is against the fruit and commoditie of preaching He affirmeth also that It followeth not that although our will saluation and good works Saluation and good works depend of God and yet we must not cast awaie all care of liuing well Phil. 2 13. Philip. 1 6. depend of the will and appointment of God therefore we should cast awaie all our diligence endeuour and care For Paule when he had said that God worketh in vs both to will and to performe yet ceased not to giue good counsell And when he had written vnto the Philippians that God who had begun in them would accomplish the worke which he had begun that they might be blamelesse in the daie of the Lord in which words he attributeth vnto God both the beginning and successe of good works yet in the selfe-same epistle he woonderfullie exhorteth them vnto holines Christ also commanded his apostles to beléeue and yet on the
answered Thou demandest of vs what hath separated vs what we haue that we haue not receiued Behold we now shew vnto thée that act and assent whereby we fréelie and by our owne power receiue the grace which thou preachest vnto vs this dooth separate vs from others and so Paule had in vaine in such sort reprooued them Moreouer if grace were set foorth as common to all men Whie we praie vnto God for the conuersion of infidels as these men teach what should we praie vnto God for the conuersion of infidels Doubtlesse we so doo for that we beléeue it lieth in the hand of God to open their hearts if he will 41 Neither must we thinke as these men faine Whether God giueth to euerie man so much grace as sufficeth that God giueth to euerie man so much grace as is sufficient to mooue them for if that did suffice they should doubtlesse be mooued For if there were set before a man a thing of huge weight he being willing to moue it had in himselfe so much strength as were sufficient that is as might ouercom the weight which is to be mooued then without doubt there would followe motion So if God as they saie would in verie déed mooue the hearts of the wicked would giue so much strength that is so much grace as should suffice yea rather so much as should excéed the hardnesse of the wicked hart nothing could let but that it should be bowed not in déed by compulsion but by most effectuall persuasion Augustine vnto Simplicianus in his first book second question saith that There are two sorts of calling one common whereby men are called but not by one the selfe-same maner wherby they are apt to be mooued conuerted others be so called as they are apt to be mooued Neither must we thinke saith he that God could not so haue called Esau as he might be mooued and as he might be made apt for all men are not after one and the selfe-same maner allured and mooued vnto God Verelie forsomuch as he is omnipotent he might by his impulsion take awaie that naturall hardnesse But saie they if he would he might yet will not God alwaies doo that he can doo Let it be so we saie euen the selfe-same that God ouerhippeth some will not haue mercie on them therefore giueth not vnto all men so much as might be sufficient vnto their saluation And against those whom he ouerhippeth he atteineth the end that he willeth as it is written of Pharao To this purpose haue I raised thee vp Rom. 9 17. to declare in thee my power that my name might be spred abroad throughout the whole earth Christ knew verie well as he himselfe testified that Tyre Sidon Mat. 11 21. Tyre and Sidon had not so much grace giuen them as was sufficient Sodoma would haue bin mooued to repentance if he had applied to them the miracles doctrine which he granted to the Iewes Wherefore forsomuch as he gaue not those things vnto them they wanted that which sufficed vnto saluation The Lord also said vnto the Apostles I haue chosen you Iohn 15 16. but ye haue not chosen mee The aduersaries are compelled to saie that no man is elected of God But by the opinion of the aduersaries that vniuersall grace being granted no man should be chosen of God forsomuch as he should be after one and the selfe-same sort vnto all men yea rather we should choose God in receiuing his grace when it is offered and we should be formers of the election of God and shuld not be formed of him 1. Cor. 3 6. I haue planted saith Paule Apollo hath watered but God hath giuen the increase that is life and spirit But if those things should be granted to be common vnto all men he should rather haue said Yée haue taken vnto your selues the spirit life and grace The selfe-same apostle said that God had begun in the Philippians a good worke Phil. 1. 6. and also would performe the same against the daie of the Lord. Which words plainlie declare that all whole is to be ascribed vnto God namelie to begin and to performe And vnto the Ephesians He worketh all things Ephe. 11 1. according to the counsell of his will not saith he according to the counsell of another mans will which doubtles he should haue said if euerie man had in his power to take saluation or not to take it Againe vnto the Galathians Gal. 1 15. When it seemed good vnto him which separated mee from my mothers wombe If it were as these men affirme Paule should haue said When it séemed good vnto me For as touching God they affirme that grace is alwaies readie and offered vnto all men Wherefore by their iudgement conuersion should then come when it should please vs. 42 These arguments I thinke to be sufficient at this time A confutation of the arguments of the aduersaries though manie more might bée brought Only now resteth to ouerthrowe those reasons which séeme to make against vs. But before we enterinto that matter this we saie that we in no wise denie but that God by outward calling namelie by his prophets apostles preachers and scriptures calleth all men For this man is no more excluded from the promises or threatenings than that man Outward calling is common to the predestinate and reprobate but these things are alike set forth vnto all men although all men are not predestinated to attaine vnto the fruit of them This is diligentlie to be noted if we will readilie answer to those things which are obiected And when they laie against vs which thing they verie often doo that the promises are common and vniuersallie proposed it is néedfull to be restrained vnto these or those men and that God dalieth not in them but dealeth in good earnest First as touching vniuersalitie I will bring other propositions no lesse generall Luke 3 6. Iohn 6 45. Iere. 31 34. Ioel. 2 28. All flesh shal see the saluation of God All shall be taught of God All shal know me frō the least to the greatest I will powre of my spirit vpon all flesh Shall wée saie that these things are true as touching all men No doutles vnles Origins fable should be renewed that all men shall at the last be saued They will answere that these propositions ought to be restreined vnto the beléeuers vnto them that are willing vnto them that respect the grace of God And we also saie that they are to be restrained but we fetch our restraint further off ascend vnto the election of God vnto reprobation And whether resolution I beséech you is the perfecter and whether restraint is of more equitie And yet doo we not saie that God dalieth in these vniuersall promises because forsomuch as the predestinate and the reprobate lead their life togither and are not knowen who they be
made a lier Wherfore if he haue called vs by a iust effectuall calling no doubt but he will performe the worke that he hath begun that on the daie of the Lord whether the same be the time of our death or the last time of inquisition when as sentence shall be giuen vpon all mortall men we shall be reserued vnblameable by him although we haue oftentimes fallen in this life which is our owne infirmitie Touching this faith of GOD it is written vnto the Romans Rom. 3 3. What if some of them haue not beleeued shall their vnbeleefe make the faith of God of none effect God forbid Paule in the first chapter of the first epistle to the Corinthians 1. Cor. 1 8. Pauls maner of reasoning séemeth to reason on this wise Now haue yee obteined grace by Christ and by him yee haue obteined manie gifts wherfore ye shall haue that which remaineth that yee may be vnblamable in the daie of the Lord. Neither was the same written in anie other sense by the same apostle in the epistle to the Romans Rom. 11 29. The calling and gifts of God are without repentance Wherefore let vs also vse this kind of argument if as it happeneth at anie time our mind doo quaile A most cōfortable argument in the deiection of our mind An obiection We be called to saluation we haue giuen credit to him that calleth we haue obteined remission of sinnes and haue gotten no meane gifts wherefore we shall be saued and God will not cast awaie the works of his owne hands Thou demandest touching thy calling how I am able to determine whether it be an effectuall calling or no of the faith wherewith thou art indued whether it be a temporall faith An answer therevnto Rom. 8 16. I say that The spirit of Christ doth beare witnes with our spirit that we be the sonnes of God which token of the elect Paule taught the church in his epistle to the Romans Secondlie these things may be knowne by the effects and as the Schoole-men saie à posteriore that is by that which followeth after Good works doo make our calling and election certeine for Peter in his latter epistle and first chapter after he had spoken largelie of works he added verse 10. Wherefore brethren indeuour your selues rather to make your calling and election sure But if thou shalt againe demand Séeing the spirit of our neighbour is not well knowne vnto vs can there be anie other waie for vs to iudge of him than by works Assuredlie Christ left no other meanes whereby we should iudge of our neighbours Matt 7 16. for he said By their fruits yee shall knowe them How we may iudge of our neighbour and charitie ought to persuade euerie man that when thou shalt sée thy brother to be cōuersant in the church to lead an vnblamed life and to mainteine the right professed faith of such a man hope thou well And Paule was in good hope of the Corinthians 1. Cor. 1 8. partlie of charitie whereby he imbraced them and partlie for their works sake and gifts of the holie Ghost the which appéered to be manie in their church partlie he was led by the spirit whereby he was warned that in that place there was much people which perteined vnto God Acts. 18 10. Of Grace In Rom. 1 verse 21. Look before place 1. art 38. Abstracts are knowne by their concrets 7 This place putteth vs in mind to speake somwhat of grace Nounes which as the Logicians say be put abstractlie as substantiues are vsuallie declared by their concrets or adiectiues the significations of which are more readier to the sense Wherefore let vs first sée what is signified among the Latins by this word Gratiosus that is Gratious He is said among all men to be gratious whom all men fauour and vnto whom good will is commonlie borne euen so in the holie scriptures men are said to be gratious which haue found grace with God for so the scripture vseth to speake of them whom God dooth fauour and vnto whom he extendeth his loue We are one waie gratious before God and an other waie before men Howbeit as concerning this there is a great difference betwéene God and men for men fauour none but him in whom they find things whereby they may be allured drawne to loue Wherefore it behooueth that he which will be loued of men haue in himselfe the causes of loue and good will But contrariwise God findeth nothing in men woorthie to be beloued whereby he might be induced to loue them for he himselfe first loued vs and through that loue he hath bestowed vpon vs whatsoeuer we haue that may please him The grace of God is taken two maner of waies Wherefore the name of grace in the holie scripture is vnderstood two waies First chéeflie doubtles it signifieth the good will of God towards men and the franke and frée fauour that he beareth vnto the elect Secondlie forsomuch as God dooth indue his elect with excellent gifts grace dooth sometimes signifie euen those gifts which are fréelie bestowed vpon vs by God This two maner of significations of grace being well knowne dooth plainlie shew with how great a diuersitie our aduersaries and we affirme one and the same sentence For both of vs saie that a man is iustified by grace but this is the difference that they vnder the name of grace vnderstand those gifts which are bestowed vpon them that be iustified namelie the habits or grounded dispositions which be powred into them moreouer good works and such other things as God worketh in the elect But we forsomuch as we sée that so long as we are in this life these gifts through our corruption are vnperfect denie that we can be iustified by them or that Gods iudgement can by anie means be satisfied by them wherfore we vnderstand that to be iustified by grace What is to be iustified by grace and by the grace of Christ is to be iustified by the onelie méere and sincere good will of God which he beareth vnto vs of his owne onlie mercie We saie also that we be iustified by the grace of Christ which his father beareth him for séeing he is most gratious before him he bringeth to passe that the father also loueth vs in him as his members and brethren by faith 8 But the School-men feigne to themselues that grace is an habit powred into the soule whereby the soule may the easilier be stirred vp be the readier to doo good works A deuise of the School-men learned out of the Ethiks of Aristotle which deuise of theirs they are not able anie waie to confirme by the holie scriptures And they séeme to haue taken it from the philosophers who teach in their Ethiks that Faculties and powers are strengthened by the habit of the mind whereby they be able to performe that which before they could not or
merits but for his mercie Wherfore it is written in the 103. psalme Which crowneth thee in mercie and compassions bicause It is he that worketh in vs both to will and also to performe Phil. 2 13. The apostle had said before Worke your saluation with feare and trembling afterward least we should attribute this thing vnto our selues verse 12. he saith that God worketh these things in vs and that not for our merits but according to his owne good pleasure And in the same booke the eight chapter he saith that There is no small ambiguitie how eternall life is rendred vnto good works For the scripture saith that Euerie man shall haue according to his works 2. Cor. 5 10. Psal 62 12. Rom. 6 23. Rom. 4 4. And yet on the other side Paule calleth grace eternall life But the propertie of grace is to be rendred fréelie Paule also saith Vnto him which worketh not the reward is not imputed according to det but according to grace And he saith moreouer Rom. 11 6. Rom. 11 5. that Grace if it be of works is not grace Againe that The remnants through the election of grace shall be saued Againe vnto the Ephesians Ephes 2 8. By grace ye are saued through faith and that not of your selues Againe Not of works least anie man should glorie Ibidem 9. This doubt saith Augustine cannot otherwise be dissolued An vpright and holie life is grace How eternall life is rendred vnto works Good works are giuen by grace therfore eternall life is giuen by grace Iam 2 13. vnlesse we grant that an vpright and holie life is grace for so either saieng may take place for eternall life is rendred vnto works But bicause works are fréelie giuen vs of God therefore also is eternall life called grace And in his booke De correctione gratia the 13. chapter he saith that Iames writeth that iudgement shall be without mercie vnto him which sheweth not mercie By which words saith he appéereth that they which liue well shall in the last iudgement be iudged with mercie they which haue liued wickedlie shall be iudged without mercie And if that in iudgment we haue néed of mercie then is it not now doone for merits And in the same sense he alledgeth the mother of the Machabeis who as it is written in the second booke and seuenth chapter thus speaketh vnto hir sonne verse 29. The daie of iudgement is called mercie Prou. 20 9. That I may in that mercie receiue thee with thy brethren in which place she calleth the daie of iudgement mercie And vndoubtedlie when we shall come before the iudgement seate of God who shall boast that he hath a chast hart Or who shall boast that he hath a cleane hart That we shall haue need of mercie in the daie of iudgement Psal 32. Iam. 1 17. Wherfore mercie is there néedfull also whereby he may be made blessed vnto whom the Lord hath not imputed sinne 17 The same father in his 105. epistle to Sistus when the apostle had said The stipend of sinne is death who would not iudge that he should most aptlie and consequentlie haue added But the stipend of righteousnes is eternall life And it is true bicause euen as to the merit of sinne death is rendred for a stipend so also vnto the merit of righteousnes eternall life is rendred as a stipend But the blessed apostle most vigilantly warring against pride when he had said that the stipend of sinne is death least mans righteousnes should aduance it selfe said not contrariwise that the stipend of righteousnes is eternall life But the grace of God saith he is eternall life But it is not sufficient to thinke that these things are spoken for humilitie and moderation sake for the matter is so in verie déed For our works receiue not eternall life for a iust and deserued stipend and therfore he saith that mans righteousnesse is pride and which in name onelie is called righteousnes But that ought to be true righteousnesse vnto which eternall life is due which righteousnes if it be not of thée then is it from aboue Eternall life is the stipend of righteousnes but vnto man it is grace If righteousnes were of our owne selues we should haue eternall life as a dutie descending from the father of lights Wherefore O man if thou shalt receiue eternall life it is indéed the stipend of righteousnes but vnto thée it is grace vnto whom also euen righteousnes is grace for it should be rendered vnto thée as a debt if the righteousnes vnto whom it is due were of thy selfe By all these things it is gathered that with Augustine eternall life is therefore called grace bicause the works which go before it are giuen fréelie Further he confesseth that in the last iudgement when God shall reward these things we shall haue néed of mercie and compassion and that also we haue alwaies néed of mercie that our sinnes should not be imputed vnto vs. Lastlie that eternall life although that it may be the stipend of righteousnes being taken by it selfe yet vnto vs it is grace partlie bicause it is not of our selues and partlie also bicause it is vnperfect Hilarius in like maner writeth vpon the 50. Hilarius psalme My hope is in the mercie of God for euer and euer world without end For the works of righteousnes are not sufficient vnto the merit of perfect blessednes vnles in this will of righteousnes the mercie of God impute not the faults of humane changings and motions Ierom. Also Ierom vpon Esaie the 46. chapter If we should consider our owne merits we must néeds despaire Both we and our aduersaries grant that good works are giuen through grace but yet not after one sort Our aduersaries and we contend not whether by the grace of GOD good works are giuen to the regenerate although euen in this also we doo not vtterlie agrée with them For they thinke that it lieth in our power to receiue good works when they are offered but we saie that it is néedfull for our will to be changed by the grace and spirit of God otherwise as touching this point we cannot imbrace the gifts of God 18 But there is another thing about which there is at this daie a more weightie controuersie They that defend merits saie that good works are sufficient to obteine eternall life They which defend merits doo thinke that the good works which are giuen of God vnto men are sufficient vnto eternall life which thing we vtterlie denie And that maketh verie much on our side which a little before we alledged out of Augustine that in the last iudgement we shall néed the mercie of God not onelie bicause good works were giuen of him fréelie but bicause also that when the iust iudge shall sit in his throne no man can boast that he hath a chast hart or that he is cleane from sinne Wherefore it is néedfull that
fearing God Iustlie therefore securitie hath impietie ioined therewith which as it springeth of an euill beginning so also it bringeth foorth euill and naughtie fruits as sluggishnes vnlustines of mind and slothfulnes Wherefore they which trust vnto themselues neither séeke for helpe at the hand of God neither yet for the aid of men 15 The people of Lais which are spoken of in the 18. of Iudges liued securelie although they were ioined in no league or fellowship with their next neighbours What is negligence They were also infected with negligence which is nothing else but a priuation of that indeuour which we ought to applie for the gouerning of things by it the will is weakened and the chéerfulnes of the bodie is diminished This kind of securitie hath euermore a danger ioined with it for those things are not chased awaie which may be hurtfull For how should that be doone when as they be secure or carelesse thinking rightlie neither of their owne ablenes nor yet of the mercie of God Yea they are vtterlie vnknowne vnto themselues for if they knew themselues they would not liue so securelie Augustine Augustine vpon the 99. psalme writeth Whereas most securitie is there is most danger And he addeth that a ship A similitude when it is brought into the hauen thinkest thou that it is in safetie But by the same waie that the ship entereth in the wind entereth also oftentimes tosseth it and breaketh it vpon a rocke Where then can there be securitie Adam fell in paradise Iudas in the fellowship of Christ C ham in the familie of Noe manie in the lawe and manie also in the Gospell where then shall wée liue securelie Vndoubtedlie no where Wherefore Ecclesiasticus dooth verie well admonish vs Sonne stand in the feare of the Lord Eccles 2 1. and prepare thy selfe to temptation The Israelits sawe the Aegyptians drowned in the red sea Exod. 14 31 was it then méet for them to liue in securitie No verelie yea within a while after they were tempted in the wildernesse Christ was baptised by Iohn Matth. 3 16 Matth. 4 1. was he therefore made secure No for he was straitwaie tempted of the diuell Wherefore we ought then to be most carefull of all when we are receiued into the fauour of God for then the diuell dooth most of all watch for our destruction and indeuoureth to make vs fall and therefore there is no place for securitie 16 But are we so made by God that we can be no where secure Not so vndoubtedlie for there is another good and laudable securitie What securitie is good and laudable which as Augustine saith consisteth in the promises of God and is taken hold of by faith This ingendereth not luskishnes or sluggishnes but chéerfulnes and diligence Of this Dauid hath verie well pronounced in the 91. psalme He which dwelleth in the helpe of the most high verse 1. shall abide vnder the protection of the God of heauen Whereas it is written in the Latine Adiutorio that is In the helpe the Hebrue word signifieth A couer or secret place which no man taketh hold of but he which hath faith in the promises of God By that buckler we be defended with that shadowe we be couered against all harme Securitie of faith is good This is the securitie of faith and of the spirit which cleaueth vnto the word of God and therefore it must néeds be commended But the other securitie is of the flesh Securitie of the flesh is ill and therefore it is execrable and detestable Against it are extant most manifest commandements of Christ namelie To praie alwaies to knocke to seeke Mat. 7 7. 25 13. 23 4. and to watch for the daie of the Lord will come like a theefe If the good-man of the house knew what time the theefe would come he would vndoubtedlie watch neither would he suffer his house to be broken through 26 41. We ought to praie and watch bicause although the spirit be readie yet is the flesh weake Paule admonisheth vs To put on the armour of God that we may resist in the euill day Ephes 6 13. Stand saith he with your loines girded with the girdle of truth being clothed with the brestplate of righteousnesse and hauing shooes on your feet that ye may be readie to the Gospell of peace aboue all things taking vnto you the shield of faith wherby ye may quench all the fierie darts of that euill one and take vnto you the helmet of saluation and the sword of the spirit which is the word of God So dooth Peter also warne vs against securitie verse 8. in his first epistle the fift chapter The diuell saith he your enimie goeth about like a roring lion seeking whom he may deuour resist him with a sound faith But bicause I haue said that securitie is contrarie to feare I would not haue anie man to thinke that all feare is to be praised for there is also an euill feare An euill feare and wherof it springeth and that springeth of an euill iudgment of good and euill things as if a man shuld thinke that the aduersities of this world and the crosses which the elect suffer are both altogither euill and vtterlie to be feared Against these things we must sing togither with Dauid I will not feare what man can doo to me Psal 56 5. There is also another feare of the vngodlie to be reprooued which feare is ingendred by an euill conscience for they which liue shamefullie and wickedlie are alwaies afraid that the vengeance from heauen hangeth ouer them How feare comming of an euill conscience is called by Plutarch A similitude Such feare Plutarch in his booke of felicitie calleth sores of the mind There are saith he sores as well in the mind as in the bodie And he addeth an excellent similitude As they which in a feuer either cold or hot bicause inwardlie they be either cold or hot are more gréeuouslie sicke than if either the heate or cold were applied outwardlie to their bodies so they which are vexed in the mind are much more tormented than they which are afflicted in the bodie After the same maner we may saie that they alwaies tremble and are afraid whose consciences are troubled Wherefore Dauid said They haue trembled through feare Psâ—l 53 6. whereas no feare was so Cain and so Iudas also were woonderfullie afraid Gen. 4 14. Matt. 26 5. Seneca Seneca vnto Lucillus in his hundred 6. epistle saith that No place will make a wicked man quiet for thus he alwaies thinketh Although I be not as yet taken I may neuerthelesse be taken at the length and that I haue not hitherto béene taken it came rather of fortune than of confidence They also doo feare excéedinglie which are themselues fearefull and horrible vnto others for he must néeds be afraid of manie whom manie doo feare Remedies
open through which when the enimies enter in destroie althings they perceiue that they lost all their labour So these men take excéeding great paines bicause there may séeme to be no vncerteintie as touching the goodnes power and clemencie of God or merit of Christ Howbeit in the meane time they appoint our will to be so subiect vnto changing as it neither can nor ought to promise vnto it selfe perseuerance no not out of the word of God and by this meanes they quite take awaie all certeintie so that this saieng of Paule Hope confoundeth not can haue no place neither dooth the certeintie which they go about to establish anie thing profit Verely if we peruse the holie scriptures we shall not onelie vnderstand that God is generallie good and mightie but also that he is euermore vnto vs good and mercifull and that therefore he will confirme our will that it shall neuer fall awaie from him For as we haue a little before mentioned He will not suffer vs to be tempted aboue that which we are able to beare 1. Co. 10 13 but togither with the temptation will make a waie foorth verse 8. And in the first chapter of the first to the Corinthians Ibidem 9. He shall confirme you blameles euen to the end against the daie of the Lord Iesus Christ for God is faithfull by whom we are called There are besides Testimonies of the scriptures promising perseuerance vnto vs. What the certeintie of hope is a great manie other testimonies in the holie scriptures which promise vnto vs both perseuerance and confirmation of our will by Christ Wherefore we saie that this certeintie of hope is a firme cleauing vnto the promises offered vnto vs and receiued by faith bicause we knowe that we shall not giue ouer but continue euen vnto the last end 46 And of so great force is this hope that as Augustine writeth vnto Dardanus Hope calleth those things which are to come as alreadie doone Ephes 2 5. and in manie other places it calleth things that are to come alreadie doone as the same Augustine verie well declareth out of manie places of saint Paule and especiallie vnto the Romans vnto the Ephesians vnto the Colossians For vnto the Ephesians we are said to be alreadie raised from the dead and to be alreadie set at the right hand of God togither with Christ in the heauenlie places Vnto the Colossians Col. 3 1. If ye haue risen togither with Christ c. And in another place Titus 3 5 Rom. 8 23. He hath saued vs by the fountaine of regeneration And vnto the Romans By hope we are made safe Wherof the certeintie of hope springeth This certeintie springeth chéefelie of a woorthie estimation which by faith we conceiue touching the constancie of God the which no vnwoorthines of ours is able to cast downe Vnto which vnwoorthines of ours drawing vs from this confidence if we haue respect we must néeds against hope beléeue in hope and haue a full confidence that we shall be saued by Christ although the same vnwoorthines repugne neuer so much against it setting before the view of our eies our father Abraham whose steps we ought by faith to cleaue vnto He as touching the promise that he should haue issue weihed not his owne age or the age of his wife which was past child bearing but had a respect vnto him onlie which made the promise and considered his might and therefore he determined most assuredlie with himselfe that that should come to passe which God had promised Euen so although we be vnwoorthie and that our fowlnesse and sinne is a let vnto vs yet let vs haue no mistrust but that by Christ we shall be made safe vnlesse we will suffer our selues to be infected with infidelitie the which Abraham did most of all abhorre Rom. 4 20. for he staggered not through vnbeléefe as the apostle saith Wherefore this vncerteintie of our aduersaries is vtterlie taken awaie from the minds of the godlie for for this cause as the apostle testifieth would God haue vs to be iustified by faith Rom. 4 16. and not by works that the promise should abide certeine and vnshaken And this is indéed to giue the glorie vnto God What is to giue glorie vnto God which thing Abraham did for he notwithstanding those woonderfull great impediments hoped vndoubtedlie that the same which God had promised should come to passe Iob also made so small account of these impediments that he said Although he kill me yet will I hope in him by which words he sheweth The godlie in affliction will not cast awaie hope that it is the propertie of the godlie that albeit they be verie seuerelie afflicted by God and may appéere to be hated of him yet doo not cast awaie their hope Wherfore let vs imitate him and if so be that our falling and vnwoorthines shall set themselues before our eies yet let vs not distrust Let vs in the meane time detest our vices and as much as lieth in vs amend them but yet through them let vs by no means be cast downe from the hope of saluation For if when the promises of God be offered we should behold our owne woorthines we should rather be mooued to desperation than to anie hope for there is no man whose mind is not laden with manie and gréeuous sinnes Besides this Rom. 5 1. Paule teacheth vs that Peace towards God is had by Christ and by the faith which is towards him There shuld be no peace if we stood in doubt of saluation which peace vndoubtedlie should either be none at all or else verie troublesome if we should continuallie doubt of his good will towards vs. Doo we not alwaies in our praiers call vpon him as our father But no sonne which followeth naturall affection doubteth of his fathers good will towards him How then doo we call him father whom we suspect to be our enimie The fathers taught the certeintie of saluation 47 There might be a great manie of such other reasons brought for the certeintie of hope But now I will in few words declare that the fathers also in their writings taught the selfe-same certeintie Chrysostome vpon that place vnto the Romans thus writeth Doo not saith he yea though thou be of small woorthines discourage thy selfe séeing thou hast so great a defense namelie the loue or fauour of the iudge And a little afterward he saith For that cause the apostle himselfe when he saith Hope confoundeth not ascribeth all the things which we haue receiued not vnto our good déeds but vnto the loue of God Ambrose also saith that Forsomuch as it is impossible that they which are déere vnto him should be deceiued he would make vs assured of the promise bicause both it is God which hath promised and hath promised vnto those whom he will haue déere vnto him Augustine in his sermon which he made vpon mondaie in
some iuice out of the earth and so bringeth foorth some leaues and buddeth as if it liued in verie deed likewise men saie they that are strange from Christ although they liue not by the celestiall spirit We can please God with no faith except that which is in Christ Iesus Acts. 4 12. yet by some inspiration of the spirit they worke those excellent works which we haue described But we that are instructed by the holie scriptures doo acknowledge no other faith whereby we can please God but onelie that which is in Christ Iesus For There is none other name vnder heauen giuen vnto men whereby we can be saued Rom. 2 22. 4 24. Gala. 2 20. Ephe. 1 13. 15. but onelie the name of Christ our sauiour And Paule as often as he maketh mention of faith which iustifieth alwaies declareth it to be that faith whereby we are godlie affected towardes Christ and his Gospell But least that Paule of himselfe and alone should séeme to teach this I will a little more déeplie repeated the whole matter Ge ne 15 6. Abraham beleeued God and it was counted vnto him for righteousnesse But what beléeued he Abraham was iustified by faith in Christ Galat. 3 16. Forsooth this that he should haue séed giuen him namelie that onelie séed as Paule interpreteth it wherein all nations should be blessed which is Christ Iesus This testament was confirmed of God vnto him in Christ yea the Lord himselfe when he spake of him said Iohn 8 56. He sawe my daie and reioised Iob also in the .19 chapter Iob. 19 25. I knowe saith he that my redeemer liueth which shall also rise in the last daie ouer them which doo lie in the dust And after the woormes haue destroied this bodie I shall see the Lord in my flesh whome I my selfe shall see and mine owne eies shall behold and none other for me This faith expressed in those words is in no wise generall or confused for in it are plainelie described the principall points which perteine vnto Christ For first he is called a redéemer wherein is published the forgiuenesse of sinnes Further his comming to iudgement is set foorth and also the resurrection of the dead wherein not other bodies but euen the selfe same which they had before shal be restored vnto men There is also added the humane nature of Christ which maie be séene with corporall eies Further what maner of faith I beséech you is that which these men affirme Infidels to haue For a true and firme persuasion A true faith draweth with it all good motions of the mind and a constant and an assured assent vnto the promises of God draweth with it as I said at the beginning all good motions of the mind How then can they saie that these men haue faith which lie still weltering in idolatrie and in most shamefull and grosse sinnes They may indéed haue a certeine credulitie The Ethniks male haue a credulitie but not a true faith either by education or by human persuasion or by an opinion after a sort rooted in them but to haue a true faith so long as they lead such a kind of life it is not by anie meanes possible vnlesse they will grant that the Turks haue also faith for they assent vnto manie things The Turks haue no true faith though they beleeue manie things with vs. 1. Cor. 13 2. which we professe and beléeue But that place of Paule in the first epistle to the Corinthians wherein it is said If I haue all faith so that I can remooue mountaines and haue not charitie I am nothing they will haue it to be vnderstood not onelie of the true faith but they also saie that the same faith may be separated from charitie Howbeit they grant that if it so come to passe the same faith will not profit anie thing at all Séeing therefore they expound that place after this maner how agrée they with Paule séeing they saie that a generall and confused faith wherewith men be indued that are yet strange from Christ can bring foorth good works which of congruitie may merit iustification please God when as Paule saith that euen The true faith also as they interpret it dooth nothing profit without charitie But that similitude which they bring of a stake or a post fastened into the earth vtterlie ouerthroweth their owne opinion For although being dead it séemeth to liue yet in verie déed it liueth not and a wise husbandman séeth that the budding foorth is vnprofitable and therefore such leaues he casteth awaie and destroieth as vaine and nothing woorth And of the same estimation with God are those works which these men so colour and set foorth to the shew They affirme that the infidels works are not doone without grace 24 They inuent also another fond colour not much unlike vnto the former for they saie that those works of the infidels are not doone without grace For there is saie they a certeine generall grace laid foorth vnto all men and common euen vnto men not regenerate wherwith they being after a sort holpen may merit iustification and doo works which please God But in so saieng The aduersaries fall into the Pelagian heresie they fall into the heresie of Pelagius for he also taught that men without the grace of Christ might euen by the vertue and strength of nature and by the doctrine of the lawe worke good works whereby they might be iustified Neither dooth this anie thing helpe their cause in that they said that they referre not these things vnto nature but vnto grace which the Pelagians vtterlie denied For in words they will séeme to disagrée from them when as in verie déed they verie much agrée with them for in that they assigne a grace whereby they can atteine vnto righteousnes without Christ they are both against Christ and the Mileuitane Councell and the holie scriptures Further in that they make grace common vnto all men they turne it into nature and they saie that some will vse it A preuenting grace and an after following grace some will not vse it And this grace they call a preuenting grace but that other which is more absolute they call an after following grace Which diuision we denie not so that it be rightlie vnderstood for we grant there is one grace which preuenteth and another which followeth after howbeit the fauour of God through Christ wherewith we are both preuented to will well and wherewith we afterward being regenerate are holpen and stirred vp to liue well is one and the same For who euer doubted but that we are preuented of God to the intent we may be changed and renewed in Christ He were woorse than mad which would saie that we in our conuersion and turning vnto God doo preuent the aid and helpe of God He first loueth vs before we can begin to loue him he first stirreth vs vp by his fauour and
