christian without the same Neuerthelesse Paule in his epistle to the Romans dooth boldlie affirme that He which hath not the spirit Rom. 8 9. the same is no sonne Wherefore let such men go and by the same infidelitie whereby they mistrust of the hauing of Gods spirit let them stand in doubt whether they be christians The holie Ghost in vs and how And if so be anie man aske how we haue him I answer that the most excellent father for Christ his sake sendeth him vnto vs according as Christ promised to vs in the person of his apostles Iohn 14 26. The comforter saith he which is the holie Ghost whom my father will send in my name c. Yea and this I may boldlie adde that Christ himselfe sendeth him vnto vs from the father euen as in an other place he saith The spirit Iohn 16 14 and 14 16. which I will send from the father vnto you Neither is he giuen vnto vs either from the father or from the sonne for anie other end but to inrich vs abundantlie with those gifts and verie excellent riches But yet the scripture sheweth that his cheefest worke dooth speciallie consist in teaching Christ promised to his disciples Ioh. 16 13. that he would send the holie Ghost which should teach them and lead them into all truth which he had shewed vnto them He warned them also Matt. 10 19 that when they should be brought before princes they should take no care bicause it should not be they that should speake but the spirit of their father that should speake in them And certeinlie the apostles were not dispersed abroad in the world for preaching of the Gospell before they were indued from aboue with that heauenlie power by the helpe whereof they not onlie preached the Gospell mightilie for bringing of men vnto the obedience of Christ but they also established the truth of their doctrine with woonderfull signes and miracles And that maner of teaching by which that spirit is performed towards vs must be inwardlie considered in the mind the which he not onelie replenisheth with his light but also dooth gentlie allure and persuade the same and maketh those things acceptable from which otherwise by reason of our corrupt nature we doo vtterlie flie Thus dooth he worke a maruelous transforming in the minds of the elect while he stirreth them vp vnto the indeuour of good works and godlie actions which by the guide of nature they might not be able to performe 34 And yet dooth he not by force constraine them vnto those works but rather with effect persuade them inwardlie And this is that happie libertie wherewith the chosen of Christ be indued who by the power and persuasion of the same spirit doo imploie their whole indeuour vnto such actions which by the onelie guide of nature could neither be doone by them nor yet would be acceptable vnto God Further also from that spirituall doctrine which flourisheth inwardlie there springeth afterward an assured mortification as well in the mind as in the flesh as Paule testifieth in his epistle to the Romans whom he warned Rom. 8 13. that If they would by the spirit mortifie the deeds of the flesh they should liue To these things adde if you will that the comfort which springeth by the assurance of our saluation is so great as euen in the middest of troubles miseries calamities and sorrowes of this world we may lead a chéerefull and merrie life And that not without cause séeing we féele in vs that singular and noble gift which Paule to the Ephesians calleth The pledge of our saluation Ephes 1 14. I sée not now how anie man vpon iust cause can doubt of his comming one daie into that state of Christ when he perceiueth alreadie that his soule liueth by the same spirit of Christ But if a man will demand how we knowe that our soule is quickened by the same spirit Answer may be made by the words of Paule I liue not anie longer saith Paule to the Galathians but Christ liueth in me Gal. 2 20. And vnto the Philippians Phil. 1 21. Christ vnto me is life Which saiengs declare no other thing but that the godlie doo liue in Christ and Christ in them and that by his spirit It is also written in the epistle to the Romans Rom. 8 16. that The same spirit dooth testifie with our spirit that we be the sonnes of GOD. And it is not fit by anie meanes to refuse so certeine a testimonie But whosoeuer hath not this testimonie inwardlie in himselfe is vnwoorthie to be called a christian But if any man obiect Paules assurance of his faith that although Paule were indued with this assured persuasion and that he felt inwardlie this inward testimonie in himselfe it followeth not that the selfe-same thing must be granted to be in others I answer that Paule wrote all these things vnto the Romans who as yet were farre off from perfection neither had they profited so much as Paule And that doo their own contentions suspicions and rash iudgments and also their verie féeble weake consciences beare witnesse all which things the apostle dooth oftentimes reprehend in these his writings And yet neuerthelesse when the Romans were such he wrote vnto them of that adoption whereby God had determined to make them his children when they should imbrace christian religion Wherefore beloued brethren let vs put off the spirit that miserable doubteth of our saluation séeing there is nothing that is more enimie to our faith which is the liuelie and most sure foundation of all our felicitie Who dooth not sufficientlie vnderstand how great contraries are beléeuing and doubting and how much they are repugnant the one to the other I certeinlie for my part doo not sée how these things may agrée To beléeue trulie in Christ my onlie and true sauiour and To stand likewise in doubt of him whether he will saue me or no séeing he hath receiued me into his faith and so greatlie testifieth by his spirit vnto my mind that swéet and bountifull affection of his towards me And if we admit the testimonies of men who naturallie are liers proue to deceit that we in like maner should cleaue to them how much rather ought we to repose our selues in all those things which that good true spirit of God dooth confirme by his testimonie Vnlesse peraduenture we suffer our selues to be persuaded that there is more truth and fidelitie in men than there is in God Which if anie be so hardie to saie he shall in this point alone most plainelie bewraie himselfe to be such a one as he is Wherefore let vs yéeld vnto the most benigne and mercifull God as great and manie thanks as we can who hath not by the ministerie of angels or of anie other creature whatsoeuer but by the power of his owne spirit ingraffed vs in Christ his true and naturall sonne and by him hath renewed
folks now liuing and our members the weapons of righteousnesse to sanctification 20 These things which we haue rehearsed and the rest which followeth euen in a maner to the end of the chapter séeme they to perteine vnto the ceremonies of Moses or rather to a iust sincere and morall life The matter is so plaine as there néedeth no question therein yet those things which are written in the seuenth chapter Rom. 6 5. be yet much more manifest The affections saith he which are in the members had force by the lawe to bring forth fruit vnto death But what other thing are these affections than lusts filthie desires anger hatred and enuie which affections are rehersed to the Galathians Gal. 5 19. in the catalog where the works of the flesh are separated from the works of the spirit And there is no doubt but that all these things perteine vnto the ten commandements Which thing the better to vnderstand Rom. 7 7. Paule addeth What shall we saie then Is the lawe sin God forbid But I had not knowne sinne but by the lawe for I knew not what lust ment vnlesse the lawe had said Thou shalt not lust Also The lawe in deed is holie the commandement is holie verse 12. iust and good Againe The lawe indeed is spirituall but I am carnall sold vnder sin for that which I do I allow not for the good which I would I doo not but the euill which I would not that I doo wherfore it is not I now that worke it but sin which dwelleth in me for there dwelleth no good in me that is in my flesh I haue a delight in the lawe of God as touching the inward man but I feele another lawe in my members resisting the lawe of the mind Oh vnhappie man that I am Who shall deliuer me from the lawe of sinne and of death Wherfore in mind I serue the lawe of God but in flesh the lawe of sinne Whosoeuer shall diligentlie weigh all these testimonies shall easilie sée that the apostle wholie speaketh of the ten commandements whereof also he plainlie maketh mention in these words Rom. 8 3. But the words which afterward followe in the eight chapter namelie That which was impossible vnto the lawe insomuch as it was weake by meanes of the flesh God sending his owne sonne in the similitude of flesh subiect vnto sinne for sinne condemned sinne in the flesh These words I saie cannot be expounded of the lawe of ceremonies and much lesse that which followeth in the same chapter verse 12. We are debters not vnto the flesh that we should liue according to the flesh for if ye liue according to the flesh ye shall die but if by the spirit ye doo mortifie the deeds of the flesh ye shall liue Neither canne this be referred vnto ceremonies no more than that can be Gal. 3 19. which is written to the Galathians The lawe was giuen bicause of transgression for where there is no lawe there is also no transgression And it is certeine that neither boasting can be excluded neither can the promise be firme if our iustification should depend of the obseruation of the ten commandements and of the morall precepts howsoeuer thou take awaie the rites and ceremonies of Moses But much more firme is that place out of the eleuenth chapter of the epistle to the Romans And if it be of works Rom. 11 6. then it is not of grace if of grace then is it not of works This Antithesis is vniuersall neither can it by anie meanes be applied vnto ceremonies Phil. 3 6. I will not speake of that also which Paule writeth vnto the Philippians how that he besides those precepts of Moses liued also without blame as touching the righteousnes which is of the lawe Ephesi 2 9. For that which he writeth vnto the Ephesians the second chapter Not of works least anie man should boast he writeth vnto the Gentiles Wherfore those works which he excludeth from iustification cannot be vnderstood of ceremonies for the Gentils obserued them not 2. Tim. 1 9. But what will they saie of the epistle to Timothie where in the first chapter we are plainlie absolutelie said to be called not for our works Titus 3 1. but according to purpose and grace Also to Titus He hath saued vs saith he not by the works of righteousnes which we haue don but according to his mercy 21 All these things are so plaine and manifest that they néed not anie interpretation For there is no man so dull but that as soone as he once heareth these things he easilie perceiueth how that they can not without great iniurie be wrested to the ceremonies rites of Moses But I would faine knowe of these men why they take awaie the power of iustifieng from the works of ceremonies and doo so easilie attribute it vnto our morall works Is it not a point of good and laudable maners to worship God with certeine appointed rites which God hath commanded Were not the rites holie seruices which were at that time prescribed vnto the people of the Iewes commanded in the ten commandements Vndoubtedlie where the saboath is commanded to be obserued there are these things conteined And euen these selfe-same Sophisters doo they not at this daie attribute the forgiuenesse of sinnes and bestowing of grace vnto their sacraments The constancie of the Sophisters as in the old testament they were attributed vnto circumcision What maner of new constancie is this one while to saie that the rites of Moses had no power to iustifie and an other while to grant that the same were sacraments of the old fathers and that in circumcision originall sinne was forgiuen vnto infants But this affirme not we naie rather we vtterlie denie that anie sacraments bestowe grace Sacraments giue not anie grace they doo in déed offer grace but yet by signification For in the sacraments and in the words and visible signes is set foorth vnto vs the promise of God made through Christ which promise if we take hold of by faith we both obteine a greater grace than that was which before we had and also with the seale of the sacraments wée seale the gift of God which by faith we embraced But I cannot inough maruell at these men which both affirme and also denie one and the selfe-same thing An other cauillation They answer in déed but not with anie great aduisednes as their accustomed maner is that they vtterlie take not awaie from the sacraments of the elder fathers and chieflie from circumcision the strength of iustifieng but onelie from the time that the gospell was published abroad of which onlie time as they saie the disputation which Paule had to prooue that the rites of Moses should be no more reteined did arise But here also according to their accustomed maner they are both deceiued themselues and also they deceiue others Rom. 4 10. For séeing
mortified should haue béene translated We are slaine For the Hebrue word is Horagnu although the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth To mortifie for that word Paule vsed in the same chapter Rom. 8 13. when he said And if ye by the spirit mortifie the deeds of the flesh ye shall liue But héere as we said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth To be slaine and to be deliuered vnto the death 15 But that which followeth All the daie long signifieth that death dooth continuallie hang ouer them and that they are neuer secure but that they thinke they shall be foorthwith drawen vnto death Chrysost Albeit Chrysostome amplifieth this an other waie It is of necessitie saith he that men die once at the least But séeing they are so prepared that they are willing euerie daie to die if néed require they haue euerie daie the fruit of martyrdome as if they should euerie daie die And the cause much relieueth and comforteth them for they are not slaine as wicked men or malefactors but onlie for religiō godlines sake And therefore they saie For thy sake And for that cause some thinke that that psalme ought not to be vnderstood of the first captiuitie for then the Iewes were not punished for Gods cause or for religion sake but bicause they were idolaters and so wicked as God would no longer suffer them for they had now altogither fallen awaie from God The booke of the law was almost cleane blotted out the temple was shut vp The Iewes for the lawe suffred manie things vnder Antiochus and the Macedonians the citie of Ierusalem ouerflowen with the blood of the prophets Wherefore this is a prophesie of the latter calamitie which happened in the time of the Machabeis vnder Antiochus and the Macedonians For then the Iewes suffered most gréeuous torments bicause they would defend the lawes of God Therefore they saie For thy sake are we slaine And in an other verse it is added And yet for these things haue we not forgotten thee or doone vnfaithfullie against thy couenant These things are not so spoken as though men doo at anie time suffer more gréeuous things than they haue deserued For none of all the martyrs liued so purelie and innocentlie but that they were subiect to some sinnes but those sinnes deserued not onelie the death of the bodie but also without the helpe of Christ his death euerlasting punishment But these paines and vexations God sendeth not vpon them as being angrie but for the setting foorth of his truth and glorie Howbeit in the meane time according as he promised Matt. 19 29. God rendreth an hundreth fold vnto them which haue suffred for his name in this life he repaieth vnto them not onelie life eternall but also in this life he rendreth vnto them an hundreth fold For oftentimes he most abundantlie restoreth those things which were lost for his sake Sometimes also in the middest of tribulations and euen in the verie crosse and death he giueth vnto them so much strength and consolation that in verie deed it is more than an hundreth fold if it be compared with those things which they haue lost And bicause the mysteries of our faith are secret and hidden God will haue them to be testified not onelie by oracles of the scriptures but also by the torments and slaughters of the elect And therefore Christ vnto the apostles Act. 1 8. when he sent them into the whole world to preach Ye shall be witnesses vnto me in Iewrie and in Samaria and vnto the ends of the world But it is no hard matter by words to testifie the truth but those testimonies are most weightie which are sealed with blood Not punishments nor death but the cause maketh martyrs Augustine and with death Howbeit this must be knowen as Augustine hath admonished that paines punishments and death maketh not martyrs but the cause For otherwise manie suffer manie gréeuous things and yet are not martyrs For the same Augustine to Boniface De correctione Donatistarum and in manie other places testifieth that in his time there were Circumcellions a furious kind of men which if they could find none that would kill them would often times breake their owne necks hadlong and would slaie them selues These men saith he must not be counted martyrs Thrée things therefore séeme fit to the state of martyrdome First To martyrdome three things are required that the doctrine which is defended be true and agréeable vnto the holie scriptures The second is that there be adioined integritie and innocencie of life that men doo not onelie edifie the church by death but also by life and conuersation The third is that they séeke not to die for glorie sake or for desire of name and fame Paule saith to the Corinthians 1. Cor. 3 13. If I shall deliuer my bodie to be burnt and haue not charitie it nothing profiteth me Therefore no man ought to account the Anabaptists The Anabaptists or Libertines are no martyrs Libertines and other such pestiferous sects for martyrs For séeing these men doo obstinatelie defend their errors vnto the death they are not mooued with charitie neither towards God nor yet towards men And forsomuch as they hate all good men they be rather the martyrs of satan and of their owne errors than of Christ Two kinds of testimonies we haue Two testimonies that further herin but yet are not firme which helpe verie much to the knowledge of the truth yet are not those altogither so firme that we ought straitwaie to assent vnto them namelie miracles torments which are suffred for the defense of anie opinion In either of them must be had great warinesse that the doctrine which is set foorth be examined by the holie scriptures Paule out of Dauid compareth the godlie with shéepe appointed vnto the slaughter In this similitude are two things to be considered First that they are called shéepe bicause they be simple as becommeth the flocke of Christ to be Secondlie bicause in their punishments they make no resistance following the example of Christ of whom it is written that When he was led like a sheepe vnto death 1. Pet. 2. 22. Esaie 53 7. yet did hee not open his mouth 16 Paule addeth But in all these things we be conquerours The Gréeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is We doo notablie ouercome This particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place perteineth nothing vnto the works of supererogation for Paule ment nothing else but that so much strength is giuen vs by God as in this conflict we go farre beyond our enimies This the diuell dooth that by these aduersities he may wrest from vs our confidence and loue towards God But that by this meanes is rather increased Rom. 5 4. For tribulation worketh patience patience worketh experience experience hope and hope maketh not ashamed But by what strength this victorie happeneth vnto vs Paule straitwaie
the first point We are risen vp together with him For to the intent he might shewe this Mat. 27. 52 when hée rose vp he had manie bodies of the saintes with him which appeared vnto others Further he rose not to himselfe but vnto others vnto vs I meane séeing hee is our head If he himself be risen the members also are raised vp with him Example of those that bee drowned in the waters Rom. 8. 32. To the Rom. Seeing he hath giuen his sonne howe shall hee not with him giue all thinges But and if he haue giuen all thinges hee hath also giuen resurrection Ephe. 2. 1. Vnto the Ephesians When ye were dead in your sinnes he quickened you together with him and not onelie quickened you but also made you to sit together on the right hand in the heauenlie places And in the same Epistle to the Ephesians Ephe. 1. 19. What is the exceeding greatnes of his power towards vs which beleue according to the working of his mightie power which he wrought in Christ when he raised him from the deade c. Furthermore he is risen vp vnto vs and sitteth at the right hande of the father and obtaineth for vs the spirite which was in him the beginning of the resurrection For vnto the Romanes it is saide If the spirite of him which raised vp Christ from the deade doe dwell in you Rom. 8. 11. hee will quicken also your mortall bodies because of the spirit that dwelleth in you Also vnto the Romanes the sixt Chapter Verse 11. Likewise thinke yee also that ye are deade to sinne but are aliue to God in Christ Iesus Weare all dead through Adam and doe presentlie taste of death Wherefore if we will not make Christ to bee worser than Adam let vs saie that he also gaue a newe life which we maie now presentlie tast Christ is the first fruits of them that rise againe as it is saide vnto the Corinthians 1. Co. 15. 20 First fruites doe not so goe before other fruites but that they be together with them indéede they be not ripe but yet they are nowe extant so likewise our resurrection although it be not ripe yet is it And as Christ by Baptisme hath drawen vs with him into his death and buriall so hath he drawen vs out vnto life This doeth the dipping into the water and the issuing foorth againe signifie when we are baptised It is saide vnto the Romanes Rom. 10. 9. But and if wee confesse the Lorde Iesus to haue risen from the dead wee shall be saued Wherefore the resurrection of Christ pertayneth to our resurrection For we cannot be saued vnlesse we be pertakers of the same Hee was deliuered to death for our sinnes and rose againe for our iustification c. Rom. 4. 25. If ye bee risen together with Christ seeke ye those thinges which are aboue c. The minor proposition must bee added But ye are risen together with Christ Col. 3. 1. Iohn 3. 36. Rom. 8. 24. therefore ye ought to seeke those things that be aboue He that beleeueth in the sonne hath eternall life By hope wee are saued Howbeit we are yet still after a sort vnder death Neither doe we saie as doe the Libertines that the resurrection is alreadie past wee onelie affirme that it is begunne For God bringeth not by and by vnto the high and perfect degrée he first giueth certaine entrances and beginninges Before that Moses colde be declared captaine of the people of God if we shall giue credite to Iosephus he cast vppon the ground the diademe of Pharao and trode it vnder his féete he slewe an Egyptian and made peace betwéene the Israelites whereby is declared that hee was partaker of his vocation although it were not as yet fullie reuealed Also Dauid being a childe slew Lyons and Beares and being a young man killed Goliath 1. Sa. 17. 34 Ib. ver 49. whereby he beganne nowe to bée a partaker of the gouernment of the Israelites although he were not declared king So wee although we haue not as yet obteyned a perfect resurrection yet are we conuersant therein Now must we sée wherein this resurrection of ours standeth First in good woorkes which are nothing else but enterances and beginninges of eternall life They are degrées whereby God draweth vs vnto a perfect life They are no merites but pathes and imperfect beginninges Rom. 8. 12. We are debters not to liue after the fleshe but after the spirite for if according to the spirite yee mortifie the deedes of the fleshe yee shall liue Mortifie your members which bee vppon the earth Col. 3. 5. And those doeth Paul expresse to bee Fornication couetousnesse and Idolatrie c. And our olde man the more he is destroied the more hee is euerie daie renewed Also in the seconde Epistle to the Corinthians 2. Cor. 5. 15 He died for all men that hee which nowe liueth maie not liue to himselfe but vnto him which died for vs. Whereuppon Paul I liue yet not I nowe but Christ liueth in mee We must take héede that not onelie we testifie in woordes that Christ is risen againe but to shewe that hee is also risen againe in vs. Christ when he was risen againe entered into the glorie of the father that we in this resurrection begun might prooue our selues to be the children of God as we bée Wherefore it is saide vnto the Romanes Rom. 1. 4. Christ is defined or rather declared to bee the sonne of God by his rising againe from the dead All things are subdued vnto Christ so ought we to ouercome all thinges and to faint in nothing Let vs stande out in temptations and triumph ouer our tribulations Christ is aboue Col. 3. 1. and let our conuersation be in heauen Finallie let vs perseuere For in that Christ dyed Rom. 6. 10. he died once and death hath no more dominion ouer him c. An Oration or Sermon of D. P. Martyr out of the 1. Chapter of the Prophet Hagge THe most royall Temple dearelie beloued which was erected vnto God almightie at Ierusalem which in euerie mans mouth was called The house of God we reade was not for one cause alone either defiled or burned For by the armie of the Caldeās it was burned by the Macedonians it was defiled by an Image of Iupitur Olympus finallie the couetous nation of the Iewes abused the same for a Market to buy and sell in to satisfie their gréedinesse Howbeit God who suffereth not that which belongeth to him to be perpetuallie trodden vnder foote procured by Nehemias Esdras Zorobabel Ihesus the sonne of Iosadeck Hagge Zacharie and Malachie that his holie house which had long time lien ouerthrowen should be againe restored And he in like manner did so prosper the valiant indeuours of Iudas Machabaeus his warlike prowesse as the Temple which the wicked licentiousnesse of the Gretians did defile was againe cleansed by
