people but what shall come to passe that lieth in the pleasure of God They in déed prepare the hart but God ordereth the answer of the toong according to his prouidence Such another weightie reason they cite out of the 10. psalme verse 17. The preparation of the hart of the poore The Lord hath heard the desire of the poore thine eare hath heard the preparation of their hart But in this place these good maisters make two flat errors for first they vnderstand not that which they speake secondlie they cite not the place according to the truth of the Hebrue For the sense is the God despiseth not the praiers of the poore but according to his great goodnes accomplisheth those things for them which they had determined in their mind to desire of him What is the preparation of the hart and this is the preparation of the hart For none that is godlie desireth anie thing of GOD but first he deliberateth in his hart that the same thing is to be desired otherwise he should come rashlie vnto God and should praie foolishlie But these men wheresoeuer they find in the holie scriptures this word To prepare straitway they snatch it vp euen against the nature thereof to establish works preparatorie But now let vs sée what the sentence is after the Hebrue veritie Thaauath anauimschamata Iehoua takin libbam tacschif ozneeca that is Thou Lord hast heard the desire of the poore thou hast prepared or shalt prepare their hart thine eare shall heare Here we sée Dauid doth affirme that God heareth the desires of the saints whom he calleth poore And he addeth a cause namelie because God prepareth their harts God prepareth the harts of the saints to require those things which may serue for their saluation and which please God But by whom God worketh such a preparation in the harts of the faithfull Paule teacheth in his epistle to the Romans and thus he writteth Rom. 8 25. What we should aske as we ought we knowe not but the spirit praieth for vs with vnspeakeable sighes But God who searcheth the harts séeth what the spirit will aske for the saints We sée therefore both by Dauid and also by Paule that God heareth those praiers which are by the impulsion of his spirit stirred vp in them that praie vnto him We learne also of the Ethnike philosophers God prepareth the harts by the holie ghost and that in mo places than one that those are reprooued which without consideration and rashlie doo require anie thing of God But they which professe Christ euen as they beléeue that he is the author of their praiers so also doo they close vp their praiers in this sentence Mat. 6 10. Thy will be done 30 But saie they Ezechiel saith in his 18. chapter Walke in my waies verse 13. and make ye a new hart And Ieremie Be ye conuerted vnto me saith the Lord. Wherefore a man saie they may of himselfe prepare himselfe to the obteining of righteousnes But these men should remember that it is no vpright dealing A conciliation of the place of Ieremie and Ezechiel verse 26. to cite some places of the holie scriptures and to ouerhip and leaue other some vnspoken Let them go therefore and sée what Ezechiel writeth in the 36. chapter I saith the Lord will bring to passe that ye shall walke in my waies And I will giue vnto you a fleshie hart and will take awaie from you your stonie hart Ieremie also in the 31. chapter Conuert me ô Lord verse 18. and I shall be conuerted Wherefore Augustine verie well said Giue what thou commandest command what thou wilt They abuse also an other place out of the prophet Ionas to confirme their error Ion. 3 10. for there it is written that God regarded the works of the Niniuites Of the fact of the Niniuites Behold saie they the afflictions of the Niniuites whereby they afflicted themselues with fastings and cried vnto the Lord the Lord prepared their minds and made them apt to obteine pardon As though it behooued not the Niniuites first to beléeue the word of God before they could either praie effectuallie or else repent them Séeing therefore they beléeued before they did anie works they were iustified by faith and not by works which followed afterwards And God is said to haue regarded their works bicause they pleased him Neither did we euer denie that the works of men being now iustified are acceptable vnto God So often as we find in the scriptures such places which serue to attribute righteousnes vnto our works wée must according to the doctrine of Augustine haue a consideration A rule of Augustine out of what foundation those works procéed And when we perceiue that they spring out of faith we ought to ascribe vnto that root that which afterward is added as touching righteousnes And how fowlie these men erre in their reasoning hereby we may perceiue for that they take vpon them to transferre those things which are proper to one kind of men vnto another Which thing humane lawes will not suffer to be done for A similitude as we find in the Code as touching testaments or last willes If rusticall vnlearned men which dwell out of cities and haue not store of wise and learned men doo make their last willes without a solemnitie required thervnto and without a sufficient number of witnesses prescribed which yet otherwise should be necessarie such testaments ought to be allowed Now if a man would transferre this prerogatiue vnto citizens who for that they haue their abiding in cities haue store of men of vnderstanding he should excéedinglie erre for if their testaments be so made they are refused neither are they counted firme So we saie that the works of men iustified may please God but this notwithstanding neither can nor ought to be granted vnto them which are without faith and without Christ 31 Further let vs marke the accustomed sophisticall and deceitfull kind of reasoning of the aduersaries which the Logicians doo terme A non causa vt causa to wit From that which is not the cause as though it were the cause For they alwaies appoint good works to be the causes of righteousnes when as in verie déed they are effects of righteousnes and not causes For it is as though a man should saie A similitude The fire is therfore hot bicause it maketh hot but it is cleane contrarie for therefore it maketh hot bicause it is hot So also we bicause we are iustified therefore we doo iust things and not bicause wée doo iust things therefore we are iustified Sometimes also they obiect 2. Cor. 5 10. How is to be vnderstood God rendereth to euerie man according to his works that God will render vnto euerie man according to his works wherfore works saie they are the cause of our felicitie But here also as their woonted maner is they are
his disciples manifestlie naming him selfe that none should be so hardie as diuide Christ into two sonnes Among these comes Vigilius Vigilius which in the 1. booke against Eutiches writeth The sonne of God as concerning his humanitie departed from vs as concerning his Godhead he saith vnto vs Behold I am with you vnto the end of the world And straightway after Because whome he left from whom he departed with his humanitie he neither left nor forsooke them with his diuinitie For according to the forme of a seruant which he tooke froÌ„ vs into heauen he is absent from vs according to the forme of God wherewith he departeth not from vs he is present with vs vppon the earth yet both present and absent he is one and the selfe same to vs. Also in the 4. booke If of the word and the flesh the nature be all one how is it that séeing the word is euery where the flesh also is not found euery where For when hée was in the earth hée was not also in heauen and now because hée is in heauen verilie he is not vppon the earth And it importeth not much that we should expect Christ to come out of heauen as touching the flesh it selfe whom we beléeue to be with vs vppon the earth as concerning the word Therefore as you will haue it either the word is contained in a place with his flesh or the flesh with the word is euerywhere because one nature dooth not receaue a thing contrarie or diuers in it selfe But it is a thing diuers and farre vnlyke To be limited in a place and to be euery where Forasmuch then as the word is euerywhere but the flesh thereof is not euery where it appeareth that one and the selfesame Christ is of both natures That both he is euerywhere according to his diuine nature and that according to the nature of his humanitie he is contained in a place that he is created and that he hath no beginning that he is subiect vnto death and that he cannot dye And straightway he addeth This is the Catholick faith and confession which the Apostles haue taught the Martyrs haue confirmed and the faithfull doe to this day kéepe 75 Moreouer Fulgentius vnto Trasimundus the King the 2. booke One the selfesame man locall of a man Fulgentius which is God immensible of the father one and the selfesame according to humane substance absent out of heauen when he was in earth and forsaking the earth when he ascended into heauen but as touching the diuine and immensible substance neither leauing heauen when he descended out of heauen neither forsaking the earth when he ascended into heauen And this appeareth certainlie by the assured word of the Lord himselfe who to shew that his humanitie was locall said vnto his disciples Iohn 2. 17. I ascend vnto your father and my father vnto my God and to your God Of Lazarus also when he had said Lazarus is dead Ioh. 11. 14. he added saying I am glad because of you that ye may beleeue because I was not there He shewed vndoubtedlie the infinite greatnesse of his diuinitie vnto his Apostles saying Beholde I am with you euen to the end of the world How ascendeth he into heauen but for that he is in a place as very man Or how is he present with his faithfull sauing because he is one immensible and very God The same father in the 3. booke The very same and inseparable Christ as touching his flesh onelie rose out of the sepulchre The very same and inseparable Christ according to the whole man which he receaued forsaking the earth locallie ascended into heauen and sitteth at the right hand of God According to the selfesame man he shall come to iudge the quicke and the dead and to crowne the faithful and godlie Lastlie Bernard vppon the Canticles the 33. Bernard Sermon I also haue the word but in the flesh and before me is set the trueth howbeit in a Sacrament The Angell is fatned but yet with the fatnesse of Corne and is now filled with graine In the meane time it behooueth me to be content with the barke of the Sacrament with the branne of the flesh with the chaffe of the letter with the couering of faith And these thinges be such as being tasted bring death if they haue not receaued some seasoning of the first fruites of the spirit Death is altogether to me in the potte vnlesse it should be swéetened by the little meale of the Prophet 1. Kings But certainelie in how great aboundaÌ„ce soeuer these things doe waxe fatte the booke of the Sacrament and the fatte of the wheate faith and hope memorie and presence eternitie and time the visage and a glasse the Image of GOD and the forme of a seruant are not receaued with like pleasantnesse Verilie in all these thinges faith vnto me is rich and the vnderstanding poore And is the sauour of faith and vnderstanding all one when as this tendeth vnto merit and that vnto reward Thou séest that there is asmuch difference betwéene the meats as betwéene the places And euen as the heauens are exalted from the earth so are the inhabitantes therein Here thou plainelie séest that Bernard maketh an Antithesis or contrarie comparison betwéene the remembrance and presence of a thing and speaketh of many other thinges which serue much to that we haue in hand But let vs returne vnto the aduersaries they haue fathers to oppose against vs. They haue Irenaeus who saith that the Eucharist consisteth of two thinges the one earthlie and the other heauenlie the which also Gelasius supposeth Howbeit these thinges conclude not vnlesse thou shalt vnderstand the whole Sacrament After what maner the sacrament may be said to consist of two things so that thou make it one thing consisting of the signe and the thing signified then we graunt that it standeth of two partes But if afterward thou wouldest appoint so great a coniunction betwéene the bread the bodie of Christ as is betwéene the diuine and humane natures in Christ that should in no wise be graunted because it were necessarie that of bread and of the bodie of Christ should be made one substance that is one subiect so as they might neuer be sundred one from an other the which is most absurd Out of the other fathers they obiect in a manner the very same which the Transubstantiatours cited before The third opinion deâ—…red 76 Now let vs sée what they which imbrase the third opinion saie against these men First they admit not that same scattering of the body of Christ so as it can be euery where because it is against the propertie of mans nature And Augustine vnto Dardanus doth most plainly write otherwise Furthermore they contend that the eating set foorth in the 6. of Iohn and this last eating is altogether one sauing that in this are added signes And that they prooue by this Argument that Iohn