Pighius bicause our aduersaries count him for their Achilles or chéefe champion and thinke that he onelie by his subtill sharpe wit hath pearsed euen into the secretest mysteries of the truth And this man vseth this cauillation A Cauillaton Ye are not iustified by that from which this iustification maie be separated for it is not possible that the causes should be pulled awaie or separated from their effects But faith is separated from iustification Whether iustification maie be separated from faith for manie that beléeue doo notwithstanding liue most shamefullie so farre is it off that they séeme to be iustified But bicause he thinketh that this maie be denied he bringeth a reason to prooue that it is not against the nature and definition of faith but that iustification maie be separated from it And he maketh an obiection out of the 13. chapter of the first epistle to the Corinthians verse 3. If I haue all faith so that I can remooue mountaines and haue not charitie I am nothing By these words he concludeth that faith maie be separated from charitie and therefore from all good works He citeth this also out of Matthew Matt. 7 22. Manie shall come in that daie and shall saie Lord in thy name we haue prophesied and haue cast out diuels and haue wrought signes But vnto them shall answer be made I knowe you not These signes saith Pighius can not be doone without faith Wherefore séeing that they are shut foorth from the kingdome of heauen which doo yet these things it is cleare that they were not iustified wherefore in them faith was separated from righteousnes But this he thinketh is much more plainlie confirmed by Iohn for he saith That manie rulers of the priests beleeued in Christ Iohn 12 4◠which yet durst not openlie professe him But they which flie from the confession of the name of Christ are farre from saluation for Christ himselfe saith Mark 8 28. He that is ashamed of me before men of him will I be ashamed before my father These arguments although at the first sight they séeme to haue some shew yet if a man more narrowlie examine them he shall sée that that well agréeth with them The iudgement of Epictetus touching his owne books which Epictetus pronounceth of his books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is These are but sights or ghosts of the dreames of hell Wherfore we must diligentlie ponder these reasons and not iudge of them by the first sight And euen as in coines of monie we vse not so much to haue a regard vnto the inscriptions A similitude or images as to the goodnesse and weight of the matter so also in arguments ought we to weigh and regard not so much the shew and colour of them as the thing it selfe and the strength of them We first denie that faith can be separated from iustification And whereas Pighius saith That that is not repugnant vnto the nature and definition of faith we in no wise admit it for against that opinion are all the holie scriptures and the true sense of the definition of faith and also the Fathers For as touching the scriptures Iohn saith He that beleeueth that Iesus is Christ 1. Iohn 5 1. the sonne of God is borne of God and he which is borne of God sinneth not For so long as faith beareth swaie in our harts we commit not those sinnes which destroie the conscience and alienate vs from GOD. How then saith Pighius that it is not against the nature of faith to be separated from iustification and from good works especiallie séeing Iohn saith Iohn 3 6. He which sinneth knoweth not God This thing also sawe the Fathers for Cyprian Cyprian De simplicitate praelatorum where he complaineth of the vngratiousnesse of his time for that charitie feare good works and such like were waxen verie cold thus writeth No man thinketh vpon the feare of things to come no man considereth the daie of the Lord and the wrath of God and that vpon the vnbeléeuers shall come punishments and that euerlasting torments are appointed for the vnfaithfull of which things our conscience would be afraid if it beléeued but bicause it beléeueth not therefore is it vtterlie without feare and if it beléeued then also would it beware and if it did beware then also should it escape These words declare that with true faith is ioined the feare of God and the eschewing of eternall punishments and auoiding of sinnes Now let Pighius go and saie that true faith can be separated from holie motions of the mind and from good works This selfe-same thing doth Ierome togither with Cyprian affirme against the Luciferians Ierome And if saith he I beléeued trulie I would cleanse that hart wherewith GOD is séene I would with my hands knocke my brest I would with teares water my chéekes I would haue in my bodie a horror I would be pale in mouth I would lie at the féete of my Lord and would wash them with wéeping and wipe them with my haires I would vndoubtedlie cleaue fast vnto the stocke of the crosse neither would I let go my hold thereof before I had obteined mercie Hereby also it is manifest that with true faith are ioined good works and repentance The definition of faith declareth that it can not be separated from iustification A similitude 56 But as touching the definition and nature of faith it may easilie be prooued that it can not be separated from iustification and from good works that is from his effects For faith is no common but a firme and vehement assent and that procéeding from the holie Ghost And if a poore caitife being condemned to die should receiue a promise onelie at the hand of a man that he should be deliuered and should giue credit vnto those words straitwaie his mind would wholie be changed to mirth and would begin inwardlie to loue the man that promised him such things and would pleasure him in what thing so euer laie in his power How much more is to be attributed to the true faith which is giuen to the word of God and is inspired by the spirit of God Wherfore if that humane faith doo drawe with it woonderfull motions of the mind how can we saie that the true and christian faith is naked without good works and destitute and alone Wherefore we now plainlie sée both by the holie scriptures and by the fathers and by the definition and nature of faith that it cannot be separated from righteousnes from godlie works Now let vs come to Paule he saith 1. Cor. 13 3. If I haue all faith c. But how knoweth Pighius that Paule there speaketh of that generall faith which cleaueth vnto the promise of God and iustifieth and not rather of a particular faith whereby are wrought miracles and which is a frée or gratious gift of the holy Ghost This faith is not applied to all things
to haue erred And as God commended the obedience of the Rechabites so will he also allow of the vertue of christians if they shall performe such decrées of the church We answer that to drinke no wine was ordeined in the old lawe Numb 6 3. it displeased not God Yea rather in some it is allowed Iudg. 13 7. euen as it is manifest by the vow of the Nazarites the which Samson Luke 1 15. and Iohn Baptist tooke from their mothers wombe for this purpose had they respect vnto a certeine ceremonie of holinesse Furthermore their father commanded them to lead a wandering life bicause perhaps he appointed them not vnto husbandrie but vnto the trade of kéeping cattell wherevnto it best agréeth to wander vp and downe through woods and launds or else for that they being none of the children of Israel might haue no possession with them in their territorie The Rechabites were of the posteritie of Iethro 1. Chr. 2 55. and yet would he not haue them to go vnto other nations bicause they worshipped the true God of Israel for this Rechab came of the posteritie of Iethro as appéereth in the first booke of the Chronicles the second chapter But if thou wilt contend that these were Ethniks and therefore dwelt with strangers we saie that yet for all that their fathers mind was that as they differed in religion from those among whom they were conuersant so they should also be discerned from them by outward tokens such as was to absteine from wine and to haue wandring habitations Further God commended their obedience towards their father vnto whom they were bound to obeie in their kind of life and maners for he commanded those things vnto them as tokens that were ciuill and proper to their familie but not vnder the title of religion For when they were inuited by Ieremie to drinke wine they pretended no holines or worshipping of God why they would not obeie him they onelie shewed what their father had commanded them Which obedience pleased God so would it also haue pleased him if it had béene doone to their father in anie other domesticall and ciuill actions But the bishops and Councels command not a choise of meats otherwise than vnder the pretence of holines It is the part of God not of men to decree concerning religion and worshipping of God which ought not to be abidden séeing it perteineth to God and not to men to make lawes for religion For our part though the magistrate should command vs not to eate or drinke this or that for the Common-wealth sake we iudge that they must be obeied But as touching the worship of GOD this we doo saie that the yoke of the Lord must not be made heauie by the traditions of men 23 They continuallie alledge against vs He that heareth you Luk. 10 16. Preachers must be hard so long as they speake the doctrine of Christ heareth me and he that despiseth you despiseth me We grant that the preachers must be hard but that must be so long as they preach Christ and his doctrine vnto vs. We were ill béested to thinke that they should then be heard like vnto Christ when they fable vnto vs their owne traditions In the old lawe God would not haue anie thing to be added or taken awaie from his decrées Deut. 4 2. by what incouragement then haue they attempted this in the new testament Haue we the doctrine lesse perfect therein Mat. 15 2. Then the scribes doo sit vpon the chaire of Moses Matt. 23 2. Note a good argument against traditions than they of old time had Christ reprooued the Scribes for adding their owne traditions and yet said he neuerthelesse vnto the people that they ought to be heard when they sit in Moses chaire But they sit therein when they teach those things which were written by Moses but when they will ordeine their owne decrées there is good cause whie their authoritie should faile The verie which things are méet for our bishops and pastors They read in the scriptures that sobrietie and honest behauiour is commended by Christ and the holie Ghost let them exhort the people therevnto with as much vehemencie as they can 1. Pet. 5 8. Brethren saith Peter be ye sober watch ye in praiers c. Paule said Not in surfetings and droonkennesse Rom. 13 13. Luk. 21 34. Christ also said Take heed that your harts be not ouercharged with surfettings and droonkennes Also let them commend and set foorth fastings as things profitable bicause they be praised in the holie scriptures But let them leaue off to determine of the maner and choise of meats except it be that by choise they meane frugalitie in meats and such as are easie to be gotten neither excessiue nor chargeable These things must be continuallie remembred that temperance and modestie may take place in the flocke of the Lord but to make Ecclestasticall laws for these matters which may snare mens consciences it is not well deuised The church and magistrate may sometime bring in certeine fastings But how fasting ought sometimes to be inioined by the church and by the magistrate when as earnest praier shal be néedfull I haue before shewed And if so be that perpetuall lawes be appointed for these things they will soone degenerate into dangerous ceremonies euen as we sée at this daie come to passe as well of Lent as also of other times of fasting Augustine Augustine declareth that The apostles cōmanded fasting yet concerning the daies they appointed nothing But Ierom saith that Feast daies Ierom. and also daies of fasting were ordeined by wise men for their sakes which doo not alwaies fast nor yet alwaies méet together at holie assemblies Wherfore the lawes that be made as well touching daies as the choise of meats are to be accounted no commandements of GOD but traditions of men And we read Wherevpon rose a fasting vpon the sabaoth daie that the fasting of the sabaoth daie rose vpon this cause that Peter being minded to dispute at Rome with Simon Magus vpon the Lords daie pronounced a fasting of the sabaoth wherevpon by a certeine peruerse imitation of that act they alwaies fasted afterward vpon that daie which thing was not doone in the churches of the East parts and of Africa 24 But when as these things be now instituted and decréed concerning the choise of meats What is now to be doone these decrees taking place what must the faithfull doo First that they which vse the libertie granted vnto them by Christ and the church be well persuaded as touching their conscience which Paule admonished when he said vnto the Romans Rom. 14 5. Let euerie man be fullie persuaded in his iudgement The Gréke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Let him be certeinlie and perfectlie persuaded for there must nothing be attempted wherevnto the conscience saith naie Further let him giue thanks vnto God
the holie ministerie But if men so delight to followe and tread in the steps of the priests of the old time wherefore doo our sacrificers séeing they are to minister dailie drinke wine euerie day when as the Lord commanded in the lawe that going into the sanctuarie they should neither drinke wine nor strong drinke But these men if there be anie wine more excellent than other that command they to be prepared for themselues If they will saie that the lawe of Moses is now abrogated why doo they now go about to call it againe as touching the vncleannesse which at that time was taken Wherefore let vs persuade them that they will not so much stand vpon that vncleannesse of the lawe which neuertheles as I haue said they cannot prooue by the lawe I haue now onelie shewed of that to the intent the vniust cause of contention may be knowen If they would haue the lawes of Moses to be still in force let them embrace ech one of them but if they confesse them to be abrogated why do they reteine this one more than the rest Furthermore if they indeuour to drawe these words of the apostle to extend to their dailie mysteries 1. Cor. 7 5. Why doo they not perpetuallie fast as the apostle saith let them vse iust and perfect fastings euerie daie but and if they will excuse themselues that they will be content with temperate diet let them also rest themselues in the moderate vse of matrimonie when necessitie shall require Neither doo I denie but that it maie be in the vse of matrimonie that sin of some excesse maie befall so that the bounds of temperance be not obserued this I willinglie grant but yet therewithall I adde that this cōmeth vnto that action by chance or as they call it by accident Yea of this verie thing we haue oftentimes experience in eating and drinking therein there is no due measure continuallie obserued and yet for all that our aduersaries would not absteine from holie functions the daie next after such excesse hath chanced Also I would not that the things which I haue spoken should be vnderstood as though I condemne or disallow of married ministers and other men for refraining themselues otherwhile especiallie when as the sacraments are either to be ministred or receiued so that the conscience persuade herevnto that it maie be doone without breach of charitie I maruell that some haue béene so bold to reason out of Paules words on this wise 1. Cor. 5. 7 A deceitfull argument of some It is good for married folks bicause of praier and fasting to absteine the companie one of another for a time Therefore it shall be better if they absteine for a long time and againe It shall be best of all if they temper themselues for euer Séeing thou most manifestlie offendest if thou reason on this sort This man can beare ten pound weight wherfore he can beare twentie pound weight if he can beare twentie he can beare fortie and so will go on vntill it be infinit who would not sée that these things be ridiculous There must be a consideration had of our infirmitie There be some which are able to absteine for a time yet if they should be constreined to do the same perpetuallie or for a long season they should find it intollerable 12 I knowe there be some which thinke not that the gift of sole life is granted by some singular grace of God In 1. Co. 7. 8 but iudge that it is a thing common vnto all beléeuers if they be disposed to imbrace that kind of life Chastitie commanded vnto all men Exod. 20 17 Chastitie in wedlocke and chastitie out of wedlocke But it must be vnderstood that chastitie is generallie commanded by God vnto all men most of all by that precept wherein it is said Thou shalt not lust The same is distinguished bicause it is reteined partlie in wedlocke partlie out of wedlocke Of this latter we now intreate the which virgins sole liuers and widowes do challenge to themselues And it is counted a vertue whereby the lusts of the minds the affects and motions of the bodie are restrained touching fleshlie inclinations and to speake morallie it may séeme to be a part of temperance It belongeth vnto temperance But if we will shew the matter as méete we should like Diuines we will saie that it is the gift of God wherby we may make our selues chast for the kingdome of heauens sake Chastitie is the gift of God 1. Cor. 7 7. Paule affirmeth that it is the gift of God Of the making chast for the kingdome of heauen sake Christ speaketh verie plainelie Mat. 19 11. True chastitie concerneth both the bodie and the mind The gift of chastitie is not in our power which must be vnderstood not onelie as concerning the bodie and outward impuritie but that we must also liue with a chast mind Of the which gift two things we affirme first that it is not in our owne power secondlie that it is not equallie bestowed by God vpon all men 13 For the establishing and confirming of these things I take vpon me the choise of a sole life the which some enter into and some others refuse When we enter into it either it is of our owne strength or by God if thou wilt saie that it is of our owne strength thou art of Pelagius opinion but if thou saie that it coms of God now thou agréest with vs and it wil be euident that a sole life is the gift of God Perhaps thou wilt saie that it commeth both of God and of vs bicause God helpeth and we are willing Here will I demand what that is in this choise that thou countest to be thine owne whether thou saie that it is so thine owne as it is not of God or else whether thou meane that thou hast the same also of God The first thou canst not saie Paule is against it What hast thou that thou hast not receiued If thou hast receiued 1. Cor. 4 7. whie doost thou glorie as if thou hadst not receiued But if thou shalt grant that thou hast it of God thou shalt now vnderstand that it lieth not in thine owne power And séeing others doo not choose that which thou hast taken vpon thée we be manifestlie taught and euidentlie admonished that it is not giuen vnto others which is giuen vnto thée Further it should séeme rather that it ought to be that the gift of effectuall calling vnto faith in Christ and eternall saluation should be common vnto all men rather than the gift of single life But that is not granted vnto all men therefore neither ought this to be accounted common vnto all men Neither is the gift of effectuall calling nor yet the gift of single life common to all men That the other is not common vnto all men it is a thing most manifest for so much as all men are not predestinate all
diuell and this doo we read in Ambrose And Tertullian in his booke De anima declareth the same albeit he affirmeth Ambrose Tertullian that the same place is more sincerelie to be vnderstood of concord Wherefore séeing by these allegories nothing certeinlie can be gathered the argument is verie weake 26 But touching the sentence In 1 Cor. 3. 12. which they cite out of the third chapter of the first to the Corinthians vnderstand it on this sort They that build pretious things should be circumspect and prouide well for themselues These â—e the authors of sound doctrine the which is compared to most noble and excellent things yea and if we giue credit vnto Dauid it farre excelleth them séeing it is said in the psalme Psal 19 11. that The commandements of God are to be desired aboue gold and pretious stones Howbeit at this daie they haue transferred this ornament of siluer gold and pretious stones vnto crosses The gold pretious stones at this day are not in doctrine but in chalices and crosses Boniface the fift chalices and candlesticks which gold siluer and pretious things they carefullie looke vnto when as in the meane time they suffer leaden and more than iron doctrine to be carried about Wherefore that saieng of bishop Boniface in the Triburian councell appéereth most true who as it is read in the 18. canon when he was demanded whether woodden vessels should be vsed in the holie mysteries answered Of wodden priests and golden vessels and of the contrarie When we had golden priests they vsed vessels of wood but now our woodden priests haue brought iâ— golden vessels By this diuersitie of stuffe are shewed the degrées whereby Christ is more or lesse described expressed set foorth in doctrine euen as on the other part wood haie and strawe declare that Christ who is the foundation is more or lesse disfigured and dishonoured by strang doctrines Chrysostome thinketh Chrysost that this saieng is not ment of teachers For saith he if they teach ill and others perish bicause of them wherefore dooth Paule saie that the builders shall at the least wise be saued séeing destruction is rather due to them than to their hearers bicause they gaue them an occasion to erre But if they haue taught well and others through their owne fault haue taken no profit the teachers are without blame Neither is it méete that they should suffer anie harme they shall be saued neuerthelesse but yet so as it were by fire But that deceiued Chrysostome in that he compared the hearers and teachers togither What deceiued Chrysostome But we for our part thinke certeinlie that these things must be referred vnto doctrines Wherefore it may be that the opinions of them which haue not wiselie built being reiected and condemned they themselues so they haue kept well the foundation may be saued but yet so saued as they shall not escape without fire And certeine it is that here onelie is intreated of those builders which haue not forsaken the foundation Wood haie and stubble thou maiest vnderstand to be the commandements and inuentions of men Matt. 15 â— of the which it is said In vaine doo they worship me with commandements doctrines of men Herevnto belong vaine and curious questions Vaine and curious questions which séeing they further not to edification Paule vnto Timothie commanded them to be auoided Let vs vse examples Some man teacheth 1. Cor. 4 34 He disputeth by examples She that is vnmaried thinketh of those things which be the Lords This is a good foundation but if thou adde Let it be a decrée that priests shall be constrained to liue a sole life now doest thou build with strawe Fasting furthereth praiers it maketh the mind perfecter the foundation is not euill but they adde Let daies be prescribed let a choise of meats be had vnder paine as they call it of deadlie sinne let these things be commanded now doo they build haie Further yet Psal 116 15 bicause The death of the saints is pretious in the sight of the Lord it is méet that the memorials of martyrs should be had in honor this doctrine doth not varie from the foundation but when they inferre that their bones must be worshipped their names called vpon and their images adored all this shall be accounted stubble and sticks The metaphore is most plainelie drawne from these things for they deface the foundation and séeing of nature they be withered they cannot long endure and they be the fire food and nourishment whereby the flame is kindled By time errors are discouered Matt. 10. 26 27 Wherefore the daie shall declare them for those things which are corruptlie taught cannot alwaies lie hidden For there is nothing hidden that shall not be reuealed But if that naughtie opinions be not presentlie made manifest yet as time commeth on they are declared We sée at this daie by experience that manie things are discouered the which haue béene hid manie yeares In the remoouing of errors we must deale warilie In the remoouing of which things we must deale warilie least perhaps we roote vp good things togither with euill the which hauing afterward found the error we be not able to restore againe What Paul vnderstandeth by The daie Wherefore by the daie is vnderstood manifest reuelation when as darkenesse shall be driuen awaie so that we may giue iudgment of the thing according as it is in déed And for the bringing of this to passe God vseth sundrie means and manifold waies whereby he lighteneth their minds that be astraie God illuminateth by diuers means Heb. 4 12. Sometime he vseth the preaching of the Gospell for the word of GOD is a sharpe and two edged sword and entreth euen into the inward parts of the hart And sometimes he sendeth the calamities troubles of this world whereby he may instruct men Aduersities of their owne nature bring not light Which thing neuerthelesse agréeth not with aduersities according as they be of their owne nature séeing they compell men to cast out blasphemies against God and driue some to desperation but then they bring light vnto our minds when the mercie of God vseth them vnto our saluation It is written in Esaie Esaie 2 22. It shall come to passe in exceeding great tribulation that a man shall cast awaie his idols either of gold or siluer his moles I saie his bats And Manasses the king of Iuda Manasses 2. Par. 33 12 then confessed idolatrie to be vnprofitable when he was led awaie captiue and cast in prison And it happeneth not seldome that vnto them to whom it hath not béene giuen to thinke well of religion all their life long this is oftentimes granted them at the last houre and when they are in the pangs of death they vnderstand that those superstitions and abuses wherewith they had béene wrapped themselues were both vaine and full of harme Which I
him so greatlie were they disquieted with his miserie Wherefore before they talked with him their mind was by fasting and praier to desire God to asswage that great miserie of his So Dauid when Abner was slaine 1. Sam. 3 32. did not onelie moorne at his buriall but also sware that he would that daie eate no meate till the sunne set The selfe-same did he 2. Sa. 12 16. when he was reprooued by Nathan the prophet and when he had receiued tidings of the sicknes of the child vndoubtedlie he neuer tooke meat all the while that the child was in that case verse 4. Nehemias in the 2. chapter when he heard of the afflictions of the Hebrues which remained in Ierusalem afflicted himselfe with fasting and praied vnto the Lord. Dan. 9 2. Also Daniel when he had read those things which Ieremie wrot of the captiuitie of 70. yeares confessed both his owne sinnes and the sinnes of the people also he wept and fasted Wherefore priuate fasting ought to be taken in hand not onelie for our selues but for others also How publike fasting is proclaimed 9 But publike fasting is two maner of waies commanded either of GOD himselfe by the lawe or of the magistrate or else by the bishop or by the prophet And this is to sanctifie a fast whereof we sometime read in the holie scriptures What is to sanctifie a fast Of this kind there be manie examples namelie that fast which the children of Israel laid vpon themselues In the first booke of Samuel 1. Sam. 7 4. and 6. when the Philistines gréeuouslie afflicted the Iewes the whole people at the exhortation of Samuel assembled at Mizpah they wept fasted 2. Sam. 1 11 and threw awaie their idols Dauid also with all his fasted when he heard of the ouerthrowe of the people and of the death of Saule And the men of Iabes Gilead tooke the carcases of Saule and Ionathas 1. Sa. 13 13. and wept and also fasted That likewise was a publike fast which Iosaphat commanded in the 2. 2. Par. 20 3. booke of Chronicles the 20. chapter Hâ—ster 4 16 Quéene Hester being in extreme danger commanded by Mardochaeus that a publike fast should be proclaimed The Israelites in their captiuitie as it is written in the 7. chapter of Zacharie verse 5. had a fast both in the 5. moneth and in the 7. 2. Kin. 25 8. moneth bicause in the 5. moneth the sacking of the citie and desolation of the temple happened Ibidem 25. and in the 7. moneth Godolias was slaine whereby so manie miseries insued afterward 1. Kin. 21 9. That also was a publike fast which Iezabel proclaimed being otherwise a wicked woman and an hypocrite The act of this woman shewed it to be the custome that when anie great crime was committed the whole church should fast as it were putting awaie by praier the publike punishment And this fast the prophets required as Ioel when he said Ioel. 2 16. Esd 8 21. Why a publike yerelie fasting was commanded among the Hebrues Leuit. 16 23 Sanctifie ye a fast Esdras also in his 8. chapter proclaimed a fast Wherefore fasts for certeine godlie considerations were publikelie proclaimed God himselfe also commanded a publike fasting for he commanded that in euerie yere the feast Chephurim that is the feast of expiations or cleansing of sinnes should be celebrated the tenth daie of September with a publike fast For the people committed manie sins throughout the whole yéere neither did they diligentlie obserue the ceremonies Leuit. 23 27 So that once in a yéere the tabernacle was purified and a publike fast was obserued These things in the old testament signified as it were by a certeine shadowe that the sinnes of men should be abolished by Christ of whom when we take hold by a true and liuelie faith we are absolued from our sins And thereof followeth the mortification of sins and of carnall delights and pleasures Neither is this to be passed ouer The day of publike fast was a festiuall daie that the same one daie of fast was a festiuall daie for it was not lawfull in the publike fast either to worke or else for a man to be occupied about his owne busines And we were commanded to absteine onlie from our owne works not that on festiuall daies we ought to be altogither idle but that we should doo good déeds on those daies through which we may rest in God But to beléeue to praie to acknowledge sinnes to bewaile them with an earnest repentance are the works of God and therefore are not forbidden vpon festiuall daies but rather commanded 10 These things haue not onelie the Hebrues learned out of the lawes of God The Ethniks by the instinct of nature had a religious fast Ionas 3 4. but the Ethniks also by the instinct of nature For when Ionas preached to the Niniuits that their cities should be destroied within fortie daies they despaired not of the mercie of God but repented and euerie one of them euen from the king to the meanest citizen with their beasts also and cattell fasted and when they earnestlie and with a feruent zeale cried vnto the Lord they were heard Augustine Porphyrius Augustine De ciuitate Dei writeth that Porphyrius taught that Abstinence from flesh and grosse meats dooth purifie the minds of men whereby they are made the more prompt vnto diuine things and to familiaritie with spirits Plutarch also Plutarch in his little booke De Iside Osiride saith that The priests of Heliopolis vtterlie absteined from all meats which might nourish and augment the wantonnesse of the flesh and that they neuer brought wine into the temple of their god for they accounted it a villanie to drinke wine in the daie time in the sight of their god Other men in verie déed saith he vsed wine but not much and they had manie purifications without wine The same Plutarch Holie sacrifices doone with water without wine in his treatise De cohibenda tracundia saith that Among the Atheniens were certeine holie sacrifices which were onelie doone with water without wine And this is notable which is written in the same booke Empedocles that Empedocles was woont to saie that A man ought speciallie to fast from malice Titus Liuius maketh mention Titus Liuius that when as at Rome there had happened manie prodigious things which séemed to fore-shew some great euill the Decemuiri were sent to looke into the books of the Sibyls and that answer was made that they should ordeine a publike fast in the honour of Ceres which fast should also be renewed euerie fift yéere and that so the anger of the gods should by that meanes be pacified Wherefore the Ethniks being striken with the feare of the euils which hoong ouer their heads fled vnto the oracles fasted and praied the gods to turne awaie their anger But christians not onelie séeing so manie and so
sorrowe when they be mooued against these affections So Dauid the more he was inclined to his children the more he was vexed They which attribute all things vnto destinie and fortune or to the necessitie of a matter bicause they doo against the scriptures of God must not be heard We conclude that holie men when they on this wise sorrowe wéepe and are mooued with sadnesse doo please God so as they retaine faith and followe the spirit But on the other side we affirme that the philosophers and Ethniks while they séeme to deale so magnificallie to contemne all aduersities and by no meanes to be disquieted doo displease God with all their goodlie shew of vertues That the Ethniks with their goodlie shew of vertues displease God Heb. 11 6. This thing hath Augustine taught in his fourth booke against Iulian the fourth chapter and he alledged thrée reasons The first is that Without faith it is vnpossible to please God wheras they séeme to deale so heroicallie in the mean time be void of faith they cannot please God The second reason Men void of faith be as yet ill trées but ill trées bring foorth ill fruit The third reason It is not sufficient to doo those things which in their owne nature séeme good but we ought to doo well Who will saie that those Ethniks doo those woonderfull things rightlie séeing they doo vnfaithfullie In that they doo vnfaithfullie they doo not rightlie Let them boast of their things as magnificallie as they will these reasons haue we We saie that they their woorks doo not please God The same father saith in the exposition of the 25. psalme at the end that there were manie of the Ethniks which deferred to come vnto the Christians they said We sée in them manie defects the which we haue not He answereth that they are greatlie deceiued séeing in those vertues which they boast of they are not good but in a sort euill and I haue willinglie added that they are often times verie euill Forsomuch as they please themselues verie much with those vertues of theirs they become proud but pride is hated of God We conclude that Dauid and such as he was pleased God in sorrowfulnesse more than could the Puluilli Anaxagoras Aemillij Bruti or Torquati which séemed with a great loftie mind to contemne the sorrowfull things which happened When Socrates is obiected vnto vs of whom Plinie writeth in his seuenth booke that he alwaies shewed to be of one countenance neuer merrier or sadder Against him we oppose Christ which vnto vs is one for all also the apostles prophets and our Dauid and we will saie that these did a great deale more rightlie and wiselie than he did For the godlie are gouerned by the word of God not by the opinions which men haue spred abroad They are led not by the opinion or staie of assent of the Platonists and doubting philosophers but by a most certeine and constant faith They are directed by the spirit of God but not by the wisdome of humane flesh which is enmitie against God and therefore they please God Neither haue the godlie thought it méet that affections in these cases should altogither be restrained or taken awaie when they sawe themselues to be chastised by God when they sorrowed that they had broken the lawes of the Lord and that they had giuen the cause of these euils these things can neuer sufficientlie be lamented They did rather iudge it méet to slacke the bridle vnto affections which might further godlinesse and strengthen repentance 41 But one thing perhaps some man will demand how it happeneth Whie these greefes are more frequent in the old testament than in the new that we more read of those gréefes in the old testament than in the new I might peraduenture saie that this which they would prooue is not true In the new testament they lament which doo féele their sinnes But it appéereth not now as it did in the old time it is not doone with that preparation I grant that the custome then was that those moornings should be publike now the consideration of the age in our time suffereth not this Againe I might answer that certeinlie the forefathers had the promise of eternall life as we haue but moreouer and that the promises of the land of Chanaan and the increase of séed and these temporall blessings were more earnestlie offered vnto them than vnto vs. Matth. 6 33 These things are also promised vnto vs for if we First seeke the kingdome of God the rest shall be ministred vnto vs. Howbeit these things are generallie promised vnto vs they are nor so often repeated We are in greater light therefore we rather applie our mind vnto the better promises Thereby perhaps insue lesser sorrowes in the losse of temporall things 42 This must the rather be called to mind least we be disquieted when we perceiue that Dauid was so vexed 2. Sa. 12 13. whereas neuertheles God had said by Nathan that his sinne was put awaie Whie Dauid sorrowed though his sinne were taken awaie Those things are not repugnant in themselues for it was vndoubtedlie taken awaie and forgiuen bicause it happened not vnto him to eternall death which he deserued This bond which he had procured was extinguished by the mercie of God Further he deserueth to be slain as touching the life of the bodie but God did not slaie him Moreouer the aduersities which happened were not punishments of God in his anger but fatherlie chastisements to preserue discipline that he might the more déepelie acknowledge sinne take héed vnto himselfe from thence foorth and that others also might be made to beware Neither ought Papists therefore to make a purgatorie bicause God forgiueth sinne in this life and punisheth in an other For the holie scriptures haue nothing at all concerning purgatorie but they shew that the godlie shall straitwaie after death be blessed Howbeit if we should grant them which yet we must not grant them that God would punish the godlie in an other world yet might not the church with hir keies mitigate these punishments as the punishments of Dauid and of others this thing standeth in the pleasure of God The xiij Chapter Of Praiers and of the intercession of Christ wherein is intreated of speaking in a strange toong of Musicke and of hymnes In Rom. 1. verse 9. Two kinds of praiers THe praiers of the godlie are diuided into two kinds For some be at set times as be those which are vsed in a publike congregation at appointed and prescribed daies I mean vpon the Lords daie and vpon such other daies as are assigned by the church for publike praiers Further it is the dutie of a christian man to haue houres also appointed euerie daie wherein he maie praie vnto God and that thrée times fiue times or seuen times in a daie as his businesse will suffer him An other kind of those praiers there is which are called
made Of Musicke and Miter 25 Now I thinke good to speake of Miter and Musicke so far as concerneth pietie first In Iud. 5. at the beginning Looke in 1. Cor. 14 7. 2. Sam. 6. 5. from whence they had their beginning and to what end they are instituted secondlie whether they may be reteined in the churches lastlie what maner of songs and measures belong vnto our profit and saluation As touching the first it is to be vnderstood that the men in old time beth when they should giue thanks vnto God and also when they indeuored to obteine anie thing at his hands were woont with one consent to vse certeine solemne verses Wherefore Orpheus Linus Pindarus Horace Orpheus other harping poets and such other harping poets wrote the most part of their hymnes for these vses Also in the Romane common weale the priests of Mars who were called Salij bearing certeine shields without corners went singing of their verses about the cities Moreouer the custome was that Musicke and Miter should be vsed when the praises of famous men were celebrated chéeflie at feasts whereby they would warne them that were present to imitate their noble acts and to detest the vices which did wrestle with their vertues Further they vsed them to recreat their minds and that they might be comforted in the sorowe conceiued for them that were dead For in funerals they sang epitaphs Epitaphes at funerals But on the other side in Musicke and verses was expressed the notable ioie which had happened Wherefore in marriages they were accustomed to sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mariage verses that is Marriage verses All these things if they be doone moderatlie and in due season they may both be borne withall and commended For héerein concurre thrée maner of good things namelie honest profitable and delectable And singing although it doo of it selfe delight mens minds yet when there is added a spéech that standeth vpon numbers and is bound to certeine féet as we sée it to be in versifieng it prooueth much more delightfull And vndoubtedlie Poetrie a gift of God poetrie had first his originall from hence and that it was the gift of God I cannot denie but I would wish that the same might be purelie and chastlie reteined amongst men Against lewd and vnchast verses This I speake bicause certeine vnhonest and vncleane men haue most shamefullie violated the same while they haue conuerted songs and verses vnto lewd lust and to euerie dishonest act whose verses notwithstanding they be verie elegant and made in good Latine yet are they altogither vnworthie of Christian eares Neither ought they in anie wise to be proposed vnto yoong men who béeing prone enough of themselues vnto vice there is no néed of furthering and inflaming them with new prouocations and engins Verses of this kind may well be called the Syrens of mens minds wherein yong men being trained can hardlie escape shipwracke 26 But there was a great vse of holie songs among the people of God A great vse of holie songs among the godlie Num. 10 35 for the Hebrues in the time of Moses when as in marching with their campe they tooke vp the Arke of the couenant they sang that verse Let the Lord arise and let his enimies be scattered Neither did they set the same downe againe without some pleasant song as we read in the booke of Numbers Ibidem 36. Furthermore in the tabernacle and temple built by Salomon the Leuits at their times appointed were present who before the Lord in the hearing of the people sang holie hymnes and in giuing thanks to God did most swéetelie celebrate certeine notable benefits bestowed vpon their nation and ioined praiers therwith interlarded sentences for instructing the manners and life of godlie men Also housholders when as either they sat downe in their houses or rose vp from feasts sang certeine hymnes while as they kept their solemne feast daies among their owne families according to the commandement of the lawe and so by giuing of thanks vnto God they deliuered as it were by hand his noble acts vnto their posteritie The which laudable custome it should séeme that our Lord Iesus Christ refused not when as after the paschall supper the same night wherein he was betraied after the singing of a hymne Matt. 26 30. he went foorth with his apostles into the mount of oliues An example of Elizius 2. King 3 15 And that godlie Musicke hath power to frame the affections of the mind Elizaeus testifieth who being somewhat mooued against the king of Israel 1. Sa. 16 23. commanded a singing man to be called vnto him Dauid also in praieng vpon the harpe suppressed the violence of the ill spirit which vexed him Musicke dooth in a maner rauish all the man But whie Musicke dooth séeme so wholie in a manner to rauish men the reason is easilie made For some pleasures there be which onelie fill the outward senses and others there be which perteine onelie to the mind or reason But Musike is a delectation so set betwéene both as both by the swéetnesse of the sound it mooueth the senses and by the artificiall composition of the numbers and proportions it delighteth reason it selfe And this happeneth chéeflie when such words are added vnto it as the sense of them is both excellent and learned Pythagoras opinion was Pythagoras that they which studie his doctrine should be brought asléepe with a harpe and with the Musicke of the same be raised from sléepe whereby they might quietlie inioie the time both of sléeping and waking It is also a common saieng as Cicero affirmeth that rockes and wildernesses doo giue a sound Cicero and cruell beasts by singing are become gentle and doo stand still I will not speake how the poets fable that when the walles of the citie of Thebes should be built the stones of their owne motion came togither euen at the sound of the harpe And no man is so ignorant what the same poets haue written of Arion and Orpheus And who knoweth not how much Dauid here and there in his psalmes praiseth Musicke songs And among the Christians Tertullian Tertullian in his apologie teacheth that The faithfull did verie often make suppers wherein after they had honestlie and moderatlie refreshed their bodies they recreated themselues with godlie songs And in an other place where he commendeth the matrimonie of such as be all of one religion hée saith that Christian couples doo mutuallie prouoke one an other to sing praises vnto God 27 But now that we haue séene the nature originall and vse of Miter or Musicke there resteth to inquire whether it maie be vsed in churches The East church In the East part the holie congregations vsed singing euen from the beginning Which thing we maie easilie perceiue by the testimonie of Plinie in a certeine epistle to Traian the emperour where he writeth that the christians vsed