and wisedome of the flesh is enimitie against God and vnder this sentence he comprehendeth all the affections of men not yet regenerate But I maruell at the impudencie of Pighius who to wind himselfe out by some meanes or other saith that this place must be vnderstood as touching the sense of the letter which he affirmeth to be against God and cannot be subdued vnto him For as well that which goeth before as that which followeth dooth manifestlie reprooue him verse 8 9. for Paule foorthwith addeth the difference betwéene men that be in the flesh and those which be in the spirit Wherefore it appéereth sufficientlie that he treateth not of the diuersitie of the sense of the scripture but of the diuersitie of men themselues And the next words before that sentence are verse 3. That which was vnpossible to the lawe inasmuch as it was weake bicause of the flesh God sending his owne sonne in the similitude of sinfull flesh by sinne condemned sinne in the flesh that the righteousnes of the lawe might be fulfilled in vs. These words also doo testifie that Paule spake of vs not of the spirit or the letter of the scriptures For in vs is the infirmitie whereby the lawe is weakened that it could not bring vs to saluation and by Christ the rightousnes of the lawe beginneth to be fulfilled in vs. 18 Neither must we harken vnto them which both in this place in manie other By the flesh is not ment the grosser part of the mind Gala. 5 19. will that by flesh should be vnderstood the grosser parts of the mind For when Paule to the Galathians reckoneth vp the works of the flesh he putteth in that number not onelie adulteries fornications and wantonesse but also idolatrie which no man can denie but that it dooth apperteine to the mind not vnto the flesh And Christ when he saith That which is borne of the flesh Iohn 3 6. is flesh and that which is borne of the spirit is spirit exhorteth to regeneration which in verie déed apperteineth not onelie to the substance of the bodie or grosser parts of the mind but especiallie also vnto the will and mind And when he said vnto Peter Matt. 16 17. Blessed art thou Simon the sonne of Iona for flesh bloud hath not reuealed it vnto thee he ment that he had not learned those things by naturall knowledge but by the spirit of God For vnder the name of flesh he comprehendeth those things which apperteineth to the mind and reason But yet we saie not as Pighius fondlie cauilleth that in the nobler part of the mind there is nothing but flesh for we knowe although Pighius had not told vs that the soule is a spirit which neuertheles in the scriptures is called flesh The soule in the scriptures is called flesh before it be regenerated bicause whereas it ought to make the flesh that is to say the grosser part of it self spirituall and ought to reduce the same to the obedience of a mind instructed by the word of God it will rather bend vnto the pleasures thereof and so is made carnall But they obiect against vs that saeing vnto the Galathians Gal. 5 17. The flesh lusteth against the spirit and the spirit against the flesh as though this may not be if in the minds of men we leaue nothing that is sound But we will easilie answer to this obiection for first those words are pronounced by Paule as touching beléeuers which be alredie regenerated which thing those words that followe doo sufficientlie declare That ye doo not those things which yee would By which words he declareth that they obteined a right will by the spirit of Christ which neuertheles they could not accomplish by reason of the continual conflicts of the mind and their great infirmities And therefore the apostle ment no other thing in that place than that whatsoeuer is in vs not perfectlie regenerated all that dooth striue against the spirit of God In the minds of men not yet regenerate be the lawes of nature and illumination of Gods spirit Nor doo we denie but that some such conflict is otherwhile in men which be not yet regenerated not that their mind is not carnall and prone vnto naughtines but bicause the lawes of nature are as yet ingrauen therein and that also there is some illumination of Gods spirit in the same although it be not such as either can iustifie or bring in anie change to saluation 19 Moreouer that reason is corrupted in vs Paules words doo sufficientlie declare wherein he exhorteth To put on the new man Col. 3 10. which must be continuallie renewed in vs. Séeing hée willeth that man be so wholie changed and that man consisteth not only of the bodie affections of the flesh but also and that much more of the mind will and reason it is necessarilie gathered that these things were also corrupted in him It behoueth things to be renewed to haue beene first corrupted For otherwise what néed haue they to be renewed And it maketh no great matter if thou saie that these things must be vnderstood of such as be come to ripe yéeres who of their owne choise and voluntarie sinnes haue corrupted these things in themselues For I will aske wherefore all in generall which be not regenerated did so contaminate themselues as there was not one innocent to be found among them all Trulie there can be nothing else answered to this question but that the verie fountaines were corrupted and defiled in them euen from the beginning Augustine teacheth also that we be so far foorth onelie regenerated in how much we are become like vnto Christ for in that we be vnlike vnto him therein we are not borne anew but reteine still the old man in vs. Wherefore let vs sée whether from the beginning we haue a mind will and reason like vnto Christ for if they be found vnlike we must néeds conclude that they be corrupt and doo apperteine vnto the old man as touching the corruption of the baser parts of the mind dailie experience sufficientlie teacheth vs. Againe The baser parts of the mind are sprinkled among the members this propertie belongeth vnto the baser parts of the mind that they be sprinkeled abroad in the members doo spred themselues abroad ouer all the parts of the flesh which cannot be agréeable vnto the mind and reasonable part being things spirituall and inuisible That the bodie also and parts therof haue fallen from their dutie to become rebellious and repugnant to the mind Paule teacheth when he crieth out O vnhappie man that I am Rom. 7 24. Who shall deliuer me from the bodie of this death And againe when he saith Ibidem 23. I feele another lawe in my members Finallie that the whole man how much soeuer he be is corrupted the commandement of Christ dooth sufficientlie prooue Matt. 16 24. wherein he biddeth vs to denie
place saith Those things that séeme to be righteousnesse in vs are compared vnto the cloth of a polluted woman And this he speaketh verie well notwithstanding that he misse afterward in other matters Moreouer where it is said Enter not into iudgement with thy seruant Psal 143 2. according to thy righteousnesse Againe Forgiue vs our trespasses and such other like saiengs Matth. 6 12 I vnderstand to be spoken generallie and not particularlie of those things onelie which be manifest sinnes but euen of those actions which be honest and good in apperance For these if they be examined by the rule of the lawe will alwaies be found short of the same Wherefore Augustine in his tenth booke of confessions and 13. chapter Wo saith he be vnto mans life though it séeme laudable if it shuld be iudged when mercie were absent Also De spiritu litera the last chapter he wrote that Those things cannot be beloued of vs which we knowe not And againe that those things which we loue are loued by vs but yet according to a measure of knowledge So then it followeth that séeing the knowledge of GOD which we haue in this life is vnperfect he saith that our loue also towards him cannot be perfect Neuerthelesse when we shall behold him as he is in the euerlasting habitation there we shall perfectlie loue him And I praie you saith Augustine what shall we then doo more but loue him with all our hart and with all our soule But now séeing our knowledge is dull our loue also is the more vnperfect wherefore while we liue here we doo not loue God so much as the lawe requireth And they which haue profited in louing of God aboue others doo acknowledge how far they be from the waie of true loue Howbeit there is a certeine measure of the loue of God agréeable to this life the which consisteth in the not following of our lusts but that we should continuallie wrestle against them He addeth moreouer that it cannot be denied but that if God will he can bring this to passe and that he may giue such plentie of his grace spirit as all vice may be remooued But this he neuer did nor yet promised that he would doo it bicause if it be lawfull for him to giue this vnto the saints in the euerlasting habitation hée might also if it pleased him haue granted it in this life We must distinguish betweene power and will Matt. 26 53. And they séeme not to teach aright which in God denie his power to be distinguished from his will for Christ saith Could not I require my father and he would giue me more than twelue legions of angels 2 This reason of Augustine might in verie déed suffice but I haue yet more sure and more perfect confirmations For Paule in the seuenth chapter to the Romans Rom. 7 verse 7 c. dooth plainelie declare what was in himselfe as well touching the flesh as the spirit Albeit I knowe there be some A place of Paule expounded which iudge that the apostle spake not there of himselfe nor yet of them which be regenerate but that in his owne person he susteineth the spéeches of the vngodlie Of which mind Chrysostome was Also Augustine in his booke of 83. questions in the 66. question was of the same mind while he was yet somewhat yoong But in his sixt booke against Iulian the Pelagian the eleuenth chapter hauing weighed the thing better he affirmed that Paule spake of them which be regenerate And in his booke of retractations the 23. chapter he corrected his first opinion Ambrose in his booke De paradiso and also in his booke De sacramento as it is cited by Augustine referred those saiengs of Paule vnto the godlie and to them that be alreadie regenerate The which also Hilarius and Gregorius Nazianzen doo And vndoubtedlie the place being so vnderstood dooth bring great consolation vnto the godlie For although they belong to Christ yet they find themselues to be excéedinglie troubled with ill motions and affections with the which temptations they being exercised might easilie thinke that they perteine not to the elect For further proofe also the same apostle writeth vnto the Galathians Gal. 5 17. that The spirit fighteth against the flesh and the flesh against the spirit that ye cannot doo those things which ye would doo In which place without question he speaketh of the regenerate That those things also which in the place now alledged namelie verse 25. in the seuenth chapter to the Romans are to be referred vnto the godlie it is hereby prooued in that he saith his mind is delited in the lawe of God Which is not agréeable with them that be not regenerate who account not the lawe of God for anie pleasant thing vnto them wheras vnto the godlie it is more pleasant than honie and more déere than gold and pretious stones And he addeth these words namelie Of the inward man And no man is ignorant but that the inward man is attributed vnto the godlie so far foorth as they be regenerate But in them which be not regenerate there is no mention at all either of the new or inward man Besides Paule crieth out in that place O vnhappie man that I am Rom. 7 24. The which cannot be ascribed vnto them that be not borne anew for they doo not therefore thinke themselues vnhappie bicause they be drawne backe from the lawe of God He added also Who shall deliuer me Where the pronoune of the first person hath an effectuall emphasis and prooueth not a little that he writeth of his owne selfe And in the same chapter he saith To will is redie with me Ibidem 18. but I find no meanes to performe that which I would Here would I haue it answered how vnto those that are not regenerate a will to doo good can be present There is no doubt but that God dooth grant vnto the iustified to will well Afterward he saith I doo the euill which I hate and not the good which I would But to hate euill and to will good belongeth to none other but to the regenerate He addeth also Ibidem 2◠I serue the lawe of GOD in my mind Then must it néeds be that he speaketh of himselfe regenerate otherwise it had not béene lawfull for him to haue pronounced these things of himselfe In the end he saith Ibidem 23. that He was drawne captiue into the lawe of sinne when as the vngodlie and those that be strangers from Christ go willinglie and without resistance vnto euils from which they are not plucked awaie 3 But it séemeth to be a let vnto the exposition which we haue brought when he saith that He is carnall Ibidem 14 Vnto this we answer that although we be borne anew yet is there verie much of the flesh remaining in vs. Wherefore the same apostle saith vnto the Corinthians 1. Cor. 3 1 I could not speake
The forme of prophesieng For he that declareth naturall causes and arts and sciences is not a prophet And so a prophet is distinct frō a doctor or teacher Wherein a prophet differeth from a teacher For doctors although they be instructed in the gifts of God to teaching persuading comforting yet they get those things by exercise instruction studie and labour but prophets are taught by no other means than by the onelie reuelation of God Howbeit such prophets as are thus taught of God although perhaps there be some now a daies in the church yet I thinke there be not manie But at the verie beginnings More prophets when the church began than now when the church began to spring vp God raised manie prophets For when men were conuerted from Gréekish gentilitie vnto Christ and were altogether ignorant and vnskilfull of the holie scriptures Loke in the 13. art it was néedful that God helped them by such reuelations but now that all places abound with bookes and teachers there is no néed of the helpe of prophets For the Iewes did onlie looke for Christ to come he is now come wherefore we haue no néed of other prophets Besides they were not so instructed in the holie scriptures For at the beginning they had the lawe and nothing else Then came Samuel and other prophets which made all things full and whole Now there is scripture enough euerie-where Finallie they were alwaies curious serchers of things to come and prone to idolatrie therefore least they should run vnto sorcerers and soothsaiers Deut. 18 15. GOD promised that he would giue them a prophet from among their owne brethren Acts. 3 22. This dooth Peter by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trulie transfer vnto Christ But in verie déed God euermore cared and prouided that they should not be without some prophet of their owne number But in our daies that grosse idolatrie is taken awaie Chrysostome Chrysostome vpon Genesis saith that the sinnes of men haue brought to passe that no such rare pure spirit can dwell among vs which reason dooth not much mooue me For when the people did most gréeuouslie offend God did euer stir vp his prophets The end of prophesieng as Paule saith is to edifie The end of prophesieng that is to bring vs to eternall felicitie but that is not perceiued by mans iudgement For neither eie euer sawe it or eare heard it wherefore it was néedfull to haue it shewed in a more hidden sort by prophets But they could not open it vnlesse they themselues vnderstood it neither could they euer vnderstand it vnlesse they were admonished by the inward spirit of God The efficient cause For otherwise they would be as ignorant in those things which are done by nature as other men be The spirits that stir vp prophets are sometime good sometime euill 4 But now that spirit wherewith they bée stirred vp is sometime good and somtime euill For as God dooth edifie the church by his prophets so the diuell apishlie counterfeiting God subuerteth it by his prophets There was neuer anie heresie that boasted more of prophesies than did the Montanists For they accounted their Prisca and Maximilla being rich and wealthie women for prophetisses The idolaters foretold some things that were true the more easilie to deceiue did mingle them with falshoods But thou wilt saie Why God suffereth the euill men to foretell true things Augustine Why did God suffer them to speake true things Augustine in his 14. booke De trinitate answereth Bicause they were both sinnes and the punishments of sinnes and they had deserued to be giuen vp to lies and strong delusions as Paule saith to the Thessalonians And God saith 2. Thes 2 11 Ezec. 14 verse 19. that If a prophet be seduced I haue seduced him And Augustine against Iulian saith Augustine The diuels report true things euen of Christ bicause God will by all meanes maintaine the truth both to the comfort of the godlie and condemnation of the wicked But such kind of witches are now forbidden by the lawes of princes Lawes of princes against witches as appeareth in the Code De maleficis mathematicis Howbeit bicause none shall be deceiued they are not called Mathematicks in that place which doo foreshew anie thing by the starres or speculation of naturall causes but such as vnder the name of Mathematicks vttered for gaine curious arts and inchantments which kind of people the Emperour Constantine commanded to be burnt But the good spirit is sent in by God which when the heathen knew not they called it furie and distraughting of the mind Plato in his dialogues Phaedro and Ioue Propheticall furie saith that poeticall furie is one mysticall another foretelling of that which should come and another diuine Now concerning the originall of prophesie it is certeine that as touching the time thereof the same was first in Adam Gen. 2 23. For thus did he saie This is now bone of my bones The originall of prophesie Iude. 14. After him preached Enoch which was the seuenth from Adam as it is written in the Epistle of Iude. Then succéeded Moses and Samuel But thou wilt saie If prophesieng bée so ancient whie dooth Peter on this wise saie in the booke of the Acts It is written in the prophets Acts. 3 24. from Samuel and thence foorth I answere that Peter had first made mention of Moses then he maketh Samuel the head or chéefe of the prophets Samuel chiefe of the prophets bicause he had made verie famous the order of the prophets Lastlie bicause nothing was written of anie prophet before Samuel 5 Chrysostome in his second homilie vpon these words of Esaie Chrysost I sawe the Lord sitting Esaie 6 1. setteth foorth although not verie exactlie a definition of prophesie Prophesie saith he Prophesie defined is nothing els but a declaration of things to come And vpon the prologue of Paule to the Romans he saith that the holie men did not onlie prophesie by writings and words but also by déeds Prophesie by deeds as Abraham did in the sacrifice of his sonne and Moses in the brazen serpent and all the people of Israel in eating of the passouer But a fuller definition is this Prophesie is a facultie giuen vnto certeine men by the spirit of God without teaching or learning whereby they are able certeinlie to knowe things heauenlie high and secret and to open the same vnto others for edifieng of the church Here this word facultie is the generall word to prophesie which may be referred to naturall power not that the same power is naturall but that it may make men apt as naturall power dooth whereby they may be assured of their knowledge Which I therefore added bicause they that vtter those things which they themselues vnderstand not be rather mad persons than prophets The other parts of the definition may