although wée affirme that the apprehension or holding fast of the bodie of Christ is doone by faith yet vpō this fast holding followeth an effect euen a true coniunction with Christ not a fained or imagined the which first belongeth vnto the soule secondly it redoundeth to the bodie And the same in the holie scriptures is commended to vs by Paul vnder a metaphor of the head and bodie when he calleth vs members of one and the selfesame bodie vnder Christ the head vnder the state of Mariage wherein two are made one flesh The which that Cyrill might expresse he brought in a similitude of molten waxe which is mingled with other waxe and so of two is made one Thus woulde he haue vs to bée ioined with Christ And to this purpose specially Ephe. 3. 6. make the wordes vnto the Ephesians wherein we are saide to be flesh of his flesh and bone of his bones which words if thou looke vpon at the first viewe wil appeare that it ought otherwise to be saide Whether Christ be of our flesh or we of his to wit that the sonne of God is of our flesh and of our bones because he assumed flesh of mankind Howbeit Paul vnderstoode not meere flesh but flesh cleane from sinne capable of resurrection and immortalitie The which séeing the faithfull haue not of themselues neither drew it frō Adam they claime it vnto them by Christ because they be incorporated vnto him by the sacraments and by faith Wherefore there happeneth a certaine enterance of Christ A falling in of Christ into vs. into vs and a spiritual touching the which Paul weighed when he said vnto the Galathians Gal. 2. 20. But now it is not I that liue but Christ liueth in mee Neither is there any néede in these respectes to drawe Christ out of heauen or to disperse his body into infinite places forsomuch as all this that we teach is spirituall and yet notwithstanding no fained thing for imagined sightes Idols or fained things doe not nourish the minde as here we be certaine that it is doone For we haue saide and we confirme it that these signes doe both signifie and offer and most truely exhibite the bodie of Christ although spiritually that is to bee eaten with the minde How the forefathers had the same thing in their Sacraments that we haue in ours not with the mouth of the bodie But if thou shalt demand after what manner the Fathers of the olde Lawe in their Sacramentes could haue the same that wee haue it is easie to bee aunswered séeing wée haue affirmed that in this Sacrament the thing is vsed spiritually not corporally And in the Apocalyps we reade That the Lambe was slaine from the beginning of the world They waited for things to come wee celebrate the memorie of them alreadie doone Lastly we haue shewed that great héede must be taken least that which we speake of spirituall eating be vnderstoode as though it destroyed the truth of his presence For Augustine saide vpon the 54. Psalme that the bodie of the Lorde is in a certaine place in heauen but that the trueth of the Lordes bodie is euerie where For wheresoeuer the faithfull be they apprehend that Christ had a true bodie giuen for vs and so they doe eate him by faith 82 Wherefore I haue nowe spoken in this sacramentall matter that which in my iudgement ought to be affirmed being according to the Scriptures which I woulde the godly reader woulde well consider and take in good part And God of his goodnesse graunt that at the length the Church of Christ may obtaine both trueth and quietnesse as touching this sacrament Which two things I therefore wish because hitherto I sée that the Eucharist whereof we intreate hath bin so ouerwhelmed buried and defaced with lies craftie deuises and superstitions as it might rather be iudged any other thing than that which the Lord instituted in the supper The which least it should easilie be cleansed the Diuell which is the most gréeuous enimie of al peace and truth hath sowne so manie opinions contentions disagréements heresies and controuersies sauing that they bée without bloud that scarcelie any consent woorthie of Christians can in mans reason be hoped for But these things alas we suffer not without cause who haue doone double iniurie vnto this Sacrament partlie for that in stead of a notable and singular gift of Christ we haue erected an execrable Idol and partly because we haue without sinceritie of faith with a conscience defiled with grieuous sinnes without sufficient triall of our selues abused these most holy mysteries I beséech the Lord to take pitie of so great a calamitie and vouchsafe at length to restore vnto his Church a reformed Eucharist and the right vse of the same through our Lord Iesus Christ Amen Looke the Exhortation to the Supper of the Lorde Also looke his Confession and opinion touching this whole matter Item the disputations with Tressham c At the end of these Common places The end of the Treatise of the Eucharist A short abridgement of the disputation which D. P. Martyr made as concerning the Eucharist against Gardiner Byshop of VVinchester THe matter of the Eucharist according as the Lorde deliuered the same vnto vs is both plaine and easie to be knowen which if it were handled according to the iudgement and sense of the holy scriptures and that there were a consideration had of the humane nature of Christ and of the receaued definition of the Sacrament there should be no great paynes taken either in the vnderstanding or handling of the fame Howbeit by reason of the contention and importunitie of the aduersaries it is become more intricate than any blinde labyrinth and it is come in a manner to passe that through contention wee haue welneere forgone the trueth for they rather thā they would giue place to the right and best opinion yea that they may by all maner of meanes defend their monstrous deuises rather than the truth they haue vsed all kinde of counterfeiting cauillations and deceiueable wayes Whereupon when I of late daies was diligent to encounter with the huge armie of their cauils and sophisticall Arguments and should answere the same with as much diligence as I could the volume grew in a manner to an exceeding greatnesse Fearing therefore least godly men when they come to take my book in hand being ouermuch tyred with long reading should returne as vncertaine as before for seeing the reasons on both sides and those sometimes but latelie and newlie deuised it is not possible but those which be the later should obscure the memorie of those that went before or in a manner make them to be quite forgotten I minded straightway to set the matter before mens eyes in a certaine abridgement or resolution which the Gretians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that those which shall reade my writings or be minded to reade them or haue alreadie read them may haue present
they run togither in heapes and crie with the siluer-smith Great is Diana of the Ephesians Howbeit they should haue considered that they are no lesse to be accused which attribute ouer-much vnto sacraments and doo make an idoll of them than those which neglect the same both which extremities we haue alwaies to our power auoided But now when I sée that thorough your authoritie all things are at quiet I am become of better courage and I gladlie take vpon me this labour of disputation Neither will I repeate the particular causes why I would not dispute when I was chalenged vpon the sudden least I might séeme to vtter my stomach And therefore I come to the questions wherein some doo slander me that I haue not obserued an order of Logike and spoken that which should first haue béene in question to wit Whether the bodie of Christ be in the sacrament and that afterward the maner how should be sought out But I affirme the contrarie to wit euen that the best method is here obserued yea and that dialecticall And I am not ignorant of Aristotles doctrine in his Analytiks wherein he teacheth that first we must séeke whether a thing be or no and afterward we must sée why what and for what it is But forsomuch as neither of vs doubteth but that there is a bodie of Christ and that I am asked whether it be in the Eucharist I answer them fitlie by my thrée questions first that he is not there by transubstantiation secondlie that he is not ioined to the bread and wine or to the shewes of them corporallie and carnallie or as these men will reallie and substantiallie but that he is there onelie by a sacramentall coniunction which is a most effectuall signification You haue therfore a verie perfect method which yet that it may the plainlier appéere shal be declared after this maner Some coniunctiō there is of the bodie bloud of Christ with the signes and this on both sides is agréed vpon but what maner of coniunction it is therin standeth the controuersie Wherefore this I doo open in my thrée questions and I begin at the groser and that is at transubstantiation the which I doo refell afterward I procéed to the other kind to wit the corporall and carnall presence or the reall or substantiall as they speake which I account all alike and assent not therevnto since I prooue a third kind of presence namelie by a sacramentall signification But as to the words corporallie carnallie which séeme to be ambiguous I saie that I vnderstand them as if it should be said reallie and substantiallie neither in disputing will I trouble them about this difference But why I deriued aduerbes from the nounes flesh and bodie rather than from thing and substance is to the intent I might accommodate my selfe vnto the holie scriptures the which in making mention of a sacrament haue not the names of thing and substance but onelie of bodie flesh and bloud and therefore haue I written corporallie and carnallie And this also my aduersaries contend that the latter question is superfluous for they saie If you shall remooue transubstantiation and reall presence it followeth of necessitie that in the sacrament there is left nothing but a signification Whom I answer that they are Anabaptists which would haue this sacrament to be nothing else but a badge and profession of our societie which we haue among vs through charitie they make no reckoning of the efficacie of the holie Ghost which we testifie to be in this sacrament Moreouer the Marcionites Valentinians Manicheis and such kind of heretiks since they denied Christ to haue had a true bodie could not abide this signification which we here confirme Wherefore the third question is not vnprofitable against this kind of pestilent men Lastlie besides all these things I haue taken this course bicause I would haue these questions to be correspondent with those things which I haue taught in the Schooles where I haue obserued the verie same method Now remaineth that we enter into the matter But first of all according to the accustomed maner let vs call for the help of God by praier The Praier SInce thou O almightie God hast for thy mercie sake promised to gouerne vs by thy holy spirit and to lead vs into all truth first of all we giue thee infinit thanks for so gratious and bountifull