this last state doo we confesse our soules to be after this life doo aptlie interprete the saiengs of the elder fathers to wit that the saints haue not as yet full felicitie and perfect reward for they desire the resurrection Which desire notwithstanding of theirs séeing it is in them without trouble it is no hindrance to their tranquillitie Neither is the argument which they sometime vse of anie weight Matt. 25 34. namelie that the elect shall in the daie of iudgement be called to the possession of the kingdome of God for it is not thereby prooued that they are now altogether without the same for they haue it now begun but they shall haue it then fullie perfect and manifest vnto all men 1. Co. 15 24 And shall not God the father be said at the last daie to receiue the kingdome of the sonne Who will affirme for this cause that he dooth not now reigne He reigneth vndoubtedlie although he haue manie enimies against him neither is his kingdome euident and famous vnto all men These be principall and plaine testimonies which we haue brought against this same error The 4. reason Eccle. 12 7. 22 Whereto we may adde that which Salomon hath at the end of Ecclesiastes The dust shal be turned againe into the earth from whence it came and the spirit shall returne vnto God who made it The 5. reason If it returne vnto God it is not to be sent awaie by him And Christ said that It is the will of the father Iohn 6. 39. that he which beleeueth in the sonne should haue life euerlasting and I saith he will raise him vp at the last daie Two things are here promised vnto vs one is eternall life the which séemeth not to be staid in the meane time by so long a sléepe the other is resurrection which shal be giuen vs at the time appointed The 6. reason And Polycarpus which florished in the time of the apostles as it is declared in the fourth booke of the ecclesiasticall historie The ecclesiasticall historie when he was to be burned for the confession of the faith testified that he should the verie same daie be present in spirit before the Lord whereby we see what iudgement the primitiue church had hereof The 7. reason Rom. 8 14. Yea and Paule vnto the Romans writeth that They be the sonnes of God which are led by the spirit of God But we are not mooued by the spirit of God to sléepe but both to vnderstand God The 8. reason Psal 84 8. and also to loue him earnestlie And it is a woonder that séeing we ought to go forward vnto Sion for to sée and from vertue to vertue or as we find in the Hebrue from abundance to abundance how it cōmeth to passe that these men doo by sléepe so long interrupt this course The 9. reason Verelie while we here liue and vnderstand and loue God although the bodie be burdensome to the soule and this earthlie mansion presse downe the vnderstanding and that the spirit must néeds euermore wrestle against the flesh while the soule is kept within the bodie as in a doongeon doubtlesse these burdens being laid awaie it séemeth to be beléeued that we shall more loue God and better know him and that especiallie séeing the apostle hath promised The 10. reason Phil. 1 6. that God which hath begoone his woorke in vs will finish the same euen vntill the daie of Christ And if so be that he finish it he will not haue it broken off as these men saie And that last of all The 11. reason Matt. 22 32. must be considered of which Christ said was written of Abraham Isaake and Iacob to wit that God was their God and he added that He was not the God of the dead but of the liuing Now if they liue it behooueth them to doo some thing séeing to liue is to doo Neither dooth anie other action agrée with a spirit frée from the flesh I meane with a christian man than to vnderstand his GOD and to imbrace him by loue Io. 11 11. 1. Thes 4 13 Neither dooth the scripture fauour their opinion when as it saith euerie where that The dead doo sleepe for all that is ment as touching the bodie which after death is affected after the manner of sléepers Whie the holie ghost saith that the dead do sleepe And the holie Ghost vsed that forme of speaking chéeflie that the resurrection of the bodie might come to our remembrance for we know that they which sléepe shall after a while be raised vp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this forme of speaking the ancient fathers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Places appointed for sepulchres as if so be thou shouldst saie Dorters or Sléeping places But we doo not thinke that the soules are buried but the bodies onelie so as these phrases of the scriptures doo not defend them Of wandering Spirits 23 Furthermore In 1. Kin. 12 the spirits of them that be dead wander not here and there vpon the earth as Chrysostome verie well taught in his second homilie of Lazarus Chrysost and vpon the eight chapter of Matthew the 29. homilie where he demandeth the cause whie those possessed with the diuell which are there spoken of are said to haue dwelt in the graues And he testifieth that in his time there was an ill opinion by which the spirits of them that died of a violent death were thought to be turned into wicked spirits and were seruiceable and obedient vnto them which had béene authors of the murther And he saith that the diuell feigned these things first that he might obscure the glorie of the martyrs as though that their soules after death became diuels Further by this persuasion he brought the coniurers and soothesaiers cruellie to kill children and yong men as if they should haue their soules for bondslaues Howbeit these things as that verie learned father testifieth are altogether repugnant to the holie scriptures which saie Wisd 3 1. that The soules of the righteous are in the hand of God And vndoubtedlie Christ said vnto the théefe Luk. 23 43. This daie shalt thou be with me in paradise And of the rich man who inlarged wide his barns Luk. 16 22. This daie shall they take thy soule frō thee And of the soule of Lazarus it is written That by the angels it was carried into the bosome of Abraham and contrariewise the soule of the rich man is described to haue béene tormented with flames in hell who when he desired to haue some man to be sent vnto his brethren might not obteine the same But if it were lawfull for soules seuered from their bodies to wander about in the world either he himselfe might haue come to his brethren or else he could haue obteined the same of some other spirit Phil. 1 23. Ouer this Paule said that He desired to be loosed and
the fault of teachers who laieng aside the scriptures of God began to followe the opinions of the Gréeks rather bringing in the decrées of philosophers than the sentences of the holie scriptures This also might happen by default of the readers who did not attentiuelie but negligentlie peruse the saiengs of the prophets Otherwise the prophesies would be plaine inough or at the least wise not so darke and obscure as they may by no meanes be vnderstood For they be giuen to edifie withall The word of God is set foorth to be vnderstood therfore they might not instruct men vnlesse they should be vnderstood and they would bring no more benefite to the church than dooth a strange toong whose vse in the church is forbidden by the holie Ghost 1. Cor. 14 6. bicause it tended not vnto edifieng But against vs is obiected a place vnto the Ephesians Ephe. 3 9. where the apostle Paule testifieth that The secret or mysterie of Christ was hidden manie ages from the children of men that the Gentiles should be inheritors also and of the same bodie and partakers of his promise in Christ by the Gospell But that the meaning of the apostles words may appéere we must make certeine distinctions 35 The first is to make a difference betwéene the Iewes and the Gentiles for vnto the Gentiles we will easilie grant that the mysteries of Christ and spirituall lessons for the most part were vnknowen For it was no open profession of them albeit that there were some among the Ethniks that knew those things But the Hebrues which receiued the lawe from God and had giuen vnto them most excellent prophets were not ignorant of the mysteries of Christ vnlesse it were in respect that they of set purpose contemned the word of God or else that they being hindred through affections and blinded through hatred would not heare them which taught well An example may be the wicked Iewes Iohn 8 56. that when as Christ had said Abraham sawe my day and reioised they were so throughlie vexed as they would haue stoned him when neuerthelesse among the Hebrues nothing was better knowen than that Abraham Isaac Iacob other the patriarchs both knew Messias also prophesied of him Howbeit they were so blinded with wrath as they inuerted the Lords words saieng Thou art not yet fiftie yeeres old and hast thou seene Abraham Whereas Christ did not saie that he sawe Abraham in respect of his manhood or else was with him but that Abraham himselfe in spirit and in faith sawe his daie But we must also make a difference betwéene the Iewes themselues for the secrets or mysteries were not knowen vnto them all For among them some were Epicures and altogither Atheists which contemned diuine things those vnderstood little or nothing of Christ and of his mysteries Others were godlie but yet rude and vnskilfull who yet were not ignorant of the principall points of religion and of those things which should be beléeued of Messias But others were learned and well acquainted with the holie scriptures which vnderstood in a manner all things touching Messias and the mysteries of him 36 Furthermore we grant that the Hebrues Whie the Hebrues sawe not the mysteries of saluation so plainlie as we doo according to their time did much more obscurelie sée the mysteries of our saluation than we doo For prophesies are much more plainelie perceiued when they are come to passe than when they are not yet fulfilled That the fathers in old time knew those things which belong vnto Messias hereby we may easilie perceiue Matt. 21 2â— in that they all declared him to be the sonne of Dauid For the common people the children Matt. 20 31 and blind men called him The sonne of Dauid And the Scribes and Pharisies being demanded by Herod Where Christ should be borne Matt. 2 5. named expresselie In the citie of Bethlem Esai 53. And Esaie in the 53. chapter so notablie so plainelie and so manifestlie foreshewed the acts and mysteries of Christ as he séemeth not to plaie the part of a prophet but rather of an euangelist In like maner the death of the Lord togither with his triumph and victorie came so readilie to hand in each place of the scriptures The Hebrues appointed the Messiases as the Hebrues appointed two Messiases one of the tribe of Ephraim which should die for the saluation of their nation and an other they made of the tribe of Iuda and him to be the sonne of Dauid which should obteine the victorie and beare rule ouer all nations And by this meanes the things which belonged vnto one Christ concerning his two commings they diuided into two And the calling of the Gentiles whereof in the place before alledged to the Ephesians the apostle speciallie discoursed is shewed in the holie scriptures For there we read Esai 2 3. that All nations shall come to mount Sion to worship Iehouah and that Altars shall be built vnto him Esai 19 â—… euen in Aegypt and that All people shall speake in the language of Chanaan also that From the east vnto the west his name shall be extolled by offering vnto him acceptable and sweet sacrifices 37 Certeinlie these things were verie well knowne vnto the Hebrues yet neuerthelesse they were called hidden things as touching execution and experience For they beléeued that they should come to passe afterward but the meanes the time the waie and the maner how all men did not plainelie perceiue Héerein are we happier than they for both we vnderstand these things and we are not ignorant both when and how they were ordered Matt. 28 19. Yea and the apostles themselues whom Christ had commanded to preach the Gospell vnto all creatures kept themselues long time among the Hebrues neither went they vnto the Gentils bicause as yet they knew not the time the meanes and the maner how they should preach to the nations They waited for some certeine signe to be giuen them which at the last they obteined by the conuersion of Cornelius the centurion Acts. 10. Yea moreouer the angels themselues as the Apostle testifieth in the epistle to the Ephesians doo vnderstand sundrie and manifold things of the church Eph. 3 10. as touching the sundrie and manifold wisdome of God Indéed I willinglie confesse that there be certeine things in the holie scriptures which be somewhat hard being not yet perfectlie vnderstood but those I saie neither are nor in old time were of necessitie vnto saluation And thus I thinke that the godlie Iewes in the old time held in effect the principall points of religion and beléeued those things which did suffice vnto pietie and that the prophesies of Christ were well knowen vnto the godlie And that if there were anie which knew them not we must thinke that the same happened through their owne fault For Esaie Whie the scriptures are obscure to the Iews and to other malignant man verse 11.
manie doo imagine that there is a measure of punishments prescribed vnto God as though it were not lawfull for him to punish one and the selfe-same man more than once If this should be granted Exod. 14 3◠Gen. 6. and 19. we must saie that the Aegyptians for so much as they were punished in the red sea are now frée from hell fire and they which were destroied in Sodome and in the floud now at length be at rest Which saiengs vndoubtedlie are most absurd for as some in this life doo receiue the holie Ghost and grace as an earnest penie of the happinesse to come being those which both in this life and in the life to come shall haue reward so on the other side it may be that the punishments of some begin in this life which shall be augmented in an other life As it is to be thought that Nero Herod and Saule doo now féele punishments farre more gréeuous than those which they here tasted of Yet in the meane while I denie not but that God as touching his elect is content with those gréefes and punishments wherwith he punished them in this life As Paule said to the Corinths 1. Cor. 15 5 that One among them should be deliuered vp vnto satan to the end his spirit might be saued in the daie of the Lord. And againe he saith 1. Co. 11. 32 that Some are here corrected of the Lord least they should not be condemned with this world 5 But when God will deale after this sort or vse this seueritie to punish both here and afterward that is not put vnder our knowledge Wherefore according to the commandement of Christ he is alwaies to be feared forsomuch as He hath power both to kill the bodie Matt. 10 28 and also to cast the soule into hell fire Howbeit this we may affirme that they which perish in affliction and trouble and repent not shall be more gréeuouslie tormented againe and they on the other side which being warned by afflictions doo returne vnto Christ shall after sufficient chastising with the punishments of this life obteine euerlasting saluation Wherefore according to that which we haue said Rom. 2 5. Paule admonisheth wicked men that howsoeuer they haue béene punished yet vnlesse they shall repent greater punishments remaine against the daie of iudgement And his meaning is Ibidem that the patience of God whereby he suffereth them The patient forbearing of God dooth not portend impunitie to sinners dooth not foretoken impunitie but giueth them an occasion of beginning true repentance God is declared to be both mercifull and good but yet so as his forbearing and clemencie hath ends and limits And by reason of this deferring of punishments which happen in this life the apostle is compelled to make mention of the last iudgement Otherwise séeing manie are spared in this life from punishment others are verie seuerelie handled God might be thought to deale vniustlie Wherefore he vrgeth them with the feare of the last iudgement and affirmeth that the deferring of vengeance bringeth the greater punishments Which thing Valerius Maximus an Ethnike writer speaketh of namelie that God by the gréeuousnes of punishments recompenseth the long delaie of punishing Whereby it is plaine that Paule disputing against the Ethniks which knew not the holie scriptures reprooued them by those things which might be knowen by the light of nature So then there is a certeine naturall knowledge graffed in the harts of men A certeine foreknowledge of the iudgement to come is naturallie planted in men concerning the iudgement of God which is to come after this life And this doo euen the fables of the Poets declare which haue placed Minos Rhadamanthus Aeacus as iudges in hell Wherfore they shall be the more gréeuouslie punished which haue béene the longer borne withall bicause the contemning of God addeth no small weight vnto their sinnes which contempt séemeth to haue crept vpon them while they in such sort neglected a long time his gentlenesse and patience Paule addeth But thou according to thy hardnesse and vnrepentant hart heapest to thy selfe wrath In whom is a hard hart in the daie of wrath It is a hard hart that is not mollified by the benefits of God nor yet is broken by his threatnings or feare of punishments Whence the rebellion against God is deriued And this rebellion against God we drawe vnto vs partlie by originall sinne and partlie by a custome of sinning so that we are now in a maner without anie féeling To beléeue well séeing it belongeth vnto vertue it hath two extremities On the one side there is so great facilitie that some will beléeue anie thing whether it be an inuention of man or a superstition or else the word of God that thou set foorth vnto them this vndoubtedlie is a fault On the other side there is so great difficultie to beléeue as they will not admit no not that which is manifestlie appointed by the word of God vnlesse their owne reason be satisfied therin Betwéene these two dangerous extremities there is a certeine meane to wit that we should easilie beléeue those things which are to be beléeued when they are sincerelie offered vnto vs making a godlie triall of them by the holie scriptures for by that rule all things must be examined Paule vseth this Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth To laie aside or to laie vp in store for we commonlie vse to laie vp in our treasuries those things which we will not presentlie vse but will afterward occupie them at some other time And this accordeth iust with those vngodlie persons for they did not then féele the wrath of God which afterward they shall féele and that so much the more abundantlie as riches are greater which are euerie daie heaped togither He prudentlie saith that These men heaped vnto themselues wrath bicause they should not impute these punishments vnto the crueltie of God By this kind of spéech he teacheth that it was their owne selues which brought this mischéefe vpon themselues And this word of Heaping vp treasure is oftentimes vsed in the holie scriptures In Deuteronomie the 32. chapter verse 34. God saith of the transgressions of the Israelits that they were sealed vp in his treasures verse 25. Ieremie also in the 50. chapter thretneth that God would powre out the treasure of his wrath and of his indignation 6 And whereas Paule to the Romans added Rom. 2 5. The daie of wrath what it is Against the daie of wrath it dooth sometimes happen in this life when God séemeth that he will not suffer anie longer and sheweth foorth some tokens of his seueritie Which thing we perceiue did happen in the captiuitie of Babylon Iere. 7 14. Ibid. 14. 11. Gen. 19 c Exod. 14 Esai 13 13. Lament of Iere. 1 12. Sop. 1 5. c in the destruction of Sodom and the ouerthrowe of the Aegyptians And the prophets
séeing we shal be one people and shall haue one and the self-same countrie But vnto such as shal be importunate to demand what toong that shal be which the saints shall then vse I grant fréelie that I knowe it not Whereas notwithstanding I remember there be some who affirme that the Hebrue toong shall then be in vse but vpon what certeintie they affirme it let themselues take héed Of the change of all things In Rom. 8. 15 These things being declared the place it selfe séemeth to require that I should speake somewhat of the change of things that shal be in the end of the world Of the change of things at the end of world First I thinke it good to rehearse those things which the Maister of the sentences writeth as touching this matter in the fourth booke distinct 48. When the Lord shall come to iudge the sunne and moone shal be darkned not saith he bicause the light shal be taken from them but through the presence of a more plentifull light For Christ the most splendent sunne shal be present therefore the starres of heauen shal be darkened as are candles at the rising of the sunne The vertues of heauen shal be mooued which may be vnderstood as touching the powers or as some speake of the influences whereby the celestiall bodies gouerne inferiour things which then shall forsake their right and accustomed order Or else by these vertues we may vnderstand the angels which by a continuall turning turne about the spheares of the heauens Perhaps they shall then either cease from the accustomed worke or else they shall execute it after some new maner Matt. 24 29. Luke 21 25. Ioel. 2 31. After he had gathered these things out of Matthew and Luke he addeth out of Ioel that there shall be eclipses of the sunne and of the moone The sunne saith he shal be darkened and the moone shal be turned into bloud before that great and horrible daie of the Lord come And out of the 65. chapter of Esaie Behold I create a new heauen verse 17. and a new earth And straitwaie Esai 30. 26. The moone shall shine as the sunne and the light of the sun shal be seuen fold that is of seuen daies And out of the Apocalypse Acts. 21 1. There shal be a new heauen and a new earth Albeit no mention is there made of amplifieng the light either of the sunne or of the moone Ierom interpreteth that place that such shal be the light of the sunne as it was in those first seuen daies wherin the world was created For by the sinne of our first parents the light saith he both of the sunne and of the moone was diminished Which saieng some of the Schoolemen vnderstand not as touching the verie substance of the light but that as well the world as men receiue lesse fruit of those lights after the fall than they had before Howbeit all these things are obscure and vncerteine Wherevnto I ad that some of the Rabbines thinke these to be figuratiue spéeches for that in the starres there shall be no change but they saie that vnto men being in heauinesse and bewailing the vnhappie state of their things shall come so small fruit by the light of the sunne and moone as vnto them these starres may séeme to be darkened and altogither out of sight But contrarise when they beginne to be in happier state and to liue according to their owne harts desire then at the last the light of the sunne and of the moone shall séeme to be doubled vnto them and to be lighter by manie degrées than it séemed before Which exposition as I denie not so I confesse that at the end of the world shal be a great change of these things Wherefore I grant both to be true either that in this life there happen things oftentimes so sorowfull as the daies which otherwise be most cleare séeme most darke vnto vs and also that when all things shall haue an end the state of creatures shal be disturbed Yea also it happeneth that sometimes while we liue héere those lights of heauen are remooued from their naturall order as we read that it came to passe Iosua 10 12 Mat. 15 33. when Iosua fought and when Christ suffered 16 Ierom in the interpretation of that place addeth that the sunne shall then receiue the reward of his labour to wit such great augmentations of his light Zach. 14 7. Zacharie also testifieth that Then there shall be one perpetuall daie for that the light shall be so great as there shall be no difference betwéene daie and night If these things be true we may perceiue in what state the glorious bodies of the saints shall be after the resurrection Mat. 13 43. of whom Christ said The iust shall shine like the sunne They shall then haue a light seuen fold greater than this sunne which we now inioie Neither is it anie maruell saith Chrysostome if the creatures at that time shall be beautified with so great light A similitude For kings on that day wherin they will haue their sonnes to be established vnto the kingdome are woont to prouide not only that they may be set forth with excellent apparell and solemne shew but also that their seruants may be verie comlie and orderlie apparelled Wherfore when Christ shall then sit manifestlie in his throne and the iust which be the sonnes of God shall come into the kingdome and inheritance of their father God will bring to passe that all creatures shall be beautified with woonderfull ornaments and excellent brightnesse Esai 60. 19. Albeit Esaie saith that It shall come to passe that the sunne and moone shall giue no more light but that the Lord himselfe shal be an euerlasting light By which words he meaneth not that those starres shall perish but onelie that their light shall not be necessarie vnto the saints for those things peraduenture shall no more rise and go downe as they doo now But if thou aske of him what vse they shall haue after the iudgement he plainelie confesseth that he knoweth not for that he in this matter is destitute of the scriptures All these things in a maner we haue out of the Maister of the sentences 17 Now as I thinke there be foure things for me to examine First what vse we shall haue of the creatures when we shal be adorned with that glorie Secondlie whether their laboures shall continue Afterward whether the nature and substance of creatures shal be preserued and what manner of substance the same shall be Lastlie whether all the parts of the world or onelie some shall be repaired As concerning the first they which would diligentlie search out what commoditie shall come vnto the saints in the other life by the creatures renewed haue taught vs that while we liue héere we are by them holpen two maner of waies For first the nature of the bodie and the life Two
for the flock of Christ setteth before them both the newe and olde Testament that he maie daintilie and plentifullie féede them The goodman of the house hath both newe fruites and laieth vp also in store for manie yéeres Ministers must weigh the circumstances 30 And it verie much furthereth the wise and faithfull gouerning of the Lordes businesse if the Minister haue alwaies circumstances before his eyes Let him first of all consider what himselfe is He is not a priuate man Wherefore let him set apart his owne proper affections The Minister of Christ is a publike person wherby it is conuenient that in the Church he should doe the businesse of God with singular grauitie Againe let him take héede what he hath taken in hand to deale in namely the word of God and Sacramentes of Christ which to haue corrupted or falselie to haue taught is a grieuous sinne And let him no lesse consider who they be which are committed vnto him for they be no vulgar men but the sonnes of God the shéepe of Christ redéemed by his blood It behoueth also that he haue consideration of the time and that he obserue the opportunitie of time in which he iudgeth that he maie the more conuenientlie attaine his purpose And although he ought to deale as the Apostle hath commanded in season and out of season 2. Tim. 4. 2. yet neuerthelesse he must indeuour with great diligence that he ouerslip not occasion Also he must throughly weigh and consider with himselfe for what cause he hath entered into or doeth sustaine the charge which he hath and beware that he serue not in the Church in respect of gaine but rather follow that which Paul saide in the latter Epistle to the Corinthians 2. Cor. 12. 14. We seeke not the things which be yours but you for children must not laie vp treasure for their parentes but the parentes for their children Therefore saieth he I will offer my selfe and will be offered for your soules Ouer this respect must be had vnto the maner and forme wherein he shall doe it which maie not otherwise be taken in hand than of this purpose that prouision should chiefelie be made for all those that come vnto his Church 31 And those things which we haue now spoken as touching the worde of God our meaning is that they shoulde be vnderstoode in the same maner of the Sacraments First concerning himselfe let him repent for his sinnes without which this life is not led and let him so refraine from those grosser sort of vices for the which the holie scripture commandeth That we should not once communicate in common bread 1. Cor. 5. 11 much lesse in the Sacramentes with such as shall be guiltie of these vices least he should procure destruction to himselfe and offence to others And let him weigh with himselfe the nature and dignitie of mysteries least he should thinke that he giueth the Bread Wine or Water as bare elementes of the world Neither let him delaie to search out and throughly to knowe them vnto whom he must distribute the Sacramentes that if so be he shall perceiue them to be dogges he maie remoue them from him but if they be godlie and such as feare God let him inuite them and persuade them thereunto As touching the time also let him take such order as hee suffer not his flocke to want their foode of the Communion during the whole yéere as though it were lawfull for them to communicate at Easter onelie And let him take héede that he be not constrained to the administration of the sacraments either of a custome or that he doe it not onelie for auoiding of accusation or for filthie luker sake And finallie let him retaine and kéepe the forme which hee knoweth to be taught him by the Lorde out of the Scriptures 1. Cor. 11. 24. Which is not obserued by them who whereas Christ hath instituted that we should take eate and drinke they haue bin more diligent to hang vp the bread consecrate by them to set it forth to be worshipped to prostitute the same to an infinite number of superstitions Christ instituted a common supper but they with their liftings vp and bearings about make a shewe of the same Math. 26. 27. worthie to be laughed at Christ said of the Cup Take and drinke you all thereof but they driue the laitie from the Cup. Christ said 1. Cor. 11. 24. This doe but they besides haue added manie things which doe make to superstition So as they neither faithfullie nor yet wiselie administer the holie Sacraments How greatly in the Popedome they erre from the faithfull ministerie 32 If at this daie vnder the kingdome of Antichrist some godlie man should come vnto a sacrifycing Priest and saie vnto him I pray thée saie a Masse for me but so as I may plainelie vnderstand the confession of sinnes and absolution Expound vnto me the praises of God which thou hast at the enterance of the Masse and the Himme and Gloria in excelsis in such sort as I maie togither with thée both magnifie God giue him thankes neither hide thou from me the meaning of thy prayers so that I maie answere Amen Teach me the Epistle and the Gospell that thereby I maie learne wholesome doctrine and admonition of thée let vs pronounce together the Créede of the Catholike faith and when thou commest to the blessing or consecration of the mysteries put me not backe for bicause those wordes doe also pertaine vnto me and euen in the breaking of the bread and drinking of the Cup communicate thou with me that finallie we may giue thankes togither vnto our God and for as much as thou hast no want neither of wealth nor foode all this as thou hast fréely receiued so bestowe thou fréelie vpon me He that shall craue these and the like things of a Massing Priest I beséech you after what sort shall he be intertained of him He shall be excluded with taunts of Lutheranisme and shall be vncourteouslie railed vpon with the reproche of heresie But let there come in like maner another man which woulde saie Go to I must hunt to daie but bicause this being the Lordes daie I will not be without the Sacrament take this money to thée and now betimes in the morning say Masse for mée and dispatch thou forthwith and with all spéede beléeue me there will be no delaie made by the Massing Priest Doest thou thinke that this is to doe the faithfull part of a Minister in such sort as the Apostle hath now commanded I thinke not On the otherside heare what example of faithfulnesse the Ministers of our time haue Against 〈◊〉 residences Some one of them hath thrée or foure Parishes and is not able to take the charge of all yea rather he will not dwell at one of them but be absent the greater part of the yéere as long as he can from them all In the meane time
the wild beasts are with me If I be hungrie I will not tell thee I might cite manie other places for the confirmation hereof but it sufficientlie appeareth by these fewe that sacrifices were sometimes refused but GOD neuer refused obedience 7 But here by the waie somewhat must be spoken of those words of Ieremie how it can be said The place of Ieremie expounded by Ierom. that God spake not to the olde Iewes as touching sacrifices Ierom referreth this vnto the ten commaundements because in it there is no mention made of sacrifices but that afterward when they had made vnto themselues a Calfe God commaunded that if they would néedes doe sacrifices they should rather doe them vnto him than vnto Idols Albeit there maie be an other reason no lesse probable gathered by the Historie it selfe For when the people was brought foorth into the wildernesse when the tabernacle was consecrated and that nowe the Priestes were appointed there was instituted a most plentifull sacrifice vppon mount Sinai But after that time so long as they remained by the space of fortie yeares in the wildernesse they neither had circumcision nor sacrifices Hereunto it séemes that Ieremie had respect rather than vnto the Leuiticall lawe A third exposition may be that God required not these things that is to wit chiefelie and especiallie For this kind of speach is vsuall in the holie Scriptures that that which is not chiefelie doone is absolutelie denied to be doone So Paul saith 1. Cor. 1. 17 Christ sent not me to baptise Whereas yet he said vnto al the Apostles Mat. 28. 1â— Go ye and baptise But because that séemed to be the least part of the Apostolicall office therefore Paul denieth vtterlie that the same belonged to his office Otherwise he baptised Gaius and Stephanas 1. Cor. 1. 1â— in the doing wherof he had swarued from his vocation if he had not béene sent to baptise So as God commaunded not sacrifices vnto the old Iewes that is he did not speciallie and chiefelie commaund them Also we maie saie that God required not sacrifices of them namelie after such a manner as they were done of them that is to wit with dissimulation and hypocrisie when as their heart was altogether strange from God What be sacraments For sacraments be seales of the promises of God and confirmations of our faith But if faith be absent An excellent argument to prooue that a sacrament cannot worthely be receiued without faith what can either be sealed or confirmed Moreouer God requireth no such kinde of sacrifices which for the verie worke sake shoulde be thought to purge sinnes or which should be gathered of robbery of poore mens oblations In sacrifices the thing signified did please that is to wit Christ vnto whom those things and the mortification of affections stirred vp the mindes of men So Paul saith Rom. 12. 3. I beseech you my brethren that ye wil giue your bodies a liuelie sacrifice holie acceptable vnto God which is your reasonable seruing of GOD. Without these things sacrifices were nothing else but dead bodies without life Other reasons why obedience is bâ—tteâ— than sacrifice The third reason why obedience is to be preferred before sacrifices is that sacrifices maie be common vnto God and vnto Idols but obedience is peculiar vnto God Lastlie in sacrifices a man maie make much of the bellie and of good chéere but obedience is reserued vnto God alone But that sacrifices are of some estimation it appeareth by the verie words of Samuell 1. Sa. 15. 22 to obey saith he is better than sacrifice therefore sacrifices are good so that they be doone rightlie and in order This place doe the Papistes wrest vnto that obedience which they crie out to bée due vnto them and their traditions Howbeit Samuel spake not of this obedience Of what obedience the words of Samuell are means but of that which is due vnto the commaundement of God So Paul saith that he receiued grace Apostleship to the obedience of faith that al the Gentils might be brought vnto Christ But Christ saie they saith Luk. 10. 16. He that heareth you heareth me he that despiseth you despiseth me These things indéede agrée vnto you but yet so as you must alledge the word of God Of Traditions In 1. Cor. 4 ver 17. In 1. Cor. 1. 10. 8 Moreouer false Apostles are by Paul reproued because they brought in maners and doctrin altogether without Christ Let them consider therefore howe far they straie which earnestlie affirme that traditions should be vrged séeing the same be not taught euerie-where in the Church neither were alwaies receiued and yet are they called Apostolical There was a tradition in Tertullians time The traditions called Apostolical Milke and honie giuen to the baptized The Eucharist giuen to Infants that milke and honie should foorthwith bée giuen to them that were baptised that so as he speaketh they might he fed like infants Also it was a tradition that the Eucharist and that vnder both kindes should be giuen to Infantes in the time of Augustine and Cyprian and should so be giuen as things necessarie vnto saluation Epiphanius in Doctrina compendiaria contra haereses Reasons for fasting Thursday and Fryday saith that it was an Apostolicall tradition that they should fast the day before the Sabboth which is called Fridaie because Christ as that daie suffered Also the fourth daie of the weake because Christ on that daie was assumpted into heauen And when he liued on the earth he said that the Apostles should not fast so long as they had the bridegrome with them Matt. 9. 15. But that they should then fast when the bridegroome should be taken from them It is there added and confirmed by Augustine Augustine No fasting betwéene Easter and Pentecost in an Epistle to Cassulanus that there is a tradition that we should not fast from Easter vnto Pentecost There is also a tradition as Basil confirmeth in his booke de spiritu Sancto that during all those daies we should not worship vppon our knées The verie which he affirmeth of the Lords daie The tradition was Apostolicall at Ephesus and in Asia that the feast of Easter should be kept after the fashion of the Iewes In the Church of Rome that the tradition of the Apostles was said to be otherwise Séeing therefore they be so diuers and are repugnant in them selues they cannot be the waies of Paul or of the Apostles For he saith that hee himselfe taught euerie where and in euerie place one and the selfe same thing Wherefore Cyprian writeth vnto Pompeius Cyprian alloweth no traditions but such as are in the Gospel that he alloweth not of traditions vnlesse it be those which are in the Gospels Apostolicall Epistles and Actes of the Apostles whereto I adde those which necessarily are inferred out of the holie Scriptures Whatsoeuer things else are brought they be vncertaine and