put in record And here it shall not be vnprofitable if we consider of the difference betwéene the word of God The word of God first reuealed then written as it was reuealed vnto the prophets at the first that which was preached afterward or published in writting wherein we shall only sée a difference in the time and not in the strength and authoritie For we grant that the word vnwritten was of more antiquitie than that which was afterward put in writing and that aswell both the one as the other was bestowed vpon the church but yet as we said before it was not lawfull for the church by any meanes to wrest or alter the same Secondlie we doubt not The duty of the church is to preach publish the word but that the churches part is to preach and set foorth the word of God committed vnto it wherein it is likened to a crier who notwithstanding he proclame the statutes of a prince or magistrate A similitude yet is he not either of more or of equall authoritie with them But all his labour is faithfullie to proclame all things euen as he receiued them from the princes and magistrates For if hée should so doo he might be counted a traitour Wherefore it behooueth the ministers of the church that they prouide and indeuour nothing more than to be found faithfull 8 Thirdlie we also acknowledge it to be the function of the church The church discerneth the true scriptures from not canonicall that séeing it is indued with the holie ghost it should descipher discerne the true and proper books of the heauenlie word from them that be not canonicall Which office doubtlesse is not to beare a higher authoritie than the scriptures as many doo foolishlie dreame For thus they saie Forsomuch as the church hath accepted and allowed some scriptures and hath refused other some to be no scripture therefore it hath authoritie to determine of them as it listeth But this is a verie weake kind of argument We will grant in verie déede that the ancient church had such an abundance of the spirit as thereby they easilie knew which of those that were presented vnto them were the true proper words of God and these as canons and rules of Gods word they disseuered by a spiritual vnderstanding from the other books called Apocrypha which being once done it was not lawfull for the church to make what interpretation it would but both the spirit of Christ must be harkened vnto and also the consent of all the places of scripture must be diligentlie considered The verie which thing we sée dailie to be done When a kings letters are brought to a citie or prouince A similitude the lieutenants and gouernours of those places by verie vse and morall skill knowe well inough whether the letters which be deliuered in the name of the king be true or counterfeit but when they shall perceiue them that they be neither fained nor depraued it is not lawfull to alter transforme and wrest them after their owne will Euen so must we thinke of the church For it is not onlie a faithfull witnesse but also a sure kéeper of Gods books and yet it is not lawfull for the church to appoint anie thing in them otherwise than God himselfe hath prescribed There be a great many that can iudge which be the right works of Aristotle and of Pâ—ato and which be not who neuerthelesse are not straight way to be thought comparable to either of them in learning And amongst vs christians euerie one can easilie espie the difference betwéene God and the deuill and yet must we not be compared with God and much lesse be thought to excell him Euen so the church must not for this cause preferre hir credit or authoritie aboue the scriptures Augustine 9 But they alledge that Augustine saith I would not beléeue the gospell vnlesse the authoritie of the church should mooue me But that place of Augustine hath this latine word Commouéret that is to saie To mooue with the help of another thing and not simplie To mooue of it selfe Faith is powred in by the holy ghost and the ministers work togither by him For vndoubtedlie it is the holie ghost which powreth in faith to the hearers of Gods word And the ministers of the church being his instruments are rather to be said to mooue togither by him than absolutelie by themselues The same Augustine against Faustus in the 28. booke and second chapter writeth that the heretikes called Manichei should aswell beléeue that the first chapter of Matthew was written by him as he beléeued that the epistle called the foundation of their religion was written by Manicheus bicause it was so preserued among the elders of their religion and so came from hand to hand at that time And therefore it must on this sort be vnderstood that the church mooueth vs to beléeue the gospell bicause it faithfullie kéepeth the holie scriptures preacheth them and discerneth them from other writings The same father in his sixt booke of confessions the fourth fift chapters dooth plainlie witnes that God himselfe doubtles giueth authoritie to the holie scriptures Tertullian Irenaeus Tertullian Irenaeus standing in disputation with the heretikes did therefore send them vnto the apostolike churches bicause they allowed not full and wholie of the scriptures wherefore they would that they should vnderstand the sense and meaning of them by such churches as were certeinelie knowne to be apostolike For méete it was that such churches should be continuall witnesses and preseruers of the bookes of God And yet did they not by this meanes affirme that the authoritie of the church is to be preferred aboue the scriptures 10 But our aduersaries saie that they are led by a common rule vaunted by the Logicians namelie That thing is to be iudged the more so A rule in Logicke for the which another thing is so Wherevpon they gather this reason If the scripture haue authoritie by iudgement of the church then it followeth that there is a more authoritie in the church than in the scripture But they consider not how that sentence of the Logicians taketh place onelie in such causes as are called finall but that in efficient causes it is not firme For although this inferiour world of ours be warmed by meanes of the sunne and planets it followeth not Similitudes that the sunne and planets be therefore more hot than the things which they haue warmed Likewise surfetters and intemperate men are droonke by reason of wine but we cannot conclude thereby that wine is more intemperate than they Yea the Logicians teach that the foresaid rule is then firme and true in efficient causes when they be brought whole and perfect not when they be mangled and vnperfect Which point doubtles is smallie obserued by our aduersaries in this argument For the church is no efficient cause of that authoritie and credit which
epistle to the Manicheis wrote verie wiselie Augustine I call a miracle whatsoeuer appéereth to be hard vnvsuall aboue the hope or reach of the woonderer Out of which words may be gathered a certeine large description of miracles A generall description of miracles And since it is said that a miracle appéereth they may iustlie be charged Transubstantiation a feigned miracle which feigne transubstantiation will haue it to be a miracle which cannot be confirmed by the holie scriptures and séeing it appéereth not or is séene it ought not to be called a miracle 2 After this generall and large description let vs adde that of miracles some be true and some be false False miracles which they be and false miracles are said to bée those which either be not that which they appéere to be or if they be yet are they not doone by anie supernaturall power but by the power of nature although it be secret And this may the angels either good or bad doo thrée maner of waies Miracles three maner of wai◠doone For somtime they applie the powers of nature which are throughlie knowne vnto some matter or substance 1. By applieng of matter with the cause efficient by which ioining togither of matter with causes efficient effects doo followe and that in a maner vpon the sudden whereat the beholders cannot but woonder The diuels knowe that of things putrified are ingendred frogs woorms and some sort of serpents so that heate in certeine degrées be added therevnto Wherefore séeing it is not hard for them to couple these things togither they doo so sometimes to the intent they may deceiue men And by this means Augustine thought Augustine as he hath written in his third booke De trinitate that The sorcerers of Pharao did the same thing which Moses did 2. By stirring vp of bloud and humors Moreouer the stirring vp of spirits of humors bloud in men doo verie much annoie the bodies of men whereby the horrible figures images likenesses of things which be kept in these are mooued before the phansie imagination and in such order as the troubler of the spirit dooth knit them wherof arise sundrie manifold signes or visions which thing we sée otherwhile in phrentike folke And the matter may be brought to such a passe as the shapes and images which are kept within may be reuoked to the outward senses whereby he that suffereth such things dooth thinke that he séeeth and féeleth those things which are conuersant in his imagination or phansie when as in verie déed there is no such thing outwardlie doone Howbeit these kind of miracles may be rather counted among the number of illusions than of miracles 3. By the fashioning of airie bodies Also it commeth to passe that these spirits by their power doo fashion certaine bodies somtimes of the aire or other elements so as they may séeme altogither like vnto mens bodies and vnder them they appeare to whom soeuer it liketh them So came they sometimes vnto Abraham Lot and other of the fathers These things if we speake properlie and plainelie are not verie miracles but in our reason and iudgement there is no let but they may be so called yea and commonlie iuglers are said to doo miracles when as neuertheles they plaie onlie by the nimblenesse of the hands or else when by a certaine power of naturall things they present woonders to the beholders eies A definition of true miracles 3 But of true miracles this is the definition A miracle is a worke hard and not vsuall doone by the power of God aboue the power of anie creature and wrought to the end it may cause the beholders to woonder and to confirme faith towards the word of God The matter The forme Wherefore the matter of miracles is woorks the forme is hardnesse and vnwoontednes the efficient cause is the power of God The efficient cause The end which passeth nature created and the end of them is both admiration and also confirmation of faith And that we might not doubt of the cause efficient I thinke it best to adde that that power of God which goeth wholie beyond the power and strength of nature must sometime be vnderstood of Gods owne woorking and sometime of that which he dooth by angels or by men and that in such maner as shall be afterward declared Herewithall I will ioine the saieng of Augustine in the place before alledged Augustine against the epistle of Manichaeus the 26. chapter Miracles would not mooue vnlesse they were woonderfull and woonderfull they would not be if they were things accustomed Wherefore as they saie that of admiration sprang philosophie Faith commeth not of miracles but is confirmed by them which Plato thought to be the rainebowe and therefore the daughter of woonder euen so we may beléeue that faith which cōmeth of the word of God although it doo not vtterlie spring of miracles yet may we beléeue that it is confirmed by them And therefore Augustine in his 12. booke of confessions the 21. chapter saith Ignorance is the mother of woondering at signes which admiration is an entrance of faith vnto the children of Adam which had forgotten thée O Lord. By this sentence he teacheth that men hauing forgotten God had an entrance and waie vnto faith by the woondering at miracles And trulie so it is For we know not the will of God but he as he is good hath opened the same to his prophets and apostles and that they might more profitablie declare it vnto vs he gaue them the gift of his word But bicause he knew that mortall men are strangers aduersaries to his word he granted the power to doo miracles to the intent that those things which he would haue his messengers to speke profitablie might be the easilier beléeued That the confirming of faith cōmeth by miracles Marke witnesseth which saith in the end of his gospell Mar. 16 20. And they went out preaching euerie-where the gospell and the Lord wrought with them and confirmed the word with signes that followed And hereby it appéereth how méete a confirmation this is in that the promises of God depend of no other thing than of his will and power And the signes or miracles which we now speake of doo giue a sufficient testimonie of his power bicause they doo so far excéed the order of nature and they make vs assured of his will for they are shewed through the inuocation of his name and by his grace and spirit Augustine Wherefore Augustine in the place aboue alledged against the epistle of Manichaeus writeth that miracles win authoritie to the word of God for he when he did these séemeth to haue giuen as it were an earnest-penie of his promises Neither must we passe ouer these words which Augustine hath in the 24. treatise vpon Iohn Miracles stand not of the greatnes of works that Miracles consist not in the
are brought in by the naughtie practise of the papists yet shall those also by the helpe of God be one daie taken quite awaie but if they were gods indéed they would surelie defend themselues Aphrodisaeus Aphrodisaeus saith that There is a certeine generall power which by the properties of things such as be herbes stones and metals must be drawne vnto euerie particular thing I admit it be so yet no such thing can be brought to passe vpon the sudden for the works of nature haue their time course But Christ vpon the sudden turned water into wine Iohn 2 8. vpon the sudden restored the blind and lame Matth. 11 5. Of the Platonists 13 Indéed the Platonists grant that there be spirits but they saie that they haue bodies either waterie or aierie or fierie These things doubtlesse they speake howbeit they speake such things as will not agrée one with another For if the bodies of spirits be elementarie Whether the bodies of spirits be elementarie how commeth it to passe that they be eternall For the elements haue both cold and heate qualities both actiue and passiue and sometime they striue one with another and sometime they perish Others reason after this sort Forsomuch as there be extremities we must also grant that there is a meane but heauen is eternal and mens bodies are fraile and mortall wherefore of necessitie something must be put betwéene these two that may be partaker of both This is no necessarie argument For first we grant that certeine minds there be void of bodies such as are the angels and those intelligencies which driue the celestiall spheres further that the soules of our bodies are the other extreame Of other meane things there is no néed But they saie that as fishes be in the sea and foules in the aire so there must be spirits cōuersant in the fier This is of no necessitie For liuing creatures are not made for the elements but the elements for liuing creatures and liuing creatures were made for mans sake Now what vse can there come vnto man by those liuing creaturs which abide in the fier Howbeit if these men will vrge further concerning the vpper region of the aire we will not denie but that there be spirits there For so Paule to the Ephesians saith Ephe. 2 2. 6 12. After the prince that ruleth in the aire and afterward in the same epistle We wrestle not against flesh and bloud but against principalities powers of this aire Chrysost Also Chrysostom in his 11. homilie vpon the first epistle to the Thessalonians saith that the whole aire is full of spirits But let vs consider of the bodies of these spirits for they can be no aierie bodies séeing the aire is a bodie of one kind For euerie part of the aire is aire and there can be no reason giuen whie one part thereof should be a spirit more than another and by that meanes the whole vniuersall aire should be one continued bodie of spirits Moreouer the bodie of a liuing creature must be instrumentall and haue bones sinewes parts and seuerall members but these things cannot be made of the aire Furthermore a bodie must haue fashions forms which things cannot so much as be imagined in the aire But there be you will saie fashions and distinct formes in the clouds I grant it but they consist not of aire onelie or alone And yet this argument is not firme for spirits may take vnto them the bodies of other things Wherefore some doo rather argue on this sort Spirits haue bodies either celestiall or elementarie if celestiall then their moouing must be round or circle-wise as the moouing of the heauens is if elementarie they must of necessitie followe the motion of that element whereof they had their bodies Demons be spirits 14 But to let these things passe The scriptures doo not make Daemons to haue bodies but to be spirits onlie Now spirits bodies by an Antithesis are put as contraries For euen as a spirit is no bodie so likewise a bodie is no spirit Luk. 24 39. And Christ saith A spirit hath no flesh nor bones And that Daemons be spirits is prooued by infinit testimonies of the scriptures In the historie of Achab thus the diuell speaketh I wil be a lieng spirit in the mouth of all the prophets of Achab. 1. Kin. 22 22 And Christ cast out an vncleane spirit Matt. 12 43. the vncleane spirit wandered through drie and desert places afterward he tooke to himselfe seuen other spirits woorse than himselfe Naie verilie will you saie these spirits are but onlie certeine impulsions of the minds such as be the spirits of wisedome and the spirits of knowledge yes in verie déed they be substances Matt. 18 10. For Christ saith that They behold the face of his father and he shall pronounce at the latter daie Matt. 25 41. Go ye cursed into euerlasting fire prepared for the diuell and his angels Wherefore séeing the holie scriptures doo call Daemons by the name of spirits I sée no cause why anie should attribute bodies vnto them But I speake not here of bodies which are assumed and are come vnto them but of such as be proper to them and of their owne I knowe there be other men somewhat sharpe witted indéed which saie that Daemons be spirits in comparison of vs euen as on the other side angels in comparison of God may be said to haue bodies and after this maner they saie that Augustine affirmeth Daemons to haue bodies And they saie also that Barnard was of the same opinion both in his treatise to Eugenius and also vpon the Canticles howbeit there be some which interpret Barnard to speake of bodies assumed But séeing the holie scriptures as I said doo call Daemons spirits I sée no cause why we should imagine them to haue bodies Foure kinds of spirits For in the scriptures we sée that there are foure kinds of spirits First in verie déed GOD himselfe is a spirit for he hath no néed of a bodie either for his being or for his doing of anie maner of thing The next be angels as well good as bad neither doubtles haue they néed of bodies as touching their owne proper actions but to communicate in actions with vs they haue néed of bodies for as we read in the epistle to the Hebrues Heb. 1 14. They be administring spirits The third sort are the spirits of men which doubtles that they might haue their being haue no néed of bodies for they haue their being and doo liue euen when they are separated from their bodies yet about their owne proper actions as to haue sense or to growe they cannot be without bodies The last be the spirits of brute beasts which neither can haue their being nor doo anie thing without bodies By this diuision we sée that there is no néed at all for Daemons to haue bodies for
saith that The poison of them is like the poison of a serpent and as the venom of a deafe adder stopping hir eare which refuseth to heare the voice of the inchanter or charmer charme he neuer so wiselie Dauid by these words commendeth not inchantment but yet vndoubtedlie he sheweth that there is a certeine power of inchanting In the 13. of Deuteronomium If anie prophet shall doo signes and woonders Deut. 13 1. and would lead thee awaie to strange gods thou shalt not spare him thy hand shall be vpon him And in the 24. chapter of Matthew verse 24. There shall come false prophets and false christs and shall giue out signes to turne if it were possible the verie elect into error And Paule saith in the second epistle to the Thessalonians that The comming of antichrist shall be in power 2. Thes 2 9. in signes and in lieng woonders Also the histories as well holie as prophane doo teach vs this thing In the historie of Iob Iob. 1 and 2. the diuell brought downe fire from heauen and destroied the heards of cattell He raised vp the winds and shooke the foure corners of the house and crushed Iobs children in péeces Matt. 8 28. 31. and 32. In the gospell we read that manie were taken with diuels throwne downe on the ground tormented and cast into the fire Other diuels when they were manie and yet possessed but one man said that They were a legion and obteined leaue to be sent into a heard of swine Mat. 17 15. which they droue headlong into the sea In the histories of the Ethniks we read that the image of fortune spake at two seuerall times first that it was well or rightlie set vp and secondlie that it was well worshipped that Tuccia the vestall virgin to cléere hir selfe from suspicion of whoordome caried water in a siue that Claudia for the same cause when the ship wherein the goddesse called Bona dea was carried stacke so fast in the sands that by any strength of man it could not be mooued she with hir girdle onlie remooued and drew it to the shore that a serpent followed Aesculapius euen vnto Rome And Plini saith that the oliue garden of Vectius Marcellus started ouer the high waie that growing corne did oftentimes by art magik flit from one place to another Actius Nauius did cut a whetstone in sunder with a barbours rasor What néedeth manie words It were an infinit thing to shew all that might be said of this matter And to saie that all these things are but fables especiallie séeing some such things appeare vnto vs out of the holie scriptures it should be too impudent a part 22 But to the intent we may kéepe some method we will thus distinguish this power The power of spirits is distinguished Those things which séeme to be doone be either doone indéed or else they are but feigned by illusion In those things which be doon in verie déed as they séeme to be there are thrée things attributed vnto spirits First that they can gather togither the principles beginnings of things out of which they know somthing may be made and then can compound one with an other and ioine togither things that worke with things that suffer further that they can mooue driue some things lastlie that they can put on bodies in them be familiarlie conuersant with men First that they doo gather togither the principles of things and applie them vnto a matter They gather the principles of things and applie them to a matter Augustine testifieth both in his booke De ciuitate Dei and also in his third booke De trinitate the seuenth and eight chapters By this meanes they worke things of great woonder and admiration and yet we sée onlie the effects for the way and meanes whereby they are doone we cannot perceiue But those miracles which be doone by God or by godlie men in the name of Christ haue no néed of anie such labour No verelie nor yet those things which be doone by euill men in the name and power of Christ néed anie such means onlie the diuell séeketh those waies They can doo no more than God giueth leaue And yet euen in those things he can doo nothing more than God giueth him leaue for he cannot doo all things at his owne libertie To make this matter plaine Augustine mée thinketh dooth vse an apt similitude A similitude We sée that euill and wicked men and such as are condemned to worke in the mines haue the vse of fire and hammers and yet not to the end they should mar them but that they might applie them to some vse euen so the diuell cannot doo so much as he would but so much as God giueth him libertie to doo The selfe-same must we thinke concerning that power wherby the diuell driueth and mooueth anie thing For if he might be suffered to haue his owne will he would disturbe the whole earth the heauens And therefore those magicians of Pharao Exod. 8 7. and 19. when they had brought foorth frogs and had turned the water into bloud yet afterward they failed in bringing foorth lice Not that it was so hard a thing to make lice but bicause God did hinder them and therefore they were constrained to crie out This is the finger of God Those men were called magicians and therefore they vsed such kind of meanes But Moses néeded no such meanes although he brought to passe much greater and more maruellous things Plinie an aduersarie of Christs religion for he was no magician although that Plinie the perpetuall aduersarie of religion thought him so to be For in his 30. booke the second chapter He held Moses for a magician when he had said that there be diuers waies kinds of magike he saith that there was one kind proper vnto the Iewes that the same was first begun by Moses Iambes Iatopas In which place I thinke that Plinie not onelie erred in the thing but also in the name 2. Tim. 3 8. Exod. 7 12. and that he called him Iatopas whom Paule to Timothie named Iambres How the rods of the magicians were changed into serpents it is not throughlie agréed vpon among the fathers Strabus and Tertullian in his booke De anima How the magicians rods were turned into serpents thinke that it was nothing but a deceiuing of the sight the rods being priuilie conueied awaie and serpents put in their places Euen as the poets faine that Iphigenia being readie to be sacrificed was taken frō the sight of men and a hind put in hir place but in very déed it is credible that they were serpents bicause the diuels were not ignorant of what beginnings principles serpents might be made that they could presently bring to pas those things which otherwise would haue required a long time For although we saith Augustine cannot sée that strength and power which remaineth in