a promise which I doubt not but thou wilt effectuallie fulfill And further bicause we are gathered togither in thy name and that those things which must be disputed of are of verie great importance therefore with all our hart we praie and beseech thee that thou wilt giue vnto vs thy promised grace and that thou wilt so vouchsafe to moderate and direct that which we haue taken vpon vs to handle that thereby may be giuen glorie vnto thy name the truth to this schoole and edification vnto the holie church We humblie beseech thee that thou wilt remooue all euill affections that thou wilt illuminate both our harts the harts of the hearers with the light of the holie scriptures and those things which therin shall seeme to be obscure make thou them to be plaine and suffer vs not to erre in them and whatsoeuer matters perhaps of manie haue not hitherto beene rightly vnderstood grant that they may now be more sincerelie and faithfullie perceiued through Iesus Christ our Lord Amen The Oration of D. VVilliam Tresham I Am come right honourable to bring the truth vnto light A hard matter to him that shall consider of it I laie vpon my selfe a weightie burthen For I haue taken vpon me to incounter and dispute with one that both is learned sharpe of wit and exercised in all kind of learning both humane and diuine and that in a most weightie matter in an assemblie of most learned men Wherefore since I vndertake a hard matter which vndoubtedly manie other students of this Vniuersitie are able if they will much better more exactlie and happilie to performe bring to passe than I which am but a weake disputer It shall be in your courtesie Right honourable Commissioners who haue vouchsafed by your honorable presence to adorne and set foorth these disputations to take in good part whatsoeuer this daie shall be vttered of me in disputing and to interpret to the best all those things which vnfeinedlie shall for no other cause be declared but for godlinesse sake Assuredlie it was not my meaning of anie malice spight or hatred to be an aduersarie to this learned man but bicause he himselfe after a sort prouoked me and my conscience mooued me and finallie bicause your authoritie allowed me I am come to contend in this field of learning To contend I saie as with a fréend and familiar but yet I prefer a truth before a fréend for the defense whereof I will indeuour to my power to resist this Doctour being a man most throughlie exercised in these matters but yet aboue all
sacraments signified grace to be giuen and ours signifie the same alredie giuen the signification is alike in the one and in the other and our sacraments shall haue no more than those of the fathers And against that which you bring that the sacraments of the old fathers were more obscure I will prooue that they had a more euident signification for the bloud of the lambe offered did more plainelie represent the bodie of Christ than the bread and wine if bread and wine be there D. Martyr I will answer to euerie thing in order I affirme that which you obiect against me to wit that the sacraments of the old lawe signified grace that should be giuen and ours the same alredie giuen and exhibited that is to wit Christ alreadie incarnate and which hath suffred death And while I was in my reading among manie other things which I discoursed as touching this matter I remember that I also said this bicause I would not admit that the sacraments of anie of both either ours or theirs of old time of themselues doo giue grace For whatsoeuer grace we haue that doo we obteine by faith and not as you feigne and saie for the works sake that is wrought Neither doo we for this cause make sacraments to be the more contemptible forsomuch as we determine that they while they be rightlie receiued doo helpe confirme increase faith whereby alone we be iustified For the holie Ghost as it vseth the words of God and the scriptures as it were instruments to change to saue vs so like wise dooth it vse the sacraments Now you sée how I haue vnderstood that the sacraments of the lawe signified grace to be giuen how ours signifie the same alreadie giuen Wherevnto you may adde that faith is more holpen by our sacraments than by those of the old fathers partlie bicause the words are plainlier expressed and that our excellent matter which is the redemption by Christ is more euidentlie set foorth in these And séeing faith is gotten by the word the more manifest that the word is the more ernestlie is faith stirred vp the more doth it apprehend the thing signified partlie bicause I easilie agrée that a more plentifull spirit is granted by our sacraments than was giuen by the sacraments of the old fathers And that remaineth as a sure ground which before I spake of that the thing to be doone being compared to that which is alreadie doone may be called both a shadowe and a figure Againe whereas you vrge that the lambe staieng of beasts for sacrifice more manifestlie represented Christ and his death I answer that the perspicuitie and plainnesse of the sacraments must chéeflie be regarded in the words Bicause if you compare the words with the elements the words be the life of them and to the old fathers were not giuen so expresse and plaine spéeches of Christ and his death as at this daie is vsed in our sacraments It is said This is my bodie Matt. 26 26 which shall be giuen for you And againe This is my bloud which shall be shed for you vnto the remission of sinnes And what can there be more plainlie and euidentlie spoken D. Chadse Where the faith is of more abundance there is the sacrament more excellent But the faith of Abraham was greater than ours is Therefore he held a more excellent sacrament and so should it follow that the sacraments of the old fathers were better than ours D. Martyr The first proposition which you take vpon you to prooue is not altogither true neither is it of necessitie that where faith is more abundant there the sacrament should be more excellent séeing Abraham both beléeued and was iustified before he had the sacrament of circumcision For there may be faith yea and it ought to be had before the receiuing of the sacraments We indéed haue granted that the same is holpen and confirmed by those sacraments but not that it should be giuen onelie by them If you had said that those sacraments whereby the faith is more confirmed and increased in the beléeuers ought to be estéemed the more excellent you should haue said true but yet that which you adde as touching Abraham would not be to the purpose vnlesse you had shewed that he obteined his faith by the sacrament which is not true And againe whereas you said that Abraham had a greater faith than ours is that should not be well affirmed bicause to conclude that which you went about you shuld haue prooued that Abraham had a greater faith than is had in the new testament and then should you take for a proofe a thing that were doubtfull For how doo you knowe but that Paule Peter manie of the apostles and martyrs had as much faith as Abraham Wherefore both the Maior and Minor proposition of your argument dooth admit exceptions and you imbrace more in the conclusion than can be found in the whole antecedent Here the Kings Maiesties Commissioners made an end of the disputations when they had heard eleuen of the clocke strike And M. D. Richard Cox Commissioner and Chancellour of the Vniuersitie of Oxford made this oration as followeth YE Students of the Vniuersitie of Oxford we haue bestowed foure halfe daies in examining of two questions namelie of transubstantiation and of reall presence of the bodie of Christ in the sacrament Greatlie did this disputation delight vs. And I would to God that the time would haue giuen vs leaue to heare all those things which might haue beene said in this matter That which wee wished came to passe to wit that the disputation was quiet The hearers I hope as they be now quiet so they will be desirous to learne the truth They which were the disputers on eitherside haue most diligentlie performed their part and must not be defrauded of their due commendation Men of our nation and of Oxford besides that they haue performed that which their conscience persuaded them they haue brought no small honour vnto this Vniuersitie for that in so great a cause they haue not shrunke but that they would openlie testifie according to the measure of their learning and gift imparted to them by the benefit of God both of what mind they werein these controuersies and by what reasons and authorities they were driuen herevnto Verie learnedlie doubtlesse did they performe the charge committed vnto them Howbeit the other learned men which in so great matters haue held their peace haue I know not how by their silence procured to themselues the blemish of deniall But Peter who is worthilie called Peter for his assured stedfastnes Martyr and worthilie called Martyr for the innumerable testimonies which he manie times vttereth of the truth ought to haue great thanks at this time both of vs and of all the godlie first bicause hee hath taken exceeding great paines in susteining the burthen of the disputations For if Hercules was not to deale against twaine what say we of Peter alone
the father of our Lord Iesus Christ who is the fountaine of seasonable helpe and sound consolation will so at the length be present with you as both you may be in better health of bodie and that the troubles wherewith you are pressed beyond your power shal be somwhat mitigated I am verie sorie that the matters of France do fare so ill although I iudged before hand that things would so come to passe For I perceiued nowe that they would soone beare the sway into whose hands if the chiefe ruler should come it was easie to be iudged what a fal the state of religion should haue Others perhappes do maruell at the Quéene But I maruell not for I neuer perceiued hitherto any token of her godlinesse towards sincere religion Howbeit it séemes to be verie new in the king of Nauarra that hee which appeared before to fauour with a full spirit the Gospel of the sonne of God should shew himselfe now when most néede was to be voide of godlinesse What shall we héere doe Hée that is the king of kings and Lord of Lords shall defende and promote his owne cause without the Kings and Lords of this world and as I hope will be a defendor and maintainer of your citie also For he is not woont to faile the faithfull in such times as they be oppressed And since he hath not hitherto omitted this towards any we are not to thinke that hee will nowe begin with you Howbeit since it lieth not in vs any other way to helpe we doe assist your state with earnest prayers vnto Christ we mistrust not but that according to his goodnesse wee shall at the length be heard I haue saluted Bullinger and the rest in your name who in like manner wish you verie much health As for the young man whom you haue commended in your letters I will willingly gratifie all the wayes I can I pray you commende me heartily to your fellow ministers and especially maister Viret and maister Beza for whose sake Letius gaue me the institutions of your College which I greatly reioyce that you haue erected and for that cause I also giue God great thanks beséeching him that he will happily prosper that which yée haue well begun Trulie I would with all my heart haue written now vnto Beza sauing that the carrier made too much hast Fare you wel most louing Sir and reuerent brother in Christ From Zurick the 16. of September To Theodore Beza MY good friend and louing brother in Christ I receaued by one Himmanuell the booke which you deliuered him for me whē he departed from vs. Wherefore I giue you thankes for the gift aswell for the excellencie and woorthinesse thereof as also because I now perceiue there is a way open whereby we shall not silentlie shut vp in our selues our good will which we haue through Christ and his Gospell but shall hereafter exercise the same by our mutuall letters and salutations one to an other Truelie you began this excellent and comfortable kinde of coniunction wherefore it is not méete that it