he is a troubled spirite and a contrite and humble heart Esa 1. 16. Touching washings and cleansings Esaie instructeth thē saying Ier. 4. 14. Be ye washed and be yee cleane Ieremie also Wash saith he thy heart from iniquitie Eze. 36. 25. And Ezechiel sheweth that by those waters is signified the power of the holie Ghost when hee bringeth in GOD promising that he would powre cleane water vpon them Touching cirumcision also they are verie often admonished in the holie scripture Ier. 4. 4. to circumcise their neckes their harts And that they shoulde not thinke that they were able to doe this of themselues and by their owne strength Moses in the 30. chapter of Deuteronomie saith Deut. 10. 16 30. 6. GOD shall circumcise thine hart that thou maiest loue him Touching purification and washings of garments and such other like things they were thus admonished in Leuiticus the 11. Chapter Verse 44. I am the Lorde thy God which brought the out of the lande of Egypt ye shall be holie vnto me because I am holie Touching the Sabboth they were oftentimes told that in it was signified the rest of God Esa 58. 13. and their sanctification And if so be all these thinges were so manifestlie and plainelie declared which no man can doubt but that vnto thē they were good and profitable and that it was not possible for them to be ignoraunt that the attainmēt of euerie good thing came through Christ or the Messias The Hebrewes vnderstood that Messias was signified in their sacraments Esa 53. 6. I cannot be perswaded but that they sawe that in there sacraments was signified Christ Moreouer this also is an other reason which Esay most manifestlie testifieth that GOD did laie vppon Christ all our sinnes and that we were healed onelie by his stripes and death Wherefore séeing in the Sacraments mention is made that GOD by sacrifices is made mercifull vnto vs they coulde not but call to remembrance the onelie mediator Christ by whom onelie God is made mercifull vnto vs. Howbeit we cannot affirme that the common sort of Israelites knewe all the mysteries particularlie Onelie this we saie that they had a certaine generall knowledge of Christ in the Sacraments of the Lawe They knew generallie but not particularlie the consideration of al the Ceremonies when as otherwise we our selues cannot particularlie render a reason of these Ceremonies The Apostles haue onelie giuen them set foorth vnto vs generallie And if there haue béene some amongest vs as Origen and a great manie other like which haue attempted to frame for euerie particular Ceremonie a proper allegorie yet haue they in a manner but lost their labour for their inuentions could bring no profite at all vnto vs for they most plainelie want the worde of GOD. Neither is it to bee maruelled at that they so much delighted in such inuentions for euen as euerie where our owne deuices woonderfullie please vs so in this matter the curiositie of man excéedinglie delighteth it selfe 15 Nowe those things which we haue spoken most plainelie declare The error of the schoolemen howe farre the sophistical men haue missed of the marke which haue affirmed this difference to be betwéene the old sacraments and the new that the olde Sacraments signified grace Christ onelie but ours largelie and abundantly exhibite both For the old fathers saie they were holpen by the work of the worker For when anie man came with faith and a godly motion of the heart and of the minde vnto these holie seruices hee had thereby merite But the worke wrought as they call it nothing profiteth them as touching saluation But in our Sacramentes they saie it is farre otherwise that not onelie faith and the spirituall motion of the minde which they call the worke of the worker helpeth vs but euen the outward sacrament it selfe and the institution of GOD which they call the worke wrought giueth vnto vs both remission of sinnes and also saluation But I will demaunde of these men what that is which the outward worke and visible Sacrament exhibiteth vnto vs that we doe not attaine vnto by faith If they aunswere it is Christ as for him we comprehende him by faith if remission of sinnes that also we obtaine by faith if reconciliation whereby we returne into fauour with GOD this also we cannot obtayne without faith if last of al the increase of grace and of the spirite neither vndoubtedlie doe we by anie other meanes obtain this but by faith What is there then remaining that this worke wrought bringeth Worke wrought is a worde strange to the scriptures This worde is altogether straunge neither is it once mentioned of in the holie Scriptures Neither woulde I at this time haue vsed it but that I haue to contende against the aduersaries But peraduenture they will saie for asmuch as besides faith is also added the outward work is there nothing to bee attributed vnto it Yes vndoubtedlie I attribute much when it procéedeth of faith For I knowe that such worke pleaseth GOD and that he vseth to recompence manie things vnto such workes But what maketh that to this present purpose Did not the old fathers vnto their faith adioyne also these works whereby they exercised and receiued the Sacraments of their lawe And thus as touching this point we sée that they had in theirs as manie things which pleased God as we haue in ours vnlesse peraduenture they wil contende that the exercising and receiuing of our sacraments The perception of our sacraments is no whit more noble shan was theirs in old time is either a better or nobler worke than was the exercising and receiuing of the Sacraments of the olde Fathers which I will not graunt vnto them especiallie séeing that the perfection of the worke is to bee considered by faith and charitie from whence it procéedeth Wherefore if Abraham and Dauid had more faith when they receaued their sacramentes than any weake Christian when he is baptised or communicateth who will not iudge but that their worke is more notable and more excellent than the worke of these men And moreouer as for that kinde of speach which these men so often vse namely that sacramentes remit sinnes or giue grace Whether sacraments giue grace and forgiue sinnes Rom. 1. 16 1. Ti. 4. 16. we doe not easilie admit vnlesse peraduenture in that sense wherein Paule affirmeth that the Gospell is the power of God to saluation and as vnto Timothie the reading of the holy scripture is sayd to saue Which vndoubtedlie is nothing else but that the might and power of God whereby he remitteth sinnes giueth grace and at the end saueth doth vse these instrumentes and meanes to our saluation And euen as to bring saluation he vseth the wordes of the Gospell and the preaching of the holy scriptures so likewise ioyneth he thereunto the sacraments For by both of them is preached vnto vs the frée promise of
it Therefore faieth he it is a commaunding figure namely that we should swéetely profitably lay vp in memorie the flesh of Christ that was crucified and wounded for vs. In an Epistle vnto Boniface he said most plainely that sacramentes take their name of those things whereof they should be sacraments and he expressed by name the sacrament of the bodie of Christ And he addeth that the sacrament of the bloud of Christ is the bloud of Christ And all this he wrote to shew that baptisme is the Sacrament of faith and that therefore it may be said that it is faith and that young children being baptized haue faith because they receiue this sacrament And least that any should say that these be signes substantially as these men speake of the thing present let them consider of the similitudes which these men haue alleaged to wit that we say when we be néere vnto Easter that to morrow or the next day after shal be the Passion of the Lord and vpon Sundaie the Lord rose againe when as yet these things are not nowe present but were doone long before Further he here affirmeth that the baptisme of young children is faith which neuerthelesse yong children presently haue not Yea and the same father as we haue it De Consecratione distinct 2. in the Chapter Interrogo vos saieth that it is as sinfull a negligence to suffer the word which is preached to slip out of our mindes as it is for a part of the sacrament to fall vpon the earth Which if it were graunted this Transubstantiation would take but small place For it woulde séeme to be farre more absurd that the bodie it selfe of Christ should fall or be troden vnder foote than if any part of the holy wordes should be heard with small regard Moreouer vpon the 8. Psalme he saieth that Christ admitted Iudas in the supper when he commēded vnto vs the figure of his bodie They are accustomed to say that the figure or signe in this sacrament which is the bodie of Christ being hidden with accidents is his owne dead and vnbloudie bodie as he hung vpon the Crosse and that the bloud hidden vnder the accidents of wine is the figure of the bloud shed vpon the Aultar of the Crosse But who perceiueth not that the deuises of these men be vaine For there ought to be put a signe and figure which is sensible more knowen than the thing signified Therefore the Maister of the Sentences out of Augustine defined a sacrament to be a visible signe of an invisible grace A definition of the sacrament But the bodie of Christ being hidden vnder accidents as themselues affirme is no lesse obscure than is that which hung vpon the Crosse yea and if I may say the truth more vnknowen and obscure than the thing signified Which is against the nature of a signe and figure For more easily is the bodie knowen and considered of vs how it hung vpon the Crosse than as they make it in the Eucharist 28 Leo the Pope in an Epistle vnto the Clergie people of Constantinople wrote Leo. that this is a mysticall distribution a spirituall foode and a heauenly vertue That here we receiue it to the intent we may bée made the flesh of Christ who for our sakes tooke our flesh vppon him Cyrillus in the 4. Cyril Booke and 14. Chapter vpon Iohn On this wise he gaue vnto the beléeuing Disciples péeces of bread saying Take ye The same Father in an Epistle to Calosyrius Wherefore it became him after a sort to be vnited vnto our bodies by his holy flesh and by his precious bloud which we receiue in the liuely blessing in bread and wine Now will we alleage Theodoritus Bishop of Cyrus Theodoritus he liued in the time of Cyrillus and was in the Synode of Ephesus and Chalcedone and he was accounted most learned and eloquent And when in the Synode of Ephesus there had happened a discension betwéene Iohn the Patriarche of Antioch and Cyrillus the Patriache of Alexandria it séemed good to Theodoritus to cleaue vnto the Patriarche of Antioch howbeit the matter came to an agréement and in the Synode of Chalcedone Theodoritus was knowen for a verie learned man and holy member of the Church of Christ yea and in the bookes which he wrote he purposely withstandeth Nestor and by expresse wordes dealeth against him The Booke was printed at Rome And the Papistes perceiued that he is most manifestly against Transubstantiation and they haue excused him for two causes First for that the Church had not as yet pronounced as concerning that matter as though wée shoulde séeke what the Pope with his Cardinals decreed either at Constance or in the Synode where Berengarius was condemned and not rather what hath bin preached and beléeued in the olde Church Further they saide that this man in writing against Hereticks whē he intreated of those mysteries did ouermuch leane vnto the other part and so was against Transubstantiation to the intent the aduersaries might be the easilier confuted But how vaine an excuse this is it may appeare by the discourse of the writer where thou maiest perceiue that not one word hath escaped him but that the whole Argument and strength thereof is drawen from the nature of a sacrament so as if thou mingle therewithall Transubstantiation there can bée nothing concluded Yea rather the Heretickes will carrie away the victorie They adde that he in the selfe same booke speaketh sometime more reuerently of the Eucharist but all things being considered he speaketh no where so reuerently that he is against our opinion which we haue now affirmed He disputeth against them which denied that Christ had a true bodie and said that his bodie at the time of his Ascension was wholy turned into the diuine nature First he alleageth the prophesie of the Patriarch Iacob that he may prepare himselfe a waie to deriue an argument from the sacraments The wordes be these 29 ORTH. Doest thou know that God called bread his owne bodie SOD. I knowe it ORTH. And againe that at another time his flesh was called Corne SOD. This also I know for I haue heard him say that The houre commeth wherein the sonne of man shall be glorified Ioh. 12. 23. and vnlesse the graine of Corne be cast into the earth and die it remaineth alone but if it be dead it will bring foorth much fruite ORTH. He vndoubtedly in the deliuerie of the mysteries called bread his bodie the Cup mixed his bloud SOD. So in déede he named it ORTH. But it might also according to nature bée called a bodie yea euen his owne bodie and bloud SOD. It is graunted ORTH. Yea verilie our Sauiour himselfe chaunged the names and to the bodie he gaue the name of the signe and to the signe the name of the bodie Iohn 15. 1. After the same manner also when he said that he himselfe is the vine he called his bloud the
considered that the holie Scripture hath bin accustomed as it were by turnes to attribute that which is of the signes vnto the things and againe which be of the things to ascribe them vnto the signes The selfe-same manner also doe the fathers vse so as thou shalt oftentimes perceiue them to intreate of the things as though they spake of the signes and on the other side so to write of the signes as though they intreated of the things and of that which is signified This maie verie wel accord by reason of the great likenesse which is betwéene them by the appointment of the Lord. Hereof Augustine vnto Boniface gaue a plaine aduertisement that is Sacraments the names be changed Another rule is that if thou diligently consider those things which are spoken before after thou shalt alwaies perceiue the fathers to testifie that this foode is spirituall and not meate of the throte The Fathers alwaies testifie the foode to be spirituall bellie or téeth A thirde rule is that if they at any time saie that we communicate with Christ carnally so as the bodie also is nourished in the Eucharist these things must be so taken euen as wee vnderstand that the sonne of God when he was conceiued of the virgin and tooke vpon him the nature of man did then take part of our flesh What the Fathers meane if happilie they say that wee communicate with Christ carnallie Further we abide in him he likewise abideth in vs when as we beléeue his wordes and when by faith wee receiue the sacraments because in so communicating there is added vnto vs the spirit And our flesh and bodie which were alreadie of the selfe same nature with Christ are become of the selfe same conditions with him they are made capable of immortalitie and resurrection and when they obey and serue the spirit they are truelie nourished vnto life euerlasting And so is our bodie two manner of wayes fed in the Eucharist first it is fedde by signes secondly by this renuing vnto life euerlasting And thus is Christ said to dwel in vs by this sacrament And as touching the first communicating that we haue with him by natiuitie and incarnation thou hast a testimonie out of the Epistle to the Hebrewes the 2. Verse 14. Chapter Forsomuch then as children are partakers of flesh and bloud he himselfe likewise was partaker with them Moreouer consider that the word of consecrating signifieth nothing else among the Fathers than to dedicate a thing common and prophane vnto a holie vse How the fathers vnderstand this word To Consecrate and this is to make it holy Wherefore there is no cause that when we méete in the Fathers with the word Consecration we should straight waie faine vnto our selues Transubstantiation But that there is some alteration made there we denie it not namely in that those things are now made sacraments to signifie vnto vs effectuallie that by the power of the holie Ghost as touching the minde and faith wee must offer and exhibite the bodie and bloud of the Lorde The difference betwéene vs and the Capernaits Further it must be knowen that betwéene vs and the Capernaites as touching the matter it selfe there is no difference They thought that they shoulde eate the verie bodie and the verie flesh of Christ which also we graunt to be doone But the difference is in the manner and waie of eating That which they thought shoulde bée carnally doone we teache to bee spiritually doone Otherwise the true bodie and the true bloud is exhibited because faith comprehendeth not feigned things but true things Also when it is read in the Fathers that the bodie of Christ is contained or had in these mysteries by these words is nothing else to be vnderstood than betokened shewed declared and signified 44 And when thou hearest the Fathers say What the Fathers meane whē they say that the bread or wine remaine no◠in c. that bread and wine is no more in the sacrament this thou must not absolutely vnderstand but as touching thy self when thou doest faithfully communicate For there thou must not thinke either of the bread or of the wine It behooueth that thy minde and thy sense doe onely cleaue vnto the things which are represented vnto thée Therefore it is said Lift vp your hearts when as thou liftest vp thy minde from the signes vnto things inuisible which be offered vnto thée Also the holy scriptures shun not this kinde of figure Paul saieth Ephe. 6. 12. Our wrestling is not against flesh and bloud who neuerthelesse denied not that the bodie and flesh doe grieue the soule and must be bridled séeing he writeth in another place Gal. 5. 17. The flesh lusteth against the spirit Neither yet was he ignorant that there be manie euill men who be called flesh and bloud by whom yet we bee troubled and with them wee haue dayly wrestling But Paul meant of that chiefe and principal contention from whence these other haue their originall He said also that In Christ there is neither male nor female Gal. 3. 28. neither bond nor free when as neuerthelesse these offices and these persons are not remooued from Christ and his Church nay rather there be precepts particularly described of them But Paul vnderstoode that these things are not in Christ as concerning the obtainement of regeneration forgiuensse of sinnes and life euerlasting which are the chiefest of all in Christianitie And in the disstributing of these mysteries Christ respecteth not these states and conditions The same Apostle writeth 1. Cor. 4. 20 that The kingdome of God is not in worde and yet woulde he not therefore that Sermons Admonitions and Readings which be doone by the word should be remooued from the Church which is the kingdome of God but he onely respected that high power and efficacie of the spirit whereby all things ought to be ruled in the Church Thus the Fathers speake when they denie that the nature of the signes doe remaine which must not as we haue said be simplie vnderstoode As touching our owne faith and cogitation the natures of bread and wine remaine not Faith maketh things present Gal. 3. 1. but that is meant as touching our faith and cogitation which ought not to staie vpon them Hereunto thou maist adde that faith is of so great efficacie as it maketh things to be present not forsooth reallie or substantially but spiritually for it truely comprehendeth them And on this wise did the Apostle say That Christ was crucified euen before the eyes of the Galathians And so was Abraham saide to haue séene the daie of the Lorde Iohn 8. 56. And after this maner the olde Fathers had in their sacramentes the selfe same Christ which we also doe inioye And thus thou seest that vnto this presence is not required that the matter of the sacrament as touching naturall constitution doe change place or be present with vs with all
them to the end we may see what we shall iudge in both to bée auoyded and what to be receiued Wherefore some there haue béene which retaining the substance of bread and wine and also the bodie and bloud of the Lorde haue together with these signes yet remaining in their owne nature ioyned by a most firme knot the bodie and bloud of the Lorde yet not so as I thinke that of them being ioyned together should be made one substance neuerthelesse they haue saide that the bodie and bloud of Christ is in the bread and wine really as they speake corporally naturally but others haue ioyned them together by signification onely The first opinion is attrybuted vnto Luther Of the contention betwéene Luther and Zuinglius the other vnto Zuinglius Howbeit I haue heard men of credite say that Luther iudged not so grossely of this matter and that Zuinglius also beléeued not so slenderlie of the sacraments And they say that Luther inclined vnto hyperbolicall spéeches such as after a sort excéede the trueth because hée thought that Zuinglius and others woulde make the sacraments to be bare and vaine signes whereas Zuinglius meant no such matter But hée also feared least Luther shoulde affirme those thinges which both should derogate from the truth of the humane nature and also include the bodie of Christ in bread whereupon a greater superstition should yet be nourished and therfore hee thought méete to report somewhat slenderlie of this Sacrament and thus there was stirred vp a contention more than was méete and was a cause of great mischéefe That their contention was rather of words than of the thing Whereas yet in very déede the contention was rather about wordes than about the matter Wherefore we will remooue the handling of these two opinions frō the persons for we affirme not that either Zuinglius or Luther were of that minde but onelie we will examine the opinions such as are caried about 66 That those men which so grossely ioyne the bodie of Christ with the signes may the better declare themselues they are woont to bring two similitudes Two similitudes The first is if thou haue a pot full of wine and shalt pronounce This is wine thou lyest not at all séeing thou shewest the wine it selfe contained in the Cup. In like maner shall it be if thou take a hotte burning Iron and shewing the fire saiest This is fire therein thou speakest neither falselie nor absurdly so say they must be vnderstoode that saying of the Lord This is my bodie and they manifestly admit the figure Synecdoche For séeing they shew a subiect compounded it is no true proposition vnlesse it be as touching the one part of the thing shewed Yet must it bée knowen that these similitudes are not taken by them as though they thought that euery maner of waie they agrée with the matter proposed because they contend that the bodie of Christ is present not locally To be present locally and definitiuely what it is but onelie diffinitiuely which then they vnderstand to bee when any thing is not circumscribed with the measure of place but yet is said to be there because his nature or essence is then appointed to that place or worketh therein But this agréeth not with wine being in a cup for that hath his place there wherein it is limited Further these men would not say that the bodie of Christ is so in bread as it shall take name of the qualities or accidents therof For it cannot truelie be named white round baked or sodden which neuerthelesse we perceiue to happen vnto fire mixed with burning Iron For it so followeth the fashion of the Iron the length the bredth and the depth thereof as it maie be named by the shapes and formes of the same Whereby it plainely appeareth that this similitude in this opinion is not vnderstoode by these men as touching all the partes but onelie that a true and reall coniunction of the sacrament and the thing may be shewed which being graunted it followeth that aswell the wicked as the godly doe receiue the bodie of Christ First forsooth that this coniunction is reall they thinke it is sufficiently prooued by the wordes of the Lord. As these men wil the wicked receiue the bodie of Christ But the other namely that the bodie of Christ is giuen euen vnto the wicked they sée it doeth necessarily follow But we haue alreadie shewed the contrarie to wit that these wordes of Christ driue vs not necessarilie vnto this sense and by effectuall reasons it hath bin prooued that the wicked receiue onely the outward elements 67 These men also are woont to argue that if the wordes of the scripture be vnderstoode figuratiuelie it maie then easilie bée that manie precepts should be ouerthrowen For Abraham might haue saide of circumcision when it was commaunded Gen. 17. 10 Whether figuratiue spéeches bée a hurt to the cōmaundements of God Leuit. 11. 2. It is a figuratiue spéeche and I shall fulfill this commaundement if I circumcise my heart and cut off the lustes and infections of the flesh Also when the choyse of meates was commanded the Israelites might haue said that the execution of that commandement might consist in the morall obseruation if they did not commit those sinnes which were signified by those vncleane beastes and by that meanes neither circumcision nor choyse of meates should haue taken place Howbeit it may plainely be prooued that this is a weake argument because it is perceiued by the letter it selfe and by the text that the same is no figuratiue spéeche As touching Circumcision it is appointed to be the viii day after the childes birth and it is added that the couenant of the Lord was to be borne in the fleshe it selfe By which wordes it appeareth that true Circumcision was commaunded And in the choyse of meates the conditions of the liuing creatures cleane and vncleane are so expressedly described and a purifying appointed as touching the offenders that no place of doubting is left We haue also a rule of Augustine De Doctrina Christiana A precept of Augustine wherein he sheweth that vnlesse an ill act be commaunded or some good worke prohibited the speech is to bée taken without a figure the which rule if it be applyed to the choyse of meates and vnto circumcision he sheweth that the wordes of God must be absolutelie vnderstoode They say moreouer that in the Prophets and histories figures are easily admitted because in these the holy ghost dealeth after the manner of men applyeth himselfe to their familiar spéeches that hée may the more and the more earnestlie expresse those things which are to bée spoken but in doctrine and precepts wée must not so iudge All things saie they must be taken simply Whether in the doctrine precepts of God there be figures Mat. 16. 16 which opinion of theirs is not firme or vniuersall For as touching precepts the Lord saith Beware of
of Iayes Againe the same father vppon Matthew the 26. Chapter Homilie 83. They were about to iourney frō Egypt into Palestina and therefore they did weare the habit of a traueler thou from the earth must ascend into heauen And in the 3. booke De Sacerdotio Doost thou thinke to dwell among mortal men and to stay and be in the earth And doost thou not rather thinke that thou shalt foorthwith be translated into heauen And in casting away all cogitation of the flesh doest thou not with a single heart and pure minde consider those things that be in heauē 73 Augustine vnto Boniface hath all these things after the same order and sense The time of Easter being at hand hee saith As this or the next day saue one Christ dyed and on the Sonday This day Christ rose againe Baptisme is faith and the Sacrament of the bodie of Christ is the bodie of Christ And wee sée that in all the sayings which we haue reckoned The thing absent is really spoken of the thing present Acts. 9. 4. that which is absent is really pronounced of that which is present The same Father vpon the 54. Psalme The head was in heauen and he saide Why doest thou persecute mée Wee are with him in heauen by hope he is with vs in the earth by loue And in the 119. Epistle to Ianuarius Wherefore to that persecutor whom with his voyce he slue and translating him into his bodie after a sort hath eaten he sounded frō heauen Saul Saul why persecutest thou mee Vpon Iohn the 30. Treatise and we haue it in the Title de Consecratione distinction the 2. yet the first in déede The Lord is aboue but here also is the truth of the Lord For the Lords body wherin he rose againe ought to be in one place his trueth is euerywhere spread Also vpon Iohn the 50. Treatise For according to his Maiestie according to his prouidence according to this vnspeakeable inuisible grace is fulfilled that which was spokē by him Behold I wil bee with you vntill the ende of the world Mat. 28. 20 But according to the flesh which the word tooke vpon it according to that which was borne of the Virgin according to that which was taken holde of by the Iewes which was fastened to the trée which was taken downe from the crosse which was wrapped in cloathes which was buried in the sepulchre which was made manifest in the resurrection Ye shall not alwaies haue mee with you Mat. 26. 11. Wherefore after he had béene conuersant as touching his bodilie presence fourtie daies with his Disciples they leading him foorth while they saw him but not followed him he ascended into heauen and is not here for there he sitteth at the right hand of his Father and is héere for he departed not with the presence of his Maiestie we haue Christ alwaies As touching the presence of the flesh it was rightlie saide vnto the Disciples Mat. 26. 11 Me ye shal not haue alwaies For the Church had him but a fewe daies as touching the presence of the flesh Nowe it houldeth him by faith it séeth him not with the eyes And the same Father vpon the Epistle of Iohn at the end Wherefore our Lord Iesus Christ did for this cause ascend into heauen on the fortie daie hee in this respect commended his bodie because it was to be left on the earth in his members for that he sawe that many would honor him for that he ascended into heauen and perceaued that their honoring is vnprofitable if they tread downe his members vppon the earth And that none might be deceaued nor when he should woorship the head in heauen should oppresse the séete vppon the earth he tould them where his members should be For when he was about to ascend he spake the last wordes after these wordes he spake no more vppon the earth The head being about to ascend into heauen commended his members vppon the earth and so departed Thou shalt not now finde Christ to speake vppon the earth Thou findest him to speake howbeit in heauen and out of heauen it selfe Wherefore because the members were ouertrodden vppon the earth For vnto Paul the persecuter he said Saul Saul why persecutest thou me Acts. 9. 4. I ascended into heauen but I lie still vpon the earth Here I sit at the right hand of the father there I still hunger thyrst and am a straunger After what sort then commended he his bodie vpō the earth being about to ascend Acts. 1. 6. When his disciples had demaunded of him Lord if thou wilt at this time be presented when wilt thou restore the kingdome of Israel He aunswered vpon his departure It is not for you to know the time which the father hath layd vp in his owne power but ye shal receaue the power of the holy spirit comming vppon you ye shall be witnesses vnto me in Ierusalem Behold in what respect he spreadeth out his bodie behold when he wil not be trodden vppon ye shal be my witnesses in Ierusalem and ouer all Iury and Samaria and vnto the endes of the earth Behold I lie which doe ascend For I ascend because I am the head my bodie yet still lyeth In what sort dooth it lie Ouer the whole earth 74 Vnto Augustine Cyrillus dooth consent who saith vppon Iohn the 6. booke and 14. Chapter Here must we note that although he tooke from hence the presence of his bodie euen as he promised that he would be away from his disciples yet in the maiestie of his Godhead he is alwayes present Behold I am with you alwayes euen vntill the end of the world And the same father in the 9. booke vppon Iohn the 21. Chapter And Christ said that he would be with his disciples a little while not because he would vtterly depart from them for he is with vs alwayes euen vntill the end of the world but because he would not liue together with thē as he did before For the time was now at hand that he should goe euen into heauen vnto the father And the faithfull ought to beléeue that although he be absent from vs in bodie yet that we and all thinges are gouerned by his power and that he is alwaies present with all men which loue him Therfore he said Mat. 18. 20 Verilie verilie I say vnto you that wheresoeuer two or three be gathered in my name there am I in the middest of them For euen as when he was conuersant vppon the earth as man he then also filled the heauens and left not the fellowship of the Angels after the same manner now he being in the heauens filleth not the earth with his flesh and yet is with them that loue him And it must be obserued that although hee should be absent onely according to the flesh for he is alwayes present by the power of the Godhead as we haue said yet he said he would be a little while with
vs not thus to affirme And to multiply increase so many myracles without the testimonie therof is not to deale like a diuine And further such a presence is not necessarie and is of no moment to our saluation Againe that the wicked receiue the body of Christ I allow not That the wicked eate not the flesh of Christ For whatsoeuer the Lord instituted that did he that it might be for our health But a fleshlie and corporall eating helpeth not the saluation of the wicked Therfore Christ appointed no such eating And whatsoeuer the wicked do eate corporallie it ought not to be said that they eate the body of Christ vnlesse vnto the signe and seale thou wilt attribute the name of the thing Further we will not graunt that the bodie of Christ is euerie where or that it is spread ouer all or manie places because this is against the humane nature Neyther must we in like maner iudge that there is a difference betwéene the spirituall eating which is in the 6. Chapter of Iohn and that which the Lord instituted in the last supper sauing vnto that doctrine promise which he had first taught he added a Seale That also which they speake doubtfullie of adoration must not be admitted For we taught before and that plainly and manifestly what we must iudge of that matter And thus much as concerning this opinion From the which I thinke good that those things be taken away which I haue now recited What is not to be allowed in the other opinion 79 And in the other it liketh me not that they seldome make mention of a sacramentall chaunging of the breade and wine which neuerthelesse is no light matter And the Fathers wheresoeuer they séeme to fauour transubstantiation haue a respect vnto the same And the holy Scriptures contemned it not For Paul euen in the very handling of the Sacrament nameth not simply The Cup 1. Co. 11. 27 but The Cup of the Lord. Further we sée in the olde Testament that thinges which were offered The sacramentall change is not of smal importance but is affirmed by the scriptures are not onelie called holy but holy of holy that is in the Hebrewe phrase most holy Wherefore there is no cause why they shoulde say that this change is of light importaunce séeing it is of great moment But if they pretend that they doe this because we should not cleaue ouer much to signes we answere that a remedie may easily be had for this euill through the doctrine whereby men are taught Christ in the Eucharist is ioyned vnto vs by thrée degrées that Christ while we communicate is ioyned vnto vs with an excellent coniunction as he that dwelleth in vs and we in him who also in the next degrée is ioyned with wordes and that by signification Thirdly also he is coupled by signes also by signification which coniunction notwithstanding is lesse than that which belongeth vnto wordes Yea and of the former to wit the coniunction by the wordes the signes doe take their sacramentall signification If these things be rightly taught there will be no daunger I graunt that the writers of this opinion haue sometimes intreated of this sacramentall changing yet but seldome Of the efficacie of the sacrament 80 Furthermore they haue not alwayes applied thereunto that efficacie which is due vnto it for these are not made common signes but such as may mightily and effectually stirre vp the minde They will say that this will bee to attribute ouermuch to the elements of this world We answer that these things are not attributed vnto those elements for themselues sake but because of the institution of the Lord the power of the holy Ghost and plainnesse of the wordes If they shall demaunde The action of the holie Ghost commeth while the Communion is in hand howe may I knowe that the holy Ghost worketh here It may be easily answered because it is alreadie ordained that this is a spirituall eating But howe shall we eate spiritually without the holy Ghost As touching the institution of the Lord there is no doubt and of the efficacie of the word the scriptures speake euery where Paul sayeth Rom. 1. 16. That the Gospell is the power of God vnto saluation namely that God will declare his power by this instrument and what else is the Eucharist than the Gospell or visible word Also Paul saieth That faith is by hearing Ro. 10. 17. and hearing by the word of God not that the word maketh vs to beléeue for it is the spirit by whom we beléeue but he vseth the instrument of words and also of sacraments which be the sensible words of God For who knoweth not that the creatures are sanctified by the worde of God as it is in the Epistle to Timothie 1. Tim. 4. 7. Which also must be rightly vnderstoode For it is the holy Ghost which in very déede doth sanctifie Howbeit he doeth this by the instrument both of the word and sacraments Wherefore this changing must not be taken from breade and wine whereby they are made effectuall signes of the bodie and bloud of Christ that is by the which the spirit of the Lord worketh mightily and not meanely in vs so that we be indued with faith and godlinesse For we speake not here of an efficacie which may binde our saluation to the things of this worlde Neither let any man here crie out that séeing this receiuing is had by faith what shal the communicants gaine because if they be faithfull they haue Christ alreadie ioyned vnto them It may be easily answered In déede he is ioyned vnto them but he is euerie day more néerely ioyned vnto vs while we communicate he is more and more vnited vnto vs. Moreouer this commeth to passe that we should satisfie the commandement of the Lord who commanded that we should eate and drinke this Sacrament Otherwise thou wilt say the verie selfesame of Baptisme For when as a man beléeueth he is straightwaie iustified and hath remission of sinnes and yet is he not in vaine baptized But if so be thou wilt demaund whether this efficacie of the Eucharist is towards all men alike I answer No Whether the office of the Eucharist be towards all alike but according to the state and measure of the faith of the communicants Euen as Origen saide vppon the 15. Chapter of Matthew namely that the matter of this Sacrament profiteth not but by the worde and by obsecration it may helpe our mindes according to the quantitie and proportion of faith 81 Another thing there is besides that I woulde often put these men in remembrance of that we By the Communion we are incorporated vnto Christ by the Communion are incorporated vnto Christ Which worde is not newe but is in Paule to the Ephesians who saieth that the Gentiles are made Coheires and of the same bodie which in Gréeke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For