saith that Those spirituall minds so often as they offend doo fall and are thrust into bodies but yet not immediatelie into the vilest bodies but first into starrie bodies then into firie and airie afterward into watrie and last of all into humane and earthie bodies and if then also they behaue not themselues well they become diuels And further that if they will yet then repent they may come againe by the selfe-same degrées vnto their former state And this he saith we should vnderstand by that ladder Gen. 28 12. vpon which Iacob saw the Angels ascending and descending But Ierom to make the matter more plaine Ierom. giueth a similitude If a tribune saith he do not rightlie execute his office he is put from that degrée and is made a principall secretarie afterward a senator a captaine ouer two hundreth a ruler ouer fewer a constable of a watch afterward a man at armes and after that a souldier of the meanest degrée And although a tribune were once a common souldier yet of a tribune he is not made a yoong souldier but a principall secretarie Howbeit these things be absurd and woorthie to be laughed at And certeinlie héerein Origin speaketh more like a Platonist than a Christian That which he first affirmeth Against Origins opiniō of thrusting soules into bodies as vnto punishments namelie that soules are thrust into bodies as vnto punishments is manifestlie false forsomuch as God hath ioined the bodie to the soule for a helpe not for a punishment Neither doth he well to put the diuell into anie hope of saluation in time to come séeing Christ hath taught the contrarie saieng Matt. 25 41. Go yee cursed into eternall fire prepared for the diuell and his angels Neither can we in that place vnderstand Eternall to be onlie a long space of time For Christ most plainlie expoundeth his meaning when he saith Their woorme shall not die and their fire shall not be quenched Mark 9 44. Esaie 66 24. Neither did he truly affirme that the soules first sinned before they came into bodies Rom. 9 11. séeing Paule writeth of Iacob and Esau that before they were borne and had doon neither good nor euill it was said Iacob haue I looued and Esau haue I hated the greater shall serue the lesser Vpon iust cause therefore is this opinion of Origin reiected by all men Augustine 7 Augustine in manie places séemeth to attribute bodies vnto Angels and namelie in his second booke De trinitate the seuenth chapter in the third booke the first chapter Which the schoole men perceiuing excused him saieng that he spake not there after his owne iudgement but according to the iudgment of others Which thing I also might allow for so much as I sée that that father in his eight booke and 16. chapter De ciuitate Dei after the opinion of Apuleius Madaurensis and Porphyrius defineth that Angels be in kind sensible creatures in soule passiue in mind reasonable in bodie airie in time eternall Doubtlesse herein he followeth the doctrine of the Platonists but in the places before alleadged he séemeth to speake altogither of himselfe Barnard Yea and Barnard also vpon the song of the thrée children as it appeareth is of the same opinion Wherefore the schoolemen be compelled to deuise an other shift and they saie that Angels if they be compared with men are spirits but if with God they haue bodies bicause they are destitute of the single and pure nature of God Tertullian Tertullian De carne Christi affirmeth that Angels haue bodies but that is the lesse maruell in him for he attributeth a bodie euen to God himselfe But he calleth a bodie whatsoeuer is for he delt with vnlearned and rude men which thinke that whatsoeuer is not a bodie is nothing But the schoolemen saie that Angels in verie déed are spirits but that when they come vnto men they take vpon them airie bodies which they thicken and make verie grosse whereby they can both be séene touched and perceiued beyond the nature of aire There be some also which saie that some earthie or waterish thing is mixed with them but in no wise will grant the same to be anie perfect mixture least they should be compelled there to appoint a generation There haue béene also which thought that Angels tooke vpon them dead carcases but this to the more part séemeth an vnwoorthie thing to be thought of the holie Angels Whether it be conuenient for Angels to take vpon them the similitude of men 8 Here will some man saie that it is an absurd thing to charge the celestiall Angels with feigning and lieng as they to feigne themselues to be men and yet are none indéed Yea and this séemeth to weaken the argument of Christ which he vsed after his resurrection to declare that he had a verie bodie indéed Feele saith he and see Luk. 24 38. for a spirit hath no flesh and bones as ye see mee haue For the apostles being dismaid thought that they had séene a spirit and therefore to bring them out of doubt Christ bad them to handle and féele his bodie But the apostles might haue said That which we féele is a phantasie it séemeth indéed to be Christ but perhaps it is not For Angels also séeme to haue bodies and to be touched felt whereas yet they haue no bodies indéed Also this opinion may weaken the argument of the fathers against Marcion as touching the flesh of Christ For he did eate saie they he dranke he was hungrie he slept he did sweate and such like and therefore had a true and humane bodie Vnto these things might be answered that the selfe-same things haue happened vnto Angels whereas notwithstanding they had no bodies I answere that which they first saie that it is absurd to charge the Angels with lies they should vnderstand that euerie thing howsoeuer it be feigned is not straightwaie a lie Euerie thing that is feigned is not a lie Luk. 24 15. Christ appeared vnto his disciples as a stranger and yet he lied not euen he was séene vnto Marie in likenes of a gardener yet he lied not so the Angels although they appéered to be men when they were no men Iohn 15 20. The Angels while they seeme◠to be men lied not yet were they no liers For they came not of purpose to prooue themselues men but onelie that they might conuerse and haue communication with men To the argument of Christ as touching his owne bodie thus I answere first the apostles thought that it had béene a ghost which appeared and therefore Christ to refell that saith Handle and see for a spirit hath neither flesh nor bones By the handling it selfe it might be perceiued that the same which was present was a verie true and perfect bodie not a vaine phantasie But thou wilt saie It was a true bodie indéed but yet taken for a time and such a bodie as
But at this daie they are not regarded sith the canonicall lawes be condemned by the Clergie and the ciuill lawes despised by Princes For there is in no place more shamefull and continuall plaie vsed than among princes and ecclesiasticall persons who in times past when they wrote those lawes were of a sound iudgement but in our daies they both haue liued and doo liue shamefullie 18 But the other kind of plaie What kind of plaie is licenced Iustinian wherein is exercise of the powers either of the bodie or of the mind is not vtterlie forbidden Iustinian in the lawe before alledged when he had forbidden plaies which depend of chance ordeined this other kind of plaies in the stéed of them as the throwing of a round ball in the aire handling of the speare running and such like Aristotle Yea and Aristotle in his Rhetoriks commendeth those exercises of the bodie And certeinlie forsomuch as a man hath néed of some refreshing and pleasure to recreate himselfe withall it is méet that he should haue leaue to vse such things as be honest So at this daie the publike weale dooth sometime promise rewards vnto such as can best handle their weapons to the intent their citizens maie be the better exercised Howbeit there must be héed taken that the kinds of plaies be not hurtfull and pernicious and that therein be no danger of killing maiâ—ing or miserable tearing them which either exercise themselues or be present or be assembled to behold And this kind of games is forbidden Ad legem Aquiliam in the lawe Nam ludus and in the decrées De tormentis Those things which of their owne nature be not euill but are euill oftentimes through that which insueth ought to be forbidden In the old time rewards were appointed for singers orators poets and readers which are not altogither to be disallowed if they be doone well and with moderation Afterwards were added stage plaies whereof I will saie nothing in this place There were also danses whereof we haue spoken in their place But men could not content themselues with these plaies bicause the mind of them also which for diuerse causes cannot exercise the powers of the bodie must be refreshed with some pleasure Wherefore they inuented another kind of plaie namelie the plaie of chessemen which we commonlie call chesse and is not thought fit to be condemned Againe there is a certeine other kind of gaming which standeth partlie vpon chance and partlie vpon industrie as is plaieng at tables such like where in verie déed they cast by chance but the casts are gouerned by indeuor Tableplaie Plato Wherfore Plato affirmed the life of man to be like vnto the plaieng at tables For euen as in tableplaie so also in the life of man if anie thing chance amisse the same by art must be corrected Vnto which sentence Terence in his Comedie Adelphorum alludeth Terence And in déed these kind of plaies séeme to be such that sometime they maie be permitted so that they hurt not so they recreate the spirits and be ioined with honestie and that the time which should be spent vpon better things be not consumed in these 19 But what shall we answer vnto Ambrose This certeinlie maie be said that that place De officijs perteineth not vnto plaies forsomuch as he there treateth of pleasant talkes tawnts scoffes speciallie such as are ioined with scurrilitie Psal 118 37 Neuertheles in the 118. psalme vpon these words Turne awaie mine eies that they behold not vanitie he calleth stage plaies vanitie Augustine Lactantius Ierom. Stage plaies condemned by fathers as dooth Augustine Lactantius Ierom and other fathers for they had in them much filthinesse And in the beginning they were instituted vnto the honour of idols and for that cause were odious vnto the fathers and christians But the reason which Ambrose first alledged was bicause there was nothing found in the holie scriptures how these things ought to be vsed Therevnto we answer that they are found in the holie scriptures generallie Whether ye eat 1. Co. 10 31 or whether ye drinke or whether you doo anie thing else doo all things to the glorie of God Wherefore the bodie and the mind must otherwhiles be so refreshed with plaies as afterward we maie be chéerefull and prompt to weightier matters Furthermore there is nothing found particularlie in the scriptures touching bakers cookes or shipmen and yet neuerthelesse their exercises must not be altogither excluded Chrysost Chrysostome said that the diuell found out plaie alledging this that The people sat downe to eate and to drinke 1. Cor. 10 7. and rose vp to plaie If a man looke throughlie into the place of this father he shall perceiue that he spake of those men which would not repent but were woont to saie I would to God I might neuer wéepe but might alwaies laugh and plaie To whom he saith Matth. 5 4. Christ preached Blessed are they that mourne And forsomuch as we sinne so often doo so gréeuouslie offend God how should we haue leisure to plaie He also condemneth those plaies whereby we are made sluggish and vnapt to good works We doo not saith he in plaie or laughing imitate Christ or the apostles for we neuer read that they either plaied or laughed Howbeit he addeth a moderation séeing he saith I doo not generallie take awaie all laughter but excessiue and immoderate laughter Lastlie he conuerteth his speach vnto stage plaies and saith that They were inuented by the diuell for they conteine the wicked acts and whordoms of the gods whereby the consciences of godlie men are gréeuouslie woundedâ— and wicked lusts are manie waies stirred vp And whereas he saith that these things were inuented by the diuell he speaketh nothing contrarie vnto the truth sith as I haue declared they were instituted vnto the honour of false gods What must be iudged 〈◊〉 plaies Yea and he addeth moreouer that the diuell builded stages in cities But now to conclude me thinketh that those kind of plaies which serue for refreshing of mens strength are not vtterlie to be forbidden Neither ought we lightlie to be offended if we sée men plaie at chesse with which plaie the powers of â—h◠〈◊〉 are nothing holpen but onelie the industrie of the mind exercised For if strength faile through age so that they cannot exercise themselues by anie other meanes or that their bodies be but weake why should they not be permitted to delight themselues moderatelie with this kind of plaie Neither also is he straitwaies to be condemned which being sicke or weake recreateth himselfe with that kind of plaie which dependeth vpon chance or fortune so that therein be no hazarding of monie For we must chéefelie consider to what intent the lawes forbad it vndoubtedlie it was bicause a man should not prodigallie waste his goods And therefore it was prouided by the lawe To what end the laâ— forbad games that a man
against him which is the author of the contumelies for then it were a lie The thing which is iust must iustlie be doone But thou saiest that he himselfe dooth lie thou must not become like vnto him If in those cases which I haue expressed reproch be not repressed at the least wise we shall declare by liuing well by the déeds themselues which in words we cannot that he hath made a lie Manie haue béene content to vse a generall reason namelie that the spirit will teach vs when iniurie is to be suffered and when not and that euen at the verie push we should take counsell The Ethniks would saie that we ought to followe wisedome and reason Howbeit I thought good to open these points somewhat more particularlie 6 Come we then vnto Dauid He vsed thrée reasons The reasons of Dauid weighed the which must onlie take place in those cases wherein iniurie and reproch ought to be suffered and not generallie for sometimes they are to be suffered The first reason was Hinder ye not the counsell of God God hath commanded him to curse me c. To this we saie that in that case the reason is good not that we should conclude generallie then there should be no wickednesse punished We would alwaies saie It is the counsell of God he will take it awaie when it shall séeme good vnto him The second reason is I abide greater things at the hand of my sonne and shall I not beare these things This is a good reason to comfort our selues in affliction and to make vs circumspect what we doo but generallie it is not of force If the magistrate saie I haue borne this by reason of the necessitie of the time therefore I can the easilier beare euilles he shall leaue wickednesse vnpunished The third reason also is not vniuersall God seeth this affliction and laieth vp good for me in store This in verie déed we ought to thinke if we be compelled to suffer contumelie yet are we not alwaies bound to suffer it These things haue we spoken concerning the reasons of Dauid Whether Dauid did well in bearing of the contumelies Now must we shew wherfore he dissembled whether he did well therein In my iudgement he did well and his purpose was allowed vnto the souldiers and nobilitie which he had with him He was busied about other matters he was scaping awaie he then thought vpon his sinne and imputed it to the reuenge which God had foreshewed by the prophet that he should suffer Doubtlesse he did not vtterlie pardon the offense but deferred the punishment All things haue their time It was now néedfull for him to repent he wept and lamented Another cause which might persuade him was herein least he should be suddenlie drawne to furie and ouer-much mooued with crueltie and it was then sufficient for him to kéepe within his bounds A third reason he sawe in spirit for he was a prophet that GOD would haue him euen at this instant to suffer this reproch Thus farre haue we spoken hereof 7 Now let vs consider In 1. Cor. 4. verse 5. after what sort Paule forbiddeth iudgement séeing we must verie oftentimes iudge while we be in this life For it behooueth that euerie man doo iudge and examine himselfe yea and others also when néed shall be to the intent they maâ—e be warned and amended Iudgement in the Church in the common-weale and in a houshold are necessarie The church pronounceth sentence of iudgement against those which are to be excommunicated There be also politicall or ciuill iudgements And in houshold affaires we choose vnto vs wiues maidens seruants And in the church there be chosen deacons curats bishops which kind of election cannot procéed without iudgement Wherefore we answer that iudgements are of two sorts Iudgements of two sorts either priuate or publike And those which be publike perteine either to policie or else vnto the church Ciuill iudgements are not taken awaie by the Gospell Ciuill and ecclesiasticall iudgements are not taken awaie but rather amended and corrected as hereafter we shall perceiue when the place serueth But ecclesiasticall iudgements cannot be remooued by mans authoritie For Christ when he spake of brotherlie correction gaue commandement thereof Matt. 18 15. Matth. 7 5. From whence priuate iudgements doo spring Augustine Priuate iudgements doo either spring of charitie and right consideration or else of ill affections which are enuie and pride as Augustine hath in his second booke De sermone Domini in monte while he intreated of those words which are read in Mathew Iudge ye not that ye be not iudged By which saieng of Christ the sentence of Paule must be measured And in these iudgements which we exercise by charitie We must â—ot rashlie â—udge of oâ—her mens faults we must take speciall héed that the sinnes which either we iudge or reprooue be throughlie knowne to vs that we doo not rashlie giue credit to rumors or slanders Further we must not iudge without compassion and pitie Awaie with triumphing mocking reproches The which shall best be doone if we remember that we our selues be men and prone by nature vnto those vices and not yet assured but that we maie at sometime fall into the verie same offenses Therefore Paule said vnto the Galathians Gala. 6 1. Considering thy selfe least thou also be tempted And Augustine in his booke of Confessions wrote Augustine that we should not onelie giue thanks vnto GOD for the sinnes that he hath forgiuen but also for those which by the assistance of God we haue not committed Ouer and besides in his 15. epistle to Ierom when he had lamented for the contentions which had happened betwéene him and Ruffinus he saith that he knew not what he himselfe would haue doone if the same things that were written against Ierom had béen written against him And moreouer in iudging there must neuer be so firme a determination as though he which is fallen can not be restored againe 8 And touching those things which ought to withdrawe vs from a light rash and hastie iudgement Chrysost Chrysostome dooth make mention First séeing our owne state is verie much vnknowne to our owne selues What things shuld reuoke vs from rash iudgement we ought to know that the state of other men is verie hardlie to be knowne Furthermore there be manie circumstances wherby mens actions are defined which we cannot alwaies perceiue although we haue set before our eies the thing which is doone so as it is not easie to giue iudgment of it Againe the verie things that we sée be otherwhiles so doubtfull as we maie vnderstand them as well in the good part as in the ill Then it is better to suspend our iudgement in a thing that is doubtfull To conclude he that iudgeth must be spirituall séeing in the epistle to the Corinthians it is written The spirituall man iudgeth all things 1. Cor. 2
thought well of thâ—se things touching which he had erred in his booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which if it be true then forsomuch as in these bookes he had a most wicked iudgement of the sonne of God it may easilie be prooued that these things could not be written by him in his Commentaries to the Romans But howsoeuer it be touching Origin Origins Commentaries vpon the Romans Cyprian for his Commentaries to the Romans are not extant in the Gréeke whereby we should iudge anie thing of them this is certeine that Cyprian a most ancient writer in his second booke against the Iewes the fift chapter vseth this testimonie to prooue the diuinitie of Christ albeit that when he citeth the words of Paule he leaueth out this word God And so we perceiue to be doone by Hilarie vpon the 122. psalme Hilarie But that may séeme to haue come through the negligence of the Registers as Erasmus himselfe confesseth Neither must we omit that that particle Ouer all may be adioined to that particle Blessed which followeth so that the sense is God that is to be praised aboue all ¶ Touching the vniting of substance of the two natures into one person of Christ looke the dialog of Peter Martyr himselfe set foorth particularlie concerning that matter 5 But in that sentence of Paule In 1. Cor. 15. vers 47. which is written in the first to the Corinthians the 15. chapter The first man is of the earth earthie the second man is the Lord himselfe from heauen That to this purpose the Antithesis might be perfect manie haue thought it should be vnderstood that euen as the first man had his bodie fashioned out of the earth so the second man namelie Christ brought his bodie out of heauen Hereof it commeth that Valentinus Martion Swenkfields heresie and among the latter heretikes Swenkfeldius and his fellowes agrée not that Christ tooke flesh of the virgine but thought that hée brought his bodie with him out of heauen But it is not necessarie that the comparison should be answerable in euerie point This rather is a certeine allusion of the apostle wherein is not weighed the substance of things compared but the qualities conditions and gifts of nature are compared togither Neither meaneth the apostle anie other thing but that Adam was the figure of this our life and that the latter Adam I meane Christ is the forme of the life to come which we expect Neither dooth hée here make mention of a bodie naie rather when he had said The first man of the earth earthie hée added And the second is the Lord from heauen It is not denied of the godlie that Christ is from heauen séeing they attribute vnto him the diuine nature but yet it commeth not to passe thereby that whatsoeuer the Lord who came downe from heauen had is either of heauenlie nature or else brought from heauen For if we list after that sort to reason of the first Adam we shall not say that he is vtterlie of the earth earthie séeing beside the bodie he had also a soule which is a diuine thing and was not taken out of the slime of the earth So as according to this reason we may saie that as Adam had not onelie a bodie fashioned out of the earth but also a heauenlie mind so Christ comprehendeth not onelie the diuine nature which was out of heauen The Lord came out of heauen although he had his bodie out of the earth Augustine but a naturall bodie which he tooke out of the earth in the virgins wombe And Augustine in the 13. chapter De ciuitate Dei feareth not howsoeuer to attribute vnto the man Christ a naturall bodie otherwise if we shall grant vnto Christ a bodie brought out of heauen he shall not be a man séeing heauenlie things are furthest of all differing from earthlie things But that Christ was verie man as well the scripture euerie where testifieth as also Paule in this place expresselie calleth him a man How Christ his bodie may be said to haue come out of heauen Luke 1 35. Albeit as touching the humanitie Christ may be said to haue come out of heauen séeing his bodie had no originall from the séed of man but from the holie Ghost as the angell promised vnto the virgine when he said The spirit of the highest shall ouershadow thee Moreouer he might be said to come from heauen in respect of affections and actions of his humane conuersation when as in maners and holinesse of life he altogither behaued himselfe heauenlie and diuinelie Furthermore the apostle speaketh of Christ hauing respect vnto the state of the resurrection wherevnto we also shall be brought And it is not to be doubted but that he challenged vnto himselfe the condition of resurrection not naturallie but by his diuine power 6 But now séeing the exposition of this place is manifest there resteth yet to reprooue them which haue otherwise iudged saieng that Christ tooke not his bodie of the virgine but brought the same foorth with him out of heauen The reasons of them which saie that Christ brought his bodie out of heauen and that he passed through the virgine Marie as through a conduit But speciallie let vs consider what reasons they rest vpon First they saie that If the bodie of Christ be not diuine and heauenlie but a creature taken of the virgins wombe when as Paule saith The first reason Ephes 3 17 that Christ dwelleth in our harts as we read vnto the Ephesians we shall haue no more but halfe of him For it shall be no otherwise than according to his diuine nature But we answer them that in what sort Christ dwelleth in our harts the same apostle dooth plainlie declare for he added By faith Which faith dooth not apprehend Christ in part but wholie as well in the sacrament of the Eucharist as also in the word of God which is set foorth vnto vs for our saluation And that this must be iudged after a spirituall sort it appéereth by comparing togither of other places In the eight chapter vnto the Romans it is said verse 11. If Christ doo dwell in you God which raised him from the dead shall also quicken your mortall bodies for his spirit sake which dwelleth in you Here now we plainlie heare that Christ by his spirit dwelleth in vs. And in the third chapter of the first epistle to the Corinthians verse 16. we are by no other reason affirmed to be the temple of God but bicause the holie Ghost dwelleth in vs. Neither is there required vnto that coniunction which we haue with Christ that his bodie should in verie déed penetrate our breasts or our minds By faith and by the spirit Christ is all wholie apprehended of vs as well touching his diuine nature as touching his humane nature And when we affirme the diuine nature of Christ to be euerie-where we doo not so say of the humane It must not be