should cease in me This therefore did I receaue as méete it was with great delight and pleasure and for continuance thereof these few lines I thought good to write whereby I might reioyce with you for this happie stile of writing this aboundance of learning and sinceritie of faith which excellent giftes no doubt since you acknowledge to be giuen you by God for the profit of the Church now vse you them diligentlie when they be most needefull for the flocke of Christ and when your yeares are in state to doe the same Howbeit because it is but superfluous to admonish him that is wise enough of himselfe therefore I will not make manie wordes An other thing that I thought to signifie vnto you is that I as I thinke together with me all the godly and so manie as loue the saluation of the Church doe giue you singular thankes for the labour which you take in writing And euen this would I should be a spurre vnto you to procéede as you haue begunne and that the greater number of enemies of the trueth there be the greater forces and the stronger campe you prepare against them God long preserue you safe among vs and graunt that you may happilie liue to Christ and his Church I pray you salute in my name Viretus and signifie vnto him that the matter of the French Church hath at the length had a happie end From Strasborough the 18. of Nouember 1554. Vnto Theodore Beza I Am assured right woorthie Syr welbeloued brother in Christ that you looked I should long agoe haue aunswered your two learned and courteous letters This in verie déede I had doone but that I lackt trustie and sure carriers And I am of that minde that I thinke not that letters should be committed vnto euerie man Now at length I doe write an aunswere and I pray you beare with this my slacknesse séeing it hath not happened either because I made small account of your letters or for that I estéeme you but after a common manner or loue you but coldlie but rather to the intent that those things which I write might be straightway caried whither I appointed The doctrine of predestination necessarie to be taught in the Church I vnderstand it to be a verie profitable and necessarie thing that the doctrine of predestination should be retained pure in the Church and be truelie and plainelie taught which because we sée it not to be doone as both of vs doe wish it gréeueth me verie sore Zanchus and I according to the strength and power giuen vs of God haue not failed of our part but aswell by teaching as disputing haue plainelie and openlie defended the truth The cause I write not because as I thinke it to be all one generallie so I know you are not ignorant thereof And whereas you for making of the matter no lesse profitable than it is withstood haue determined amongst mē so to declare it as you may also in certaine painted tables set it before mens eyes explane it and make it euident I both commend and verie well allow therof As for my counsell which you of your gentle nature and of a certaine modestie of minde doe require I doe not thinke that you haue anie néede thereof which neuerthelesse if you should néede I might not giue the same according to those descriptions which you sent vnto me by Sampson an Englishman For although I finde in them a compendious diuision and that there is diligentlie obserued a fit way of teaching yet can I not perfectlie comprehend what is the whole doctrine while there is not added some exposition nor the places out of the holie scrptures be set downe Yet neuerthelesse as I can coniecture of the Lyon by his clawes I doubt not but that it is circumspectlie deuised diligentlie comprised of you Wherefore I not onelie counsell you but I also warne and desire
noble and learned men also manie women of excellent vertue Among whom to let passe other excellent and true noble women yet must I not passe ouer in silence the most honorable Dame Isabella Manricha who for Christs cause is nowe banished her Countrie In this congregation of the godlie there was one Galeazzius Caracciolus the Marques of Vicus other noble men which I neede not now to rehearse banished for the name of Christ And albeit that the first praise of this Church is due vnto Valdesius yet notwithstanding is Martyrs vertue also to be remēbred who after that he had giuen him by the Lorde a greater light of Gods trueth and had ioyned himselfe to the congregation of the godlie that doctrine which he knewe to be true he would straightwaie preache it also vnto others For he began openly to interprete the first Epistle of S. Paul to the Corinthians and that with great fruite For not onelie the fellowes of that College hearde him but also some Bishops and manie noble men For as ye know that Citie hath bin alwaies an habitation of noble and excellent men But after that the wordes of Paul which are in the third Chapter of the same Epistle The fire shall trie euerie mans worke what it is if any mans worke which he hath built doe abide he shall receiue wages if any mans worke burne he shall suffer losse but he himselfe shall be saued yet neuerthelesse as it were by fire These wordes I say when he had interpreted against the receiued opinion he procured to himselfe many aduersaries and enemies For the common sort are perswaded that by these wordes is the fire of Purgatorie decreed and confirmed by Paul than the which the Papisticall sacrifices scarcelie haue any thing more auailable But Martyr although he did not yet openly oppugne that fire of Purgatorie which the Monkes made as a prison for soules yet did he shewe and that out of the auncient fathers that Paul did not here meane of the fire of Purgatorie since he made it to bee such a fire as both good and euill builders haue triall of but that he rather saieth this that they which doe not rightly build may in deede be saued but yet so as it were by fire For euen as he that passeth through flaming fire leapeth out halfe naked so these men their doctrine being confuted and condemned doe acknowledge that they haue lost their labour and so their sinne being discouered by the iudgement of God doe feele the grief and great sorrowe of repentance This sound right interpretation of this place certaine bondslaues of the Pope and of their owne bellie could not abide For they saw that if this foundatiō of Purgatorie which is their storehouse shoulde be ouerthrowen the same in his owne weakenesse woulde fall by it selfe though no man shoulde afterwarde inforce it Further they knowe that vppon the fall of Purgatorie there will necessarilie followe the destruction of the trentals and Masses for their auncestors soules and also indulgences whereof they had hitherto made a profitable gaine Wherefore since they decreed that those thinges were not to be borne they accused Martyr whome they feared woulde be an author of those thinges and at length they brought to passe that it was forbidden him to reade Howbeit Martyr woulde not obey this prohibition as being vnequall and vniust and hauing affiaunce in the goodnesse of his cause appealed to Rome vnto the Pope At that time he had in the Citie mightie and fauorable friends namelie Hercules Gonzaga Cardinall of Mantua Casper Contarenus Reignalde Pole Peter Bembo and Fridericke Fregose all learned men and in fauour with the Pope and who then seemed to be desirous of some reformation of the Church By staying himselfe vppon the fauor and power of these men he easilie obtained that the same prohibition of his aduersaries was taken awaie and that his former libertie of teaching was graunted vnto him the which neuerthelesse hee could not long inioy For he had not yet liued full three yeares in Neapolis but that he fel into a greeuous and deadly disease together with the perpetual Companion of his studies his intyre friend Benedictus Cusanus who in verie deed dyed there but Martyr by the singular benefite of God and diligent care of good Phisitians escaped hardly Wherefore to the intent that the chiefe men of the familie might prouide for his health since they sawe that hee coulde not brooke the Neapolitan ayre they in publike assembly declared him the generall visitor of the whole order And in this office he so behaued himselfe as the good men greatlie commended his integritie stedfastnesse and grauitie the residue did feare him and albeit they hated him yet they dissembled the same There were at that time manie which in that order did exercise a certaine tyrannie and when by the vitiousnesse and vnpurenesse of their life they had procured exceeding hatred to the whole familie they coulde not till this time by anie reasons and admonitions be called home to amendement Martyr thinking it meete that these men shoulde be reduced into order after hee had made the Cardinall of Mantua priuie to the matter who was protector of the whole Familie by his helpe hee depriued manie of their dignities and condemned the generall Rector of the whole familie to perpetuall prison in the Ilande Diomedea And as by this seueritie of discipline hee procured fauour to the whole order and great glorie to his owne selfe so by the selfe same fact he wan himselfe hatred and enuie Wherefore at Mantua in an assemblie that came together of the principall persons of the familie he was assigned Prior of Saint Fridian at Luca the which in verie deede though it be an auncient dignitie in this familie for the Prior of Saint Fridrian hath the Episcopall iurisdiction ouer halfe of the Citie yet was there some that for honor sake promoted Martyr vnto it but the most part because they had hated him or enuied him and iudged that for his countrie sake hee shoulde be hated of all men For the inhabitants of Luca haue a great and certayne old inueterat hatred against the Florentines because they thinke that they lie in waite to bereaue them of their libertie Howbeit Martyr did by his excellent learning and vertue so winne vnto him the heartes of the people of Luca as contrarie to the opinion and hope of the aduersaries and them which hated him he being a Florentine was no lesse welcome and beloued of the Citizens than if he had bin a Citizen of Luca so that afterward by an Embassade sent vnto the chiefe of the familie they desired earnestlie that Martyr shoulde not be taken from them And nowe when Martyr liued in Luca and had in his College diuers learned men and also young men of excellent towardnesse he appointed such a discipline as thereby he might as much as in him laie further good maners Religion and the desire of learning For first