tyde for all the whole fasting day they spent their time in Sermons Hymnes and other godly exercises Towards night the Supper of the Lord was ministred the Sacrament was receyued Afterward they returned home to the refreshing of their bodies Albeit in the time of Augustine in many Churches The Eucharist celebrated vpon Mandie Thursday at night in Augustines time as he himselfe reporteth that vpon the Thursday before Easter to the intent the Act of Christ might be represented the better the Eucharist was giuen to the faithfull at night and after Supper But I finde this custome to bee abolished by the 6. Synode which at Constantinople was held in Trullo Whose Canons are extant in Gréeke wherein there is plaine mention made of this custome to be among the Churches of Aphrica But to returne whence we haue digressed So the integritie of Sacramentes be retained as touching the time other such like circumstances we shoulde not be verie carefull séeing of those things there is nothing cōmanded Christ when he was baptized was thirtie yéeres of age Would it not be a great follie at this day if we would baptize only such as be 30. yéeres olde To the 10. The washing of féet 15 Of the washing of féete which is now omitted we say that therein is a double signification to be considered One as touching remission of sinnes and cleansing the filth of the minde the which is giuen vnto vs by Christ Thereof the Lorde said vnto Peter If I shall not washe thee Ioh. 13. 8. thou shalt haue no part with mee And he that is washed hath no neede but that his feete be washed And about this signification S. Bernard dealeth verie much Furthermore that washing was a signe of charitie and submission of the minde which we ought to vse though we bée noble of great honour Wherefore Christ said thereof Ib. ver 13. Ye call mee Maister and Lord and yee say well for so I am but if that I a Lord and Maister haue washed your feete ye also must one wash an others feete By which commaundement he meant that no mā for any honors sake of this world should cease from doing his duetie vnto his neighbour euen as touching those things which séeme to be but vile because Christ himselfe would doe them The washing of féete was common and vsuall among the Iewes For in the hotte regions as Iewrie is when men iourney by foote their bodies are verie much wearied with heate Wherefore vnto men wearied and full of dust the washing of féete bringeth no small refreshing especially séeing in those Regions men goe not so well shod as they doe with vs. Otherwise howe could Christ haue bin washed of the woman that was a sinner Iohn 12. 3. and be wyped with her haire and be annointed when he should sitte downe at the Table vnlesse he had his féete eyther bare or else so as they might easily be vncouered And that the washing of féete in the Scriptures doeth represent the meanest seruices towardes our neighbours Abigail testified who when Dauid meant to take her for his wife answered 1. Sa. 25. 41 Thy hādmaiden wil be readie who shall wash the feete of my Lord as if she had said I doe not thinke my selfe worthy of so great an honour I will rather be ready to do the meanest seruices vnto thy seruants And Paul in the first Epistle vnto Timothy 1. Tim. 5. 10. whē he speaketh of a widowe to be chosen of the Church requireth such a one as shal aboūd in good works hath washed the féete of the Saints Where there is no doubt but by the washing of féete Paule requireth that she haue exercised her selfe in doing of seruices and commodities to the men of God And Christ while he saieth in the Gospell When ye fast Matt. 6. 16. I would not haue you to be sad as the Hypocrites but commaundeth the contrarie Thou when thou dost fast annoint thy head c. By which place it is not to be gathered that in fastings we shoulde anoynt heads but because in Siria or Arabia surnamed the happie the vse of Oyntments was common when men would shew themselues to be mery yea they were in a maner daily annointed except they had bin in some sadnes therfore Christ meant that when we are in hand with priuate fastings we must not intermit the custome of outward worshipping as though by fastings we woulde winne the fauour of the people But we among whom is not that vse of oyntmentes are not bound in fastings to doe that which Christ saide The verie which thing thou maiest vnderstand about the washing of féet which our aduersaries obiected That can not be called a Sacrament although by the element it may signifie no common thing and it hath a commandement ioyned therewith because there be giuen no particular words which should come to the element to make it a sacrament and by which the promise of some singular gift or grace to be obtained is declared vnto vs. Furthermore neither Christ nor yet the Apostles decréed that they which were to Cōmunicate should washe one anothers féete Augustine And Augustine in the 119. Epistle vnto Ianuarius writeth that some Churches remooued this Ceremonie least it shoulde be estéemed for a part of the Sacrament or else for Baptisme the verie which notwithstanding some Churches retained Act. 15. 29. To the 11. 16 There was also opposed vnto vs a decrée of the Apostles wherein they ordained that the Gentils which were conuerted vnto Christ should abstaine from bloud and from that which is Strangled Which séeing it is abolished they say it is lawfull sometimes to decline somewhat from the Scriptures Howbeit we must marke in this place what is the end and meaning of that decrée It was pronounced because of the dissension risen in the Church For they which were conuerted from Iudaisme thought that the Gentiles for obtayning of saluation should be compelled to retaine Moses lawes and should kéepe the old Ceremonies But Paule and Barnabas taught otherwise according to whose minde the Apostles decréede Yet did they not by their constitution prohibite but that men conuerted from the Gentiles vnto Christ might kéepe somewhat of the Ceremonies of Moses so that they should not thinke those to be necessarie vnto saluation Howbeit to the intent they might not be gréeuous or troublesome vnto them which were conuerted out of Iudaisme who liued then very friendly with them they gaue that commaundement and it séemed to helpe somewhat to the quietnesse of the beléeuers So that the Apostles for no other cause did decrée that the Gentiles should abstaine from these things séeing they would not that the Iewes which were conuerted shoulde bée straight way offended of whom the Church in that first time did chéefelie consist Wherefore they commaunded not these things in that they belonged vnto the lawe or vnto Moses but according as they perceiued them to further the
is both a Grammarian a Musition Neuerthelesse the difference which I haue before mentioned is for the most part obserued although not alwayes namelie that espialship commeth of enemies and betraying of them which be amongst vs whome we trust as friendes 32 But to the ende we may the plainlyer knowe Whether prodition be at any time lawfull Augustine whether betraying be at anie time lawfull I thinke it best to call to minde those wordes which Augustine writeth against the letters of Petilianus the second booke and 10. Chapter We may not saith he heare the cōplaintes of such as suffer but séeke out the minde of them which are the doers This the man of God wrote against the Donatistes which accused our men as betrayers and persecutors But he answereth them 1. Tim. 1. 20. That Paul also deliuered vp some vnto Sathan Whose saluation notwithstanding séemed to be committed to his charge Howbeit because he did it of a good intent namelie to teach them that they should not blaspheme and that their spirit might be saued in the day of the Lord he might not be accused either of betraying or treason because as it is said in the wordes before rehearsed the complaintes of them which suffer must not be heard but the minde of the doers Wherefore when warre or controuersie shall happen betwéene anie of which the one part is knowen to haue a iust and good cause What prodition is good if the other part which defendeth the woorser cause and therefore dooth vniustlie will by no meanes be brought to anie good or reasonable conditions surelie good men which perhappes are found on the same side ought in such sort to helpe and defend the other part as they may aduaunce iustice And if it be néede they ought to fall from the vniust to the iust men neither can their betraying be condemned as ill although before they had bin neuer so great nigh friendes vnto them which woorke vniustlie But now must we speake somewhat of the Israelites cause against the Chananites What maner of cause the Israelites had against the Chananits which may be considered of vs two manner of wayes Namelie either by the common ordinarie lawe of nature or else by faith and by the word of God Concerning the naturall or common lawe Epiphanius Epiphanius writeth that the land of Palestine pertained in verie déede to the Children of Sem by occasion whereof Melchisedeck reigned there which was either Sem himselfe or else one of his children But the Chananites which came of Cham passing ouer the boundes of Egypt and Africa which were appointed vnto them did cast out of Palestine the sonnes of Sem and therefore the Hebrewes which were the posteritie of Sem when they required to be restored to the landes of their forefathers séemed to doe it iustlie rightfullie Wherefore as he saith God both by one and the selfesame woorke restored vnto the Israelites the coūtries which pertained to their auncestors and also punished the Chananites for their wickednesse Howbeit I cannot easilie agrée to the opinion of Epiphanius sith the time of prescription was past verie long before for there had bin the space of at the least 500. yéeres betwéene For which cause it might not be said that the Chananites possessed that land vniustlie If we should deale by this reason now in our time then should there in a manner none be counted a lawful Prince and iust possessor séeing their auncestors came to the possession of those prouinces and kingdomes by violence driuing out both the kinges the inhabiters that were in them before So then the Israelites séemed not to haue anie iust cause by mans lawe whereby they might make claime to the land of Palestine as to their owne neither alleged they anie such reason at anie time And yet neuerthelesse they had good right thereunto séeing God testified aswell by wordes as by woonderfull woorkes that he would the Hebrewes should haue the possession of those Regions to whome as Dauid hath wel said both the earth and the fulnesse thereof belongeth Psal 24. 1. Neither could the Chananites murmure against the iudgement of God for so much as they were iustlie cut off from their right for their sundrie and manifold wicked Actes So as none might in this cause iustly defend the Chananites if they would cleaue to the true God and beléeue his wordes Whereuppon that Luzite which betrayed his Citizens did it either of faith Iud. 1. 25. Iosua 2. 4. as did Rahab in Ierico or else by a bargaine made with man For the kéepers or spies said vnto him We will shew thee mercie If he were stricken with feare how could that as they say happē vnto a cōstant man For he was after a sort a prisoner and was fallen into the handes of his enemies Then was he brought to it by a compact of man and by that meanes did he shamefully because it is not lawfull for anie man to make anie vnhonest couenantes against his owne countrie It is not lawfull to make any vnhonest couenants against our Countrie Nothing must be done for feare against iustice Neither can he be excused in respect of feare for nothing must be doone against iustice and conscience what feare soeuer he should be stricken with But if he were stirred vp thereunto by faith and for that he saw his Citizens obstinatelie to resist the word of God and his woorkes then did he well Neither may his Treason be either disallowed or else condemned For no lawes no vowes no couenantes or bondes though they be neuer so straite may binde anie man to impugne or to resist the word of God which word all men must earnestlie labour to kéepe and fulfill séeing this sentence standeth fast and shall doe for euer That we must obay God rather than man Acts. 4. 19. Matt. 6. 24. Neither can anie man as Christ saith serue two Maisters especiallie if they commaund contrarie thinges 33 Moreouer the Magistrate must be ayded in the rooting out of vices and to him assuredlie it is lawfull priuilie to send men That it is lawfull for Princes to send priuie searchers and to offer rewards for finding out of conspiracies Deut. 13. 5. to finde out discouer wicked Acts whereby they may be punished and that as God hath commaunded euill may be taken out of place Yea and it is also lawfull for him to offer rewardes vnto men which be confederated together for some euill purpose to the intent that they may discouer the conspiracie and that without doubt belongeth to betraying Howbeit heresie must neuer either be dissembled or praysed or anie wicked Act committed to the intent that lawfull betraying may haue successe Wherefore Augustine in his latter booke of Retractations testifieth that he wrote his booke De mendatio Augustine chieflie because that some to the end that they would detect the Priscillianistes feined themselues to be followers of the same
he to be beleeued it is vncertaine They promise thou wilt saie that their Hoste shall doe no harme but if they stand not to their promises then will the lande be in their possession Vndoubtedly Iulius Caesar woulde not permit the Heluetians to passe through his prouince although they promised that they would passe without doing iniurie or harme But I say that the warre which the Israelites made against Sehon was iust The Israelites made iust warre against Sehon yet not therefore because he denied them leaue to passe through his Countrie but because he came with his hoste out of his owne borders and willingly offered wrong vnto the Israelites For euerie man ought to defende both himselfe and his against violence That which Augustine bringeth hath some shewe yet his reason is not firme For howe coulde Sehon knowe certainely whether the Israelites would doe him harme or no especially they being so manie in number For there were sixe hundreth thréescore and sixe thousand armed souldiers and well appointed to the battell He might perhaps haue permitted them to haue passed and that safelie although not all of them together but by bandes But séeing the first reason before alleaged is sufficient we néede not much to labour about excusing of Augustine Augustine What must be taken héede of in iust wars 7 The same Augustine in the 105. Epistle vnto Boniface In the making of iust warre saith he many thinges must be taken héede of For it is not sufficient that the warre be iust vnlesse also the warre be iustlie handled Wherefore he admonisheth his Earle WheÌ„ saith he thou puttest on thine armour remember that thy strength is the gift of God and determine with thy selfe not to abuse that gift against God Yea rather doe this Fight for his lawes and name let promises be kept euen with enemies but much more with friendes for whome thou makest warre By which wordes he blameth those souldiers which are more grieuous in Cities than be the verie enemies Of which sort we sée in our dayes a great manie more than we would which being in their Garisons good Lord how doe they handle the Citizens and men of the countrie How shamefull abhominable thinges doe they commit He addeth also a third Caution Consider with thy selfe that warre must be made vppon a necessitie Wherefore haue thou alwayes a minde vnto peace Make warre because thou canst not otherwise doe but if thou canst make peace refuse it not Warre is taken in hand onelie for the amending of thinges that be amisse Yea and the Apostles did so afflict some to the intent they might become the better Paul said vnto the Corinthians 1. Cor. 5. 5. Deliuer such a one vnto Sathan for the destruction of the flesh that the spirit may by saued 1. Tim. 1. 20. And to Timothie he saith of Hymenaeus and Alexander I haue deliuered theÌ„ to Sathan that they may learne not to blaspheme So ought they also to restraine princes to the intent that they may be made the better And Augustine in his 19. Augustine booke De Ciuitate Dei saith that warres though they be iust vnto Godlie men they séeme both troublesome and gréeuous For besides other thinges which the nature of man eschueth they shall sée the wickednesse of the contrarie part by reason whereof they are constrained to fight and they cannot but be sorie for it And in the Epistle before alleaged Rage not saith he nor waxe not insolent against those which submit themselues but let mercie be shewed to those that be ouercome Such is that saying of Virgill Spare thou them that be subiect vanquish them that be proud 8 Moreouer he admonisheth the same Earle to beware of vices which are woont to followe Hostes Namelie of filthie lustes of rauenous pillage and of drunkennesse For it is a most dishonest part that thou shouldest make warre for the amending of other mens vices when as thou thy selfe in the meane time art a great deale more vitious and much more art ouercome both with affections and diseases than they which are ouercome And in warre we reprooue not the end but the desire of hurting the crueltie of reuenging the outragiousnesse of rebelling and the gréedie desire of ruling these thinges said he are condemned For they which without those vices make iust warre are the Ministers of God and of the lawes The same father against Faustus the Manichie This order saith he must be kept that the warre be proclaimed either by God or by Princes to breake the pride of man and to tame the obstinate Moreouer souldiers ought to be perswaded that the warre is iustlie made and not taken in hand against the word of God Whether souldiers ought to be prâ—ne to the cause of the warre otherwise let them not goe on warrefare Neither doe I to this ende speake these thinges because I would haue souldiers to vnderstand the secrets of princes but that to their knowledge and wittinglie they suffer not themselues to fight against true and iust causes Yet it may be saith Augustine that the prince himselfe may make warre against his conscience and yet his souldiers nothing offend so long as they obay the ordinarie power For the people must obay their prince And in their so doing it may be doubtfull vnto them whether their prince make warre contrarie to the commaundement of God But they are excused so long as they obay their owne prince in a doubtful cause their owne prince I say and not a strange prince Wherefore those hyred souldiers cannot be excused Against mercenarie souldiers which hauing no respect to the cause but onelie for monie and reward sake doe serue strange princes Wherefore Iiphtah thus reasoned as touching the first poynt of his Oration We haue taken this land by the right of warre therefore thou vniustlie requirest the same againe of vs. 9 He addeth afterward Our God hath giuen it vnto vs which is the Lorde and distributer of all humane thinges Iud. 11. 21. God is the distributer of kingdomes He bringeth his Argument from the gift of God And that God may giue and distribute kingdomes the verie Ethnick authors sawe And therefore in Virgil Virgil. Aeneas dooth so often boast that he by the commaundement of GOD went into Italie and for that cause would not abide either at Carthage or in Sicilia when he might haue obtained either of those kingdomes Augustine Augustine in his 5. booke De Ciuitate Dei the xxi Chapter As touching kingdomes saith he and prouinces it is certaine that God distributeth them both when and how much and to whome he will doutlesse by his iudgement which is secret but not vniust In the booke of Genesis GOD promised to Abraham and his posteritie the land of Chanaan Gen. 15. 13 but yet he promised it after foure hundreth yeares Now saith he I will not giue it for the Chananites as yet had not fulfilled their sinnes I will
such like In the second question D. Cartwright BIcause it is not my mind to be anie let to this reuerend man but that he may prosecute his determination as I dealt bréefelie with you in the first question so will I doo in the second wherin I will prooue that the bodie of Christ is not reallie in the sacrament Iohn 16 7. Christ said It is expedient for you that I go my waies If Christ were carnallie present hee should hinder our spirituall commoditie For if he had tarried he should haue béene a lett as he himselfe said of the holie Ghost comming vnto them for bicause they were too much in loue with his carnall presence Wherefore if after the same maner he should be said to be substantiallie present vpon the altar the people should be hindered from lifting vp their minds and eies vnto heauen and from obteining of the spirit and his gifts D. Chadse I denie that that presence wich we appoint is an impediment to the people That presence indéed whereby he was conuersant with his apostles should haue béene a lett D. Cartwright This impediment is euident enough For men that doo beléeue this reall presence doo saie when they haue heard a Masse This daie haue I séene my Lord and this they thinke to be the whole summe of godlinesse and so are they called awaie from an earnest and true eating D. Chadse If the people be hindered or hurt their error must be corrected and it should behooue the people to be taught For if all things that be an offense vnto the people should be taken awaie the Gospell should be taken awaie whereof manie doo take offense D. Cartwright Christ is not more in the Eucharist than the holie Ghost was in the doue but the doue was onelie a signe of the holie Ghost that came downe therefore the Eucharist is onelie a signe D. Chadse The holie scripture dooth not saie that the doue was the holie Ghost as it saith This is my bodie Neither is the Eucharist an instrument to signifie as the doue was D. Cartwright Yes but Iohn saith I sawe the holie Ghost which descended vpon him And it is added In the likenesse of a doue D. Martyr I will prosecute the first argument of D. Cartwright whom I thanke for so taking our part Trulie he hath pleasured me verie much as I hope manie others also You take it as granted that the bodie of Christ is trulie eaten of all those that doo communicate Of wicked mens eating but I vtterlie denie it to be eaten of the wicked and vnfaithfull For an vnfaithfull man if he receiue the bodie of Christ he dooth this either by sense or by reason or by faith By the sense it cannot be said bicause it reacheth not vnto Christ and it onelie receiueth the signes neither as ye heare take the bodie of Christ can it be receiued by the sense And in like maner it cannot be receiued by reason for it passeth the capacitie thereof Now then there remaineth faith the which séeing the vnfaithfull doo want they cannot thereby receiue the bodie of Christ D. Chadse I denie the Minor proposition for with the mouth they receiue the bodie of Christ D. Martyr As though by the mouth anie thing can be receiued without the sense Those things which passe through by the mouth are manifestlie felt of vs. D. Chadse With the mouth they receiue the bodie of Christ but with the sense they receiue the accidents Moreouer if I be without faith mine vnbeléefe taketh not awaie the faith of GOD neither dooth it make frustrate his word for after consecration it is the bodie of Christ whether I beléeue or beléeue not D. Martyr Whereas you affirme that the bodie of Christ is receiued with the mouth that is repugnant vnto that which you hold for you saie that the bodie of Christ in the Eucharist is not of quantitie and the action or receiuing of our mouth séeing it is naturall is not extended vnto spirituall substance and you shall neuer be able to shew anie other thing to be receiued with the mouth but the signes As touching the truth of the sacrament and faith of God I knowe it is a true sacrament although we doo not beléeue And yet that prooueth not but that he which is void of faith hath some other thing than the sacrament that is the signe or the elements And what is to eate Christ What is to eate Christ Cyprian declared in his sermon De coena Domini when he saith That we might knowe that our eating is our dwelling in Christ our drinking is a kind of incorporating into him Againe Wherefore the eating of this flesh is a certeine gréedinesse and as it were a certeine desire of dwelling in him And againe Looke what food is to the flesh that same is faith vnto the soule what meate is to the bodie that same is the word to the spirit And yet againe These things so often as we doo we sharpen not our téeth vnto biting but with a sincere faith we breake and diuide the holie bread Also Augustine in his 21. booke De ciuitate Dei the 25. chapter saith And therefore these must neither be said to eate the bodie of Christ bicause also they must not be accounted among the members of Christ and to forbeare the rest They cannot be togither the members of Christ 1. Cor. 6. and the members of an harlot Finallie insomuch as he saith He that eateth my flesh Iohn 6 56. and drinketh my bloud dwelleth in me and I in him it sheweth what is To eate not sacramentallie but verelie the bodie of Christ and to drinke his bloud that is he to dwell in Christ and that Christ should dwell in him For he so spake this as if he should haue said He that dwelleth not in me and he in whom I dwell not let him not saie or estéeme of himselfe that he eateth my bodie or drinketh my bloud And in another place he saith that To drinke signifieth as much as to liue Againe Whie preparest thou thy bellie and thy téeth Beléeue and thou hast eaten Which matters sith they agree not to the wicked they cannot be said to eate the bodie of Christ D. Chadse The fathers haue respect to the effect of the sacrament and speake not of the matter of the sacrament they write of the spirituall eating and such phrases hath the holie scripture Luk. 13 27. Mark 16 16 I know you not that is to wit vnto that end that I will allow of you Againe Whosoeuer is baptised shall be saued Likewise Whosoeuer calleth vpon the name of the Lord Ioel. 2 32. shall be saued It must euermore be added If so be he shall continue For I may beléeue and be baptised and yet be damned if I doo not perseuere to the end So likewise he that eateth Christ hath not the effect of the sacrament whereof the fathers speake vnlesse he doo eate woorthilie
bread is broken and our sense perceiueth the breaking of the bread let this first be determined Afterward when the scripture saith that the bodie of Christ is broken if you will vnderstand by a metaphor figure namelie that it is broken bicause the sacrament thereof is broken we agrée But first of all must the ground of this figure be granted euen that it is bread which in very déed is broken this dooth the sense it selfe knowe to be doone But as for the words Take ye and eate ye I saie that they must be thus vnderstood As ye receiue this bread and eate it with your bodie so receiue ye my bodie by faith and with the mind that ye may be strengthened thereby in stead of meate M. Morgan This in my iudgement is but a wandering disputation wherfore I come néerer to the matter Take ye and eate ye are metaphoricall speaches and after this maner they agrée verie well with the bodie of Christ and therefore the breaking may be attributed vnto the metaphoricall bread that is vnto the bodie of Christ for in the like sense is breaking taken D. Martyr If it be a wandering disputation the fault is yours bicause you frame no argument or reason And whereas you obiect that euen as eating may agrée metaphoricallie with the bodie of Christ so may breaking agrée with the same I affirme that a far other reason both of eating breaking is had in these words forme of speaking of the scripture which we haue in hand to wit Is not the bread which we breake For I suppose you would vnderstand this word To breake in such sort as it should be referred metaphoricallie to the crucifieng vpon the crosse Howbeit you must consider that Paule saith 2. Co. 10 16 The bread which we breake where it is not lawfull to vnderstand that we our selues doo crucifie Christ Well may we saie that we doo eate him metaphoricallie bicause we doo féed vpon him but that we doo crucifie him that is a verie hard and absurd speach M. Morgan If we eate him metaphoricallie that is by the spirit and by faith why doo we not also breake him metaphoricallie especiallie sith all eating hath in it a breaking D. Martyr Paule saith The bread which we breake And if you will vnderstand To breake for To crucifie we by a metaphor shall be said to crucifie Christ Howbeit I grant that all naturall eating hath in it selfe as you saie a breaking but yet all spirituall eating hath not so bicause that eating hath this respect that we should inioie the thing receiued as meate but it is not extended vnto this point that we should breake and grind with the téeth that which cannot be grinded or broken M. Morgan When we behold particularlie the gréefs which Christ indured vpon the crosse we are said metaphoricallie to be broken For the same agréeablenesse that is betwéene To eate and To receiue by faith the selfe-same is betwéene To breake and To behold or To knowe the gréefs of Christ vpon the crosse D. Martyr I woonder that you say there is an agréeablenesse betwéene To breake that is To crucifie Christ and To behold or knowe his gréefs vpon the crosse for we behold or sée with the eies and we breake with strength and with the hands Verelie I thinke you knowe that metaphors ought not to be so wide asunder Againe you double the metaphor séeing if we followe your mind one is in respect that To breake signifieth To crucifie and another that you refer this vnto knowledge And you that cannot abide that we in the words of the Lord This is my bodie should affirme anie figure doo frequent manie figures and those hard vnusuall And to the end you will not grant in the supper of the Lord the breaking of verie true bread you run headlong into what else soeuer M. Morgan To breake is a metaphor apt enough for that which is To behold and with the mind to remember the passion of Christ For Paule saith This is my bodie 1. Co. 11 24 which is broken for you And Bucer Contra Abrincensem episcopum alloweth that breaking may metaphoricallie be spoken of Christs bodie And this same conueniencie that To breake should be transferred vnto our knowledge is vsed in the English toong for we are said to breake doubts to our scholers D. Martyr And if anie where else this metaphor perhaps might be apt yet taketh it no place where Paule saith 1. Co. 10 16 The bread which wee breake is it not the participation of the bodie of Christ Where without doubt he respecteth the outward breaking and distribution of the Eucharist Trulie I confesse with Bucer that the bodie of Christ may be said to be broken that is to saie to haue suffered but I doo not allow that we can breake him that is to saie crucifie him Furthermore as touching your toong séeing I vnderstand it not I cannot shew the reason of such an english metaphor vnlesse perhaps you meane that To breake difficulties is as much to saie as to assoile them But those things which I haue said I haue spoken according as the Gréeke and Latine toong wherein we haue the scriptures of the new testament haue béene accustomed to speake The Visitors transferred the disputation to Doctor Tresham D. Tresham I Am constrained to omit those things which I purposed to speake séeing both the disputation is gon a good waie forward and the time is spent Therefore I humblie desire you his Maiesties Commissioners that you will as fauourablie heare this daies disputations as you did the other which were made the daies before which vndoubtedlie ye did most fauourablie Now our praiers premised let vs come to the matter The praier of Doctor Tresham O Most benigne Lord Iesus Christ the bread of eternall life who of thy vnspeakeable grace in thy mercie descendedst from heauen into mankind to take flesh of the virgins flesh and hauing taken vpon thee the same diddest vouchsafe to giue it a meate vnto vs euen that we should diligentlie eate the same in remembrance of thee and by the participation thereof to be made all one bodie grant vnto thy humble suppliants to feed and nourish vs perpetuallie with that most deintie food which we beleeue to be thy liuelie flesh and with that most pleasant drinke which we confesse to be thy verie bloud that thy light and truth being spread ouer all men we may be of one mind in thy house speaking and iudging all one thing and that there may be in vs no schismes but being perfect in the selfe-same mind and the selfe-same vnderstanding we may walke valiantlie in the strength of this meat euen vnto thy holie hill and by thy grace may be lead vnto thy tabernacles who with the Father and the holie Ghost liuest and reignest one and the same GOD world without end Amen I Remember Maister Doctor Peter that you promised when you disputed with me the first daie
he beginneth his argument as méet it is from a thing that is greater And that the second kind of change serueth to the purpose héereby it appéereth séeing in the 4. booke of sacraments where he minded to prooue the same matter but more bréeflie he reciteth onelie those examples which doo shew a change of the properties and speaketh not of the first kind wherein nature is doone awaie That the words of Christ are effectuall to worke I willinglie grant for thereby the signes whose nature remaineth are made another thing that is to wit sacraments And whereas you saie that our change is made by grace and is spirituall I grant it but that Ambrose speaketh not of that change I denie it Neither is it anie let A plaine declaration of Amboses words that he calleth the same a change of the elements as I haue declared before Forsomuch as the element is that part of the sacrament which is perceiued and the same is trulie said to be changed bicause it hath and executeth another office than before And that which you infer of the fift chapter of the first booke and of the first chapter of the sixt booke if you will obiect we will answer Now is it shewed sufficientlie that there is nothing of the which you haue cited dooth make against vs but that all things serue for our part D. Chadse I desire you that you will read these chapters at home by your selues and yée shall sée that they cannot be otherwise vnderstood than of transubstantiation Heere the Commissioners commanded that we should proceed to the second question The second question D. Chadse THat the true reall bodie of Christ is in the Eucharist thus I prooue Chrysostome in his 17. homilie vpon the Hebrues Doo we not offer euerie daie Yes indéed we offer howbeit we doo the same in remembrance of his death and the sacrifice is one not manie How is it one and not manie And bicause that sacrifice was once offered it was offered in the most holie place of all but this sacrifice is an example of that Euen this doo we offer alwaies and not now one lambe and to morrowe another but alwaies the selfe-same and therefore this sacrifice is one otherwise by this reason there be manie Christs bicause it is offered in manie places God forbid But one Christ is euerie where both being héere full and there full one bodie c. Out of these words thus I dispute Our oblation is all one with that which Christ offered but Christ offered his true and reall bodie therefore we doo offer the same D. Martyr That we haue the selfe-same bodie in the supper of the Lord which Christ offered vpon the crosse as touching the substance and truth of nature I grant but yet not after the selfe-same maner bicause we receiue it spirituallie that is by faith But this bodie in a substantiall and corporall presence did hang vpon the crosse And these two things which I affirme you may gather out of Chrysostome He saith It is all one which we offer to wit as touching the matter and bodie of Christ Howbeit he addeth alwaies Remembrance Example and Commemoration the which words doo shew a diuerse maner And this opinion of mine will I euidentlie shew out of the words of Barnard in his 33. sermon vpon the canticles But in how great an abundance soeuer these things doo war fat not with the like plesantnesse is receiued the barke of the sacrament and the fatnesse of the wheate faith and the kind memorie and presence eternitie and time the face and the glasse c. Where you sée that he putteth an Antithesis betwéene memorie and presence And therefore we confesse with Chrysostome that we haue the verie same bodie that was offered vpon the crosse Howbeit bicause he alwaies interlaceth memorie and mindfulnesse he sheweth that it is no waie of receiuing the same by a bodilie presence but by the presence of faith which can make things that be absent spirituallie present as Paule to the Galathians saith Gal. 3 1. that Christ was crucified in them Iohn 1 56. Eph. 1 20. Againe that Abraham sawe the daie of the Lord and was glad And God made vs now to sit at the right hand in heauenlie places How was this By a carnall presence No but by faith which excludeth not the truth of the thing And bréefelie as touching the argument we haue euen the verie same but not after the selfe-same maner that is to wit in the same kind of presence Faith excludeth not the truth of the thing And so it followeth not Christ reallie and corporallie gaue himselfe vpon the crosse and Therefore we haue him after the selfe-same maner in the communion D. Chadse We offer saith Chrysostome euen the selfe-same that he offered although he be there after an other maner and after an other forme and as this man testifieth we offer not now one lambe or an other lambe to morrowe but euermore one and the selfe-same Otherwise it is confessed that Christ offered himselfe for a price and we for a mysterie and remembrance D. Martyr They which communicate the selfe-same Christ and full whole that is neither of his natures cut off or diminished doo receiue him by faith For faith dooth neither hurt him nor defile him nor yet diminish him Naie rather it dooth suffer him to be as he is and to remaine in his owne place and yet dooth it spirituallie imbrace euen himselfe full and whole D. Chadse Is there in the sacrament the bodie of Christ or no D. Martyr I denie not but that in the sacrament is the verie bodie of Christ sacramentallie that is to saie by an effectuall signification and I assuredlie affirme that he is trulie giuen vs and receiued of vs but yet with the mind and with faith that is spirituallie or sacramentallie to wit that he is verelie present to our faith The difference betwéene vs is as touching the maner of the presence Ye doo imagine and feigne to your selues a certeine hiding of Christ in the bread or in the formes of bread the which I denie That he is present after such a maner as I haue declared I grant and I haue prooued after what sort he may be granted to be in the sacrament D. Chadse It is euen the selfe-same saith Chrysostome D. Martyr He affirmeth it to be the selfe-same but yet he addeth In remembrance and recordation the which words belong to the mind and to faith not vnto bodilie presence D. Chadse Is it a true and carnall bodie which is in the sacrament or is it a spirituall bodie D. Martyr I haue alreadie granted it to be a true bodie but yet that I may so speake not by a reall presence It is the selfe-same bodie as I haue declared as concerning nature but yet we receiue the same with the mind and with faith euen in such wise as we receiue the signe of the same with the hand and with the