nature diuine inuisible and without bodie but speciallie also it betokeneth vnto vs the third person of the diuinitie distinct from the father and the sonne And speciallie is he thus called by the name of spirit by reason of his propertie bicause the propertie of him is to mooue to set forward to persuade to comfort and lighten the spirits and harts of men and at length to worke in them such things as perteine to our sanctification And the saints haue such triall of the maruellous effects thereof as neither reason neither mans wisedome is able to comprehend those things neither yet can they be discerned by the eies of men Wherefore of good right doo we heare saie I beleeue in the holie Ghost as in a thing that far excéedeth the capacitie of our nature and yet is distinctlie set foorth vnto vs in the holie scripture And that the same spirit is the third person in diuine nature Christ sufficientlie expresseth in these words in the which he said vnto his apostles Mat. 28 19. Go ye and baptise in the name of the father of the sonne and of the holie Ghost What signifieth to be baptised in the name of anie Which signifieth no other thing than that they which be washed in baptisme are bound to this confession namelie that the father the sonne and also the holie Ghost doo giue saluation vnto them Now sée I beséech you what it is to be baptised in the name of the thrée persons of the deitie The distinction of the three persons And the distinction of this third person is not onelie knowne here from the other two but thereby also we gather it when the eternall father speaketh vnto Iohn Baptist concerning the holie Ghost as of a thing distinct from himselfe and from the sonne He it is meaning by Christ vpon whome thou shalt see the spirit come downe in the likenesse of a dooue He speaketh not as if he ment by himselfe Iohn 1 33. Vpon whome I will descend but Vpon whome hee shall descend speaking of an other It is manifest also that he was not the sonne bicause the spirit in shape of a dooue was to light on Christ who properlie is called the sonne Yea doubtlesse and Christ in the Gospell of Iohn speaketh of the same spirit Hee shall take of mine Iohn 16 15 Ioh. 14 16. and shall come in my name And there he addeth The father shall giue you another comforter that is to saie an other beside me and distinct from my selfe By which places it is most assuredlie prooued that the holie Ghost is a distinct person in the most holie Trinitie the which we constantlie beléeue and confesse 32 This also is méet of vs to be considered that the spirit is not the same that be his gifts and works séeing Paule in the first to the Corinthians the 12. chapter reckoning vp sundrie effects thereof afterward addeth 1. Co. 12 11 And all these things worke that one and the same spirit distributing them to euerie man seuerallie as he will So is it euident enough that we here confesse the third person of diuinitie by the power of whome we be renewed in Christ and therefore may become like vnto Christ For euen as he was begotten without mans séed so are we borne againe vnto a new life by the power of Gods spirit as testifieth Iohn Ioh. 1. when he saith that He which beleeueth is made the sonne of God and is neither borne of bloud neither of the will of the flesh neither of the will of man but of God Which thing is particularlie attributed to this third person séeing Christ expresselie saith Ioh. 3 5. that He which is not borne of the water and of the spirit shall not enter into the kingdome of heauen From the verie same also is the remission of sinnes said to flowe Wherefore Christ breathed vpon the face of the apostles Iohn 20 22. said Receiue yee the holie Ghost whose sinnes ye shall forgiue the same shall be forgiuen and whose sinnes yee reteine shall be reteined Whosoeuer then sinneth against the holie Ghost dooth not obteine remission of his sinnes bicause that it is directlie doone against him from whome the remission of sinnes procéedeth Neither for all that doo we attribute this vnto him but forsomuch as we be loden with such weightinesse as we be scarse able to rise from the earth being alwaies pressed downe with the burthen of our flesh and with our corporall senses we should lie still in the earth vnlesse we were raised vp by that spirit who streighteneth and erecteth vp vnto heauen our minds which through naturall corruption are altogither soonken in the affections of the flesh euen as the soule susteineth the fraile and mortall bodie and setteth the same vpright that in this life the elect may in a maner haue the same experience of themselues A similitude that is perceiued to be in bottles the which being throwne emptie into the water fall to the bottome but if so be they be blowen and filled with wind they float aboue the water Euen so mens minds being void of that spirit are drowned through their owne affections and lusts but when they be filled with that holie spirit they be masters ouer sinne and they suffer not themselues at anie time to be ouercome by it This also we obteine by the benefit of the same spirit both to will aright and to worke iustlie For our nature as it is corrupt and peruerse would neuer in verie déed be willing of it selfe or would shew foorth anie actions which either in respect of themselues should be acceptable vnto God or in that they procéed from vs being enimies vnto him but that he would refuse and condemne them But that spirit of God placing himselfe here amongst vs dooth so fashion our minds as whatsoeuer floweth from vs by the helpe of him is most gratefull and acceptable vnto GOD and that bicause he inwardlie reformeth vs that we may become most welcome friends yea rather most déere beloued children 33 Héere ye sée what singular benefit this article of our faith bringeth when it is knowne and vnderstood And vndoubtedlie our affections our mind yea and the members of the verie bodie be instruments of the spirit it selfe Wherefore Paule writeth vnto the Romans that Those finallie be the children of God Rom. 8 14. which be lead by the spirit of God And euen as he cannot be called a man who is destitute of the mind of man nor that a dog which beareth not the forme or liuing propertie of a dog no more is he partaker of the diuine nature which is void of the spirit of God And therefore I cannot maruell enough at the follie of some which if a man saie that they be no christians cannot abide this reproch and yet in the meane time will neither séeme to be indued with that spirit neither will be persuaded or themselues grant that none may be a
by faith are vnited vnto Christ the head of the church Whereof it may be soundlie concluded that it is a peculiar gift for them which be true members of this bodie vnder the head Christ And this treatise of the remission of sinnes we will for the easier vnderstanding diuide into thrée points to be considered Three things to be considered Of which the first is that we by the grace and spirit of Christ be made partakers of the remission of our sinnes But here must we sée by what waie and means the Lord is woont to giue this grace and spirit the which we cannot otherwise define than by faith For the benefits which God offereth vnto vs are méet to be receiued of him that will inioie them And faith is nothing else but a receiuing of the mercie of GOD which is offered vnto vs by him Whervnto there be two things necessarilie required Two things necessarilie required in faith one is that that be offered to vs which is good the other that we giue our consent But to receiuing consent we haue néed of the spirit that should inwardlie persuade the mind for otherwise a man by reason of his naturall corruption would turne awaie himselfe as to whome these promises of God these mercies offered and this remission of sinnes might naturallie séeme not likelie to be true and to be of no great weight And he would be far from the through consideration of them séeing as the philosophers themselues also saie he would no lesse be blinded vnto diuine things than the mole is at the light of the sunne Whereof there is a testimonie of Paule to the Corinthians The naturall man saith he vnderstandeth not those things which be of God for they be foolishnesse vnto him that we may haue néed of that inward moouing least we should refuse the benefit which is offered vnto vs. And indéed in this moouing there be two excellent gifts The first is that we acknowledge the gift and mercie of God offered vnto vs. The second that the things which be offered should be pleasing vnto vs and that by giuing our assent we receiue and imbrace them Which for the most part is granted vnto vs none otherwise to be vsed but as it is set forth to vs by the word of God how excellent and great soeuer the mercie of God is by the which he fréelie forgiueth our sinnes Acts 10 44. Wherefore it is written in the Acts of the apostles While Peter yet spake the holie Ghost fell downe vpon them which heard him Rom. 10 17. And by Paule vnto the Romans it is said that Faith is by hearing and hearing by the word of God So as the church preaching continuallie the word of God by hir ministers and in such sort offering in hir sermons reconciliatiō by Christ it giueth remission of sinnes in that by the outward ministerie it pronounceth the same out of the words of the scripture by the which through attentiue ears as through a conduit both the grace and spirit of Christ doo slowe in euen vnto our hart Wherfore it is most firmelie concluded that the word of God by the verie same means which I haue spoken is the originall of the remission of sins Which thing séeing it is set foorth in the church onelie it followeth that the sinnes be forgiuen no where else Sacraments be visible words 45 An other consideration we will adde which concerneth the sacraments the which be visible words of this absolution For euen as the word soundeth and is heard in the voice so in a visible and euident signe a sacrament dooth speake and admonish vs vnto the which we giuing credit obteine in verie déed that which it dooth promise and signifie Neither doo we otherwise giue credit vnto the signification hereof than by the motion of the same spirit of Christ which we haue aboue declared But thinke you not that sinnes be forgiuen by the vertue of the worke that is wrought through receiuing of the sacrament seeing this we obteine by faith while we beléeue that which it visiblie teacheth vs according to the institution of Christ to wit that a sacrament may be of the same value that the word of God is The same thing is offered by the word that is doone by the sacraments For euen as this word signifieth and giueth in verie déed vnto the beléeuers whatsoeuer it dooth promise so baptisme being by faith receiued both signifieth and giueth to the beléeuer remission of sinnes the which it promiseth by a visible speaking But indéed it might be obiected vnto me If so be that sins as it hath béene said be forgiuen vnto them which beléeue the word of Christ as by preaching it is set foorth to vs how can they then againe be forgiuen by baptisme I answer that as touching God both the one and the other absolution is all one and as concerning our sinnes the remission is one and the same The which neuerthelesse is as often confirmed and renewed in vs as we giue credit vnto the words whereby the same is signified vnto vs whether it be by word of mouth or by visible signe it is all one So that how often soeuer we either heare the word or receiue the sacraments in faith the remission of sinnes is assured vnto vs whereby no small faith is inwardlie powred into vs. A benefit of the sacraments And it ought to séeme no maruell vnto anie man wherefore the sacraments be ordeined by Christ séeing that by them his pleasure is that the strength of the spirit should haue recourse into the beléeuers no lesse than by the outward word of the scripture euen as we are taught by dailie experience but yet so as neither of these can profit anie man without faith Wherefore we haue hitherto declared two meanes by which the remission of sinnes is extant in the church according to the two waies whereby the word of God is set foorth vnto them that beléeue But and if thou demand which of the sacraments by name signifieth this remission of sinnes in the church I answer that it is baptisme in the which we being washed with visible water is a signe that we by Christ obteine spirituall clensing And that is it which Paule teacheth vnto the Ephesians that God hath purged his church with the washing of water through the word of life Ephe. 5 26. 46 But now let vs sée Of excommunication what is the third meane of this remission of sinnes The church by the singular gift and grace of Christ hath right and authoritie as it hath béene alreadie said to cut off from hir by excommunication them that be obstinate The order whereof Christ hath described and taught vnto hir in the Gospell of Matthew Mat. 18 17. where he speaketh of brotherlie correction whereby men being admonished that vnlesse they did repent it should procéed euen to the vttermost punishment of separation the which so long may stand in
be renewed and to be made the shéepe of Christ before we can followe him for otherwise we despise all gréene bows and callings Augustine addeth moreouer that this drawing is with a certeine oblectation and pleasure The drawing of God is with pleasure so that it is true which the poet saith Trahit sua quemque voluptas that is Euerie man is drawen by his owne pleasure And we are led by the bonds not of the bodie but of that hart and we are stirred vp by a holie pleasure But the definition of pleasure sufficientlie teacheth that first the changing of our corrupt nature is necessarie for pleasure is nothing else The definition of pleasure but an affection or motion stirred vp in vs of things agréeable vnto our nature as contrariwise gréefe or sorrowe commeth of things that are repugnant vnto our nature And now to the end we may take some pleasure by the admonitions of God and by heauenlie preachings Heauenlie things cannot delight vs vnles we be changed as touching nature 1. Cor. 2 14. it is necessarie that they be agréeable to our nature which nature being corrupt that thing can by no meanes be brought to passe For Paule saith vnto the Corinthians The carnall man vnderstandeth not those things which are of the spirit of God for they seeme foolish vnto him and therefore he refuseth them as things contrarie vnto himselfe 4 What is then to be doone that the same things may be pleasant vnto vs To make the lawe pleasant vnto vs not it but our nature must be altered Are the commandements of God to be altered and bended to our lusts No vndoubtedlie our nature ought rather to be changed and regenerated by God And that thing dooth God bring to passe in vs when he through faith indueth vs with his righteousnes and so draweth vs vnto Christ And therefore Paule when he had vsed these verbs of the actiue signification Obeie exhibit or giue your members c vseth afterward the passiue signification when he saith Ye are deliuered ye are made free from sinne Rom. 6 17. ye are made the seruants of righteousnes By which words is signified that insomuch as we liue vprightlie and followe God it is from without vs and commeth not from our selues Although this drawing be the worke of God yet the ministers of the word must vse their indeuour vnto it The end herof from whence vnto By the forme of doctrine he meaneth the Gospell for it is no simple doctrine as is philosophie or lawe but such a doctrine as offereth Christ vnto vs and his spirit and grace whereby is ministred strength vnto vs to performe those things which are commanded And although this drawing be the worke of God yet ought preachers and pastors to serue therein as ministers of God And when we call that drawing a motion the end of such motion both from whence it commeth and wherevnto it tendeth is declared by Paule when he thus writeth Ye were the seruants of sinne Ibidem by which words he sheweth from whence we are drawne But when he addeth that we are deliuered to the intent we should be obedient vnto the Gospell he sheweth the end of our mutation for therefore are we regenerate and brought to Christ that we should be obedient vnto his word Neither did Paule thinke it sufficient in such sort to set foorth his change but he would also declare the maner of the change For when he saith that We obeie from the hart he sufficientlie teacheth that this motion is not violent This motion of God is without violence In Iud. 9. 23. or by compulsion but willing and of our owne accord 5 But here ariseth a doubt as concerning our nature Whether as it is now fallen and corrupt it can resist the grace of God and his spirit that is present I thinke we must determine Of the grace of God are sundrie degrees that there be sundrie degrées of diuine helpe or grace for sometimes there is so great power and plentifulnes thereof as it altogither boweth mans hart and not onlie counselleth but throughlie persuadeth and when the matter standeth in that sort we cannot depart from the right but we become readie to doo that which God mooueth vs to doo Wherefore it was said vnto Paule Acts. 9 5. No compulsion is inferred to the will of man It is hard for thee to spurne against the pricke And yet we must not thinke in such dealing that anie violence or compulsion is inferred to the will of man for it is changed by a swéet motion and conuersion The partie in verie déed is willing but yet so willing as his willingnes is prouoked of God for it is the same will that would but GOD with this effectuall and most mightie persuasion causeth that it would But sometime that vehemencie of GOD and of the spirit is more remisse and yet if we would ioine thereto our indeuour and applie our good will The grace of God is more remisse in vs at one time than at another we would not resist it but rather would followe the warnings and inspirations of him and séeing we doo not this we are said to resist him and manie times we fall Yet must not this be vnderstood as touching the first regeneration but concerning them which being borne againe are indued with grace and spirit For the will of the vngodlie is so corrupt vitiat that except it be renewed it cannot giue place to the inspirations of God warnings of the holie Ghost and the same in the first change of mans conuersion onlie suffereth and before the renewing it continuallie as much as lieth therein resisteth the spirit of God But the first parents while they were perfect if by the helpe of grace how remisse soeuer the same were they had adioined their indeuour they might perfectlie haue obeied the commandements of God Howbeit we although we be renewed grace being somewhat remisse as it is albeit we forgo nothing of our indeuor we shall not be able constantlie and perfectlie to obeie the commandements of God but yet we may be able to conteine our selues within the bounds of vnperfect obedience which thing bicause we doo not therefore we oftentimes sin gréeuouslie fall But whie God giueth not his grace alwaies after one order and continuance but somtimes worketh in them more stronglie and sometimes more remisselie two reasons may be assigned First least we should thinke the grace of God to be a naturall effect which remaineth alwaies after one sort therfore God would for iust cause differ in the degrée and efficacie of his helpe whereby we might vnderstand that it is gouerned by his will and not as we our selues lust Moreouer it oftentimes happeneth that our negligence and slothfulnesse deserueth that varietie 6 And when as the scripture declareth God to be faithfull In 1 Cor. 1. verse 9. it sheweth that he can by no corruption of ours be