ashamed and yeeld when they see your diligence in gouerning and vnblameablenesse of liuing ioined with the godlie zeale of your preaching if they perceiue you to contemne all things as dung in comparison of the Gospell of Christ and to be readie if need shall require to laie downe your life for the brethren finallie if ye mortifie your selues to the world that yee may liue vnto Christ For vnlesse life and gouernement be ioined with preaching and teaching ye labour in vaine and withhold the truth of God in vnrighteousnesse making the word of God of none effect And ye shall but loose your labour in rising earlie and in late taking rest and in eating the bread of carefulnesse For if all these things be not performed of you whatsoeuer ye build vp with the one hand ye plucke downe with the other Againe ye that be the heads of both the Vniuersities haue ye a circumspect eie that there be no corrupt member within your Colleges and where yee perceiue anie such to growe vp let him be examined and weeded out from the good come least he persuade Israell to commit sinne and idolatrie Cease ye not but declare him to the magistrates which may take further order for him least he by his libertie infect other places in the realme And generallie all ye that be the common people which liue in hope of your felicitie and looke for the second comming of our Sauiour be ye diligent in hearing and reading of the word And cease not there but if there be anie necessarie place which you doo not easilie vnderstand compare it diligentlie with other places of the scripture which concerne that matter If this will not suffice consult ye either with some godlie and learned man or with this and such other learned bookes how that place should be trulie vnderstood And for this cause speciallie beloued Readers I haue set foorth vnto you large and ample tables whereby ye may by the alphabet of letters find out a full exposition of all those things which this booke setteth foorth out of the holie scriptures necessarie to saluation Those read I saie with all humilitie but be not too curious in searching out of the mysteries which be too high aboue you but desire God alwaies that ye may see what the good and acceptable will of the Lord is For it is no woonder why a great part of the world is yet still lead in blindnesse sith it is their owne wilfulnesse that causeth their error it is their owne negligence that maketh their ignorance it is their owne malignant hart that driueth the Lord to refuse them When Augustine was conuerted from Manicheisme to the true religion hee was commanded by the spirit of God To take vp the booke and read And the Eunuch in the Acts when he was diligent in searching out of a mysterie that tended to saluation God sent Philip to interpret vnto him And thinke we that he will not send his spirit to interpret vnto vs when we earnestlie desire him by praier to vouchsafe vnto vs the right vnderstanding of his word Now last of all though with griefe and lamentation of hart I conuert my speech vnto you the pretended Catholiks of England O ye blind guides the leaders of the blind into the destruction of their soules I bewaile your wofull case howsoeuer ye your selues reioise in your euils The God of this world hath blinded your minds for ye disdaine the glorious Gospell of Christ and deride the plaine sinceritie thereof ye are enimies to the true church euen to them that Christ bought with his pretious bloud yee hate your owne flesh and bloud ye storme and rage against your mothers children and that more furiouslie and maliciouslie than against the Turks and infidels that haue no knowledge of Christ Ye are deceiued and seduced in the waie of the Lord and your ignorance is wilfull bicause ye will not take vp the booke of the holie scriptures and labour earnestlie therein that ye might trie and search out the truth but ye followe your owne waies and the deceiueable paths of your forefathers neither will ye suffer the simple sort to read it or the true interpretors of it Ye knowe that there is but one true religion and that there be assured marks to knowe the same by but ye in so diuine a thing choose rather to trie a certeintie by such vncerteine marks as the corrupt hart of man doth deuise than by the infallible rule of the word of God Ye knowe that all things in the world which are out of square must be compared by that rule and paterne from whence it was deriued The picture of a man is examined according to that man whom it representeth or by the first lineaments taken from him A house to be built is set vp according to the platforme drawne for the same A keie is shapen according to the print of the originall Euerie offense committed against the lawe of man is examined by the lawe prouided against that offense If it so fare in temporal things and that by reason of the vncerteintie of mans iudgement humane things must be tried not by mans will but by mens rules how much more then must the doctrine of Gods religion be tried by the rule of Gods word and by no other meanes Howbeit ye will haue no other iudges of controuersies but your selues nor anie others to interpret the truth but your selues you consider not that ye be our aduersaries and that no aduersarie parts may be their owne iudges ye see not that we are growne of equall number with you our bookes and volumes as manie and as great as yours our arguments not onelie in number as manie but in proofe and substance more inuincible than yours The fathers doo differ your selues doo varie Councels doo erre all men be lyers but the word of God is true and endureth for euer Why doo you not then confesse that the written word is the most equall and indifferent iudge and that the spirit of God speaking out of it to the harts of men is the verie right and iust interpretor of the Lords will and that no mortall man may presume to knowe his will further than he hath declared vnto him out of his holie word but ye intermingle all both diuine and humane things togither Ye make the waies of the Lord to be your waies ye thinke it vnpossible that Christ sitting in heauen can rule his church vpon the earth by his spirit and by the gouernement of Christian magistrates vnlesse he haue one principall prelate on the earth for his vicar and him onelie will you haue to be the bishop of Rome vnlesse the counsels of men doo establish after their maner that which the counsell of God hath alreadie decreed after his maner Besides this of an insatiable hatred that you beare vnto vs and vnto the truth which we professe ye crie out against all our translations of the bible and ye continuallie beate into the eares
of the simple that they differ one from another and euerie one from the truth and for this cause ye forbid men to read them at all vnles they be translated by your selues We grant indeed that our translations differ in words but verie seldome in sense if at anie time in sense yet neuer in matter of great importance As for differing in words we prooue that there was neuer yet anie mortall men two three or mo that without an apparent miracle could speake write and interpret one and the selfe-same thing after one and the selfe-same maner with the verie same words Which interpretors notwithstanding whilest they keepe the true sense are not to be condemned though they varie in words wherefore to saie the verie truth the difference of our translations is rather in sound of words than in sense or meaning And where there be anie alterations they be seldome anie corrections but explications But put the case there be some few escapes of small weight in some of the first editions perhaps some few in the latter by reason of mistaking some Greeke or Hebrue or Syrian word or phrase shall this make the word of God to be of none effect Shall the people for this cause not once looke into the whole scripture for their owne comfort and edification Shall the few small faults of an interpretor forbid a wounded conscience to seeke a medicine for his maladie and a salue for his sore Shall men be denied the vse of all vessels gold and siluer if anie cracke or flawe happen vnto them Shall euerie pretious iewell that is not adorned with the finest gold and with the best foiles be cast awaie Shall euerie good land that hath a bauke or bunch be left vnmanured Shall euerie good man that is able to do seruice in the Common-weale be abandoned for committing one or two small offenses If we see no pretious thing in the world that for anie accidentall blemish is contemned cast awaie shall the rich diamond of the word of God be kept from the vse of Christians bicause of some few words misconstrued by some vnaduised men Will ye denie the new testament latelie translated by your Iesuits into English to all the English pretended Catholiks bicause some certeine words be misinterpreted therein some childishlie affectate some in the verie sense it selfe corrupted You should haue dealt more charitablie with vs and not so vniustlie haue accused all our translations but especiallie if you had spied anie thing amisse in the first Editions which are mended in the latter you should not so maliciouslie haue laid those things to our charge and with more trauell you should haue learned the truth of the Greeke before you had obiected vnto vs such things as now turne to your owne shame and reproofe I thought to haue spoken somewhat at large in the defense of our translations but sith that learned Diuine Master D. Fulke whose great labour and diligence in the church I can neuer sufficientlie commend hath so stronglie and so latelie confuted all the causis obiected against the same as all you that be the aduersaries shall neuer be able by all your replies to shake the credit of that booke much lesse to conuince or disprooue it therefore I passe it ouer with a word or two assuring you that we haue doone nothing parciallie but so far as God hath lent vs his talent we haue searched out both the Latine and Greeke in all those places wherein might be anie mistrust of corruption and wrong interpretation Againe if we according to the Greeke copies haue translated otherwise than your Latine translations will beare so long as the same agreeth with the rest of the doctrine of the holie scriptures it is warrant enough for vs to vse the same and too great rashnesse of you to denie it Furthermore we confesse that we in our translations are not so precise but that where the words of the Greeke or Hebrue or Latine be so difficult as they cannot be liuelie expressed word for word especiallie in the English toong we haue sometimes added a necessarie word by the sense of the place to be vnderstood which you haue not doone in your translation of the new testament and therefore haue you left such vnperfect sentences and haue giuen such absurd termes as euerie good man dooth pitie and lament your great fruitlesse labour Furthermore it may be that we haue not in euerie word kept the proper English of the Greeke or Hebrue as neither yee haue doone altogither out of the vulgar Latine in your translation yet neuerthelesse will the circumstances alwaies beare the same and so can it not be iustlie said that we haue anie waie altered the sense But now would I not haue you thinke that we haue spoken this as though the doctrine which we teach cannot be defended vnlesse our translations be iustified at large For our doctrine is vnreproouable and that which we defend is sound and the verie same that Christ left in his word that the apostles and all the fathers taught in the primitiue church that we haue receiued from them by the testimonie of their owne writings and haue manie times sealed with our owne bloud finallie that we haue confirmed with innumerable books and writings and that we will still stedfastlie defend so long as we haue breath in our bodie Wherevpon also we conclude that since all our translations are consonant to this doctrine consonant to the originall copies of the Greeke and Hebrue and consonant to that which the apostles and fathers taught in the primitiue church they be sufficientlie authorised of themselues without receiuing anie further defense from vs. But what doo ye of the Seminarie of Rhemes thinke if we should receiue into our church the translation which ye your selues latelie made simplie I meane and nakedlie without anie of your corrupt notes and blasphemous glosses would not the verie same confirme all our opinions in the cheefest matters as much in a maner as our owne translations For it is not your phantasticall new deuised termes that can make Christs true religion contrarie to it selfe that can alter the sense and meaning of the holie Ghost that can either infeeble our true grounded positions or strengthen your false forged obiections Neither can the name of Chalice in steed of Cup turne our Communion into your Masse nor Supersubstantiall in steed of Dailie or true bread from heauen in the Lords praier turne naturall bread into the bodie flesh and bloud of Christ nor Hosts in steed of Sacrifices conuert our sacrifices of Thanks-giuing Praier Almes and Mortification into the vnbloudie sacrifice of the Masse and hanged vp Idoll of the Altar Nor can the name of Penance for Repentance establish your Satisfactions nor Condigne for Woorthie take awaie the woorthinesse of Christs death to erect your merits of Condignitie nor Inuocate for Calling vpon establish your Inuocation of Saints nor yet anie other of your new inkpot terms