they bee afraide of themselues least if they should once laie it awaie they shall not be able to resume it againe Whereuppon Dionysius the Tyrant trusted no man he issued not out of his Castle without his garde But those which be borne kings doe sometimes liue like priuate men neither doe they séeme to haue their kingdome taken from them so did Christ and so ought we to doe to giue place willingly vnto our neighbours and to humble our selues euen as Christ gaue place For wee shal be exalted and that greatly exalted For the passions of this life are not worthie of the glorie to come which shall be reuealed in vs. Rom. 8. 18. And If we shall suffer together with him 2. Tim. 2. verse 12. Luk. 24. 26. Ephe. 2. 6. Ephe. 1. 20. 22. we shall also raigne together with him It behooued him to suffer and so to enter into his glorie and so doeth it behooue vs. For he hath quickened vs together with him and made vs sit in the heauenly places He exalted him that he might sit at his right hand and he put all things vnder his féete Séeing he cast him downe vnder all mortall men he aduaunced him aboue all creatures from the Crosse vnto the throne of his diuinitie This exaltation must be vnderstoode according to his humanitie for his diuine nature was neuer diminished Onely in respect of mans iudgement it may be saide to be exalted for it did not declare it selfe Ephe. 1. 21. He gaue him a name which is aboue euerie name that is to wit dignitie power and degree Vnto the Ephesians it it written Aboue euerie name that is named in this worlde or in the worlde to come Christ is made the head of the Church that in the name of Iesus euerie knee shoulde bow A place taken out of Esaie and cited in the 14. Chapter to the Romanes Esa 46. 23. Ro. 14. 11. The Lorde liueth to mee shall euerie knee bow There is meant Adoration and that such as is due vnto God not vnto a name or syllables as fooles dooe which hearing the name of Iesus doe vncouer their head and thinke nothing of the thing it selfe So doe they also behaue themselues towards the outward elements of the sacrament giue little héede vnto the thing signified Knéeling is an outward signification of the inward worshipping Whether is this adoration giuen to the humanitie or to the diuinitie Vnto whole Christ the natures are not separated Neither when we honour a king doe wee bid him put off his purple robe albeit that the reason of worshipping him is taken from his diuinitie But Paul vnto the Romanes séemeth to say that it will come to passe in the day of iudgement that euery knée shall bowe True it is but nowe that honour is begun then it shall be perfect when all his enemies shall be put vnder his footestoole Hereby also appeareth the diuinitie of Christ since adoration is attributed vnto him Some babble certaine things of Purgatory because the knées of things that are belowe shall bowe But what shall be doone in the time of iudgement when they shall bee no longer in Purgatorie Shall the honour of Christ then cease Iames. 2. 19 Doe not the Diuels beléeue and tremble and while Christ was in the worlde they did confesse and worship and desired him that he woulde not torment them Were there not many of the dead raised vp by the Apostles and other holy men in the name of Christ and hell obeyed the name of the Lord Also the diuels at this day cannot tempt any more than Christ willeth and suffereth Doe they not perceiue the figuratiue kinde of spéeche Angels haue no knées The meaning is that he shall be the Lorde of all and shall be worshipped of all and in euerie place Euerie tongue shall confesse him to be Christ and that vnto the praise and glorie of God This triumph laide before our eyes is in Christ that we may vnderstande wee shall be partakers of him if we will humble our selues with him Let no man therefore be ashamed to be humbled and suffer afflictions If we be not mortified with Christ we shall die euerlastingly with the Diuell Better therefore it is to suffer with Christ for what are these sufferings in comparison of hell What are they in comparison of vnquenchable fire what are they to the worme that dieth not what are they to the gnashing of téeth and what to the vttermost darkenesse Without doubt it is better nowe to suffer easily than to indure those extremities Againe compare these things with the eternall glory Is not that so great as wee ought for the same to leade all the time of this life in torment and vexation Verilie as vnto the Corinthians it is saide 2. Cor. 4. 17 This momentanie and easie affliction shall procure vnto vs a great weight of glorie But I am wide if I require sufferings that should be like vnto the passions of Christ since we cā not despise money since we cannot choose but make much thereof as though it shoulde neuer perish as if we our selues shoulde neuer die We cannot be content with things that be necessarie vnlesse we maintaine multitudes of seruaunts we recken it nothing vnlesse all be of silke and siluer all is nothing worth Vndoubtedly this is not the crosse of Christ Christ sheweth that ye should goe one waie but ye goe another Vnlesse ye take this key how shall heauen be opened vnto you If thy Crosse séeme to be heauie and grieuous take thou the wood which was throwen into the waters of Marath I meane the death of Christ and thereby thy afflictions will bee seasoned The Crosse of Christ maketh all things fauourie so it be takē vp by faith By it are our sinnes forgiuen vs our concupiscence is broken and is not imputed vnto vs the Diuill is vanquished we be deliuered from the lawe from death and condemnation By it is the wall broken which made diuision betwéene vs and the Iewes we be reconciled vnto the heauenly things thereby God shewed what account he made of vs and on the other side there is kindled in vs a loue towardes him By it is the iustice of God satisfied God who otherwise is angrie for our sinnes is well pleased with vs righteousnesse being fréely giuen vs. By it are shewed all examples of liuing well Christ hath drawen all things vnto him He is remembred in all the Sacraments and is comprehended by faith By it is hell conquered Wherefore let vs not disdaine to vndergoe the Crosse with Christ otherwise we are crucified for sinne Thereby we are broken in péeces vnder the wrath of God and damnation except wee be with Christ but we féele not our Crosse of sinne vntill the lawe be brought thereunto There doe wée perceiue our wickednesse By this we being stirred vp doe come vnto Christ and doe offer our selues with a willing minde to suffer those things which he would haue
vs to suffer Christ hauing suffered in the flesh arme your selues with the selfe same minde especially since he as it is said vnto the Hebrues suffered such gainesaying of sinners And againe Peter said Christ suffered for vs leauing an example that ye shoulde followe his steppes An Oration concerning the Resurrection of Christ CHrist in the Prophets is called the Sunne not onely because it lighteneth but because it setteth afterward riseth againe Ioh. 12. 24. So Christ died and rose againe He called himselfe a wheate corne which sufficeth not to be sowen for vnlesse it be corrupted and deade it brings foorth no fruite so was it not ynough for Christ to be borne but he would die that he might bring foorth fruite We haue made mention of his death now will we speake of his resurrection First we shall sée that Christ is risen Secondlie that we are risen together with him Thirdlie what we must now doe being raised vp As touching the first The resurrection of Christ Matt. 28. 1. Matthew saith that the women came earlie in the morning They say that vnto women was first shewed the resurrection to the intent that they which first brought death into the worlde might first bring tidings of the resurrection because they be weake and Christ vseth the ministerie of féeble things Leauing these allegations we must rather say that they had earnestly sorrowed at his death and for a certaine recompence it was good right that they should first reioyce So do the penitent with sorrow for the death of Christ especiallie because they crucified him receiue comfort Further they sought Christ and they which séeke him lose not their labour Wherefore if we do not finde Christ it is for that we do not repent and because we séeke him not These women worshipped him while he liued also they meant to do him the last honours when he was deade They did not as doth the world which first killeth the saintes and afterwarde worshippeth them when they be deade Howbeit if we shall speake the trueth the zeale and feruencie of these women was without faith and without a iust knowledge They had heard Christ tell them as touching his resurrection euen as the Angell tolde them nowe and yet they carried oyntments confections as though he shoulde not rise againe either they beléeued verie little or else they were forgetfull They were onely mooued of a certaine affection but not of faith Therefore they dealt vnwisely in their iourney Mark 16. 3. At the length came to their minde the rowling away of the graue stone which if they had considered of before they might haue brought one or two men with them So doth it happen where the wisedome of faith is not Mat. 26. 51. So did Peter thinke that hee had doone worthily when drawing out his sworde he cut off the eare of the high Priests seruant When we deale without faith manie thinges are foolishlie committed and oftentimes is giuen to God that which he requireth not as these women which vainely carried these swéete oyntments with them and as many at this day vse masses and choise of meates and such other kinde of thinges An Angel descended from heauen the testimonies of men wanted an Angell was present to shewe the resurrection By one and the same worke in the selfe same thing is shewed the state of the life to come Wee shal be as the Angels of God and shining as the sunne Wherefore the Angel did shine marueilously There was made an earthquake because in the resurrection is inuerted the nature of things And it behooued that the kéepers were terrified The women at the sight of the Angell were afraide by reason of the discorde which through sinne sprung vp betwéene our nature and the nature of Angels with whom neuerthelesse we ought to be familiar for they be our kéepers This dissention will indure vntill we haue put off our bodie The kéepers became as it were deade men they meant to haue kept downe Christ in the graue So woulde princes at this day by armes and councels haue the gospell to be buried Let mans counsell breake out it can preuaile nothing against God nay rather all things do happen quite otherwise They meant to terrifie all such as came and they themselues were made afraid They intended to let Christ from comming foorth and they themselues were let and became as deade men The Angell comforteth the women Feare ye not The Godly after feare doe receiue comfort by Angels because they speake the words of God and the worde of God doth comfort vs. The kéepers are not comforted because they be enimies of God and in enmitie doe perseuere He is risen he is not heere Against the vbiquitie of Christs bodie The bodie of Christ is not eueriewhere Tydings is brought vnto the disciples When we haue obtained any good thing we must communicate it with others He shall goe before into Galile Yet appeared he vnto them the viij dayes together wherein they were to tarry at Ierusalem by reason of the feast They were to returne into Galile because from thence they came The Lord was oftentimes conuersant with them in that place Acts. 1. 4. c. Vntill the time of Pentecost it behooued them to returne to Ierusalem then vpon mount Oliuet they saw him ascend into heauen and they were commaunded to tarrie at Ierusalem vntill they should be indued with power from heauen Nowe that the Lord is risen againe it appeareth by the testimonie of the Angel of the women and of the Euangelist But in the olde testament wheresoeuer we read that Christ shal reigne for euer there is shewed his resurrection In the oppression and deliuerance of the godly which is read in the olde Testament we haue the death and resurrection of Christ not in a figure but truely because Christ truelie suffereth in his members As for example Saule Saule whie doost thou persecute me Acts. 9. 4. Mat 12. 40 Psal 16. 10 Ionas shewed both as Christ saith And Dauid saith Thou shalt not leaue my Soule in hel nor suffer thy holie one to see corruption Christ foreshewed the same Destroy this temple Iohn 2. 19. and in three dayes I will builde it vp againe Mat. 17. 22. And in other places he oftentimes spake of betraying the sonne of man He prooued his resurrection by appearing the space of fortie daies Acts. 1. 3. He saith to his disciples in Emaus that Moses the Prophets Luk. 24. 26. and the Psalmes doe beare witnesse that it behooued Christ should suffer and so enter into his glorie Vnto the Corin. 1. Co. 15. 14 If Christ be not risen againe vaine is our preaching and vaine is your faith We are founde false witnesses They that bee deade in Christ are perished Neither should Christ haue béene the Lorde of the liuing and of the deade And vnto the Romans it is saide vnto this ende he is risen againe This much for
life Beholde the birds of the aire and lyllies of the fielde which though they be idle and labour not in the Church are not forsaken of the father and shall the ministers of the Church be destitute of thinges necessarie to their liuing Matt. 6. 33. First seeke the kingdome of god and then al these things shal be ministred vnto you Let not your heauenly mindes my deare brethren be troubled for these vile and base goods all these things doe the Gentiles séeke after If they do not so largely abound euerie where as the flesh desireth shall the Church therefore be forsaken Certainlie thus haue not the seruaunts of God vsed to doe but the false Prophets which alwayes prophesied for meate and money They powred cold things vpon colde they corrupted diuine things with humane The least points they saide were matters of saluation This one thing they regarded and with great care prouided to wit that they might speake that which was plausible When meate séemed in mans reason to faile Helias was fedde by the ministerie of a Rauen. Wherefore giuing ouer this care let vs be mooued with compassion towards the Church on euerie side troubled and miserablie afflicted I speak not nowe of outwarde temples which are made of wood and stone but of the Church which is our mother the spouse of Iesus Christ and for the which the sonne of God gaue his life and shed his bloude vppon the crosse O good God O bring thou to passe in thy heauenly good will that the walles of Ierusalem may be builded vp The time commeth to take pitie vppon her O God the time is come she is torne in sunder and scattered so that no one bone cleaueth to another neither is one sinow knit with another Truely it is néedefull that thou sende a most wise Phisitian vnto her such a one as the Poets feigne Esculapius to haue béene who may restore againe the bodie hewen in péeces and rent in sunder But it is more néedefull that thou thy selfe come for vnlesse the Lord builde the house they labour in vaine which build it Stir vp we beséech thée the indeuour of godly men that they may méete with all inconueniences and further thy holy temple and helpe Bezeleel Salamon Esdras Nehemias and such like which in these daungerous dayes indeuour with all their might to builde This doe I desire of God that we may sée in our selues this so great slouth and idlenesse that we can finde opportunities in all things except it be to the building of Gods house time to eate to drinke to dine to suppe to sléepe to marrie to buy and sell and finally to all manner of actions but onely to the building of the Church of God we can applie no time at al. Neither is our heart perced being frosen and benummed on euerie side with frost and colde nor yet are our bowels mooued and if at any time some man doe promise that one day the house of God shal be erected there appeareth no effect of mans promises Wherefore except the Lorde helpe from aboue we are no lesse to be accused than the Iewes were now blamed by the Prophet Hagge because intending to their owne priuate buildings they left the holie building neglected But now how great the wrath of God is in this kinde of offence it may be learned by the second proposition of this Prophet when we shall heare the causes whereby the people of Israel was withdrawen from the Lordes worke Consider your owne waies in your heart The Iewes liued in great distresse of things The holie Ghost saith that this came because they suffered the temple of God to lie ruinated and that vnlesse they woulde indeuour them selues to a godlie building thereof he threateneth that hee woulde yet bring most gréeuous plagues vppon them Hée first of all warneth them that they shoulde not bee vnconstant Weigh ye diligentlie with your selues saith hee what misfortunes haue oftentimes happened vnto you and inquire search out the causes thereof Doe not thinke that these things haue béene doone by chance For since that this life is maintained in the worlde by a perpetual and stedfast order wée must not thinke that mens affaires are by God committed vnto Fortune and happe hazarde If anie man perswade himselfe that this is the course of the world let him weigh with himselfe that nature is lead by a guide and Captaine And against them which affirme that the motion of the starres do beare a sway herein let him affirme that there is a God which vseth the power of the starres and motions of heauen at his owne wil and pleasure wherefore these men must finde other causes of the present euils The haruest is small Are the husbande men in fault thereof No verilie they sowed a great deale Bodies are féeble and weak the number varietie and naughtinesse of diseases increase doeth this come because litle meate is eaten Or rather doe we not eate till our gorge be full Men goe perpetuallie sadde heauie and carefull Perhappes they neuer chéere vp themselues with drinke Oh they drinke that very largely but they shake not off their sadnesse They rather become drunke and are brought asléepe than put off their sorrowe and care They séeme perpetuallie to be a colde and the naturall heate is daielie more and more weakened Whence commeth so great a change of the naturall heat Truelie there is no want of garmentes but when they be put on and doubled they auaile not Artificers craftes men all they that be néedie doe labour doe get monie and doe set to sale What a mysterie is this They which in a broken bagge doe laie vp monie or wages that they haue gotten doe gaine much indéede but the expenses bee chargeable the monie is not pure and it hath lost his first goodnesse Besides this they be giuen to riot to gluttonie to dice and to harlots all which things are worthilie called broken vessels Finallie so great is their lust and couetousnesse as they are neuer satisfied albeit they gaine much yet as though they had gotten nothing they neuer saie ho and it is all one as if their monie were put into a broken bagge Againe thou must consider with thy selfe that the nature of things created is so ordered that what soeuer profite or vtilitie they bring vnto men all that commeth by the power of the worde of GOD which lieth hidden within them so as if thou withdrawe that from them thou shalt not inioy them Yee looke for much but beholde it commeth to little It oftentimes happeneth in the time of haruest that husbandmen make account of aboundance of fruite which then euen in the gathering together séemeth to perishe They thinke they haue gathered much into the barne little do they sée what will befall in baking and brewing Whereof shall wee thinke that these thinges come The Lorde aunswereth the Prophet I euen I I saie do blowe vpon these things The weapons of God wherewith he reuengeth
to vse a strange tongue in our seruice But Paul iudgeth farre otherwise Images are allowed of them The mountaine of the scripture altogether forbiddeth them to be vsed in Religion They iudge it good that in the communion one should receaue the Sacrament for the multitude In the mountaine of the scriptures Christ saith Eate and drinke ye all of this Neither shalt thou finde it otherwise as touching the inuocation of Saintes and infinite other things which the wicked Pope without the holie scriptures thrusteth vppon the Church But why doe so fewe ascend vnto this mountaine that they may prouide for themselues rules to build withall The maruell is not so great since they be not openlie handled as they ought to be and of priuate men in their houses and are not read in the Churches Now is the doctrine of Christ by the commaundement of the kinges sacred maiestie set foorth in the mother tongue but men walke vp downe neither doe they which be in the Temple giue anie héede thereunto the Ministers remaine shut vp in the Quire they say the diuine seruice hastilie and rashlie as though they should speake it to themselues onelie Neither doe they prouide that others may vnderstād it Vpon Sundaies are verie profitable Homilies read but yet with a lowe voyce and with spitting and coffing so as it may sufficientlie appeare that manie of those which reade them doe neither attend to that they say nor yet suffer that those which stand by maie receaue anie profit of the same In old time there were Ecclesiasticall méetinges wherein it was lawfull to heare to aske questions to aunswere there men dealt not onelie as concerning the trueth of doctrine but also of discipline And of those thinges Paul vnto the Corinthians and Ambrose interpreting his wordes maketh mention that they were vsed among the Hebrewes We haue it much in Luke when the child Iesus in the middest of the doctors both asked questions and aunswered but at this day this so comfortable custome is left to the great detriment of the Church and how coldlie we deale in Catechising the thing it selfe declareth They thinke they haue wrought a great matter when they haue had him once at the board but the indeuour and attentiuenesse of children is not such that they can in so short space put off their naturall ignoraunce and bashfulnesse When the Prophet had now warned what is needefull to be doone namelie to ascende vnto the hill and from thence to bring timber to the building Hag. 1. 8. If this worke be doone he ioyneth promises therewithall It shall be acceptable vnto me and I will be glorified therin If the congregation of the faithfull be both well instituted and rightlie assembled the Lord promiseth that it shall be to his wel liking for he himselfe promiseth that he will be in the middest of them that helpe and will heare the petitions and vowes of them that pray Those things are alwaies acceptable vnto God and receaue the fruites of the promises which are doone according to the rule of Gods word when as contrariwise whatsoeuer men shall bring to passe without it is not onelie vnprofitable and vaine but the Lord now reprooueth vs thereof by Esaie Who hath required these things at your hands in that house which was to be builded God promiseth that he would become glorious which assuredlie was brought to passe when his name was there published openlie by the Messias and the Apostles Men also at this day ought so to preach in the Church as they should abound in good workes which others séeing might glorifie the father which is in heauen Furthermore the glorie of God doth not shine more in any other congregation than it doth in a Church well and godlie ordained Whereuppon Paule to the Cor. saith 1. Cor. 14. 23. If an vnbeleeuing or vnlearned man come into the Church and see all things doone well as touching the administration of doctrine he will fall downe on his face and worship the Lorde and shall bee constrained to confesse that God is in vs. But alas for pitie they haue nowe transferred this honour of the Church to incense to lights to stoles to vestments of gold and silke to golden vessels and vessels set with precious stones and infinite such other more than worldly deckings Wherfore we that will do an acceptable thing vnto God and would haue God to be glorified in vs let vs edifie our neighbors when we perceiue them to be sicke of pride enuie lust wrath weakenesse of faith and coldnesse of charitie and with other diseases of the minde and this we are accustomed to doe in the sickenesse of the bodie Let vs call Phisitians vnto vs not of euerie sort but as Chrysostom hath taught vs in a certaine homilie vnto the people of Antioch Matthew Luke Iohn Marke and the rest of the Apostles and Prophets and from thence let vs séeke to get medicines and wholesome remedies for our brethren Such Phisitians as these are most skillfull and there is no kinde of infirmities of our soules hidden from them vpon them is bestowed no expense of monie and they shewe not themselues hard to helpe but if the sicke wil they be conuersant with them day and night neither shall we finde them at contention one with an other in such sort as by their Emulation they would the sooner bring to death those whom they should heale This is to fetch Timber as the Prophet saith from the mountaine to the building of the Lordes house This worke belongeth vnto all them which are called Christians as the Prophet Ezechiell saide Eze. 48. verse 19. They which builde the Citie of Ierusalem shall bee of all the tribes And our Hagge héere maketh mention of Zorobabell to whom being the Ciuill Magistrate was assigned Iesus the sonne Iosadeck the high Priest Also the Prophets themselues did helpe as did Zachary Hagge and Malachie and finallie all the people are reckoned with them whereby we are taught that from euerie place are to be gathered the builders of the Temple But at this day the Popes Ministers take it in ill part if they perceiue a lay man as they say to haue the holie Scriptures as though this building belonged not vnto them But they them selues whereas they challenge vnto themselues the Ministerie of the Church and are inriched with many fatte and goodly benefites doe vtterly neglect to edifie by their doctrine when notwithstanding Paul vnto the Ephesians reckoning vp Apostles Prophets and Euangelistes Ephe. 4. 11. as it were diuerse giftes graunted to the Church afterwarde ioyned therewithall Pastors and Teachers Which saying when Ierom interpreteth he noteth it diligently and among other things thus he wrote Neither let any man in the Church although he be holy take to himselfe the name of a Pastor vnlesse both he can and will teach them whom he feedeth And a litle after But doth it not séeme to you that there be false Pastors in the
taken of you than I haue written them For that which I speake with a syncere faith I would also to be taken in good part I knowe how tender be the eares of the Princes of this world Howbeit as touching yours I haue a verie great hope since you are of Christ not of this world Wherefore setting aside the reasons of the Ethnickes I will leade you a while to the singular and notable example of Dauid For he while he liued was both famous in princelie power and greatlie renowmed in excellent holinesse The example of Dauid in restoring the Religion of God Wherefore if I be desirous to haue you become such a one as he was I desire nothing contrary either to your dignitie or godlines He when hee should be appointed to the gouernement of the kingdome in Israel before he could attaine to the same suffered euen as you haue doone most gréeuous troubles but when he was come therunto he thought nothing ought to be doone before he had restored Religion nowe ruined whereof the principal point and summe in that age herein consisted that the arke of the couenaunt being the principall token of God might bée reduced vnto the former estimation which by the negligence of King Saul laie without regard had thereunto in the priuate house of one Aminadab in Gibea 1. Sam. 2. 6. This the godlie king could not suffer wherefore he determined to conueigh the same vnto the Kinges Court. Howbeit in that wherein hee indeuoured to deale godlie the Priestes did not rightlie exercise their office Wherefore the godlie King in a maner despayred of that he looked for Howbeit he within a while after gathering his wittes together both draue them to doe their office rightlie and he himselfe also with incredible ioie and with singular gladnesse of the people most happilie brought home the arke of the mightie God into Sion Euen this same worke most noble Quéene Elizabeth is together with your kingdome committed to your trust For it behooueth that you restore againe into his place the holie Gospell of Christ which through iniurie of the times and importunitie of the aduersaries hath lien some yéeres past neglected I will not say trodden vnder foote This if you shal performe all things shall happen prosper ouslie vnto you no lesse than they did vnto most godlie King Dauid For if it be saide vnto euerie Christian man that he shoulde first séeke the kingdome of God then other thinges should easilie be supplied Matt. 6. 33. shal we not thinke that the same is commaunded vnto kings Certes if it be commanded all men to worship God most sincerely kings are not exempted from that precept nay rather the greater estate they beare amongst men the more are they bounde to that lawe of God Howbeit there is no néede to admonish your maiestie in many words whom the heauenly father hath inspired with a principall spirite as he did Dauid A danger in the Church as concerning Pastors But this daunger is like to happen namely least those which at this day be called Priests should erre in the worke of restoring the Church euen as it came then to passe not without great trouble when the Lord smote Oza 2. Sam. 6. 7. For the Arke of the Lord shoulde not haue béene carried in a carte but borne vpon the shoulders of the Priests euen as the law of God had prescribed Wherefore we must now take speciall care and héede lest such thinges doe happen that while the gouernours of the Church either be deceiued by error or indeuor to shun labours and iust discipline they goe about to beare the Arke of the Gospel not by the word of God and example of a more pure life but vpon the Carts of vnprofitable ceremonies and foule labours of hyred seruants This if you shall consider most noble Quéene that it came so to passe you shall not as Dauid was be mooued more than is requisite neither will yee intermit the worke begun as he for a time did but will doe the same out of hande as we reade that he a while after did 1. Par. 23. afterward He corrected the error of the Priestes he disposed the Leuites into certaine orders commaunded all things to be doone by the strickt rule of the lawe These be the things which all Godly men most blessed Quéene do expect of you Hitherunto the kings of the earth which is very greatly to be lamented agrée together and withstande God and his annointed Psal 2. 2. From whose societie euen as your maiestie is a straunger so must you heare what is saide vnto you and to the rest of kings Ib. ver 10. Vnderstande nowe O yee kings be learned O yee that iudge the earth serue the Lord in feare But you will say shewe mée what religious worship that shal be which is required towards God Verilie no other but with Godly seueritie to prohibit and correct especially in worshipping of him those things which be committed against the law of God For it is necessarie that a king serue God two manner of wayes first in respect that he is a man by faithfull beléeuing and liuing then in that he is a king which gouerneth the people by establishing in force conuenient such lawes as commaunde iust and Godly thinges and forbid the contrarie This did Ezechias when he destroyed the groues ydoll temples 2. kings 18. 4. The example of godly Kings and those high places which were erected against the commaundement of God although that somtimes they did not sacrifice amisse in them The selfe-same thing did godly Iosias bring to passe with great diligence 2. kings 23. verse 4. zeale and incredible godlinesse Ionas 3. 7. This did the king of the Niniuites not foreslowe to doe which compelled the whole citie to pacifie the wrath of God This did Darius performe vnto the true God as it is written in Daniel Dan. 6. 26. This also did Nabucadnezer fulfill when by a most seuere lawe he bridled the tongues of them that dwelt in his kingdome from blaspheming the liuing God Dan. 3. 95. I might easily shewe of verie manie Kings and mightie Emperours after Christ that did the same I meane Constantine Theodosius Charles the Great and many others But because I wil not goe either from the memorie of our times or from your own most honourable progenie this did your most noble brother Edwarde king of England endeuour to his power and more than his age would giue leaue whose reigne our sinnes and intollerable ingratitude suffered not any longer to be continued Onely God woulde shewe vnto the worlde the singular vertues and passing Godlinesse of that ympe secondlie that hée might somewhat chasten vs according as our ill desertes required hee the sooner called him out of the earth vnto him Howbeit the case goeth wel because he after a certaine fatherly correction vsed hath taken pitie vpon vs séeing he hath at this time placed you
repugnant to the will of God and I doubt not but that he which shall suffer such an affect to be carried by his owne violence without restraint doth withstande the holy commaundements But otherwise it is if faith and syncere charitie be the guide thereof that with other affects and motions of the minde it may be submitted and repose it selfe in the will of God Neither ought the first motion thereof be compared with the desires of those thinges which honesty forbiddeth either to haue or to compasse For these things by themselues and in their own nature be faultie But séeing that not seldome but often we may iustly both reioyce in prosperitie and sorow in aduersitie they are not by themselues faultie motiōs but so farre foorth as they drawe some euill thing from vs being corrupted euen as in all vertues it commeth to passe Such affectes also should be faultie if we should suffer them so far to be enraged as we would do any thing against the wil of God Moreouer this also I will adde that death being weighed simplie and by it selfe is to be feared but so farre foorth as it is commaunded by the worde of God it must be imbrased with all the heart with all the soule and with all the affections And although we require not of feare that it shold consent for that is beside the nature thereof yet do we require of it that it should giue place which if it doe it selfe also so far as is in the power thereof obayeth God But where death is not commanded vnto vs nor for this cause commeth into question the feare of it so it kéepe it selfe within iust lymites cannot iustly be condemned Of these things seeing we haue spoken aboundantly we wil end the first part of the treatise wherin we haue plainly declared our iudgement as touching the feare of death whether it be faultie or no and we will begin the seconde part as touching the commaundement of Christ giuen to his Apostles If they shall persecute you in one citie Mat. 10. 23 flie you vnto an other which manie perswade thēselues was afterward abrogated by Christ euen as that saying Ibidem 5. Go not into the way of the Gentiles and into the citie of the Samaritans enter yee not Vnto this opinion subscribed Tertullian when he wrote of flying away because while that commandement should indure and be of force he perceiued that flying away might not iustly be denied vnto the faithful But to say briefely what my opinion is I thinke that precept hath nowe the selfesame weight it had then when it was giuen to the Apostles And as touching that saying Goe yee not into the way of the Gentiles and into the Cities of the Samaritans enter yee not I thinke it was a commaundement but for a time for afterward Christ commaunded the contrarie when hee departing from hence into heauen sent foorth his disciples into all the worlde to preach the Gospell Wherfore since there is extant no commandement of Christ whereby flying away is forbidden That the precept of Christ touching flying away is perpetuall it behooueth to kéepe inuiolate that commandement of flying away to wit that it should be of as great force at this day as in old time it was first deliuered to the Apostles Neither as I thinke doth that obiection any thing prooue that the Lorde saide Mat. 10. 28. Feare yee not them which kill the bodie whereunto whosoeuer thinke that flying away is vnlawfull doe leane as vnto a foundation For it must be considered that in the selfe same 10. Chapter of Matthew and in one and the same saying of the Lord vnto the Apostles are contained both the sentences and both were recited vnto them being sent to preach Therefore if both the sentences might then stande together as touching the Apostles what letteth that they may not stande together at this day as touching vs For I sée no absurditie if in the time of persecutions while there is a lawfull way and oportunitie of flying a man flie away to the intent he may liue vnto God not vnto himselfe and that hee may shun the tempting of God if he shoulde offer himselfe to a daunger not necessarie he being certified by faith that a way of escaping is shewed vnto him of God because without his wil there is no meanes to escape and is readie to resist the enimies of the trueth and the Gospell when his good houre shall come and yet in the meane time is so encouraged and hath most surely purposed with himselfe that if he shoulde be taken and led vnto the tyrants he will rather dye not once but a thousande times than to renounce the trueth and forsake his deare Christ Assuredly he that is indued with such a minde and which hath thus decreed with himselfe in flying he followeth the doctrine of Christ when as he doth not so feare them that kill the bodie but that notwithstanding them though he be helde captiue of them hée will confesse the faith or the same being confessed will defende it euen vnto death bloud fire and extreme tormentes For after this manner I thinke that Christ himselfe our Lorde fledde Ioh. 10. 36 when his hower was not yet come Acts. 9. 30. So did Paul when by the holy brethren he was let down through the wall of the city of Damascus So did sometime Policarpus Cyprian and other holy martyrs flie away when they auoyded for a time 1. kings 18. 13. Also in the olde testament we reade of the selfe same thing that was doone by the Prophets Wherefore séeing wee finde not that the leaue to flie away was not reuoked or abrogated by Christ it séemes not that the same shoulde be restrained by vs if it be doone by iust meanes and circumstances If a man flie for ydlenesse sake or in respect of the delights of this worlde or else because he is ashamed to confesse Christ or haue determined with himselfe such carnall purposes there is no doubt but he must bee vtterly blamed for it But he which for the causes aboue specified and especially which flyeth away for auoyding a daunger like to insue vnto the soule whereunto no man ought rashly to offer himselfe vnlesse he will tempt God whie should he be blamed Verily vnto me he séemes not worthie of blame especially when in flying away he denyeth himself and taketh vp his crosse with Christ Neither can any denie but that the flight taken for such causes is a kinde of confession That flying away is a shewe of confession If thou weigh the thing in equall ballance it is easie to vnderstand that the Gospell and pure faith in Christ is of no small estimation vnto them which so flie away For who had not rather tarie at home at his owne house enioy his goods vse the familiaritie of his own Countrimen than as a poore and vnknowen man to wander like a straunger in a farre Countrey where he
vnderstande that if they goe their waies they not onelie further not the word of God which otherwise they might haue doone but also that they leaue their subiectes in the power of Infidels and that they abandon them to most gréeuous euils and horrible daungers Vnto Princes wee must adde those that dwell in the Courtes of great kinges and Monarches being men of singular ostimation and authoritie Of great noble men either for that they bee wise counsellers or else because they are famous in warre wealth or nobilitie of birth These ought not to depart when there is no daunger like to light vppon them séeing they maie greatlie further the cause of religion by their presence For in a kingdome they be bucklers and vnto the poore faithful are instéede of a defence By their counsels and authoritie they oftentimes represse the violence of Tyrantes they resist the crueltie of Pharisees when they haue the great princes fauorable gratious vnto thē they maie make intercession for manie that be oppressed maie conuert the minde of Monarches from cruell persequutions of the Gospell vnto other affaires greater more profitable of more importance Gen. 41. 40 Dan. 2. 48. Such were in kings courtes Ioseph Daniel Nehemias and other godlie men Wherefore they must not flie awaie vnlesse extréeme necessitie compell Further there be others not a fewe at this daie called Lords not comparable to the others which haue not the chéefe authoritie but onelie some ciuill iurisdiction hauing nothing to doe with anie power of reforming religion For the Priestes or Bishoppes are not subiect vnto them as vnto those which excell in power and authoritie and are subiect vnto the inquisitors and such like Pharisees no lesse than the rest of the people be These differing little or nothing from the state of other men the same in a manner is to be iudged of them that is of the rest Wherefore if they flie according to the rules prescribed by vs they not onelie must not be reprooued but they are euen to bee praysed since they thinke not much by their testimonie to magnifie Christ which is so much the more worthie and excellent as they humble themselues frō the higher dignitie vnto things of least reputatiō as far as cōcerneth worldly honors But because the common sort is woont to exclame against those which flie awaie whither will these wander which might kéepe themselues at home at their owne house God maie bee worshipped in anie place of the worlde Paul vnto Timothie writeth I will that men pray eueriewhere 1. Tim. 2. verse 8. lifting vp pure handes vnto God They which speake these thinges must consider that so outragious is oftentimes the furie of the aduersaries as in those places where the Pope hath dominion no good man can leade his life vnlesse hee will defile him selfe with Masses Idolatries and other superstitions otherwise he cannot escape the handes of the Catchpoles of the inquisitors finallie of the executioner himselfe Which thinges they that are not yet mooued by the spirit to laie down their life but are as yet somewhat weake thinke it not fit for them to expect any longer if that God shewe vnto them a waie to escape Adde moreouer with all that if they be not withholden by any the bondes or lawes whereof we spake before they doe marueilously desire to ioine themselues vnto the rest of the brethren and with them to bee conuersant to bee refreshed with the daylie bread of the word of God to be partakers of the lawfull administration of the Sacraments to be subiect vnto pure and sincere discipline according as it becommeth Christians to heare among the congregations of the faithfull a tongue not strange or vnknowne to any and to inioy marrying lawfull and permitted vnto them which haue néede thereof They know indéede that God may be worshiped in euerie place and they would put no difference betwéene places vnlesse that impediments cast in manie places by men were a hinderance Héereunto did those wordes of Paul tend that he might deliuer them from superstition which thought one place holier tha◠another which thing maketh no way against vs that flie not away for the finding out of a holyer place but for the auoiding of destruction and for séeking out of Christian doctrine which is more sound and not to be doubted of Who will iustlie blame him that flyeth away for auoiding a hurtfull and pestilent ayre Or who in the time of famine séeketh out a more lentifull countrey Or when a violent and dangerous warre is at hande who goeth not into peaceable places I spare to speake of them which go their waies because of ill and contentious neighbours as when Abraham went from Loth and Isaak from his welles Gen. 13. 8. Gen. 26. 19 least he should contend with the Philistians I passe ouer them also which by reason of the ouerflowinges of waters which for earthquakes and change of kingdomes goe to dwell elsewhere Assuredlie wee haue heard none of these nor of manie other which may be added vnto these to haue bin iustlie blamed of anie man Why be they then so tumultuouslie exclamed against which flie for religion sake Yet hold I them excused which indeuour to perswade that we should not flie séeing they doe this in some good respect For the faithfull are without feare and euen in the verie tormentes denie not the trueth but rather by their valiant courage would edifie the Church and abide together in one with the rest of their brethren like vnto a notable flock of shéepe compassed about with woolues And who I beséech you liketh not of these thinges Who praiseth not his counsel who wisheth not for such successes of the Gospell No man vndoubtedlie that is indued with the least sparke of charitie Albeit there must also be cōsidered whether there be strength enough For all men also are not fit hereunto It is a point of wisedome for a man to measure himselfe He dooth not wiselie build which hath not first examined with himselfe whether he haue wherewith That Emperour hath no good successe in battaile which hath no through knowledge of his owne forces The strength thou wilt say is of God but not of vs. In déede so it is but yet he hath distributed the same at his owne pleasure not at ours and by his woonderfull prouidence hath appointed sundrie degrées of fortitude in the Church of some the trueth is established by tormentes and death and of others by flying away he accepteth thereof according as the measure of strength giuen vnto them will suffer Wherefore let no man blame that which is well liking vnto God We prayse and celebrate the valiant champions of Christ which by their martyrdome confirme the faith We praise in like manner them which rightlie flying away giue no slender and vaine testimonie vnto the trueth Such seruantes of Christ it is not méete to condemne of sinne who if they now flie they will one day remaine