No particular man ought to be in doubt of his saluation But none of the number of the faithfull ought to be in doubt of his owne saluation for the nature of faith is to make men assured of the promises of God Howbeit this must be vnderstood that it is not possible to shake off all feare While we liue here we cannot shake off all feare so long as we liue in this life for we be continuallie tossed betwéene two cogitations one touching the goodnes faith and constancie of God the other as touching our corruption infirmitie and pronesse to euill For when we consider how weake we are and how prone to euill and weigh also the vnpurenes and imperfection of our works how good soeuer they be and therewithall the seueritie of the lawe in requiring the verie vttermost of things that it commandeth this consideration I saie if it be earnestlie had cannot but make the mind excéedinglie afraid and cast it downe But when on the other side we consider the goodnes clemencie and mercie of God and his stedfastnesse in promises and herewithall remember also that all the merits of Christ are communicated with vs we are refreshed and recreated and the feare is either qualified or else sometimes plainelie laid awaie For these affections where they be perfect throughlie bent doo one succéed another for they cannot be both at one time or else if they be both at one time then they appéere both to be remisse But in what maner they giue place the one to the other we may by dailie experience vnderstand A similitude For if anie man be set vpon the top of an high tower and when he is there his mind runneth vpon nothing else but vpon the heigth of the tower and what a déepe waie he should fall so that he cannot fall without danger of death it is not possible but if his mind be still bent vpon this he will be altogither smitten with horror but if he turne his eies aside to the bars or battlements which staie him vp so that he cannot fall then will he plucke vp his spirits againe and will put awaie all feare Neither ought it to séeme strange to anie man that we saie that faith expelleth that feare which is ioined with doubting of saluation when as it is said in Iohn that Charitie driueth out feare for it is most certeine 1. Ioh. 4 18. Faith no lesse than charitie driueth awaie feare that that which the scripture attributeth vnto charitie ought much more to be attributed to faith for charitie springeth therof But as we haue alreadie said Paule meaneth not of men particularlie but of the publike profession of Christ of the preaching of the Gospell and of the religion thereof receiued in anie whole nation or prouince And that which is here spoken stirreth vp godlie men to most feruent praiers for preseruation of the churches In Rom. 8 verse 15. 11 But bicause the apostle in his epistle vnto the Romans writeth on this wise Ye haue not receiued the spirit of bondage to feare anie more it shall not be from the purpose bréefelie to sée whether Paule meaneth that we be deliuered from all kind of feare or no. First this is certeine Whether the adopted be free frō all kind of feare that feare is nothing else but a certeine affection of the mind whereby we are striken by reason of some great deadlie euill at hand We are not woont to be mooued with dangers a far off but with such as hang ouer our heads neither doo things that be light and of small weight make vs afraid A definition of feare Wherefore feare as a Diuine speaketh of feare hath respect vnto sinne vnto the wrath of God vnto chastisements and scourges and finallie vnto hell-fire But there are two kinds of feare reckoned to be Two kinds of feare of which the one is commonlie called a childlie feare and the other a seruile feare And that is counted a seruile feare which onelie for feare of paines and of hell-fire either draweth vs backe from dooing euill or forceth vs to doo well Euen so signified an Ethnike poet Oderunt peccare mali formidine poenae that is The wicked hate to sinne for feare of punishment But the childlie feare is that whereby men liue vprightlie and flie wickednesse bicause they desire the glorie of God and for that they allow righteousnes euen for it selfe Wherfore the same poet saith Oderunt peccare boni virtutis amore that is The good hate to sinne for the loue of vertue Of these two kinds of feare are manie things spoken oftentimes by Augustine in sundrie places especallie in his 9. treatise vpon the epistle of Iohn it is read in the maister of the sentences in the third booke and 36. distinction where Augustine alledgeth two places out of the holie scriptures which séeme to be repugnant one to another The one is out of Iohn Perfect loue driueth out feare 1. Ioh. 4 18. verse 10. the other is taken out of the 19. psalme The feare of the Lord abideth for euer To abide How feare can abide and yet be driuen out A similitude and to be driuen foorth agrée not togither this contrarietie he maketh at one in this wise saith that they in verie déed disagrée not For euen as two pipes being blowen with one the selfe-same breath discord not so saith he two harts namelie the hart of Dauid and the hart of Iohn being stirred with one and the selfe-same spirit cannot disagrée the one from the other But yet they require an indifferent and an attentiue hearer for Iohn speaketh of seruile feare and of perfect loue but Dauid speaketh of the childlie feare aforesaid And therefore he saith The feare of the Lord is chast or cleane for in Hebrue it is written Iireath Iehouah Tehorah and abideth for euer On this maner he thinketh that the appéerance of contradiction which séemeth to be in these two places may be holpen And he vseth for each feare this similitude Let vs suppose saith he that there be two women the one chast A similitude and the other vnchast an adultresse doubtles each of these women feareth hir husband the adultresse feareth him when he is absent least he should returne againe and when he is present least he should vnderstand of hir naughtie behauiour but the chast wife is afraid of hir husband when he is present least he should depart from hir or should not loue hir so well or should by some offense be alienated from hir By this similitude Augustine thinketh may be distinctlie perceiued each kind of those feares Others saie moreouer Whether seruile feare be profitable that this seruile feare is not altogither vnprofitable for it prepareth a waie vnto loue for first say they it striketh the mind and terrifieth men from sinnes it stirreth them vp to righteousnesse for feare of punishments And an vpright life by
our minds for thus it is written Why art thou so heauie ô my soule Psal 42 12. Why art thou so discouraged Hope in God for I will yet make my confession vnto him my safetie is in his countenance Why God disappointeth vs of the outward aid Neither dooth God commonlie for anie other cause disappoint his people of the outward aids and helps of this world but to gather their scattered hope and not to suffer it to leane vnto too manie aids and these sundrie and manifold aids he changeth for one principall aid and the same most firme to the end we should depend vpon him By this difference of a firme hope the christians doo much differ from the Epicures and Ethniks A great difference betweene the hope of the Christians and of the Ethniks for the Ethniks if there come anie great calamitie to them straitwaie they exclame and crie out If there be a God that hath a care of these things if there be a God that séeth these things So they call not vpon God but being in despaire vtterlie discourage themselues But contrariwise godlie men most constantlie crie vnto God neither doubt they but that their praiers reach vp euen vnto heauen and that God hath a care both ouer them and also ouer all that they haue The fourth Chapter Of Iustification Vpon the epistle to the Romans at the end of the 11. chapter This place is also treated of vpon the 1. to the Cor. 1. about the end and vpon Genesis 15. verse 6. IT shall now be a profitable thing to intreat of iustification which is the scope and end of all that Paule teacheth in the epistle to the Romans Let this question be put foorth after this sort namelie whether men be iustified by works or by faith The question is put faith But first of all it shall be good to discusse the words of the question proposed and we will begin with this word iustification This verbe Tsadac The signification â—f this word To iustifie with the Hebrues in the first coniugation signifieth To be iust but if it be transferred vnto the third coniugation it signifieth To transferre righteousnes into an other and to make iust For this is the efficacie of the forme of those verbes which they call Hiphil Euen as Amad signifieth To stand so Heemid signifieth To appoint that is To make an other thing to stand Wherefore Hitsdic in the Hebrue signifieth To iustifie that is To make one iust which thing when it is done of God Two maner of waies God is said to iustifie it is done of him two maner of waies For somtimes he doth assuredlie bring foorth righteousnes in men First when God with his holie spirit frameth them againe wholie reneweth them in restoring the strength of their minds deliuering the powers of man from a great part of his naturall corruption and this is the first righteousnes which sticketh cleaueth to our minds by the benefit of God through Christ Secondlie when he hath so restored and made them new againe he giueth iust and holie workes by the vse and continuance of which works a qualitie or as they call it an habit is ingendered in our minds whereby we are made pliant to liue honestlie and godlie and we denie not but this kind of righteousnes is in the harts of the regenerate But sometimes God iustifieth in absoluing vs from sinnes and ascribing and imputing righteousnes and then this word Hitsdic is a word taken of the law which perteineth to iudgment as also this word Hâ—…schiah which signifieth To declare one to be an offender a wicked person And to iustifie in iudgement is by words testimonies and affirmation to count one for iust And forsomuch as these are the two significations of this word To iustifie namelie either in déed or in account and estimation and God is the author of either of them whether of these two shall we followe in the disputation proposed Forsooth the latter We now intreat of the latter foâ—me of iustifieng and that for bicause the renouation inspired by the spirit of God and our righteousnes as touching the habit gotten by good works are whilest we liue here so vnperfect and maimed that if iudgement should be giuen by them we might not be able to stand before the iudgement seate of God Besides that Paule disputing of this matter Rom. 4 3. after he had brought foorth the authoritie of Dauid and a testimonie of the historie of Abraham in Genesis vseth this word of imputing and by the proper signification thereof he reasoneth touching this present cause or question And this I suppose to be sufficient as touching the declaration of the first word namelie Iustification 2 Now let vs intreat of Faith Aman among the Hebrues in the first coniugation signifieth What this word Faith signifieth To be firme the verie which verbe in the third coniugation being called as I haue said Hiphil signifieth To giue constancie and assurednes to anie promise or thing Wherefore the Latines saie Fidem homini aut verbis tribuâ—re which is in English To giue faith or credit vnto a man or vnto words and it signifieth euen as much as if a man should saie To beleeue Wherfore this Hebrue verbe Heemin signifieth none other thing than To suppose or thinke a thing to be firme constant and true And as touching God he which beléeueth not him maketh him a lier for Iohn saith in his first epistle the 5. chapter He which beleeueth not God verse 10 maketh him a lier Which thing how gréeuous a sinne it is let euerie man consider with himselfe Contrariwise he which beléeueth God adorneth him with glorie honor Rom. 4 20. for in the epistle to the Romans it is written of Abraham that he staggered not through doubting through the consideration of his owne bodie or of the wombe of Sara being in a maner past child bearing but gaue the glorie vnto God being strong in faith An analogie between the two words To beleeue and to iustifie and fullie persuaded that he was able to performe whatsoeuer he would Wherefore there séemeth to be a certeine analogie or proportion betwéene this word To beleeue and that To iustifie as we in this place take it for as To iustifie is by waie of iudging accounting to ascribe righteousnes to a man and not to make him to be in verie déed iust so To beleeue is not in verie déed to make the words and promises of anie man sure and firme but to thinke and determine with our selues that so they are But this act of beléeuing whereof we now entreate hath two maner of firmnes and certeintie First of the things namelie of the words and promises of God which abide much more firmlie than heauen and earth A double certeintie of faith Secondlie as touching the persuasion it selfe which séeing it is wrought by the power of God it is also
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
not euerie where receiued So as if a due consent ought to be preserued in the Church it is necessarie that we firmelie and constantlie staie our selues in the holie Scriptures Of discerning of Spirites 9 But the discerning of spirits is a gift In 1. Cor. 12. ver 10. How Spirits may be discerned by which the difference of thē which are moued by an euill spirit is knowen from them which are inspired with the holy ghost Which how necessarie it is Christ admonished when he said Matt. 7. 15. Beware of false Prophets which come vnto you in sheepes clothing but inwardlie they be rauening wolues 1. Thess 5. 21. And Paul vnto the Thessalonians Prooue all things and keepe that which is good But how spirites are to be knowen Iohn teacheth in his first Epistle when he saith 1. Iohn 4. 2. If a man confesse that the Lord Iesus is come in the fleshe he is of God and he that denieth that the Lord Iesus is come in the flesh is not of the Lord but is of Antichrist Augustine treating on these wordes Augustine maruelleth that manie Heretikes be verie pernitious which confesse the Lord Iesus to haue come in the flesh who neuertheles be not of God but he aunswereth to this effect that they confesse the Lord Iesus to be come in flesh which with a sound faith receiue all those doctrines which either goe before or follow this article If Christ come in the flesh he was before his comming he tooke verie fleshe vppon him to this end that he should verilie die and that afterward hée should rise againe whereby he might also giue vs the hope of resurrection And manie other things are knit vnto that principle the which aswell heretikes as infidels doe refuse either in whole or in part Wherfore Iohn would not distinctlie recken vp euerie thing which we ought to confesse vnto saluation to the end that our spirite might be approoued but he onelie spake of that which was the chiefe vnto which in a manner all other things necessarie to saluation are adioyned Looke part 1. pl 3. Art 8 Euery one that holdeth right opinions is not therefore saide to be of Christ Two sorts of confessiō But if thou wilt saie Admit there be some which rightlie and faithfullie hold al those opinions is he therfore thought to haue the spirit of Christ if he liue vnpurelie Augustine aunswereth that there is a certaine confession which is in outward words onelie and an other which is true and hath good workes with it And this he prooueth out of the Epistle vnto Titus Tit. 1. 16. They confesse that they know God but in deedes they denie him Therefore by contraries he saith there be some which in déeds confesse God him selfe therefore he affirmeth that confession of which Iohn speaketh is no vulgare confession but such a one as hath déeds But through these things which are spoken by this godlie man we haue as yet no certaine rule by the which spirites are discerned Many heretiks haue liued godlie in shewe For there be manie Heretikes which in outward shew haue had their life garnished with workes notable enough but the same in the meane time was contaminated with the indeuour of humane glorie and we being ignorant of the purpose of their mind can iudge nothing of the goodnes of the workes which they make semblance of for this iudgment pertaineth onelie to the conscience Wherefore Iohn in the same Epistle writeth 1. Ioh. 3. 20. And if so be our heart accuse vs God is greater than our heart and knoweth all things As if he had said Although thou shalt behaue thy selfe notablie in outward shew and shalt haue an euill minde thinke not that thou art hidden for God also vnderstandeth the peruersenesse of thy minde séeing he is greater than our heart So as to God must be left the secrete iudgement of perfect vprightnesse of workes because he being the iudge it maie be that he which shall giue his bodie to be burned 1. Cor. 13. 3. séeing hée is without charitie it is nothing and that those things which he séemeth to doe verie well are condemned Onelie we can iudge of those thinges which appeare manifestlie Two rules for the trying of spirits 1. Ioh. 4. 2. The confession of opinions must be examined according to the scriptures Before the new Testament was written opinions were examined by the Apostles sayings 1. Iohn 4. 6. 10 Wherefore there remaineth two rules for to iudge of spirites One is if the opinions as touching faith be retained perfect and pure And this meant Iohn when he said If anie man confesse the Lord Iesus c. And this confession of opinions must be examined by the holie Scriptures the which seeing they had not in the Church at the beginning as concerning the new Testament they were examined by the words and doctrine of the Apostles Therefore Iohn a little after saith He that is of God heareth vs and he that heareth not vs is not of God Then he addeth that thus we doe prooue the spirit An other rule is of maners and life This did Christ expresse when hée said By their fruites ye shall knowe them And as opinions are knowen by examining of them with the Scriptures Life and maners must be tryed by discipline so life and maners should be tried by the discipline of the Church Howbeit either rule of examination is at this daie waxen cold For the life of the faithfull is not looked vppon but the shéepe of Christ doe miserablie perish and are neglected Further the holie Scripture is lesse red than méet it should neither is it carefullie and diligentlie handled And the Papistes will that the opinions should bée examined not by the Scriptures but by the councels and fathers Thereof it commeth to passe that the Church hath these manie yeares béene deceiued In the Primatiue Church a gift was extant whereby it might easilie be knowen with what spirite they which did speake were ledde By these meanes Satan was resisted when he transformed himselfe into an Angel of light Of Councels 11 Wherfore let them take héed which in diuers places boast of the Councels In 1. Cor. 2. verse 14. in which it hath bin iudged as touching religion what men it behooued there to bée namelie spirituall for somuch as the iudgement onelie of diuine things is brought to thē But at this daie the greatest part of a Councell Out of this place is gathered an argument against Councels is so ouerfraught with grosse imperfections as in verie déede it is not lawfull to take meat with them They saie that they be the Church howbeit although they be baptised and haue taken orders in the Church Looke after pl. 6. Act. 9. 17 c. Looke part 1. pl. 6. Act. 11. yet doe they not therefore prooue themselues to be spiritual séeing it is prooued that they do the workes of the flesh and not
the Churchyardes the waxe candles the fraÌ„kincense the pascall Lambe egges and also holy water the boughes of their palme trées yong springes grasse and pothearbes and finally all kinde of fruites and it is come to that passe as they consecrate the very belles and they take it in ill part that we say they baptise them For Hosius cauileth that this is vainelie spoken by vs The baptizing of bels and affirmeth that they be consecrated by their Ministers but not baptised But truely the common people are wholy to be excused for saying they doe baptise them for séeing all thinges in a manner are there doone wâ—…h pertain vnto baptisme it is not without a cause that they say they baptise theÌ„ For they be washed they be annointed they be coniured they are named handled with far greater pompe and ambition than men are while they are baptised with the holy baptisme How much the Papists attribute vnto Bels. much more is attributed vnto them than to the prayers of godly men For they say that by the ringing of them the wicked spirits the hoste of aduersaries the laying awaite of enemies tempestes hayle stormes whiriewindes violent blastes and hurtfull thunderclaps are driuen away flames and fires extinguished and finally what else soeuer But we much more soundlie and rightlie iudge that it is lawfull as we haue saide yea to bée required by godlie right A lawfull kinde of dedication that in the first vse of euerie thing wee should giue thankes vnto God and celebrate his goodnesse and that with méete and conuenient praises and desire that we may vse religiouslie and holilie such a benefite bestowed vpon vs. These things doubtlesse cannot be reprooued séeing they haue iust foundations out of the holie Scriptures Why the consecrations of the Papists must be reiected But the trifles of our aduersaries séeing they bee not deriued of the word of God but haue béene brought in by idle and superstitious men ought worthilie to be reiected by the Church of Christ For such is not the condition of men to institute sacraments at their owne pleasure because that is proper to God alone and to none besides him For sacramentes be instruments of the holy ghost the which he vseth to stirre vp our faith And séeing he is altogether the wisest he hath no néed that we should by our owne imagination or indeuour prepare instrumentes for him Which thing also no artificer in his facultie would abide but would him selfe make choyce of his owne instrumentes Wherefore great is the bouldnesse of these men which will prescribe his instrumentes whereby he should worke our saluation They are also reprooued for an other cause because they deale against the diuell by commaundement as though they could constraine him to depart when they will whereas they haue receaued no such grace of the holy Ghost and séeing that all Christians inioy not that gift 1. Co. 12. 11 For the spirit as Paul testifieth distributeth his gifts euen as he will Further they be ignorant whether an euill spirit be in that place which they say they consecrate which séeing they knowe not neither are warranted by the worde of God whatsoeuer they doe they worke without faith and therefore they sin séeing it is written by the Apostle Ro. 14. 24. Whatsoeuer is not of fâ—… is sinne In déede there hath sometime â—in certaine wicked houses where ill spirites exercised horrible thinges so as they might not be inhabited by men but there it was knowen by the déed it selfe that the ill spirite was present but in other houses we cannot perceiue either by the effectes or yet by the word of God that there be ill spirites Why then doe they so imperiously coniure them They might aswell coniure the whole world séeing Paul in the 6. to the Ephesians calleth the diuels Verse 12. The rulers of the world or at the leastwise the whole ayre whereby we chiefly vse to take breath séeing the euill spirites are called the powers of the ayre Neither can that be because they make more account of the ceremonies inueÌ„ted by themselues than of the Sacraments instituted by God For they vse greater pompe and preparation in the administring of them than when they celebrate the supper of the Lord or baptisme which Christ instituted Againe they preferre their inuentions aboue the tenne commaundementes and would more grieuously punish the breakers of them than those which transgresse the commaundementes of God Wherefore godlinesse is maruelouslie impayred for men are ledde away from the word of God and doe turne their mindes vnto vanities and to mens traditions And it is vnspeakeable how greatlie the ordinance of new worshippinges doe displease God for he hath euerie where in his lawes forbidden that it should not be doone 5 But now that we haue spoken ynough of the consecrating of outward thinges Onelie thanks and prayers must be vsed in outward consecrations What maner of consecration of men the papists vse With what superstitioÌ„s they haue infected Baptisme wherein this brieflie must be helde that besides prayer and thankesgiuing no other thing ought to be vsed now will we sée whether they deale anie thing more sincerely and godly in the baptising of men Vndoubtedly with their superstitions and inuentions they haue horriblie infected baptisme For that sacrament doeth consist of two things of the outward element of water and the word of God â—hereupon Augustine verie well said The worde is added vnto the element and it is made a Sacrament Other things which afterward were put thereunto procéeded from Bishops who were more giuen vnto Ceremonies than was méete and were maruellouslie affected to things inuented by themselues For this is a grieuous and in a manner a continuall fault of the nature of man that we haue in estimation those things especiallie which wee our selues haue inuented Therefore were the institutions of Christ and of his Apostles contemned as things worne out of vse Whereof it came to passe that the Papists do more detest them being barelie and simplie receiued than good Orators doe the wordes that be altogether out of vse So that in tract of time the Bishops haue foisted into Baptisme Oyle salt spittle Consecration of fonts twise in the yéere waxe light breathings exorcismes consecration of Fontes twise a yéere that is at Easter and at Pentecost thrée times dipping and such other like And as they bée most pregnant in coyning of wordes they haue called manie of them not sacramentes The Papists Sacramentals but sacramentals because they be tokens signes of those things which they themselues not God would haue to be signified and as they were mooued and did dreame in their imagination so they brought in things which séemed good vnto themselues As concerning Oyle Oyle added to baptisme we confesse that the auncient Kings Prophets and Priests and among the Ethnicks the wrestlers were annointed withall But these men by applying their annointings in Baptisme doe