would namelie that he might be iustified when he condemneth and punisheth The doctrine that Iudas the traitour receiued of Christ did thus much profit him that at the length he condemned himselfe Matth. 27 4. saieng I haue sinned in betraieng the innocent bloud For to this passe are the wicked driuen that at the length they are condemned by their owne iudgement And they which should haue taken profit by the doctrine are gréeuouslie hurt by the same as we read in the prophet Esaie the sixt chapter when it is said Esaie 6 10. Make blind the hart of this people dull their eares and shut vp their eies least peraduenture they should see heare vnderstand and be conuerted and I shuld heale them Euen so by the words of Moses Exod. 7 13. was the hart of Pharao euer more and more hardened In Rom. 1 18. 9 And the cause why they are inexcusable is declared in these words Which withhold the truth in vnrighteousnes They attained vnto so much truth as thereby they vnderstood how to behaue themselues towards God and towards their neighbors and yet withheld they the truth in vnrighteousnes The verie which thing did the Hebrues as touching the truth which God reuealed vnto them by the lawe Séeing therefore that both these Hebrues and those Gentils haue béene so gréeuouslie punished what ought men that be christians in profession to hope for which withhold to themselues so great a light of the Gospell without fruit Doubtles they shall become most wretched of all And the thing it selfe teacheth that they which boast of Christ and liue dishonestly doo at the length excéed all men be they neuer so wicked in naughtines and dishonestie The truth is after a sort withheld captiue in them In whom the truth is withheld captiue which vnderstand the same and yet expresse it not in work and life And it is bound and tied with the chaines of naughtie lusts the which With what bonds the truth is bound when they breath out from the inferiour parts of our mind they darken the vnderstanding and close vp the knowen truth in a darke dungeon God doth lighten it in our minds but through naughtie lusts it is woonderfullie darkened We must not thinke as Chrysostome warneth vs that the truth of his owne nature can suffer anie thing For the truth of his owne nature is vnchangable But what discommoditie soeuer happeneth The truth suffereth nothing in it selfe the same hurteth our mind and soule Paule in two words toucheth those things which Aristotle in his Ethicks when he disputeth of the incontinent person vttereth at large Aristotle in his Ethicks For he demandeth by what meanes the incontinent person declineth vnto vices since that in his mind he hath a right opinion And hée answereth that this happeneth by reason hée is too much affected to the particular good which is obiected presentlie to the sense by the weight wherof the better part also is oppressed so as he giueth place vnto the lusts neither doth he his part in effectuall considering of the truth which before he knew Ouid of Medea Which also the Poet affirmeth of Medea I see the best which I allow But yet the woorst I doo insue All this dooth Paule teach vs when he saith that The wicked withhold the truth in vnrighteousnes The truth doth alwaies as much as can be indeuour to breake foorth into act but it is hindered by concupiscence or lust And this is it which is written in the first booke of the Ethicks that the best part of the soule doth alwaies exhort and prouoke to the best things The better part of the soule exhorteth to the better things For so hath God and nature framed vs that the thing which wée knowe we desire to expresse in act which being not doone we are reprooued by our owne iudgement And herein appéereth the woonderfull force of the conscience which in the more gréeuous sort of offences can neuer be perfectlie setled 10 To withhold the truth in vnrighteousnes is properlie to refuse the calling of God which continuallie by his truth calleth vs backe vnto himselfe Wherefore it shall be verie profitable for vs if whensoeuer we haue attained vnto anie truth either through studie or obseruation of things we reckon straitwaie with our selues wherevnto God calleth vs through that truth which he laieth before our minds By this word vnrighteousnes the Apostle vnderstood generallie whatsoeuer sinne we commit either against God or against men Wherefore Paule speaketh of that truth which is naturallie ingraffed in vs also of that which we attaine vnto by our owne studie For either of those instructeth vs of most excellent things touching God Neither is the vnrighteousnes which we commit able to blot it out of our minds Which thing neuertheles the Academicall philosophers indeuoured to teach The error of the Academicks séeing they earnestlie affirme that there can be nothing certainlie taught by vs and so would not haue vs to imbrace anie thing as being sure therof that it is true but would haue vs account all things as vncertaine and doubtfull Likewise the Epicures go about to pull out of our minds those things The error of the Epicures which by a naturall former conceit are printed in our hart◠concerning God And yet neither of these were able to bring to passe that which they indeuoured For will they nill they these truthes remaine still in the minds of men Whether truth bee stronger in it selfe as it is laid hold on by faith or as it is ingraffed by nature Wherin the difference consisteth but which is to be lamented they are withholden in vnrighteousnes 11 Perhaps thou wilt demand how it commeth to passe that the truth which we haue by faith is of more strength to breake out into act than is the truth which we naturallie perceiue This vndoubtedlie commeth not for this cause that one truth by it selfe and seuerallie vnderstood is of more force than another For truth on both parts hath the selfe-same nature but the difference commeth by the meane and instrument whereby the same is perceiued The strength of nature is corrupt féeble and defiled through sinne and therefore the truth which it taketh hold of it hath not effectuallie But faith hath ioined with it the inspiration of God and the power of the holie Ghost and therefore it taketh hold of the truth effectuallie wherefore the diuersitie is not in the truth it selfe but in the meane and instrument whereby we imbrace the same Hereof it commeth that there we be changed but here we remaine the selfe-same that we were before Sundrie examples of apprehension of the truth Matt. 19 22. Of which thing we haue a cléere testimonie in the Gospell Christ set forth vnto the yoong man what he should doo to obtaine saluation the which he hearing was not persuaded to giue place but went awaie sorowfull He trusted vnto naturall strength and
he said in the 24. chapter of Matthew Heauen and earth shall passe but my word shall not passe And it is commonlie spoken euerie where The word of God endureth for euer Esaie 40 8. 3 And although there be in a maner infinite things which may stronglie prooue the woorthinesse of the scriptures yet in this place I will measure my selfe thinking it sufficient that I haue after a sort shewed the springs or heads the rest maie easilie be found out by anie that will take paines to search diligentlie I will now likewise bréefelie declare the commodities which we receiue therby The commodities of the holie scriptures 2. Tim. 3 16. We read in the 3. chapter of the 2. to Timothie that All scripture inspired by God is profitable both to teach and to improoue to wit as touching doctrine and to correct and instruct in righteousnesse which belongeth vnto manners And least thou shouldest thinke that any thing doth want he addeth streight waie Ibidem 17. That the man of God may be perfect and readie to euerie good worke And in the 15 chapter to the Romans we reade Roman 15. For whatsoeuer things are now written they be written before hand for our learning that by patience consolation of the scriptures we may haue hope Which things séeing they are spoken of the old testament for while this was written the new testament was not published what shall we now thinke hauing the monuments both of the Apostles and of the Euangelists added therevnto Trulie we haue now euen these verie things more plentifullie in the holie scriptures The power of sauing attributed to the scriptures 1. Tim. 4 13. And the holie Ghost feareth not to attribute the power of sauing vnto them For in the first Epistle to Timothie the fourth chapter it is written Take heed to thy selfe and to thy doctrine continue therein for in so dooing thou shalt saue both thy selfe and those that heare thee Matt. 13 19. And in the parable of the gospel where it is described that the séede fell some in the waie some among stones and thornes and some in good ground We are borne anew by the word 1. Cor. 4 15. the gospell or word of God by the interpretation of Christ is vnderstood by the séede bicause thereby we are borne anew Wherefore Paule wrote boldlie vnto some I haue begotten you by the gospel And Augustine did then first arise out of his errors wherewith he had béene captiuated Augustine conuerted by reading of the scriptures when he began to reade the scriptures And at the reading of Paule as we may perceiue in his confessions the darkenesse was chased frō his eies And vnto such reding he was driuen by an oracle of God For he heard voices as if children had soong and said Take and read Take and read which voice when he had obeied had lighted vpon that place in the holie scriptures Put on the Lord Iesus Christ Rom. 13 14. c. he was conuerted wholie vnto God Decrees of faith must be confirmed only by the scriptures Constantine bad that controuersies should be decided by them who had so long before striuen against the truth These be notable tokens of the word of God Adde herewithall that the decrées of the christian faith can be confirmed by no other meanes than by authoritie of the holie scriptures Therefore as the ecclesiasticall historie declareth Constantine the great in the councell of Nice exhorted the fathers of the church that by the oracles of the holie scriptures they would appease the controuersies sproong vp in religion 4 But he that will knowe more at large the properties of the holy scripture The properties of the scripture out of the 19 psalme Psal 19 8. let him read the 19 psalme there they be described both with maruelous breuitie and great elegancie First the lawe of the Lord is called Temima that is immaculate perfect Secondly it is affirmed that it doth restore the soule and that is not to be looked for in prophane learning Thirdlie it is called a sure testimonie of the Lord whereas mans counsels are euermore variable and inconstant It teacheth the simple and ignorant whereas other knowledges doo instruct only the prudent and sharpe witted hearers Moreouer the lawe of the Lord is right and hath nothing crooked awrie or vniust as in euerie part of mans lawe is espied Also it reioiceth the hart euen with such a gladnes as is chast and holie The Lords commandement is pure but mans deuises are neuer sincerelie made séeing they be fraited with many crafts and deceits It lighteneth the eies but contrariwise the traditions of men darken them The lawe of God is cleane and is offered vndefiled vnto vs being without any falshood or wrong whereas mans ordinances are most fowlie infected with both the euils The statutes of God indure for euer but those things which be ordained by men are alwaies shifting oftentimes changed and are neuer of long continuance To conclude those things which the Lord hath prescribed are both true and iust which cannot be affirmed of mans lawes Moreouer they are to be desired aboue gold and pretious stones where as the best natures doo verie much mislike the precepts of mans lawe Finallie those things which God hath taught vs in the scriptures be more swéet than the honie and the honie combe where contrariwise men are not accustomed to teach any other than hard difficult and often times cruell things Besides these properties of the holie scriptures I purpose not to ad anie more For they that be studious may easilie of themselues find out the other fruits and commodities 5 Now must I declare another point which I promised To what iudgement we must stand for the sense of the scriptures to wit by what iudgements and abitrers we must assure our selues for vnderstanding of the scriptures Two tokens I haue alwaies obserued by which the truth of the diuine scripture may be perceiued namelie the holie ghost and the word of God it selfe Concerning the spirit Iohn writeth in the 8. chapter of his gospell The truth is knowne by the spirit and the word Iohn 8 47. that Christ thus said If ye haue God to your father why doo you not acknowledge my word And séeing it is certaine that we be not adopted to be the children of God but by the comming of the holie ghost Christ testifieth in this place that when we haue once obteined the same spirit we may so discerne betwixt his word and a strange word as the same will appeare verie euident and plaine vnto vs. According to which sense he also said in another place My sheepe knowe my voice and followe not a stranger Iohn 10 4. And there is no doubt but that we by the strength of the holie spirit are made the shéepe of Christ which followe not falshood errors and heresies which be voices of strangers but doo imitate onlie the