Ecclesiastical discipline is reiected But vnder what deuise or colour it is reiected at this day in many places is woorth the hearing They say that there is a daunger least vnder the colour of discipline the Ministers of the Church should take vppon them tyrannie should correct reprooue and excommunicate for no iust causes but at their owne pleasure Moreouer they say that our Magistrates at this day thankes be to God are Christians and therefore séeing they punish the more grieuous sort of crimes this Ecclesiasticall discipline might séeme to be superfluous Neither doe these good men perceiue that there néedeth not to bee any feare of the Ministers where the rule of the Gospell as touching brotherly correction is obserued For this charge is not to bee committed to the authoritie and wil of one man but in the shutting out from brotherly societie them which will not be amended a consent of the Church must be had by whose authoritie if it be doone no man can iustly complaine of the tyrannie of one or of a fewe And no lesse vaine is that which is brought as touching the Christian Magistrate For a great part of the Princes of our world doe obey the lawes of the Romane Antichrist and therefore are offended with the restored and reformed Churches so farre is it off that they wil doe any thing for their commoditie Further if in any place they bee departed from the Pope and haue Euangelicall Churches within their dominion vndoubtedly they vse in other but temporall and ciuill lawes wherefore they passe ouer manie vices and leaue them vnpunished which neuerthelesse as of the holy Scriptures they are sharpelie reprooued so doe they not a litle hurt vnto the Church of Christ An example thereof may bee fornications drunkennesse riotousnesse such like common mischiefes which in ciuill iudgement are dissembled and of the ill people are laughed at Further the politike Magistrate punisheth verie manie crimes either by temporall punishment or by a payment of monie Which when a man suffereth either in bodie or in purse he is set frée neither is there any further prouision made for the soule of him that sinned but the Church so correcteth and otherwhile excommunicateth as the soule may be saued in the day of the Lorde Nor is he while he is after this manner chastised or made ashamed for a time accounted as an enemie but as a brother is profitably admonished of his saluation The rule of discipline must bée sought for in the scriptures And for the bringing in and retaining of this discipline whereof wee nowe speake the continuall handling of the Scriptures in the Church doth greatly furder For places are there offered continually according to the precepts whereof the life of Christians must be directed Doubtlesse manie things profitable enough are otherwhile taken out of the fathers and Canons of councels as it cannot be denied but yet those things that haue bin drawen out of the verie Armorie of the holie Scriptures are farre more mightie and of more efficacie to mooue the mindes And to the intent that so it may be and to be the more profitably doone it behooueth to institute schooles of diuinitie Schooles of diuinitie which may be certaine storehouses and garners of your Churches whose corne of the Ministers vnlesse prouision be made that it may be renued it will easilie be consumed within one or two ages Wherefore let children of the Church vnto whom God hath giuen a strong health and a wit not vnapt for studies be exercised in Ecclesiastical schooles let them learne the tongues whereby they may the more néerely and familiarlie vnderstand the newe and olde Testament And howe we ought with a religious sobrietie and prudent dexteritie to handle the holie Scriptures in Christian Schooles I woulde declare in many wordes and more at large sauing that wee are alreadie admonished thereof to our great harme by the wicked examples of Papisticall schooles Those things that belong vnto edifying What things ought to be read in the schooles of Diuinitie let them be there oftentimes rehearsed and by reading and ouer reading the Bookes of the holy Bible let them that be taught from God not thinke it grieuous to note with all diligence all the places that belong héereunto those let them haue in readinesse distinguished I say into certaine common places and orders Which may be so often and in a maner continually repeted in the memorie that finallie when neede shall require they may offer themselues of their owne accorde Tit. 3. 9. That vnprofitable questions must be reiected But as for superfluous questions which alwayes haue contentions ioyned with them and as Paul saide vnto Titus are vnprofitable and vaine I iudge must be altogether shunned in a Christian schoole For whatsoeuer time we bestowe vpon them all that is cut off from the knowledge of the worde of God which without doubt is most profitable And whereas this miserable life is verie short oftentimes with sundrie occupations enféebled it is in my iudgement no sound counsell but a méere madnesse to fall from the serching out of necessarie thinges to séeke out superfluous and other while pernicious things What maner of Ecclesiasticall Pastors must bée chosen But as there ought to be preferred vnto Schooles expert teachers of this methode and studies so out of them afterward must be chosen and promoted to the ministerie Pastors which haue béene exercised in such holy schooles and haue verie much profited both in Godlinesse and learning whose part shal be so soone as they be called to that office to be wholly occupied in those thinges which belong to their heauenly father of which they must not yéelde any thing vnto flesh bloude parents kinfolkes friends princes or kings And because they are commaunded to preach vnto the people not onely forgiuenesse of sinnes but also repentance therefore vices as they deserue must be reprehended not lessened or diminished as is doone of them which serue not the Lorde Iesus Christ but their bellie Ro. 16. 18. But this wil not they doe which be not of a valiant and bolde spirite But if for that they be men they shal perceiue themselues to be striken with feare or to be mooued with any affection let them not forget the words of God vnto Ieremie Beholde I haue giuen my wordes into thy mouth Ier. 1. 10. Beholde I haue placed thee this day ouer nations and kingdomes that thou maist roote out and destroy scatter plant Doutlesse mightie and great are these workes but of the Pastors of the Church they cannot bée doone by armes sworde or other outwarde power Also they bring them not to passe by the small terrifying or menacing threats of humane words which are deuised of a boldnesse without abilitie to perswade For you shall sée many rash fellowes thunder vainelie out of a pulpit but after their thunder-clappes followeth lightenings of towe or straw yea rather bubbles which fasten no stroke
that of a daungerous disease Neither doeth it nowe any lesse grieue mée when I perceiue that your sickenesse which troubleth you is a quarten ague I for my part am able to say much of the vntowardnesse and as it were rebellious obstinacie of this disease against medicines and Phisitians as he that hath two sundrie times striuen therewith The chiefest thing is that they which are in this state must vse great long pacience which I am sure you are not to séeke in matters without séeing it is aboundantly ynough planted within your minde by the spirite of Christ But I together with many others haue two causes to sorrowe for this your sicknesse The one is because you your selfe are broken and weakened which cannot otherwise be especiallie in a slender bodie now in a manner dried vp with labours And the other cause is that your labours in preaching and writing are discontinued to the great detriment of all Christians For there is nothing so much enemie vnto this disease as are studies and cares These be the things which disquiet not onely mée but all that be true godlie men Howbeit since the case so standeth it is our part to pray as earnestlie as wee can that you may spéedilie be restored to your former health And it is your part with all diligence to forbeare from all thinges that may doe you hurt especiallie from earnest studie and care of weightie matters whereby the humour of Melancholie from whence this feuer is stirred vp is so forced and striken as it setleth euen into the Marowe of the bones Verilie it is to be wished that since it hath so séemed good vnto God you should much rather quiet your selfe for certaine dayes or monethes than either to die which God forbid to the great griefe of the godly or else to the incredible hinderance of the Church to liue the rest of your life altogether with a féeble and consumed bodie and minde Wherefore take héede you offende not either against your selfe or against the Church of Christ Yesterday there came hither certaine messengers sent from the English gentlemen which liue at Strasborough which do certifie that their Quéene died the 16. day of Nouember The death of Quéene Marie and that the most noble Elizabeth is succéeded in the kingdome that with a full consent of all states For by chaunce they were gathered together at this time from all the partes of England to the assemblie which they commonly call the Parliament Nowe must we desire GOD that this alteration of the state may turne happilie to the honour of Christ and his holy Gospell I knowe that you and your godly Church will not faile to doe what in you lyeth Perhaps the time is now wherein the walles of Ierusalem shall be builded vp againe in that kingdome that the bloud of so manie Martyrs may séeme not to haue bin spent in vaine Other newes than this I haue not sauing that my Booke is vnder the presse Gardiners booke confuted by Peter Martyr wherein I haue discouered and confuted all the false arguments and shiftes of Stephen Gardiner somtime Bishop of Winchester touching the matter of the Eucharist Which as I hope hath happened in verie good season For it will be profitable especiallie at this time that the English Papistes may vnderstande that that booke is not inuincible as hitherto they haue bragged Fare you well and long may you liue vnto Christ and to his Church I salute all the Ministers and also Beza and the Marques From Zuricke the first of December To a certaine friend IT is euen in déed as you write right woorthie man and déere beloued friend in Christ and I am euerie day taught more and more by experience it selfe that the death of the bodie of that most godly yong man Edward king of England belongeth vnto manie partes of the Church and bringeth greater harme than many doe now perceiue But God the father of our Lord Iesus Christ graunt that within a while they féele it not to their great sorrowe But I which after some sort haue bin partaker of these matters if I should not bitterlie lament for the miserable case of our excellent brethren and for their most constant daungers aswell of minde as of bodie and should not euerie day shed iust teares for the mishappe of that people verilie I should be as a stone and péece of leade While they be now grieuouslie afflicted laid open on euerie side to offences burned euerie houre with the fires of temptations while with extreme vngodlinesse of hypocrites that Church is suppressed and trodden vnder foote how may it be that I and such as I am can sorrowe temperatlie and moderatlie While I taught in that countrie there were verie manie learners of the holie scriptures and verie toward scholers in Diuinitie whose haruest was welnéere ripe whom now against their willes I sée either miserablie wandering in vncertaine habitations or else most vnhappilie subuerted if they tarie There were in that kingdome a great sort of most sincere and learned Byshops who are shut vp in most straite prison euen now readie to be plucked away as théeues vnto death In that nation were laid the foundations of the Gospell and of a noble Church and with a fewe yéeres labour the holie building was in good forewardnesse and better and better was euerie day hoped for But now finallie vnlesse God put to his helping hand it is like to come to passe that not so much as a steppe of godlinesse in outward profession will be left These and other thinges suffer not my heart to be at rest nor my minde at quiet Wherefore I beséech God with all my heart that he will remitte some part of the punishment and for Iesus Christ his sake wil forbeare to powre out his great wrath otherwise we shall be oppressed with the heape of infinite euils And that which I doe so earnestlie wish I beséech you that you in like manner will desire of God that yet at the length he wil take pitie of afflicted England which I verie well know did before this calamitie verie much fauour you and other godlie men and good learning And whereas you admonishe me that I should here séeke and maintaine concord with them that teach I iudge that you speake the same of loue and good will and I assure you in déede that so much as in me lyeth peace and charitie shall remaine inuiolate I haue bin alwayes of milde nature and haue verie much loued peace and tranquillitie Wherefore I minde not especiallie now in my olde age to change my nature Welnéere all the professors of good artes and learning doe make much of me and I in like manner doe loue them In the same wise dooth the case stand towardes the Ministers of the Church sauing that I perceaue some of them beare me not so good will yet neuerthelesse I cease not to haue them in the same estimation that is due vnto the holie
me as you doe To Henrie Bullinger 26. THose things which you wrote vnto mée right woorthie Sir doe fullie testifie what minde and good will you beare mee for the which cause I giue you most heartie thankes And in the meane time I knowe not what else to aunswere but that I haue you all the Church I meane the schoole and most honorable Magistrate within my heart and bowels I continue still of one minde and wholie determine with my selfe to come vnto you neither as I thinke will my desire bée in vaine Indéede there be manie impediments so as this delay which our honorable Senate required for to deliberate of the matter is no lesse troublesome to mée than to you For manie times there come learned men vnto me such as are of some authoritie and my verie familiar and speciall friendes which indeuour all they can to stay me from departing The French church which is of our professiō are against it And there be manie in the schoole and in the Senate which trulie fauouring our doctrine say that my departure will cause great detriment but yet by the grace of God these things doe not hitherto mooue mée because I sée that the Germane Church it self is vtterly against me as touching doctrine neither doe I thinke that any reconciliation can be hoped for Howbeit because I haue bin required by my Lordes that I woulde comprehend in a certaine briefe writing my opinion of the Sacramentarie thing touching the Eucharist to the intent it might be perceiued thereby howe much the preachers of this Citie doe differ from mee I did not staie to doe it and our opinion I haue written in fewe wordes in déede but yet so cléerelie and euidently as they which vnderstande it not bée as senselesse as stones Wherefore I thinke that our aduersaries will rather depart from hence than suffer that it shoulde be taught and disputed in the Schoole or bée written of any professor of this Citie I expect what answere they will make I know they will not depart from their obstinacie I in the meane time will vse your benefite which I doubt not but is offered me by God whom beléeue mee I haue desired welnéere these thrée yéeres that either he would make this vocation tollerable vnto mée or else that he woulde prouide mee of another Nowe since he hath hearkened vnto mée and vpon the sodaine hath offered that which I desired vnlesse I would imbrace it as the common saying is with both the hands I should bée vngratefull The writing which I gaue to our noble and honorable Citie I would now sende vnto you but I haue no Copie with mee except that which is written with mine owne ordinarie hand which in no wise you can reade but as I hope I shall my selfe shewe it vnto you Those things which you admonished me of I like well and I will take as much héede as I can that I bee not deceiued In the meane time I am to thanke you in two respectes for the vocation which you haue offered mée For yée haue prepared a commodious méete and honest way for me to depart from hence and by this meanes there is giuen an occasion that I haue héere now openly and before the Magistrate twise confessed my faith and meaning as touching the Eucharist not onely by worde of mouth but also by writing which I hope by the fauour of God will not bee vnprofitable As touching D. Zanchus I beléeue that which you write that it woulde in déede be profitable for him that I shoulde tarie héere but when he shal speake with me himselfe I am perswaded that he will be content with our iust determination In the meane time fare you well and let mee not be without the voyce of your prayers Of my comming stande you in no doubt I doe all thinges and I set all thinges a worke that I may bee dismissed From Strasborough the 22. of May 1556. I praie you that you will excuse mee to our fellowe Ministers that I did not now write For by reason of the absence of Marpachius and Zanchus I am so ouercharged with businesse as I haue no leasure at all Verie heauie newes are this day written vnto vs from Anwarpe namely that Maister Cheeke an English man Schoolemaister vnto king Edward of godly memorie a man verie agréeable vnto vs in doctrine and notable for his learning and godlie life together with Maister Peter Caro are taken betwéene Anwarpe and Bruxels in a litle towne called Fulsorte There is no hope of their life And it is sayde that they shall bee sent into England to the Quéene and I feare least some grieuous example shall be shewed vppon them They be two excellent men as all the English men know Wherefore I beséeche you and your godlie Church that you will powre out for them your prayers as a swéete smelling sacrifice that either they maie be deliuered frō so present a danger or else that there may be giuē them a true and sound constancie in the confession of Christes name and his trueth Fare you well againe and loue mee as you doe To Henrie Bullinger 27. THat messenger which departed from hence eight dayes since and had letters from your sonne vnto you made me not priuie at all of his departure wherefore good Sir and reuerende brother in the Lorde you must not maruell that I wrote not vnto you for I was much desirous to haue doone it and was verie sorie that the occasion was so lost Nowe at the length haue I gotten leaue It was graunted me vppon Saint Iohns Eue. Which I beséech God maie turne to good and bee luckie and fortunate For the Magistrate differed the time euen vntill that daie He protracted the time a great while and labored much to kéepe me still and finallie confessed to my owne selfe that hee did vnwillinglie let mee goe I am preparing for the iourney and when the faire is at an ende I hope that I shall depart from hence Wherefore I will not write much because I trust to bee present with you shortlie I come with a glad minde and with all my heart and I doubt not but with a willing and readie minde I shall be receiued of you I heare that your sonne hath written vnto you touching a house which I my selfe did not aduise him to doe But nowe that he hath doone it I am glad and I giue him thankes But sée how bolde I am I assure my selfe of all thinges euen as Im like manner am readie to doe anie thing for your sake Numius maketh hast and I euen at this present time am occupied in the ordering of my bookes therefore I ende my letter I desire that all the fellow Ministers may be heartilie saluted from me and that it maie be tolde them that there is nowe nothing I more desire than by my presence to pleasure them whome I entyrelie loue and honour in Christ God kéepe you long safe amongest vs. From Strasborough the
furthering some vtilitie of ours I iudge might both be restored retained Who séeth not that the Apostles for quietnesse sake and for the better liuing together with the beléeuers commanded the Gentils to abstaine from strangled and from bloud These things vndoubtedlie were of Aarons Priesthood Acts. 15. 20 if you will haue all thinges generallie to bee comprehended which were in the lawe Also no man is ignorant that tythes are instituted at this day in infinite places for to maintaine the ministers of the Church That Psalmes and Hymnes should be sung in the holie congregation ye cannot easilie finde by the Scripture of the new Testament which most manifestlie appeareth was doone in the olde I passe ouer that Ambrose while he interpreteth the 14. Verse 26. Chapter of the first Epistle to the Corinthians most manifestlie saieth that the custome of prophesying taught there by Paul being taken from the synagogues was deriued vnto our Churches Further if I should somewhat diligently search and examine which the time will not suffer I might finde manie thinges which our Churche hath borrowed of the decrées of Moses yea and that from the first times And not to omitte this wee haue feast dayes in remembrance of the Lordes resurrection of the natiuitie of Whitsuntide Feast of the Natiuitie Resurrection c. and of the death of Christ Shoulde all these thinges be abolished because they be steppes of the olde lawe By all these thinges I thinke you sée that all the thinges belonging to Aarons priesthood are not to be abrogated as nothing of them may be retayned or vsed And say not vnto mee that there will bee straightway opened a windowe vnto all abuses vnto holie water censing and other infinite thinges of like sort for the aduersaries will aunswere that there must be appointed a measure in those thinges which they renue and retaine that the congregation of the faithful be not burthened with this kinde of thinges nor any woorshippe or effect of religion placed therein as wee sée to be doone in holie water or censing Morouer we must beware that Christian religion be not put in hazarde that although in some respect they be restored yet that there be no such store made of them as though they should bée necessarie to obtaine saluation But so ought we to suffer such thinges as when they shall appeare to profite but a litle they may bee layde a side euen as I haue testified what I thinke should be doone at this day as touching this diuersitie of garmentes For this in verie déede I would to haue beene laide aside but when it happened not according to my minde I thought it méete to suffer the same till better times should be graunted I would to God that the Churches which be in Germanie with this one losse might redéeme their auncient libertie although I wish by all meanes that no superfluous thing should be obtruded vnto them But nowe let vs weigh the other argument whereby the vse of these garmentes séemed not lawefull because they were inuented by the tyrannie of the Pope Héere doe not I perceiue howe it can be firmelie prooued that we may vse nothing that is accustomed to be doone in poperie Howe farre 〈◊〉 we may vse things that were vsed in the Popes Church Doubtlesse we must take héede that we presse not the church of Christ with too much bondage so as it may not be lawefull to vse anie thing that belonged to the Pope Certainely our forefathers receiued the temples of Idolles and conuerted them into holie houses wherein Christ should be worshipped and the reuenewes consecrated to the Goddes of the Gentils to playes of the Theater and to the vestall virgins they tooke to maintaine the ministers of the Church whereas these thinges did first serue not onelie Antichrist but the deuill himselfe Yea and the verses of the Poetes which were dedicated vnto the Muses and vnto diuerse Goddes or vnto fables to be doone in the Theater for pacifying of Goddes when they be commodious and excellent and true the Ecclesiasticall writers vse them and that by the example of the Apostle who disdained not to cite Menander Aratus and Epimenides and that euen in the holie scripture which hee deliuered and those words which otherwise were prophane hee made agréeable to the diuine seruice vnlesse perhappes you will say that his wordes described in the holy scriptures serue lesse to the woorshipping of God than the visible wordes vsed in the sacramentes Who moreouer vnderstandeth not that wine was consecrated vnto Bacchus bread vnto Ceres water vnto Neptune the Oliue vnto Minerua learning vnto Mercurie song vnto the Muses or to Apollo and verie manie other thinges of this sort you may find in Tertullian in his booke De Coronamilitis where he treateth in a manner of the selfe same argument all which thinges neuerthelesse wee feare not to vse at our owne will aswell in holie as in prophane vses though they were dedicated vnto deuilles or Idolles Nor straightway doe I graunt that these diuersities of garmentes had their originall of the Pope séeing wée reade in the Ecclesiasticall historie that Iohn the Apostle at Ephesus ware an ornament called Petalum or a pontificall plate Petalus seu Lamina And of Cyprian the Martyr Pontius the Deacon testifieth that when he was within a while to suffer death he gaue his * Birrus an ornament that Byshops vsed Birrum vnto the executioners his garment of dalmatia vnto the deacons and stoode in his linnen garmentes Moreouer Chrysosome maketh mention of the white garments of ministers of the Church And the olde writers testifie that the Christians when they came vnto Christ chaunged their garmentes and in stéede of a gowne put on a cloke For which when they were mocked of the Ethnickes Tertullian wrote a verie learned booke intytuled De Pallio of the cloke Neither doe I thinke you to be ignoraunt that vnto those which were entered vnto Baptisme was giuen a white garment Wherefore it appeareth that before the tyrannie of the Pope beganne there was some diuersities of garmentes in the Church But admitte that these thinges were inuented by the Pope yet doe I not perswade my selfe that the impiety of the popedome is such that whatsoeuer it toucheth it doth altogether defile and pollute it whereby godlie men may not be allowed to put it to a holie vse Nowe doe I thinke you vnderstande what my iudgement is for the reuiuing or retayning of the Mosaicall or Papisticall Rites Wherefore nowe that we haue briefly noted the two chiefest points of your reasons I come vnto that which your selfe also confesseth that all mens inuentions must not straightwaie be condemned Otherwise it is a deuise of man that we communicate rather in the morning than in the after noone All mans inuentions must not be condemned Acts. 4. 37. And it was a deuise of man that the prices of thinges that were solde in the primitiue church were laide at
Ianuarie I answered not before because I receiued them in the Calends of March neither haue we any store of conuenient cariers at Tigure Now must you perswade your selfe of this that those things which gréeue you and such as you be do also very much gréeue me my brethren To answere againe vnto your questions I thinke it not much néedeful because I thinke that all my letters came vnto you whereunto I haue answered as I coulde not perhaps so much as the matter required or somuch as you your selfe desired yet I said that which séemed then to serue to the purpose That which you feare wee cannot turne away from you otherwise than by prayers which beléeue me we carefullie doe and will doe Finallie to come to your last question The Image of the Crucifix namely to haue the signe of the crucifix vpon the holie table while the Lords supper is ministred I do not account it among things indifferent neither would I aduise any man to distribute the sacraments with that rite Howbeit you that are in the verie conflict looke not for counsell from hence for we bée farre from you consult vppon your owne grounde a vocation is not lightly to be cast off nor yet to be taken in hand with iniury of the truth To be briefe the worshipping of images must in no wise be suffered neither doth master Bullinger nor I account such for indifferent thinges nay rather we refuse them as thinges forbidden Howebeit except you be compelled to these things doe not you refuse the ministerie which is fréelie offered to you As concerning the writing of letters to the Quéene about this matter this much vnderstande that I am nowe so ouerwhelmed with businesse as though I haue neuer so much minde to doe it yet I cannot For these two moneths together I alone teach in the schoole and I iudge that the cause is not to bee committed vnto letters And besides this I thinke that my letters will be of no great weight Truely I haue written twise publiklie and priuately neither coulde I vnderstand whether the things that I wrote were well accepted Furthermore if it be the determination of your men as it is reported that they will imbrase the confession made at Augusta and that they couet the league of the Protestants you your selfe may consider of what credite my letters and the letters of such as I am will be accounted That one thing which I can I will not faile to doe namely to praie that your kingdome and Church together with your most mightie Quéene may most happilie liue in Christ Notwithstanding as you willed me I haue delt in the cause with master Bernardine Hee is sicklie both by reason of age and through the diseases that come vpon olde men yet he refused not the labour of writing but promiseth to doe it when he shal be able I doubt not of Bullinger but that hee will write for he is verie well incouraged in this matter Although he haue read your letters hee hath not yet shewed me any thing whereof I may giue you to vnderstand Fare you well Bullinger all the fellow ministers my wife and Iulius with his wife salute you A sonne was borne vnto me the 2. of March and died the 10. day of March. Salute in my name all your friends and cease not to loue your Martyr The 20. of March 1560. To a certaine friende of his 42. I Verie well knowe by your letters my godlie and learned friende and my most beloued in the Lorde that you throughlie vnderstande my meaning as touching the supper of the Lord. Wherefore I shall the lesse neede to make aunswere to your most courteous learned Epistle The state of the question as you rightlie gather is whether according to the increase of faith which both of vs agrée to be giuen vnto the faithfull in the vse of the Eucharist Whether we by the increase of faith be the more incorporated into Christ we bée more vnited or incorporaâ—… vnto Christ our Lorde and by him vnto God which I affirmed but you denied as thinking that although our faith increase yet that coniunction which wee haue wish Christ is not for that cause increased thereby But I minding to confirme my opinion That our coniunctioÌ„ in Christ is encreased thought it verie requisite to bring foorth places of the Scriptures by which our increase in Christ is most manifestlie declared Paul vnto the Ephesians the 3. Chapter saith Ephe. 3. 19. That ye maie be filled with all fulnesse of God By these wordes of the Apostle is opened and taught that vnto the faithfull belongeth euerie daie to be fulfilled and perfected But the same Apostle testifieth that it is Christ alone by whom we be fulfilled and perfected yea it is he who is both fulfilled and perfected in vs. For we read in the verie same Epistle that the Church is the body of Christ and fulnesse of him that filleth all in all thinges Ephe. 1. 23. that while one member of this bodie is augmented Christ maie be saide to be increased in it that is become greater and more néere vnto it In the 4. of the same Epistle to the Ephesians it is saide that there are giuen vnto the Church Apostles Prophetes Euangelistes Pastors and teachers who in verie déede doe not deale but by the worde of God and Sacramentes for the restoring of the saintes into the worke of the administration into the edifying of the bodie of Christ Eph. 4. ver 11. 12. 13. 14. vntill we all meete together into the vnitie of faith and knowledge of the sonne of God vnto a perfect man vnto the measure of age of the fulnesse of Christ that hence foorth wee maie be no more children Hereunto therefore maie these Ministeries of the Church and Sacramentes bee saide to pertaine that euerie man maie bee strengthened in his vocation ministerie and that hee doe not alwaies liue an vnperfect age but be increased in the bodie of Christ and be made at the length of full age and perfect stature that hee be not a babishe and childishe member of the perfect and manlie heade I meane of Christ Neither is there anie other augmentation of the members to be appointed than that Christ himselfe shold be amplyfied and made greater in euerie of his members and this is doone if the faithfull be euerie daie made more partakers of him And streight way after the same Apostle saith But we following the trueth in loue let vs in all thinges growe vp vnto him who is the heade that is Christ And hee addeth In whom al the bodie being coupled and knit together by euerie ioynt for the furniture thereof according to the effectuall power in the measure of euerie part receiueth increase of the bodie vnto the edifying of it selfe in loue In this place also we heare of an increase of the bodie as touching each part according to the measure thereof and the manner of
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
fall not downe if not deade yet like those that are deade Furthermore when yée be partakers of the communion once euerie yeare or oftner with what minde with what heart vpon what purpose doe yee corrupt doe yée confounde doe yée rent in sunder the order of this noble sacrament instituted by Christ Hebr. 6. 4. Séeing yée haue tasted the gift of God and haue knowen the trueth and yet will euen with your owne hands handle the greatest hypocrisie iniuries and blasphemies contained in those diuelish rites and seruices verilie I am euen besides my selfe so often as I consider that yee burst not for sorrowe when yee come together to doe those thinges Therefore since your state is so vnhappie and miserable what is a let vnto you héerein Natiue countrie house farme kinsfolke riches the pleasures of this world Wherefore you estéeme these things more than you doe God himselfe these things are your God since in comparison of these you despise any other thing by which meanes doubtlesse you discouer the idolatrie of your heart If it seeme to be a harde matter to forsake patrimonie heritages and possessions what will yée doe when yée shall die then shall yée be constrained will yée nill yée to forsake them If yée continue in dealing wickedly how can you euer truelie say that yée are heartilie sorie for this abiuration Take away the euill from among you then will we beléeue that yée haue repented Christ to the intent hée might wholie certifie vs of his incomparaloue towards vs forsooke his owne glorie laide aside his kingdome became a straunger and poore man for vs despised not infamie and a contumelious death Oh howe ill shall we answere him who for him or rather for our owne saluation refuse to suffer so smal a thing I should be ouer long if besides the example of Christ I woulde alledge the examples of the Apostles and of all the other Saints which liue and reigne with him Wherefore setting them aside I will speake of your brethren who least they should commit such things forsooke their countrie prouoking you to the imitation of them These are made of flesh as well as you of the same countrie of the same condition They also had rather as touching the desire of the flesh tary in their coūtry be recreated with their cities and houshold pleasures be conuersant with their friends and inioy their fathers possessions Howbeit Christ by his grace did more mooue them than did the worlde They vanquished themselues they followed Christ to the intent they might haue a quiet conscience that they might not be plucked away from God finallie that they might giue a cleare testimonie vnto the Gospel Wherefore there is no cause why you should say that this cannot be doone since it was not onelie vsed of the faithfull in times past but nowe also fullie perfected of your brethren I exhort you therefore that yée wil giue eare vnto this calling and that ye wil not feigne deafenesse weigh with your selues that the whips are made readie and that the daunger is at hand that yee shall shortlie euen against your willes forsake those thinges which of your owne accorde faith vertue and guide of the spirite you shoulde forsake Hitherto haue I desired you but nowe I desire and will desire Christ that according to his owne counsel which is full of compassion he will open your hearts he will incourage your will and will giue strength vnto your spirit that you will chéerefully take in hande the one or other of the two remedies set foorth which in this case are the fruites of a sounde repentaunce If yee shall despise both which God forbid although there come no other calamitie vnto you thereby yet shall this miserie followe you ye shall be depriued of the light of the trueth ye shall euerie day goe further backe from the heauenly father your heart shall so greatly bee hardened as ye shall bee destitute of your minde and vnderstanding And what other beginning of eternall damnation is there if this be not Turne awaie I beséeche thée my Lorde Iesus Christ this horrible misfortune from these deare brethren from thy brused members and from these miserable strayed shéepe Thou which hast first created them afterwarde fashioned them anewe fed them with heauenly foode thy worde I meane and thy flesh quickened them with thy spirit and endued them with most precious giftes succour them with thy mightie and stretched out arme wherewith thou in times past brought the Hebrewes out of Egypt Exo. 14. 21. Acts. 12. 8. Acts. 28 44 Gen. 12. 1. the thrée companions out of the burning furnace Peter out of prison Paule from shipwracke Abraham out of his owne lande and kindred Despise not I beséeche thée thine inheritaunce giue eare for thy holy names sake deliuer them from sinne raise them vp from perdition leade them vnto thy faithful flocke that they may there acknowledge their brethren and may in like manner of them bee receiued instructed and confirmed with spirituall peace with the gladnesse of charitie and syncere loue that they may find an assured peace and rest to their owne consciences to the intent that all of them ioyned in a good and holie fellowship they with vs and wee with them may come vnto thée when it shall bee thy good pleasure to inioy thine euerlasting giftes To Peter Sturmius 48. RIght reuerend sir forasmuch as I am not ignorant that wise and learned men doe verie well allowe that sentence of Cicero which he wrote vnto Curio namely that it is the part of a franke heart to desire to bee excéedingly beholding to him to whom he is alreadie much beholding therefore coueting to haue a liberall heart and hating the contrarie I desire also to bée excéedingly beholding vnto you since I haue bin much beholding before not onely to you but also vnto your most deare beloued brother Iames a famous and singular patron of godlinesse and learning And therefore being desirous to satisfie I hope my honest desire I craue somewhat boldly of you that you will not refuse to inlarge my debt vnto you by a certaine newe benefite The which is that with such authoritie as you haue you will vouchsafe to protect Doctor Zanchus so far foorth as trueth and iustice will permit otherwise I shoulde be verie impudent if I woulde require any thing especially of you which any maner of waie is against these vertues And in this respect doe I desire this because manie young men of Zuricke which for learnings sake haue liued for a time in Strasborough haue returned hither a fewe dayes since of whom I vnderstand that this man whom I haue alwayes accounted both godlie and verie well learned and these xxv yéeres at the least haue helde for the most deare friend is nowe so greatly pressed with slaunders and accusations as he standeth in ieopardie of all his good estimation For it is reported that his function of teaching is either nowe taken vtterly from