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
saide What meanest thou Wouldest thou haue mée to féede Serpents and Dragons and Beastes Yea saith Bernard assayle them howbeit with the worde not with the sword And in an other place hee saith If thou wilt haue both swordes thou shalt lose both Neither are we to thinke that Eugenius would by himselfe haue fought but peraduenture hée assayed to mooue war by others from which purpose Bernard disswaded him And thus much of him 17 But that which Boniface added that those swords of the Church ought to be ordered namelie that the one should be subiect to the other which he prooueth by this saying of Paul Rom. 13. 2. Those powers which be ordained be ordained of God manifestlie testifieth how he wresteth the scriptures For this word ordinatae that is ordred is in Gréeke written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is nothing else than instituted or appointed Notwithstanding put the case it be so as Boniface hath expounded it what maner of order I beséeche you shall this be Certainlie such as the minister should teach and that the ciuill power should heare beléeue But this toucheth not the Pope which teacheth not at all The lowest things saith Dionysius are by meanes reduced to the highest Wherefore Boniface concludeth that the externall sword is brought vnto GOD by the spirituall sworde In verie déede I will easilie graunt that the sworde of the spirit which is the worde of God is the meane whereby the other sword namelie the externall ought to be tempered and directed vnto God The Pope vseth not the sword of the word But why doeth not the Pope retaine this meane Why vseth he not the woorde Why teacheth he not Why preacheth hée not Princes which goe astraie are not by him reduced into the right waie nay rather on the contrarie part the Pope and Byshops of the Church are sometimes rebuked and iustlie reprooued of Princes Exod. 32. 2. It is the part of Princes sometime to admonish and correct Ecclesiasticall men Deut. 33. 5 Doubtlesse Aaron being high Priest fell grieuouslie in making the golden calfe and obeying the foolishnes of the people Moses blamed him grieuouslie who as it appeareth was a ciuil magistrate For toward the end of Deuteronomie he is called a king And when the priests abused the monie which was offered for the reparations of the Temple who remedied that but onelie Ioas the king 2. Kings 12 2. 1. Par. 23. 2. Par. 8. 14. 2. Par. 29. 5 I will not speake of Dauid and Salomon and others which distinguished the lots of the Priestes and orders of the Leuites And I will not nowe prooue these things by any more examples séeing they are manifest enough by themselues Wherefore I graunt that the ciuill power may be corrected by the ministers through preaching of the word of God But the Pope vseth not this kind of gouernment but rather an incredible tyrannie They boast moreouer that they themselues are greater in dignitie for that they exercise spirituall and heauenlie things whereas Princes are occupied onelie about earthlie and ciuill matters Be it so For we denie not but that ministers are occupied about things greater and more diuine than magistrates are But doeth the Pope alone minister them Nay rather he neuer doeth it at all Wherefore if the dignitie of the ministerie depend of those things then will it followe that many Byshops and Priests doe in dignitie farre excell the Pope which neuer preacheth and to fewe or none administreth the Sacraments 18 Let vs come to the Tythes Of the Tenthes by the payment of which Boniface laboureth to prooue that all Princes are subiect vnto him This argument séemeth to haue some shewe because at the first appearance it agréeth with the 7. Chapter of the Epistle to the Hebrews Hebr. 7. where Paul prooueth the dignitie of Christ to be greater than the dignitie of the priesthoode of the Leuites For thus he gathereth Abraham paide tenthes vnto Melchisedeck at which time Leui was not yet but was at that time in the loynes of Abraham and so was tythed in him And he which payeth Tythes vnto an other confesseth himselfe by the same thing to be his inferiour Christ was priest according to the order of Melchisedeck whereupon the Apostle concludeth that the Leuiticall priesthood was much inferior vnto the priesthood of Christ I haue opened the fountaine from whence Boniface deriued his Argument The place is very darke and néedeth explication And moreouer Boniface dooth not aptly apply it to his purpose First we must vnderstand that Tythes in the olde time pertained vnto Ceremonies and that aswell in Melchisedeck The priesthoode aswel of the Leuites as of Melchisedeck represēted Christ as in the Leuites Because in either Priesthood they were referred vnto Christ And either Priesthood was in very déede a figure of Christ For euen as the Leuiticall priest entered once euery yeare into the most holy place Hebr. 9. 7. Hebr. 7. 3. and that neuer without bloud So Christ by his owne bloud entered once into the Tabernacle that is into heauen And againe Melchisedeck for that he had neither Father nor Mother resembled Christ who in respect that he is God had no mother in respect that he is man wanted a Father But what signified the tenthes in either priesthood Truely they signified nothing else but that it behooued the olde fathers to acknowledge that whatsoeuer they had That of Melchisedeck did more represent Christ than that of Leuie came from Christ By that ceremonie the people woorshipped Christ himselfe And if a man wil compare Melchisedeck the Priesthood of Leui together although both of them séeme to be a shadowe of Christ yet shall he perceiue that he is more expreslie and manifestlie signified by Melchisedeck Heb. 7. c. as the Epistle to the Hebrewes testifieth Boniface saith We receiue the Tithes of all lay men Ye take them in déede but now that Christ is come At this day the tenthes is no more a ceremonie but stipends the paying of Tythes is no more a ceremonie as it was before the comming of Christ when by Tythes men woorshipped Christ which was to come in the fleshe and confessed that they ought vnto him both themselues and all that they had After the very which manner they payed the first fruites of all that they had Neuerthelesse our men in these dayes receiue Tythes but by what lawe Truelie not by the ceremoniall lawe but by a morall Lawe since it is requisite that the Minister should be sustained by the people Mat. 10. 10 For the labourer is worthie of his reward And he which serueth the Gospell ought to liue by it So then whether stipendes be paid vnto Ministers out of landes or out of houses either in readie mony or in Tythes it maketh no matter so that they be not maintained dishonestly but honestlie In déede these rewardes in some places doe retaine the olde manner of Tythes
must pray vnto God that we may be deliuered from the necessitie of warre but not frō warre it selfe if it be necessarie Of this saying Hostiensis gathereth that he dooth ill which taketh warre in hand of will and not of necessitie And necessitie oftentimes commeth by reason that a Magistrate must manie times for duetie sake make warres least he should séeme to forsake the people Men are two wayes retained in their duetie namelie by reward and by punishment that the obseruers of lawes may be rewarded and the contemners punished Wherefore this the Magistrate may rightlie prouide and that without blame The same Augustine All things saith he are at quiet when warres be made For warres he saith are not made for pleasure sake or vppon a gréedie minde of getting or vppon crueltie but for a desire of peace that good men may be aduaunced and euill men restrained Which saying is recited by Gratian Cause 23. quest 1. the Chapter Apud pios And in the same question in the Chapter Militare To goe on warfare is no sinne but to goe to the warre for bootie sake is sinne And against Faustus the Maniche in the 22. booke of the 73. Chapter What doe we reprehend saith he in warre That men doe die who otherwise should die if that were not But this is the part of an effeminate and weake man wherefore we condemne a couetous desire a crueltie of fighting and a lusting after dominion But in that the godlie are defended and the wicked suppressed that may not be condemned 6 But I heare of a doubt obiected by some An obiection that those testimonies are out of the old Testament that the greater part of these Testimonies are auouched out of the olde Testament To what end speake they this Doe they not receaue the olde Testament Vndoubtedlie the holy Ghost in the new Testament cited very manie testimonies out of the olde Howbeit the olde Testament they reiect not neuerthelesse they say that there be thinges extant therein which are not set foorth vnto vs to be followed I graunt that But those things which be written of warre belong vnto the lawe of nature which ought to be eternall For it is an euerlasting lawe that good men should be holpen and euill men repressed Albeit in the new Testament there is no lesson giuen as touching warrefare First because the Christians in those beginninges had not either a Commonwealth or their Magistrates Secondlie because there had bin sufficient commaundement giuen of that matter in the olde Testament For immediatelie after the floud God made a lawe That bloud vniustlie shed Gen. 9. 6. should be required of the manquellers and that was to be doone by the Magistrate Wherefore it was sufficient that those thinges were confirmed in the new Testament And that did Paul in the Epistle to the Romans Rom. 13. 3. when he writeth that a Magistrate hath the right of the sword Yet did not God in those first times forsake his Church although the same had no Magistrate For in stead of the outward sword it had the woonderfull power of the holie Ghost Acts. 5. 5. Acts. 13. 11. For by it Peter fiue Ananias and Saphira and Paul made Elimas blinde So those thinges which the Church had not by an ordinarie meanes it had them then by miracles They had no languages they had no Phisitiōs they had no Schooles but they had from God the gift of tongues the gift of healinges and the wordes of wisdome But now must those thinges be gotten of vs by studie and industrie After the same sort God gaue vnto the Israelites Manna from heauen when they were in the desert and could neither till the fieldes nor yet haue graine But whē they were come to the land of promise they lacked Manna therefore they began to till and eare the land and to liue vppon their labors So was it with the Christians at the beginning yet in the meane time they vsed a ciuill Magistrate For if they had offended in anie thing or if they had bin commaunded anie thing they might not escape because they were Christians yea and they also went a warrefare with the Emperours which were Ethnickes For there is a speciall mention made of that famous Legion of Thebes And Eusebius in his first booke and fift Chapter saith that the Christians went a warrefare vnder M. Aurelius the Emperour in Germanie And that they in a great drought prayed to the Lord and obtained rayne from heauen Moreouer the Gospell as it forbiddeth not the vse of the Sunne and Moone so it forbiddeth not the iust vse of warre Whether vnto a iust warre the authoritie of a Magistrate be alwayes required 7 And whereas I say that the Authoritie of a Magistrate is required there be some which thinke that this is not generallie true Wherefore they vse this distinction that it is one warre whereby we inuade our enemies and an other whereby we defend our owne They confesse that it is not lawfull for warre to be made without commaundemēt of the Magistrate But in the defending of our goods if it be a sudden violent assault they say that oftentimes it is no safetie to expect the rule of the Magistrate For so it is lawfull to a good man and one that is a priuate person being assailed on the way by a théefe to defend himselfe with his weapon which neuerthelesse they so temper as it may be lawfull with moderation of such defence as is faultlesse It may also be say they that some Citie is suddenlie besieged by the enemie where if the assent of the Prince be expected all thinges will come into danger But he that is so oppressed by a théefe as he cannot craue the tuition of the Magistrate he is now no more a priuate man for the Magistrate himselfe armeth him and giueth him the sword in his hand to defend himselfe For he will not that a Citizen should perish without a cause The same aunswere may be made for the defending of a Citie For the lawes themselues will in such a case that Citizens should defend themselues And that they should doe that they are bound thereunto both by the lawes and by the royall authoritie of the Magistrate Therefore Hostiensis saith well That warres are vniust which are taken in hand neither by the commaundement nor by the secret consent of the Magistrate But Abraham say they although he were a priuate man yet he armed his owne familie Gen. 14. 14 Iudg. 15. 8. and deliuered Lot And Sampson a man priuate yet made he great slaughters of the Philistians Howbeit Abraham Sampson The examples of Abraham Sampson although they séemed to be priuate men yet in verie déede they were not For God had alreadie chosen them and would haue them to be princes For of Sampson it is read Iudg. 14. 6. that the spirit of the Lord came vppon him These examples none ought to followe vnlesse he be such a
bodie is so called bicause it is now immortall with the spirit And a little after Therefore as a naturall bodie is not a soule but a bodie so we must thinke that a spirituall bodie is not a spirit but a bodie And in his treatise De ciuitate Dei the 13 booke and the 20. chapter Howbeit bicause it shall be subdued to the spirit by an excellent and woonderfull easinesse of obeieng euen to the accomplishing of the most assured will of immortalitie which cannot be dissolued And a litle after Euen as the spirit which serueth the flesh is not amisse called carnall so the flesh seruing the spirit is called spirituall not that it is changed into the spirit You heare what things are spoken of a spirituall bodie among the which we find not that it is in diuers places at one time For it is euen as repugnant to the nature of a bodie to be in diuers places at once as it is to be no bodie D. Tresham I denie your minor proposition that it is as repugnant to the nature of a bodie to be conuersant in manie places at once as it is to be no bodie for this latter includeth contradiction of the verie termes and so dooth not the former And more readilie may this be doone in a bodie which hath the properties of a glorious bodie D. Martyr I will prooue anon that it is against the bodie of Christ being definit and circumscribed by limits of place and a creature to be in manie places at once But as touching the glorie which he now hath I saie I doo not exclude the gifts of glorie Howbeit I will prosecute the argument in hand to wit that Augustine ment not that the soule of Christ was at one time both in hell and in heauen with the théefe much lesse therefore shall this be granted to the bodie which is not attributed to the soule Neither in that treatise dooth Augustine exclude the Eucharist D. Tresham Yes verelie he did exclude it D. Martyr Augustine made mention there of the Eucharist but intended a far other matter than to exclude the same from the truth determined For he disputed of the holie Ghost how he being one distributeth his gifts without diuision of himselfe that he maie adorne with his graces the mysticall bodie of the church which mysticall bodie of Christ he saith is set foorth in our sacrifice D. Tresham What if Augustine denie that the soule of Christ cannot be in diuers places therefore can it not be Shall the saieng of Augustine diminish the power of God that it shall not doo as it will No it shall not diminish it D. Martyr It shall now suffice at this present that we haue séene Augustines iudgement that Christ as touching his humanitie bicause of the quantitie of a true bodie is in heauen but as touching his diuinitie euerie where D. Tresham When Augustine saith Christ in that respect that he is man is in heauen vnderstandeth that to be true as touching visible forme for so he expoundeth himselfe in that place saieng If he shall come according to that voice of the angell euen in such wise as hée was séene go into heauen that is to vse his owne words in the same forme of flesh according to this forme he saith he must not be thought to be dispersed euerie where Afterward Augustine maketh mention there of our sacrifice And at that time no man doubted of the truth of the sacrament D. Martyr You shall neuer find there out of Augustine that the bodie of Christ by an inuisible forme may be in manie places at once this is of your owne deuise And I haue now shewed to what end he made mention there of the Eucharist Moreouer we doo not dispute here of the truth of the sacrament which we all confesse but we contend as touching the maner how Christ is there And I will shew most assuredlie that it is in God alone to be in manie places and euerie where at once and that it must not be granted vnto creatures For by this reason dooth Didymus in his first booke De spiritu sancto prooue the Godhead of the holie Ghost It is onelie God that can be in manie places at once bicause he was able to be in many places at one time which can be no condition of anie creature And the verie selfe-same reason made Basil in his booke De spiritu sancto chapter 22. Wherefore if these mens arguments should be of anie strength it would be concluded that the humane nature in Christ is the diuine nature séeing it is affirmed of you to be in manie places at once and so all things would be confounded But now let vs heare their words Didymus saith thus The holie Ghost himselfe if he were one of the creatures he should at the least-wise haue a substance circumscriptible or within limitation euen as haue all things that be made For albeit that the inuisible creatures are not limited within place and bounds yet are they bounded by the propertie of their substance But the holie Ghost sith he is in manie places hath no limited substance For Iesus sending foorth the Preachers of his doctrine replenished them with the spirit and breathing vpon them Receiue ye saith he the holie Ghost Iohn 20 22. and go yee foorth and teach all nations not as though he sent them all to euerie nation Neither in verie déed did the apostles trauell togither vnto all nations but some into Asia some into Scythia and others were dispersed into other nations according to the dispensation of that holie spirit which they had After what maner also we haue heard the Lord saie I am with you euen vntill the end of the world Héerewith all likewise agréeth that saieng Act. 1. 8. Ye shall receiue power of the holie Ghost when hee shall come on you and ye shall be witnesses vnto me both in Ierusalem and in all Iudaea and in Samaria and vnto the vttermost ends of the earth Now then if these apostles for the testimonie of the Lord being placed in the vttermost confines of the earth were distant in most far places one from an other yet that the holie Ghost dwelled in them hauing a substance which cannot be bounded or limited The angels cannot be in manie places at once it is an euident token that the power of angels is far other than this is séeing for example sake the angell which was present with the apostle when hée praied in Asia could not at the selfe-same time be present with others which were placed in other parts of the world But the holie Ghost not onelie is at hand with them which are separated one from an other but also remaineth an assistant to all particular angels principalities thrones dominations and as he sanctifieth men so is he of an other nature than men be of Basil in his booke De spiritu sancto the 22. chapter Therefore as touching the holie Ghost whom the world cannot