set foorth their matter with goodlie words and so it may be vnderstood what they saie they account breuitie a speciall praise of speaking And a little after it followeth thus The name of things doone requireth order of time to be obserued will also haue the description of countries For in matters which be great and woorthie of memorie we first looke what counsell was taken secondlie the acts that were doone and lastlie what end and successe came thereof And in counsels is signified what the writer alloweth and in the acts is declared not onelie what was doone and said but also in what maner they were executed c. By these things we may perceiue what is the nature of Annales or of historie And it séemeth we may affirme The narrations of the scriptures be rather histories than chronicles that the narrations of the holie scriptures be rather like histories than Annales For not onelie acts are there set foorth as they were doone but also the verie causes counsels and meanes are shewed Also the orations admonitions and reprehensions are otherwise set foorth with som ornaments All which rather belong vnto histories than vnto bare Chronicles 21 But since we haue heard the opinion of Cicero let vs sée also what Aulus Gellius saith Aulus Gellius opinion of chronicles and histories who in his fift booke and fift chapter writeth on this sort Some doo thinke that a historie differeth from a Chronicle in this that whereas both of them are a declaration of things that be doone yet that a historie is properlie of such things as the writer himselfe is present at the execution of those things which he intreateth of c. This distinction he himselfe dooth not followe and that for some certeine cause Which distinction neuertheles Seruius the Grammarian vsed and after him Isidorus in his first booke of Etymologies which is a maruell bicause he is not only against Tullie who said that An historie is a gathering of things doone from yéere to yéere but also contrarie to Virgil whose verse is in the first of Aeneidos And if it please you to heare the Chronicles of our labours Wherein he declareth that Chronicles also belong to such things as the writer was present at But I will speake againe of Gellius He reporteth that there were others which thought histories to be either the exposition or demonstration of things that haue béene doon and they be Annales or Chronicles when the acts of manie yéeres are afterward compiled an order of euery yéere being kept According to which iudgment the historie of the scriptures cannot be named among Chronicles séeing in the declarations of things doone in them the course of yéeres manie times is not obserued Afterward the same Gellius according to the mind of Sempronius Asellio added this much But the difference betwéene those which would leaue Chronicles behind them and others which indeuoured to discourse of the worthie acts of the Romans was this In their Chronicles they onlie shewed what déeds were doon euerie yéere but the histories not onelie shewed what was doone but also how by what order deuise and counsell the same was atchéeued And a little after the same Asellio in the same booke Chronicles can neither mooue the more couragious sort to defend the Common-weale nor yet the more cowardlie to doo amisse Wherefore since by the knowledge of the scripture men be admonished and stirred vp to the right worshipping of God to repentance of their life to put their whole confidence in God and finallie to take in hand all offices which appertaine to good life and conuersation they rather containe historie than chronicle I haue vsed manie words touching this matter but I trust not without some fâ—uit God is the authour of historie 22 But it must not be thought that historie was deuised by man séeing God himselfe is the author thereof who would that the forefathers should declare vnto their children and posteritie the maruellous things that he did in Aegypt in the red sea and in the wildernesse yea and he bad as we read in Exodus that the warre against Abimelech Exod. 17 14 the victorie which the Israelites had of him should be recorded in writing but this kind of writing began before Moses For euen he maketh mention Histories before Moses time Num. 21 15 Ios 10 13. 2. Sam. 1 18. aswell of a booke of the wars of the Lord as also of an other booke of iust men The prophets also oftentimes mingled histories with their prophesies I omit Dauid who manie times garnished his psalmes which he soong with histories of the scriptures I passe ouer our euangelists in the new testament and the Acts written by Luke wherin are large and most profitable histories Of these bookes if God be authour as we must beléeue he is euen God himselfe shal be counted the authour of historie And this is not vnbeséeming for him séeing historie is an excellent thing for as Cicero writeth in his booke De oratore it is a testimonie of times The praise of historie a light of the truth the life of memorie the maister of life and the messenger of antiquitie c. Verie singular are these commendations and not fit for euerie historie but for such onelie wherein those rules are obserued which this authour hath in the same place set downe that is to wit The rules of a true historie that there be no false thing told that there be no bashfulnes in telling the truth that there be giuen no suspicion of fauour or hatred Wherin although the Latine Historiographers were better than the Gréekes The Latine histories of more credit than the Greeke which as Quintillian saith were in these matters almost as lewd as the poets yet Augustine in his 131 epistle to one Memorius a bishop giuing no small praise to historie among other liberall disciplines and writing of the truth saith that he could not perceiue how those stories which are compiled by men can be well able to kéepe the truth séeing that writers are constrained to giue credit vnto men and oftentimes to gather rumors and reports of the multitude who neuerthelesse are to be excused if they kéepe the course that is required in a historie and write nothing of affection or set purpose to beguile men The histories of the scriptures most true But there is nothing more true than the histories reuealed and written by the inspiration of God as these histories of ours be 23 Besides the commoditie of the truth The commodities comming by histories the knowledge whereof is without doubt most excellent we obtaine other commodities also and those not small by the reading of histories By them we may gather great and abundant store and matter of most profitable arguments For as Quintillian saith histories and examples be iudgements and testimonies And the vse of examples is of two sorts at the least Two maner of vses of examples one is
wherefore such things as be set foorth after this maner put thou among that sort which belong vnto knowledge onelie not that thou doo expresse them by imitation I grant that they haue mysteries in them yet are they not for that cause to be followed For the mysterie and excellent signification which was peculiar to the dooings of the fathers causeth not but that those things are otherwise to be counted sinnes The Manicheis which refuse the old testament haue speciallie this foolishnesse to thinke that in receiuing of the scripture whatsoeuer things are taught if they be not disalowed or condemned in that place they ought to be allowed and commended of vs. Wherefore saie they séeing these things be not condemned if the old testament be receiued it shal be lawfull to imitate them These things doth Augustine answere in his 22. booke against Faustus the 62. chapter We read of the fact of Herod which is handled in the gospell when he killed an infinit sort of children at Bethleem neither dooth the Euangelist there ad an execration of so great a crueltie shall we therefore saie that we ought to expresse so horrible an act by imitation They make a great stir that Iuda was in the number of the patriarchs as though it be of necessitie that they which are carried into some high calling should streightway be counted good men Matt. 10 4. Was not Iudas Iscariot among the number of the twelue apostles Perhaps they will saie he continued not I grant but Peter which committed the crime of denieng Christ was alwaies reckoned the first of that order Matt. 26 69. Why then saie they was it requisite that Iuda should be so commended in the last prophesie of his father Gen. 49 8. To the end answereth Augustine that whilest thou thinkest this Iuda by reason of his facts to be vnméete for so great a praise and commendation thou shouldest séeke for another of his stock to whom so great a renowme may iustlie be applied and this shall be Christ Wherefore those things that be taught in the holie scripture onelie that some thing may be discerned or perceiued of vs it skilleth but a little how those be as touching maners whether honest or dishonest euen as in a historie it maketh no matter whether some letters be blacke so thou reade them and discerne what they signifie vnto thée But those things which so teach as that we our selues should worke and doo that which is there declared then vndoubtedlie it forceth verie much how they be God would that in them we should chéeflie haue regard vnto his cunning to wit that he is able to vse euill things well Who will denie but that adulterie is an euill thing And yet thereby God would that a child should be begotten who may be planted in his church and among his people Againe whereas Caiphas being an ill man said with an ill hart It is expedient that one should die for the people Iohn 11 49. God would most effectuallie expresse vnto vs an holie prophesie touching the redemption saluation of the people of God The selfe-same thing may be said of Iudas the traitour whose act without all doubt was to be detested and yet neuertheles God thereby procureâ— our saluation Assuredlie it was not the mind of Iudas Iscariot to bring anie good thing to passe Neither ment the same Iuda to signifie anie thing by his fact but by the prouidence and cunning of God it was brought to passe that good things should be deriued from thence from the one the redemption through Christ and from the other the flesh of Christ and an excellent signification of our saluation But in verie déed the Manicheis doo therefore chéeflie among other things take hold of that fact of Iuda to defame the genealogie of Christ according to the flesh and exclame that hée was vnwoorthilie borne of such ancestours Howbeit as Christ hath borne vpon him our sinnes hath refused no humane kind although it were wicked so that they will beléeue him so hath he not refused to deriue his stocke from ancestours which haue sinned 26 But we must note well that in the Gréeke translation In Gen. 5. at the beginning the seuentie interpretours doo differ from our numbers or from the numbers that are had in the Hebrue veritie which thing saith Augustine in his 15. booke De ciuitate Dei wée should not iudge to be doon bicause the Hebrues be liers or that they corrupted their bookes séeing he thinketh it may not be granted that all the Iewes so manie as