the propositions to be disputed of and did not openly set them foorth after the accustomed manner so as euen to that day hee was ignoraunt of them for they saide that hee which had so latelie in so manie lectures intreated of the question of the Lordes supper coulde not bee vnprouided whatsoeuer questions shoulde bee propounded of that matter Then when they continued in vrging of him hee againe aunswered that first hee woulde not without making of the kinges Maiestie priuie of it enter into so weightie a matter especially since it seemed to tende vnto sedition And besides that vnto a lawfull disputation was required that there shoulde bee certaine questions propounded that Iudges and Moderators shoulde bee appointed by whose iudgement and awarde the whole matter might be gouerned Againe that Notaries be requisite which with faithfulnesse and diligence maie register the arguments and sayinges of both partes but since that none of all these thinges were nowe prepared and ordayned hee saide that neither he woulde nor coulde dispute and especially since there was not time enough for discussing of so great a matter the day drawing then towardes noone But after that he coulde not satisfie the aduersaries with these reasons notwithstanding they were most indifferent and that the matter seemed nowe to tende vnto a fray and conflict the Vicechaunceller of the Vniuersitie of Oxforde that I may so call him by the vsuall name came among them the while and with these conditions departed the fray that both Martyr and Smith with some of their fellowes shoulde meete together at his house that by common aduise they might appoint propositions to bee disputed of together with the time the order and the manner of disputing After this hee commaunded his officers whome they call Bedels to dismisse the people And hee himselfe going to his seate tooke Martyr by the hande and leade him home to his house and by his authoritie appeased them which made the tumult Martyr being deliuered from this present daunger and that hee might not therefore seeme to haue refused disputation for anie mistrust hee had to the cause came home to the Vicechaunceller at the houre appointed being accompanied aswell with others of his friendes as especially with Sidall and Curtop who at that time were singular defenders of the trueth but afterwarde in Queene Maries time they retained not the same constancie Euen so did the aduersarie Marianis temporibus brought with him Cole Oglethorpe and three other doctors of Diuinitie A long reasoning there was betweene them about ordering the disputation For Martyr saide it was meete that they in confuting of him shoulde obserue that order which hee himselfe had vsed in teaching and this at the length he obtained Moreouer he misliked of wordes that be strange barbarous and ambiguous which neuertheles bee receiued in schooles and therefore he onelie vsed two wordes to wit Carnally and Corporally because the holy Scripture in describing the Supper speaketh onely of the fleshe and body not of the thing and substance Howbeit least they shoulde thinke that hee himselfe dallied by any ambiguitie hee saide that hee vnderstoode those wordes as if it were saide Really and Substantially There were also some dissentions betweene them about other matters but since at the last there was an agreement of all the whole manner of disputation betweene them all things which were then appointed was by consent of the parties referred to the Kings Maiesties Counsell that they might vnderstande of the whole controuersie The disputation was appointed by these men to bee the fourth day of May at which day were to bee present the Kings Commissioners which should gouerne the disputation But Smith finding himselfe in his owne conscience guiltie of the tumult which was made expected not the day appointed but withdrewe himselfe by flight and first went into Scotland and then to Louane in Brabant After that the prefixed day was come there came vnto Oxford the kings CoÌ„missioners the reuerend father Henry Bishop of Lincolne D. Richard Cox Chauncellour of the Vniuersitie of Oxford D. Simon Haynes Prebendarie of Christs Church there M. Richard Morison Esquire and D. Christopher Neuinson Doctor of the Ciuill law In the presence of these Martyr disputed by the space of foure dayes with three Diuines of the Popes religion namely Tresham Chadze Doctors and Morgan a Maister of Art But with what learning he confuted these men I shal not need to rehearse seeing the Acts of this disputation are in al mens hands to be seene For Martyr because the aduersaries spred manie false and fained things among the people of this disputation he being constrained by the impudencie of the aduersaries and also at the earnest request of friends which continuallie desired it published the same disputation in Print But with what faithfulnesse and diligence he did this the testimonie of the Kings Commissioners in a treatise added of them doeth declare Not long after this disputation the Commons of Deuonshire and Oxfordshire raised a Commotion wherein death was threatened vnto many but namelie vnto Martyr When he could not nowe teache no nor remaine without daunger in the Citie he by the assistance of his friendes was safelie conducted to London not without singular reioysing of the King who seeing him comming as he looked out of his house at Richmond saluted him with a cheerefull countenaunce and was glad of his safetie Also his wife and familie did his friendes keepe secret till the furious multitude of the seditious people was gone out of the Citie For vpon two armies leuied by the nobilitie of the Realme the sedition was soone suppressed and the chiefe Authors executed And then Martyr returned againe to Oxford vnto his accustomed labours of reading and disputing at which time forasmuch as the Papistes knewe themselue â—atelie vanquished in disputation and that they durst not openly take armes vpon them oftentimes in the night they raised some stirres before Martyrs lodging and otherwhile beate at his doore with stones and sometime brake the casements of his windowes Wherefore the Kings Maiestie for the assurance of his safetie and quietnesse made him a Canon of Christes Church and commanded that he shoulde goe into that College assigning him a faire house together with a pleasant Garden In this Colledge there was a Deane for your courtesie in hearing of me causeth me to prosecute these meaner things also and by the vertue of this office both he was moderator of the disputations there moreouer he promoted the Doctors of Diuinitie after the common manner of Vniuersities Also Martyr himselfe whereas before he had the degree of Doctorship by the priuileges of the Pope was againe solemnlie created Doctor of Diuinitie at Oxforde And shortly to say Martyr had all them for his friendes in Oxford which loued the pure and true doctrine and which were of any name for their learning in that Vniuersitie Ouer and besides these the Reuerend Bishops Hugh Latymer Nicholas Ridley Iohn Ponet Iohn
for that shee saide there was now such discorde and sedition in the kingdome for Religions sake that it was exceedingly troubled Heereunto Martyr answered franklie that although he coulde not assure himselfe any good at the aduersaries hand yet he denied not but that they should bee courteouslie and mildly dealt withall so that no part of the trueth were diminished or cut awaie Hee saide it was no maruell that some discordes should arise since Christ foreshewed that such thinges must happen in the preaching of the Gospell and hee confessed that hee came to sende not peace but the sworde and that the fire was alreadie kindled and that hee woulde not otherwise but that it shoulde burne further that it was vnpossible that pure and true religion shoulde bee restored and retained without the Crosse and therefore saide that it behooued her with a valiant courage and syncerely to take this charge in hand and that God according to his promises would not faile who asswageth euils and giueth patience Moreouer being oftentimes asked of the Queene what counsell hee coulde giue for setting of thinges at quiet hee aunswered that hee sawe no other remedie but by suffering the professors of the Gospell to assemble together freely in their holy congregations graunting them Churches wherein they might haue godlie Sermons for if shee woulde cause this to be doone the truth woulde easilie manifest it selfe and that there shoulde bee no neede of conferences or disputations Lastlie when hee was demaunded what hee iudged as touching the confession of Augusta he aunswered that to him the word of God seemed to be sufficient for vs because therein are clearely contained al things which serue vnto saluation Neither if that confession were receaued saith hee woulde there followe a reconciliation with the Romanistes since they haue condemned the same as Hereticall To the same effect did hee aunswere the king of Nauerra and other great men in the Court which asked his opinion of the selfe same thinges After this followed the publike Action whereunto the Cardinals and Bishoppes thought not good to admitte Martyr but yet the Queene would haue him to come In this Action the Cardinall of Loraine made an Oration which also hee did afterwarde publishe Herein hee spake manie things as touching his Church as that which had a continued succession imposition of handes and which worshipped Christ without Idolatrie Hee denied that the Church of God stoode onely of the elect because otherwise it shoulde become inuisible and that men shoulde alwayes be vncertaine of the same Further hee added that the Councels coulde not erre neither in doctrine nor in manners but that they might alter manie thinges by reason of the diuersitie of tâ—mes And hee affirmed that the Church it selfe was before the Scriptures and that the interpretation of them was to be sought from the Church After this hee digressed to the matter of the Sacrament and saide nothing of the Masse and of Transubstantiation but hee affirmed the bodie of Christ to be there present not indeed locally or circumscriptibly but after a heauenlie manner and as he spake supersubstantially And when he had made an ende of his Oration hee turned himselfe vnto the Queene mother and to the king and vpon his knees prayed them that they woulde persist in that faith wherein they were borne and baptised and therewithall hee offered with all his Bishoppes all manner of duties seruices and obedience A fewe daies after Beza according to his singular learning did greatly in open audience confute the Cardinall of Loraines Oration But the Cardinall opposed him selfe against him and required that ours should either subscribe to the confession of Augusta or else that they shoulde accept of a breefe draught which hee brought touching the Lordes supper and that vnlesse they woulde condescende herein hee woulde deale talke no further For hee sought causes to breake off the conference In this action did Martyr holde his peace because all thinges were doone in the French tongue But when they mette together againe hee being admonished by the brethren and by the Queenes leaue hee himselfe also spake a great while in the Italian tongue against the Cardinall of Loraine who seemed to refuse the ioyning with him and alledged for excuse that Martyr spake in the Italian tongue as though hee had not vnderstoode the same and hee said that he would rather deale with a man of his owne language howbeit he indeuoured to aunswere to some things by him alleadged And moreouer a certâ—ine Spanyard being a Maister of the order of the Iesuites made an Oration in Italian against our men whereunto Beza aunswered in few wordes but Martyr beganne againe to argue against the Cardinall as touching the Supper howbeit because the night was at hande and besides that the act was full of contention so that euen the Cardinall himselfe abstained not from clamors the day there was no more done But nowe after that the aduersaries our men reclaming but in vaine had founde the meanes that the beginning of the conference shoulde take beginning at the article of the Supper of the Lorde there were fiue speakers chosen of each part Of the aduersaries partie the Valentine and Sagentian Bishops Botilerus Salignaicus Depensius which were doctors and of our men Beza Marlorat Spina M. de Sola and our Martyr These dealt without anie iudges vsing onelie two Notaries And first they sought diligentlie to haue some certaine rule proposed wherein the parties might commen together of the presence of Christos bodie in the Eucharist and when as many things had bin alleaged on both sides Martyr also being demaunded set foorth a briefe writing of his opinion which neuerthelesse satisfyed not the Bishoppes for that they saide it was ouer bare but the disputers of our part agreed with Martyr Afterwarde there was betweene them a disputation of this question for the space of certaine dayes and at the length a newe order was taken whereby both the partes might commen together of the presence of Christes bodie in the Supper and hereunto the disputers of eache part agreed and subscribed But Martyr when he sawe that therein were certaine ambiguities declared that hee woulde not varie from the sense of the first writing which hee had deliuered vnto them Hee together with Beza and the rest of the speakers of our part added a briefe declaration vnto the latter rule that ambiguitie being remooued the aduersaries might see what our meaning was But the Cardinalles and Bishoppes after it was declared vnto them that the speakers were agreed as touching this Article disallowed of those thinges which were doone by their owne speakers yea and accused them of Heresie wherefore by their meanes the conference was suspended for certaine dayes For nowe both by their owne will and by the instigation of the Popes legate they decreed to breake off the conference But in the meane time the Bishoppes wrote certaine Canons and at length the 19. of October the Cardinalles of the house
Magistrate are seditious 4 323 b His charge according to Aristotle 4 38 b Whether Religion and the determining thereof belong to the Magistrates 4 246b 247ab The Magistrate is the principall part of the Church 4 237 b To what ende hee is appointed â— 226 b The manifold forme of a Magistrate 4 226 b Whether Ecclesiasticall matters belong to the ciuill Magistrate 4 243 b 244 a What things are to be considered in the Magistrate 4 233 ab In what thinges hee is to be obeyed or disobeyed 4 241 b 242. 243. Whether a Magistrate may iudge another in that crime whereof himselfe is guiltie 4 259 a The dutie and office of a Magistrate in the Church 4 2 7 b Differente betwéene him and a minister 4 226 a An example of obedience to the Magistrate 4 226 b Magistrates Magistrates may not forgiue punishments and why 2 41â— a The diuerse wayes whereby they doe punish 4 61 b How it is ment that they would rather diminish than increase punishments 2 414 b Their office is to see that euerie man vse his owne well 2 526 a Manie executions no lesse dishonourable to them than manie funerals to Phisicians 2 414 a What Magistrates may doe with things superstitious 2 517 b Whether it be lawfull for them to lie as Plato gaue them leaue 2 544 b 545 a Why citizens must be sworne to defende them 4 298 a What thinges they shoulde respect in their punishments for adulterers 2 464 ab Of the reuenge that they ought to execute 2 417 b 418 a A lesson for them touching the execution of punishments 2 416 ab They must be intreated to determine in a case of diuorse 2 459 a In what cases the superiour sort are to be forced vnto order by inferiour 4 324 b Without their consent matrimonie is not so to be dissolued that another shoulde be aduentured 2 458 b Drunkennesse more tollerable in any than in them 2 500 ab 501 b Magistrates must not spare to punish others though themselues bée guiltie of the same crime 2 495 a Their sinnes may be reprooued 1 324 a Howe farre foorth they must be obeyed 4 323 b 324 a and why 41 a Whether Christian Magistrates may vse exile for punishments 4 273ab 274 ab In what respects ciuill Magistrates haue power ouer ministers 4 232 a 61 b They and ministers haue their functions ioyned together 4 22 a 232 a 233 a By whom they are appointed 4 227 ab 276 a It is lawfull for Christians to be Magistrates 4 276 b They are called fathers 4 227 a A definition of their office 4 270 b 246 b A cauill whether all Magistrates be ordeined of God 227 b What woulde insue the want of Magistrates 4 276 ab A distinction betwéene superiour and inferiour Magistrates 4 254 b Howe they and ministers of the Church shoulde behaue themselues one to another 1 10 a Causes for the which Magistrates may sometimes deferre punishmeÌ„ts 4 257 b Whether Magistrates may let the guiltie passe vnpunished 4 248. 249 250. 251. 252. 253. 254. 255. 256. 257. 258 259 The Church vsed Ethnicke Magistrates 4 228 b Magnificence Of Magnificence and howe offence is doone therein 3 269 b Mahomet Of Mahomets doctrine and that it is heresie 4 6 a Maiestie Of the Maiestie of God wherein the same consisteth 1 11 a ¶ Looke God Maisters Howe Maisters must handle and vse their seruantes 4 314 b Paul and Christ were Maisters in what respectes 2 381 a Howe Christes wordes are to bee meant in forbidding vs to be called Maisters vpon earth 2 380 b Malice The Diuell deceiued through his owne Malice 1 33 b ¶ Looke Enuie Man The true notice and knowledge of Man his nature properties and end 1 125 a The opinions of Ethnikes declaring what he is by nature 2 227 a The ende whereunto he is instituted and ordeined 2 231 b No creature in a manner more miserable than he proued 2 227 a Howe euerie creature toyleth and laboureth for his sake an excellent place 2 247 b 248 a In him are foure differences of state which they be 2 253 a In him as in a certaine litle worlde are comprehended al thinges 2 248 a Destitute of grace described 3 94 ab Wherein hee is like and vnlike vnto grasse 3 366 b A place whereby he is admonished of his duetie manner and forme of his actions 1 125 a Of the Image of God in him and wherein the same consisteth â— 23 b What wee must call to minde when wee heare that God created him 1 125 b Augustins allegoricall exposition about the worde Man and woman and the reason of the names and howe they bée applied vnto vs. 1 124 a Men. Two kindes of Men noted in the holy Scriptures 2 546 a As touching nature there is no difference in them 3 15 b 16 a The diuerse endes whereto they are appointed 2 573 b The condition of carnall Men of two sortes 2 563 b Two kindes of euill Men. 4 63 a Mankind Mankinde diuided into two sorts and which of them waâ—…e for the reuelation of the sonnes of God 2 248 ab Manna The difference betwéene the Iewes Manna and our Manna called honie of the â—et 2 5â—0b What it signified and of the receiuers of the â—…e 2 â—…b Howe it rained 〈◊〉 heauen and why it is called Angels foode 2 590 a A most excellent analogie betwéene it Christ 2 591 ab In what respect Christ denied that it came from heauen 2 588 b 589 a What Phisitians doe say thereof 2 560 b Giuen on the Lords day as Ambrose saith 2 591 b None giuen to the Israelites in the wildernesse on the Sabboth day and why 2 374 b 375 a A figure of our Eucharist 2 591 b Manners What thinges Plutarch saith are verie necessarie for men to bee made perfect in ciuill Manners vertues 1 57 a Manners are more iudged by making of choise than by actions 2 293 b The iudgement of Manners by actions is deceaueable and why 2 293 b 294 a Manslaughter What manner of Manslaughter is condemned by God 2 385 ab Punished by exile and how 4 271 b who they be that though they kill a man yet are not guiltie thereof 2 385 ab Whether Manslaughter disable a man from the ministerie 4 265 a In what cases therof cities of refuge Were appointed 2 385 a Whether that that Elias did on the Baalites was lawfull 2 386 ab c. 388 a 389. A certaine kinde of Manslaughter acceptable to God 3 185 a Marie the virgin Whether Marie Christes mother abode perpetually a virgin 3 58 ab Whether she had vowed her virginitie to god 3 62 b Certaine titles giuen vnto her reprooued 4 22 a Marrie The degrées of kinred forbidden to Marrie is morall 2 453 b It was lawfull for a man to Marrie his brothers wife 2 426 a The Gardian might not Marrie his pupil by the Romane lawes and why 2 449 b
for these causes it happeneth that they cast awaie the word of God defend the most shamefull violation of all holie things and with prisonments and fiers pursue and destroie all those which indeuour to reforme anie thing in religion 5 Paule in the first epistle to the Corinthians Distribution and vocation verse 17. the 7. chapter saith As God hath distributed to euerie man as the Lord hath called euerie one so let euerie man walke In which place we haue mention made of distribution and vocation that we may be taught that there is nothing rashlie doone neither that there is anie man in the world which at his owne will or indeuour taketh vpon him his owne proper state or condition Who at his owne pleasure is borne a prince or a seruant a rich man or a poore man And so in like maner of other states These things are diuided vnto euerie man by God according to his will and prouidence What vocation is Vocation is said to be the declaration of the will of God by the which he leadeth vs vnto faith and saluation and placeth vs in some certeine state and kind of life Euerie one of vs ought so to be towards God as a souldier is vnto his capteine for the souldier in the campe taketh not vpon him an office or place A similitude according as he himselfe will but he dealeth and bideth in place according as his capteine shall command Wherfore in the christian state of life and vocation there must no alteration be rashlie made by a christian man But let vs consider An exception from a rule set downe that these things may not be vnderstood of the states kinds of life which be most plainelie repugnant to the word of God for those that be of that sort must forthwith be reiected For no harlot vsurer or vnpure vower of chastitie ought to pretend that he will not change his state vocation to be turned to a better séeing these detestable states must be imputed to our owne fault and not to the will of God Finallie Euerie man must be content with his owne state The difference betweene the Ethniks and christians concerning this vertue Paule persuadeth no other thing but that euerie man should liue content with that state which is allotted vnto him so it be honest which thing is so méet and agréeable to the vprightnesse of nature as the Poets and Ethnike writers as well Gréeks as Latines haue allowed the same Howbeit betwéene them and our apostle this difference there is that they referre the distribution of sundrie states vnto fortune and chaunce but our apostle doth ascribe it vnto the diuine prouidence Wherein he iudgeth and speaketh godlie séeing all things which happen vnto vs are referred to the most high cause of the will of God 6 But this sentence of Paule séemeth to bring the christians into most strait bondage if it be not lawfull for them by anie meanes to change their vocations If a man be called from the plough as Cincinnatus and other ancient Romans were vnto the state of consulship and gouernement of the common weale shall it not be lawfull for him to receiue the same Againe a man being poore if a conuenient occasion of a more cōmodious estate be offered whie may he not change his poore estate into a better kind of life But héerevnto we answere that Paules speaking is of those changes Of what changing of vocation Paule speaketh which cannot be doone without the offending of our neighbour and without the note of inconstancie which things must wholie be auoided by christian men as it appeareth of vnfit matches in matrimonie of circumcision gentilitie seruitude and fréedome the which things be not changed without offense without note of newfanglenesse But it is not forbidden by these woords but that thou maist sometime change a dangerous state into that state which shal be of more safetie when as thou doost the same prudentlie without offense vnto anie man and which is most of all to be required that thou doost it not against the word of God Moreouer if thou be called by iust meanes vnto an office or vnto the rule of the church now is it not thine owne selfe that translateth thée from one vocation vnto an other but thou are promoted by God The verie same must be determined when thou shalt be compelled by anie great necessitie to enter into anie new state and condition this also is to be ascribed vnto God being the author of that necessitie In like maner if there be an occasion offered of dooing well the businesse of Christ 1. Cor. 9 22. if thou be otherwise affected Paule must be followed who was made all things to all men Onelie beware that thou séeke not thine owne nor yet deale rashlie And séeing thou oughtest to be as the labouring beast towards God suffer him to go before thée to lead thée by his will cōduction vnto that state which thou must take in hand The diuell is woont by deceiptfull temptations to bring gréeuous euils vpon the simple sort Sometimes by faire meanes he persuadeth them that doo serue and deceiueth them by this meanes Séeing Christ hath alreadie deliuered you séeing all things be yours it is an vnséemelie thing that you should serue in this sort Whie doo ye not shake off the yoke Whie doo ye not take vpon you to vse that gift which is granted you by Christ By these or such like reasons it is to be thought that he mooued the Iewes who asked Christ Matt. 22 17. Whether it were lawfull to giue tribute vnto Caesar In like maner when we be oppressed by anie wicked prince sathan thus reasoneth God in Deuteronomie ordeined Deut. 17 15 that a king should not be chosen but among the brethren but he is not of the number of the brethren which professeth not the same religion and godlinesse whie therefore doo you not mind to reuolt from this tyrant Whie doo ye not depose him which is so great an enimie to religion Howbeit we must harken vnto the word of GOD whereby it is commanded that we should not onelie obeie princes that be good but them also that be shrewd And let this place also come to remembrance that vocations are distributed by God and that we must not rashlie séeke to ouerthrowe them 7 But this must we chéeflie hold for a Maxime that It is sinne Rom. 14 23. whatsoeuer is doone without faith But thou wilt saie The Iewes In 1. Sam. 14 verse 32. Whether we are more vnhappie than the Iewes which haue no answers of our affaires if they were to take anie great thing in hand might require an answere of God we at this daie cannot do so are we therefore lesse beloued of God than were they I knowe that manie are woont to complaine of this matter as though our state were woorse than was the state of the Iewes But here we must vse a
distinction for he that taketh counsell of the Lord dooth it to be certified either of the vprightnesse of the thing or else of the successe As touching the vprightnesse of the thing whether the same be honest or dishonest whether it please or displease God we are sufficientlie taught out of the prophets out of the lawe and out of the gospell so as we cannot now be ignorant thereof But as concerning the euent it is no maruell if now we be without such oracles for farre other promises were giuen vnto vs than vnto the Iewes For vnto them God promised a politike gouernement certeine and that in a certeine place appointed to indure vntill the comming of Christ but now God by his gospell hath neither appointed a citie nor a kingdome certeine Wherefore God oftentimes gaue oracles vnto the Iewes whereby they might vnderstand both what they should take in hand and what successe they should haue And though they had infinit enimies on euerie side yet did he kéepe vnto them their common weale euen vntill the comming of Christ Further the Iewes were as yet ignorant and vnskilfull of ciuill things as being seruile men brought foorth of Aegypt wherefore such helpe of God was néedfull for them Finallie their religion was as yet latelie and newlie come vp and not yet sufficientlie confirmed so that it was néedfull to confirme the same by signes and miracles But now the kingdome of Christ is spred farre and wide it cannot be conteined in one or two common weales Againe the Christian princes are now expert enough in ciuill affaires Lastlie our religion hath now of long time béene sufficientlie confirmed vnto vs. Indéed God promised that he would neuer forsake his church vtterlie vntill the comming againe of Christ but he promised vnto it no certeine place but that if perhaps it be exiled from one place it shall find harbour in another Wherefore although we haue no oracles yet is that no argument that God at this daie maketh lesse account of vs than he did in old time of the Iewes It is sufficient for vs that if we put our trust in the promises of God and behaue our selues well he will not forsake vs. In Rom. 1 16. Rom. 1 16. 8 But now whereas Paule writeth vnto the Romans that he is not ashamed of the Gospell albeit he spake that vnder his owne person yet he meaneth thereby to admonish the Romans vnto whom he writeth that they also though they were highlie exalted ought not to be ashamed of the Gospell And he vseth the figure Liptote The figure Liptote for he speaketh lesse than he meaneth Not to be ashamed is in this place as much as if he had said I verie much glorie And this spake he plainlie and without anie figure to the Galathians Gal. 6 14. saieng God forbid that I should glorie in anie thing but in the crosse of our Lord Iesus Christ We are to glorie in the Gospell if it be receiued truelie and from the hart But there are manie at this daie which doo boast that they are christians and haue receiued the Gospell which I would to God they did trulie and from the hart For there be too manie of them which if they were well examined as touching maners are most far from Christ and as concerning rules of religion if a man begin to trie those men but euen in the * Principles of religion Catechisme thou shalt perceiue that they neuer vnderstood anie thing of Christ That commonlie is counted a thing to be ashamed of which is had in contempt of the world and that is counted honourable which the world hath in estimation Our flesh is deceiued while it iudgeth of the gospell But in iudging of the Gospell our flesh is excéedingdie deceiued for it thinketh it a thing to be ashamed of as touching vnderstanding as touching good things of the mind as touching good things of fortune and also as touching good things of the bodie For as touching the mind and vnderstanding the flesh counteth it a foolish thing to persuade it selfe of those things whereof it cannot yéeld a reason And as touching the good things of the mind bicause we cannot be iustified by our owne vertues and notable actions And it thinketh it but a follie to cast awaie the goods of the bodie in such sort as we should crucifie the flesh with all the lusts thereof and to be willing concerning the goods of fortune to take vp our crosse and by contumelies and reproches to followe Christ All these séeme vnto the flesh to be things for a man to be ashamed of Against which we must continuallie set this sentence which Paule vseth We are not ashamed of the Gospell Vndoubtedlie this doctrine hath manie enimies And first are the Epicures Who be they which are ashamed of the Gospell or rather the Atheists that is men without God who thinke that this Gospell is altogither a trifle and a feigned thing and they doo much maruell at vs and deride vs for that we are so carefull and diligent about the same There be other ciuill men which gouerne the publike weale and these men thinke this doctrine vtterlie seditious and they count it a thing vnméet that preachers vnder the pretence of publishing of repentance and preaching should be permitted to reprooue the vices of magistrates and princes end after a sort to defame them vnto the people And this saie they is nothing else but to rent in sunder publike weales After these come in place hypocrites Moonks and other religious persons which crie out that by our Gospell the lawes of God are ouerthrowne holie ceremonies contemned good works despised holie images taken awaie and as they saie all deuotions vtterlie abolished With these verie aduersaries was Paule troubled for the Scribes Pharisies and high priests cried out that by this Gospell which the apostles preached the lawe of GOD was abrogated ceremonies which the patriarchs prophets had kept were set at naught the tribe of Leui spoiled of his honour the dignitie of the priesthood made equall with the prophane estate and the publike weale of the Iews vtterlie extinguished Against which sharpe saiengs it was necessarie to encounter with these words I am not ashamed of the Gospell whatsoeuer ye saie and imagine against it 9 It happened also in the time of Augustine and Chrysostome when that whole cities had not as yet receiued Christ but that there were togither in one citie both christians and also idolaters that if at anie time a noble and wealthie man had taken vpon him the name of a christian his affinitie kinsfolke and fréends would come vnto him and saie Doost thou beléeue in one that was crucified Art thou not ashamed to commit thy saluation to him that was afflicted with extreame punishment and was not able to saue himselfe What madnesse is this of thée Doost thou beléeue in one that was nailed to a crosse Vnto whom he should haue answered I
threatnings and statutes and the people which daily bewayleth the déerenesse of thinges and the scarcitie of corne complaineth nothing at all of want of the holy worde Those being kindled and stirred vp with the words of the Prophet came and did the worke of God Make yée hast also my most déere brethren and builde yée quicklie the house of God For the byrds of heauen haue their nests and the foxes haue their holes but the sonne of man hath not where to lay his heade The house of Ierusalem lay ruinated onely 70. yeares and yet God made so great shewe of his indignation And how doe ye thinke his furie is nowe kindled when he séeth his Church to be cast downe defiled and wasted so manie ages together Let so great a matter mooue you and differ you no longer this holy building But if your mindes indeuouring to come vnto God haue béene any thing kindled by this sermon I desire you hartely that yée will not extinguish the same but that yée will with holie communications and talke of the scriptures nourish it Now that the sin of negligence hath béene blamed out of the worde of God and hath béene made manifest by the Prophet after what manner and fashion we ought to builde and lastly that we haue vnderstoode what vtilitie such exhortations hath brought vnto the hearers I might séeme to haue performed those things which I promised at the beginning But since we are minded to mooue earnestly by examples I haue determined before I make an ende to bring foorth a good and diligent builder whereby ye may haue an example whereunto if yée regard ye shal at the length performe the worke which yée haue taken in hand And because such is the miserie of the time present as of them that be aliue there is no example extant therefore am I compelled whether I will or no to flie vnto writings Let Paul the most chosen vessell of God shewe himselfe vnto vs. He as he hath written in the 2. Epistle to the Corinthians the 11. Chapter Verse 23 attempted all manner of wayes to addresse those that were his to bee as a chast and pure spouse vnto our husbande Christ he sought not for himselfe that which he diligentlie builded by doctrine he lead them thereby vnto Christ as a faithfull seruant Neither did he onely indeuour to conuert them but with carefull trauell he prouided that they in a sound faith and certaine maidenly religion might cleaue vnto their spouse I am afraide saith he least as the serpent deceiued Eue so ye should be deceiued by euill and false teachers Now verily was the Apostle Paul in feare wherein he was vigilant not about his owne commodities but about the saluation of many Yée sée the end of the Church which a good builder must set before his eyes namely that to bring manie vnto Christ and so perpetually to take care of them and instruct them that they flie not from building of the Church But when they shal labour in this building it shal be good to heare Paul himself what and how great things hee indured In labours more abundant In stripes aboue measure 2. Cor. 11. 23. In prison more plenteouslie In perils of death often Of the Iewes receiued I fiue times fortie stripes saue one I was thrise beaten with rods I was once stoned I suffered thrise shipwarke I liued night and day in the deepe sea In iourneying I was often in perils of waters In perils of robbers in perils of mine owne nation in perils among the Gentiles In perils in the citie in perils in the wildernesse in perils in the sea in perils among false brethren in labour and in painefulnesse in watching often in hunger and thirst in fastings often in cold and nakednesse besides the things which happened outwardly I am cumbred daily with the care of all the Churches who is weake and I am not weake who is offended and I burne not Al which things to remember my most deare brethren haue in them a verie large sea of temptations He liued in continual carefulnes we would be ridde of all care and thought whereby we inioy our welth and quietnesse He was exercised in continuall labours and perils and we will not put our selues in any daunger for religion And yet do they say at this day although those things which be spokē in this Euangelicall reformation be true yet will I expect a yeare or two Thou wilt kéepe thy selfe safe that if the state alter thou be not so incumbered but that thou maist easily be at libertie He if any were weake woulde bée weake together with them and did burne because of offenses But we though that manie be offended doe eate and drinke and we threaten others we play and laugh What maruell then if the Church lie in ruins O happie builder is he that can say with Paul I haue fought a good fight 2. Cor. 12. 5 I haue runne my course I haue kept the faith So carefull was this Paul of the holie building that he would most willingly both spende and be spent for these members of Christ for their soules but we suffer all to perish rather than any profite and commoditie of ours shoulde perish Verse 14. He saide I seeke not those things that be yours but you Neither ought the children to lay vp for the parents but the parents for the children But we can do the contrarie We séeke not you but those things that bée yours nothing is looked for at our handes He was made all things to all men 1. Cor. 9. 22 that he might winne some to Christ But wee are made all things vnto all men that we may alienate our selues and all others with vs from Christ Paul had manie whom he edified as the signes of his Apostleship but wée many whom we haue grieuouslie displeased and offended which are manifest signes of our office and calling forsaken Wherefore I pray and beséech you that by conuerting and changing your indeuours yée will imitate this noble artificer and chiefe master builder Which that it may be graunted vnto you of almightie God let vs call vppon him with our prayers after this manner WE beséech the O heauenlie father for thine infinite gratious mercy that since thou hast vouchsafed to make choice of thy spouse the Church vppon the earth and to honour it with all kinde of spirituall ornamentes despise not the same now being deformed defiled and in a manner ouerthrowen Stirre vp I beséech thée and kindle with thy holie spirite the Princes Pastors Teachers and all them that be here present to a restitution thereof and giue them patience diligence and strength while they bée doing the worke to the ende that they may prepare a place for thée where thou liuest and raignest together with the sonne and the holie Ghost To thee be glorie for euer world without end Amen A Sermon out of the xx Chapter of Iohn vpon this place Christ