which cause Basilius Magnus Gregorie the Diuine and Iohn Chrysostome were by the Churches of those times brought to take bishopprickes vpon them because they were more desirous of a solitarie life than becommeth true Christian men to be as they which be not borne to themselues but vnto other men and to the fellowship of the saints and most of all to the spreading farre and wide of the true worship of God We all holde fast the purposes of our owne wil neither do we gladly rest in other mens iudgements and aduises In the seconde place are they to be reckoned which for this cause stande against them which call them for that they thinke that their labor shal be superfluous since in that matter whereunto they are called to worke manie doe verie much labour If say they there were néede of labours our studie and indeuour should not be wanting whereby it comes to passe that those arts are contemned by the more excellent sort of men wherein they shall perceiue verie many to exercise themselues Lastly they when they be required to take vpon them some excellent function therefore they will not because they féele not themselues able thereunto They say that they must chuse such a matter as they are able to performe and that great regard be had that we faint not vnder our burthen be it neuer so honorable For the more excellent it shal be the more notable also shal bee our fall vnder it For this cause in verie déede Exod. 3. 11. c. Ierem. 1. â— did Moses withdrawe himselfe for a while from this calling of God And Ieremie prayed that there might be a consideration had of his age Those Godly men did consider both howe weake the strength of man was and of howe great charge was the seruice set before them and therefore they did not straightwayes obey when GOD commaunded These thinges my brethren are not recyted of mée at this present without great cause For whereas I haue without denying auoyding delaying or any stay at all taken vpon me this weightie place to interpret the scriptures I woulde not bee thought that I haue doone this boldly or vnaduisedly I might in verie déede haue easily béene called from so holy a ministerie as this ought to be accounted if any of those reasons which yée haue nowe heard coulde haue drawne my minde from it but because none of them by the grace of Gods spirit taketh any place in me therefore yée sée me to haue come hither with so readie glad ioyful and willing a minde Which that I may perswade you by a profitable and verie liuely argument I wil examine the causes now alledged by me after the same order that I began And I will not onely shewe that no cause coulde iustly terrifie me from my purpose but that notwithstanding euerie one of those causes my will was marueilously inflamed héereunto But hearken I beséech ye that I may no lesse faithfully than I haue promised performe those thinges which I haue spoken As touching that which was alledged first whereby men shoulde be terrified from taking vppon them the function whereunto they are called is this namely if that which is commaunded be vnwoonted and vnlooked for But to me cannot the exercise of handling the word of God in this age be new vnaccustomed and vnlooked for For euen from my youth when I yet liued in Italie Martyrs timelie entering into the studie of Diuinitie this one thing I minded to follow aboue all artes and ordinances of men euen chiefly to learne and teach the holy scriptures neither had I other successe than I purposed For euen I my selfe in verie déede as the mist darknesse obscurenesse and night of Poperie deceiueth manie erred for a time but yet did I not cease in that blinde dungeon as the time would then suffer both to learne and teach the holy scriptures But afterwarde when the heauenly father by the benefite of Christ had compassion vppon me I began to sée through a cloude and as trées walking the trueth of the Gospel neither coulde I kéepe silent that which as yet I vnderstoode but after a grosse manner I communicated it vnto others and the light was increased the measure and meanes being increased I taught more openly and the matter was brought to such a passe as I might not nowe liue in Italie without extreme daunger Wherefore deare brethren I went into Germanie that from whence I had by letters tasted the first principles of the reformed truth I might there receiue abundantlie a more fruitfull and perfect doctrine I desired also in person to behold certaine restored Churches least I should imagine of the reformation of the church as of the commonweale of Plato which may indéede be vnderstoode but hath his being in no place Which then indéede I earnestly sought first at Tigure To Tigure I say I began to take my way God not without most happie successe directing my iourney which I had taken in hand For when I was come hither I perceiued that Godly and syncere diuinity was héere taught and that the Church was reformed with pure and Apostolicall ordinances Wherefore if then meanes had bin offered whereby I might haue defended my banishment I had most willingly receiued the same And not a little did this bountifull curtesie increase this my minde and desire nowe stirred vp in me For those two dayes wherein I tarried héere with those that belonged vnto me I was so delighted with the Godly learned and swéete communication which I had with Doctor Bullinger Bibliander Gwalther and Pellican of happie memorie and of others whom I cannot nowe rehearse by name that I thought them most happie which might liue with such men and I reioysed with my selfe for my present banishment by meanes wherof I was brought by Almightie God to that comfort and consolation and to the knowledge and spéech of such excellent men that beléeue me I could neuer afterward forget this Church those two dayes and that intertainement What shall I say more I was taken from hence against my will and when at that time there happened no occasion of tarrying it behooued me to make an other determinatioÌ„ although not more acceptable yet more necessarie Afterward I was called to Strasbrough where after the death of that worthy Capitol Bucer at Strasborough I succéeded in the diuinitie lecture receiued no smal courtesie of the Senate of that most noble Citie of the ministers of the Church especiallie of Bucer a man of godlie memorie and of the professors of the schoole which curtesie vnlesse I would be most vngrateful I ought heartilie to commende and faithfullie to confesse Mâ—rcyâ— sent 〈◊〉 England Sixe yeares therefore in a manner continuallie I liued there interpreting the holie scripture and longer had I tarried had I not béene sent both by the magistrate by the Church into England whither I was called aswell by the king as by the Archbishoppe Primate of that
withdrawe himselfe for auoiding of offences and for the trueth sake of the Gospell anie manner of way to be confessed for I iudge that then the commaundement of flying away taketh place That certaine precepts may séeme contrarie and be not And that there may be giuen two precepts which at the first viewe séeme contrarie which neuerthelesse when they be particular are not repugnant in themselues I will shewe by plaine examples On the one part we are commaunded to defende and preserue Christian libertie and not to yéelde the same vnder the tyrannie and abuse of hipocrites On the other part we are commaunded to yéelde vnto the weakenesse of the brethren as wee haue it in the Epistle to the Romanes Rom. 14. 1. These in déede séeme to be contrarie but he that rightlie considereth the state of the times dooth easilie take away that repugnancie which appeareth to be which was singularlie wel doone by Paul who then refused to circumcise Titus Gal. 2. 3. when it was required as necessarie to saluation yet did he suffer Timothie to be circumcised when he knew that it serued to edifying Acts. 16. 3. and that it might be doone without danger necessarie to follow Gal. 2. 14. The same Apostle could not abide that Peter should doe according to the Iewes because he sawe that by his example manie were verie gréeuouslie offended Yet dooth he afterward prudentlie exhort his Romans that with louing charitie they should beare with the infirmitie of the nouices and weake brethren These thinges at the first sight are verie contrarie yet are they not repugnant if euerie thing be doone in time conuenient Who knoweth not Exo. 20. 12. Rom. 13. 1. Mat. 10. 19. 27. 29. that it is commaunded by the lawe of God that we should obey parentes princes and Magistrates Contrariwise that we are commaunded for Christ and the Gospels sake to leaue parentes children brethren whatsoeuer we possesse These thinges doe verie well stand together without controuersie so that they be doone in fit times and momentes Matt. 6. 1. c. Otherwhile the time requireth that we should doe our good workes in secret according as Christ warned touching prayer and fasting Matt. 6. 15. Otherwhile also it requireth that we should doe these thinges in the sight of men namelie where they may be doone with the praise and glorie of our Lord. In old time sacrifices were instituted by manie commaundementes of God which neuerthelesse in case of mercy or other matter of more weight were sometimes omitted A good thing was it sometime to rest vpon the Sabbaoth day from all bodilie labours but otherwhile it behooued to fight Wherefore some preceptes are particular which in shew may séeme to be contrarie but this forceth nothing at all for both haue not place at one and the selfesame time Therefore euen as those preceptes whereby we are commaunded to tarie and to flie doe stand firme so likewise dooth the precept abide firme wherein we are commaunded to flie because each one of them must be vsed in his due time But the ground of their doctrine which affirme this precept to be abrogated is this to wit that they thinke that the flying away which hath ioyned with it the feare of death cannot set foorth the glorie of God Howbeit they are deceaued for the feare of death is not by it selfe faultie as we haue declared And if they which flie away be godlie they haue speciallie determined this with themselues that they will not deny the trueth earnestlie desiring to preserue that faith which they know they haue receaued by the bountifull goodnesse of the heauenlie father Which no man doubteth but it belongeth to the furtheraunce of the glorie of GOD. Wherefore we bring to passe by this feare that we auoide manie euils namelie the afflictions of the bodie and death least we being forced by the rigour of these should deny the trueth and make a shipwracke of faith There is no man therefore but vnderstandeth that feare to be good because he considereth not death and tormentes of the bodie by themselues which if he did yet neither should it then be faultie of it selfe but so farre foorth as they might cast a weake Christian man into the danger of forswearing or depriue him of Christian faith which thing vndoubtedlie maketh not to the glorie of God Since I haue aunswered vnto the two questions propounded I would not speake anie further sauing that I perceiue you may iustlie desire more namelie that I should aunswere vnto their Argumentes which with great contention defend the contrarie opinion as touching flying away who would haue vs in anie wise to be of their minde that vnder the pretence of auoyding sin they might commodiouslie abide in their owne pleasant countries with such wealth as they haue retaining still their vsuall slothfulnesse and dissimulation in the affaires of religion Wherefore that I may the more fullie satisfie you since I haue shewed that the feare of death is not in his owne nature faultie and that the commaundement of flying away was not abolished I will as well as I can rehearse those thinges which are obiected and afterward will I confute them so much as the present cause shal séeme to require Obiections 2. Tim. 1. 7 First some obiect that which Paul hath vnto Timothie For God hath not giuen vnto vs the spirit of feare but of fortitude of loue and of temperance If this be so say they it doth not become a Christian man to flie the same being a token of feare Wherefore he ought to remaine being strengthened with the spirit of fortitude and to make no account at all of the threatninges of tyrants Vnto whome I aunswere that in déede it becommeth a Christian man to be valiant and constant and to be voide of all feare Howbeit this fortitude of the spirit is neither in all men nor yet is alwayes after one manner For sometimes it so incourageth a man as he refuseth not both to confesse the trueth and to die for the same euen as the examples of manie Martyrs doe testifie but sometimes it driueth a man to this other kinde of confession namelie to forsake together with his natiue countrie all cōmodities and delightfull thinges and in the stead of them taketh vppon him manie discommodities griefes daungers and detrimentes which they that trauell into an other place must abide He that neither of both waies dare confesse Christ is shamefullie withdrawen by the dreadfulnesse of feare and had rather reuenge or by dissimulation suppresse the trueth than to die or to forsake the swéete nest of his natiue countrie earthlie pleasures Wherefore this present place of scripture admonisheth the Christians that they should retaine the spirit of fortitude and put it in vre But because there be diuers kindes of that spirit it ought no more to be restrained vnto one kinde than vnto an other But when the one or the other is necessarie to be
thing of great importance that he which is of Christ shoulde vnderstand by what meanes he is ioyned vnto him Hebr. 2. 14. First I sée that he by the benefite of his incarnation as it is said vnto the Hebrewes would communicate with vs in flesh and bloude For since that the children were partakers together of flesh and bloude he himselfe also would be a partaker thereof But vnlesse that an other kinde of communion had happened therewithall this woulde be verie common and weake For so many as are comprehended vnder mankinde do now after this maner communicate with Christ for they be men as he was So as besides that communion this happeneth to wit that vnto the elect faith hath accesse at the time appointed whereby they beléeue in Christ and so they are not onely forgiuen their sinnes and are reconciled vnto GOD wherein consisteth the true and sounde respect of iustification That our bodies also doe participate of the flesh of Christ but also there is added a renewing power of the spirite whereby our bodies also flesh bloude and nature are made capable of immortalitie and become dayly more and more as I may say fashioned vnto Christ not that they cast away the substance of their owne nature and passe in verie déede into the bodie and flesh of Christ but that they no lesse drawe neare vnto him in spirituall giftes and properties than they did naturally euen at their verie birth communicate with him in bodie flesh and bloud Nowe therefore we haue héere two coniunctions with Christ The one naturall which by byrth we drawe euen from our parents but the other commeth vnto vs by the spirite of Christ by whom at the verie time of regeneration we are made newe according to the image of his glorie But I beléeue that betwéene these two coniunctions there is a meane which is the fountaine and originall of all the celestiall and spirituall similitude which we obtaine with Christ and that is whereby so soone as we beléeue wee attaine vnto Christ our true heade and are made his members Ephe. 4. 16 and so as Paul saith his spirit floweth and is deriued from the verie head by the ioynts and knittings together into vs as into his true and lawfull members Wherefore this our communion with the heade is the first at the leastwise in nature although perhaps not in time before that latter communion which is brought in by regeneration A similitude And héere as it séemeth vnto me naturall reason helpeth vs. In things ingendered first as the same teacheth vs the heart it selfe is ingendered in young ones from thence by a certaine veine is powred out a spirite from the heart and doth somwhat pearce the prepared matter of the liuing creature and there shapeth the heade whereupon by that veine whereby the spirite procéedeth from the heart the head is ioyned with the heart From whence againe by an other veine a spirit floweth from the head and after a certaine space formeth the liuer which kinde of entrall communicateth with the head and with the heart by the arteries or veines which knit together From the liuer also and from the other principal members there are other arteries or veines stretched to the other partes of the ingendred matter whereby that same ingendring spirit passing through fashioneth the rest of the Members Whereuppon it commeth that all those doe communicate together and are principallie ioyned to the heart that is to wit to the fountaine of life not in déede in place or immediate touching as they terme it but that because from thence they drawe a quickening spirit and life by the woonderfull workmanship of the highest artificer And although that this similitude ought not to be curiouslie vrged as touching all the partes thereof yet dooth it after a sort laie the matter before our eyes and dooth shewe vs that after we be now men as he was this first communion with Christ that we are made his members ensueth For as Paul testifieth God gaue him to be the head of the Church For according as the spirit floweth from him he fashioneth and ioyneth vnto him sometime this member and sometime that and by the spirit it selfe maketh the same like vnto him in properties and temperature forsomuch as they naturallie agrée now together Wherefore Christ while we are conuerted is first made ours and we his before that we become like vnto him in holinesse and righteousnesse abiding in vs. This is that secret communion whereby we are said to be ingraffed in him Thus doe we first put him vppon vs so are we called by the Apostle flesh of his flesh and bone of his bones And by this communion now declared that latter is alwayes perfourmed while we liue here For the members of Christ doe euermore regard this that they may become more like vnto him Neither doe the distances of places hinder this mysticall communion but it may be had while we liue in the earth although that the verie bodie of Christ sit and raigne in heauen with the father It sufficeth aboundantlie that we are knit vnto him by certaine spirituall knots and ioyntes which bondes or knittinges together doe depend and are deriued from the head it selfe And these thinges speciallie are faith the word of God and the sacramentes Through these the spirit flowing from our head wandereth vp and downe in the Church and by a iust proportion quickeneth and maketh his members like in iust proportion These communions with Christ doe I admit others to say the trueth I vnderstand not which I chiefelie say the rather because of that which some of the fathers also bring in especially Cyrill which so make the substance of the flesh and bloud of Christ to be our meate that they saie it is mingled in verie déede with our substance Neither doe I sée but that while they thus say they are constrained to affirme that the verie same our flesh bloud which is so nourished dooth passe into one and the selfesame person with Christ and that his bodie by this meanes dooth spread abroad into innumerable places Let on Gods name the sacramentes and the word of God be tokens and signes of the true communion with Christ which as I could I haue now declared also let there be ioyntes and knittinges together whereby the spirit of God so there be a faith is made effectuall in which men he may haue place Neither let these thinges be vnderstood as though we tye the grace and spirit either to the outward word or sacramentes as if it cannot by anie meanes be that some man may be ioyned vnto his head I meane Christ without these thinges One necessarie ioynt and knitting together there is in them that be of ripe age namelie faith whereby we are ioyned vnto Christ himselfe and that inseparablie This is it which perhappes the fathers meant by their excessiue spéeches which while they immoderatelie vsed they ministred no small occasion vnto errors I
haue most shamefully denied his trueth and holie faith Wherefore O father I haue sinned I haue sinned grieuouslie before thee I haue sinned in heauen and in earth I am no more worthie to be called thy sonne I am euen he whom thou according to thy bountiful goodnesse leauing manie other better than I in darkenesse hast illuminated with the light of thy word hast called me hast ingraffed me into the bodie of thy Church whom thou hast made partaker of regeneration and remission of sinnes and of the holie sacraments finallie whom thou hast enriched with spirituall treasures which thou wouldest not open vnto the mightie vnto the Philosophers and vnto the most wise men of this worlde I neuerthelesse making small account of these thy most pretious giftes giuen vnto me both by thee and by Iesu Christ thy sonne my Lorde my wisedome my righteousnesse my holines my redemption haue trecherously fallen from thee and haue wretchedly ioyned my selfe vnto the enemies rebels and persecutors of thy holie name I haue sinned Father I haue sinned before thee I haue sinned in heauen and in earth and I am not woorthie to bee called thy sonne I am he whom being polluted with the filthinesse of sinnes and with the foulenesse of wicked deedes thou hast cleansed by the bloud of Iesus Christ thou hast lightened by thy spirit restored vnto holie life and hast made an heire a fellowe and a partaker of eternall felicitie What could I at any time haue desired more of thee seeing thou hast giuen mee all thinges with Christ And albeit thou hast giuen mee these giftes ornaments which are in deede incomparable yet doe I confesse that I haue dealt most leawdlie against thee The Oxe and the Asse doe better knowe their owner and the dogge also being a most vile beast doeth attend and followe his Maister with greater faithfulnesse than I whom thou my God hast so greatlie aduaunced glorified and adorned with all kinde of good things wherefore I haue no more excuse remaining To thee of verie right belongeth glorie and honour and vnto mee nothing else but shame and confusion of heart of countenaunce and of deedes I haue sinned Father I haue sinned before thee I haue sinned in heauen and in earth Determine thou of mee whatsoeuer it shall please thee yet will I be thine I am sorie that I haue so shamefullie sinned and I doe detest this fact The more grieuouslie I haue sinned the more earnestly I desire thine euerlasting mercie Seeing I am wholie vncleane I am not able to cleanse my selfe This if I shall goe about to doe I shall the more pollute my selfe O thou my Lorde Iesus Christ who art the verie purenesse it selfe which camest into this world not for the iust but for sinners cleanse mee againe I beseech thee with thy bloud replenish mee wholie with faith that I maie embrace thy death that giueth life thy bloud that is the price of eternall life and thy passion that is the rest comfort hauen and refuge vnto wretched and vnhappy sinners Seeing thou diddest receiue into former grace Peter which had denied thee diddest graciouslie receiue againe the Apostles which had forsaken thee Ioh. 20. 21. 2. Sa. 12. 13. diddest reconcile to thy selfe Dauid who was ouerwhelmed with most grieuous sinnes diddest suffer with great clemencie the people of the Hebrewes which daylie prouoked thee by their manifolde falling from thee and since thou taking pitie of the fal of thy weake and foolish creature hast signified by thy Prophet that thou wouldest not the death of a sinner but that he shoulde conuert and liue and wouldest that a miserable sinner if he repent should bee receiued and returne to thy flocke not onelie once but also if neede require seuentie times seuen times Beholde I am here condemning detesting reuoking and renouncing whatsoeuer I haue committed against thine honour and against thy holie will And I protest that I will order all my whole life in a better manner Wherefore I beseeche thee good father that since thou hast so incouraged mee through Iesus Christ our Lord thou wilt giue vnto mee such strength as may bee sufficient I am thy woorke aswell touching naturall constitution as touching this spirituall and newe regeneration I pray thee therefore that thou wilt not despise me and that which cannot be doone for my own merites whereof I finde none good may bee doone for the merites of Iesus Christ and for thy holie names sake vnto whom be honour and glorie for euer and euer Amen I haue shewed or rather in a grosse maner described The maners of the reprobate what the sonnes of God predestinated vnto eternall life are woont to doe when they haue grieuouslie fallen for if not with the wordes aforesaide at least with the like they flie vnto their heauenly Father whom by sinning they knowe to haue offended But contrariwise doe those that are reiected For they when they cannot excuse their sinnes doe dissemble them and as though they had committed none or else easie faultes they say that it behooueth to serue places times and present occasions They pretend that it sufficeth to haue a pure heart and vnspotted minde and that outwarde faultes are not much to be weighed as if so bee they should acknowledge God to be onelie the Lorde of Soules and shoulde thinke that those things which are expressed in worde outward déedes belong nothing vnto him Thus are these men woont to couer their sinnes Vnto whom if a godlie man as it often happeneth indeuoureth to laie before their eyes the Image of their sinne committed they sometimes knowing the outragiousnesse of the fact which they haue doone being destitute of faith and spirit doe sometimes despaire with Caine and Iudas and doe fall into most miserable madnesse or else they kill themselues as we knowe it happened in our time by the horrible and dreadfull iudgement of God But sometimes they perswading themselues that they did not grieuouslie sinne doe please themselues as if they were cleane and holie and otherwhile doe prosecute those with deadly hatred of whom they were seuerelie and of a good zeale rebuked For which cause of abiurers they become persecutours The Church of Christ at this day hath no enemies more hurtfull euen as in times past it had Iulian the Apostata who being onelie instructed in Christ became afterwarde an enemie and excéeded all the tyrannie and crueltie of the other tyrantes to whom Christ was neuer knowen Wherefore brethren beware least after this first fall ye runne not into deadly ruines and downefalles of eternall damnation Rather flie yee vnto the Anchor of repentaunce and with the elect returne yee vnto him whom ye haue offended Deuise not vnto your selues newe formes of obtaining saluation this is the onlie forme set foorth by God to them that are fallen Suffer not your selues to be seduced by the intycements of false Prophetes 2. Sa. 12. 13. Luk. 15. 17. Saie with Dauid and with the Prodigall