wrote could conspire in such sort togither as all their copies were falsified Which reason let them note which so greatlie blame the Hebrue bookes of falshood lieng and corruption But Augustine affirmeth that this was not doone by the fault of the interpretours as if they had ment to kéepe the truth secret from the nations but that it came by the ouersight of the writers of their translation which may soone be deceiued in describing of numbers as we sée by dailie experience For since that numbers appéere to be a thing of no great importance they are not carefullie naie rather they are negligentlie lookt vnto But in other things where the seuentie interpretours either séeme to translate otherwise than is in the Hebrue or doo adde anie thing for exposition sake that he thinketh was doone by the power of prophesie which directed them Wherof sée what Ierom saith But to come to our computation of yéeres thou maiest perceiue that hereof it coms to passe that there is a difference betwéene the Hebrues account and ours as touching the yéeres since the beginning of the world bicause they of old time followed also the description of the seuentie interpretours And the Hebrues followed the whole historie There Peter Martyr sheweth by prooâ—e that either it is not that translation or else that it is in manie places corrupted as they themselues haue it with whom we may agrée in all those things which are not preiudiciall at all vnto Christ and the true worshipping of him But that the Greeke translation which now taketh place is not that which the seuentie interpretours made it is noted vpon the epistle to the Romans the 11. chapter and 26 verse in these words There shall come out of Sion Further there be manie excellent writings lost but yet as God would In 1. King 4 22. Looke In Gen. 5 21. there be manie also preserued and especiallie those which bring greatest profit and are most auailable for the instruction of men Neither must we imagine Why manie old bookes perished Matt. 10 29 and 30. that it came by chance that so manie so great works perished For There is not a sparowe that lighteth vpon the ground by chance as the sonne of God testifieth And it is euident that All the haires of our head are certeinlie numbered of God But wherefore saith some man were they written séeing they should
thinketh that it may be more easilie answered if we saie that it was not Samuel but onelie a vaine imagination and phantasie A rule howbeit he cannot but grant that two things are against this opinion one is that the scriptures doo alwaies so speake as if it had béene verie Samuel But he answereth that it is the vsuall maner of the scriptures to call similitudes by the names of those things which they represent For so the woodden images were called cherubims and Salomon made brasen oxen 1. Kin. 6 23. 1. Kin. 7 25. 1. Sam. 6 11. and the Philistines gaue siluer mice Neither doo the holie scriptures lie when they speake after that sort For men are woont commonlie so to speake and it pleased God to applie himselfe to the sense and capacitie of man Another thing is that he trulie fore-shewed what would come to passe namelie 1. Sa. 28 19. The diuell sometime speaketh true things that Saule with his sonnes should be slaine and that the host of Israel should be ouerthrowne But he answereth that this also is no new or woonderfull thing for the diuels confessed Christ to be the sonne of God Mark 1 24. And in the Acts of the apostles they gaue a verie goodlie testimonie of Paules doctrine Acts. 16 17. Euen so in this place God vseth the seruice of the diuell to the intent he might terrifie Saule that he which had taken counsell of euill spirits might be afflicted with an euill answere But he addeth how might Saule be with Samuel a wicked man with an holie prophet A great distance of places between blessed soules and lost soules Luk. 16 26. Such he saith is the subtiltie of the diuell alwaies to mingle some truth with falshood For assuredlie saith he there is great distance of place betwéene the blessed soules and the reprobate And this he prooueth out of the historie of the rich man and Lazarus This I make mention of forsomuch as I sée that they which affirme the bodie of Christ to be in euerie place haue no reason so to saie For if that were true then the soules of the godlie should be in euerie place also For Christ saith Wheresoeuer I am Iohn 12 26. there also my minister shall be And by this meanes there should be no differences betwéene soules Of vbiquitie for all should be in all places But they saie Ierom against Vigilantius that Ierom writeth thus against Vigilantins For Vigilantius denied that we should call vpon dead men for they are in the bosome of Abraham and doo not wander about their sepulchres and ashes Then are they not saith Ierom in anie stinking prison but in a pleasant and large custodie like certeine fathers of the order of senatours But saith he They followe the Lambe wheresoeuer he goeth now the Lambe is euerie-where Apoc. 14 4. Further saith he shall we grant this vnto diuels that they can wander vp and downe thoroughout the whole world shall we denie the same vnto the blessed soules of godlie men Here Ierom by his good leaue may it be spoken is somwhat out of the waie Ierom misseth concerning the vbiquitie of soules and yet he hath not spoken of that whereof these men did meane He erreth in saieng that the soules of dead men are conuersant about their sepulchres and that they are to be inuocated yet dooth he not saie that they be euerie-where He compareth them with spirits which he saith doo wander euerie where that is they be sometimes here and sometimes there But if they were euery-where they could not wander héer and there and change places and therefore Ierom saith that neither the lambe nor the soules departed nor diuels be in euerie place but that they in such sort wander at large as they may be wheresoeuer they list These things I haue touched by the waie But Augustine answereth that that saieng of Samuel may be vnderstood of the generall state of death and not of the equalitie of happines In the latter end he addeth that whereas there be but these two waies onlie the former may not be admitted vnles it be prooued to be possible that soules departed may by magicall charms be called againe and beare the proportion of mens bodies And therefore of necessitie the other waie remaineth namelie that it was doone by the counsell and will of God But by the power of incantation that could not be doone and yet by the purpose and commandement of God it might be brought to passe And to this opinion I willinglie agrée For if God will I sée not what should hinder it Augustins booke of questions of the new and old testament 5 In the sixt question to Dulcitius he hath in a maner the same that he hath to Simplicianus But in the questions of the old and new testament if that be Augustines booke which I speake bicause of the censure and iudgement of Erasmus who hath separated that booke from the works of Augustine he accounteth it detestable for anie man to thinke that it was Samuel whom the witch raised vp for it was onlie a delusion and an imagination For the diuell did this to bring himselfe vnto honour and to persuade men that the soules of the dead be in his power and that they shall not escape from his hands after death But if the historie be well discussed we shall not find anie thing at all to prooue that it was Samuel but that Saule indéed when he had heard the description of his apparell and the fashion of his bodie thought that it had béene so that the scripture applied it selfe to his mind and opinion that Saule fell downe and worshipped and thereby the diuell had that which he sought for that Samuel would neuer haue suffered it but that he said Saule should be with him the next daie bicause he was wicked and should perish euerlastinglie But what shall we answere as touching Ionathas 1. Sa. 28 19. who was well knowne to be a iust man Wherefore this answere of Augustine séemeth to be féeble In his second booke De doctrina christiana Augustins booke De mirabilibus scripturarum the 26. chapter he saith It was an image raised vp by sacriledge In another booke De mirabilibus sacrae scripturae if the same be Augustines booke he likewise denieth that it was Samuel indéed Also in his little booke De cura pro mortuis agenda he hath manie excellent things but in the end he concludeth The dead knowe not what is doone in this life that it séemeth vnto him the soules of those which are departed be ignorant what is doone in this life For wheras they oftentimes appéere and present themselues to liuing men somtimes waking and somtimes sléeping Looke In 2. Kings 22 verse 23. that may be doone by angels either good or bad And he saith that we our selues doo oftentimes present our selues to our fréends in our sléepe when as we our selues
miraculouslie put himselfe betwéene them and their destruction and did hinder the cause but this could not the diuell foresée For God sometime preserueth those that be his and sometime he leaueth them so that they die and so doth it oftentimes come to passe in things that may happen either this waie or that waie For although the experience of spirits be verie great yet is it not so great but that they maie be deceiued Vndoubtedlie the nimblenes of spirits is verie great so that they can easilie perceiue and report what is doone in regions verie farre distant one from another God reuoketh decred purposes but yet oftentimes God reuoketh his purposed decrées And if perhaps God command the diuell to wast and destroie some region and the people in the meane time doo repent if the diuell foretell that the destruction shall come vpon them it must néeds be that he maketh a lie for oftentimes when men begin to repent from their hart God forgetteth all his threatenings These spirits doubtlesse doo sée and knowe the predictions of the prophets but yet those purposes which God doth reueale by his prophets may sometimes be mitigated or changed Esaie prophesied that Ezechias should die Esai 38 1 and 5. but yet when he humbled himselfe and earnestlie repented his life was prolonged for 15. yéeres but that this should come to passe the diuell could neuer haue suspected Wherefore they may be deceiued partlie bicause they knowe not the will of God and partlie also bicause they cannot throughlie looke into our minds But the good angels are not deceiued bicause they referre all things to the will of God The diuell deceiued by ambition Besides this also the diuell is oftentimes deceiued through ambition for he will séeme to be ignorant of nothing therefore he doubteth not to foreshew those things which are far beyond his reach For which cause he mingleth therewith colorable deceits wiles that whatsoeuer should happen he might séeme to haue spoken the truth For he is a craftie and double dealing fellowe as appeareth by these two oracles of his The diuels double meaning I saie that thou Aeacides the Romans conquer may Againe Craesus being past ouer Halis floud shall bring great riches vnto naught Rightlie therefore said Esaie in the 41. chapter Let them tell vs what shall happen we will saie that they be gods not as though they tell not the truth sometimes but bicause they are oftentimes deceiued Wherefore this doth Esaie saie Let them answere vs certeinelie and truelie and alwaies and without error what shall come to passe and we will account them for gods But how fowlie the diuell may be deceiued it chéefelie appeareth in Christ our sauiour Augustine in the ninth booke De ciuitate Dei The knowledge that the diuell had of Christ the 21. chapter saith that The diuell knew and sawe manie things to be woondered at in Christ but he knew not with that holsome and quickening light wherewith reasonable spirits are clensed but onlie by certeine experiments and temporall signes yet did he know him far better than men did For he sawe better and more néerelie than any sight of man can discerne how much the acts of Christ did surpasse the power of nature And yet that knowledge in the diuell did God represse and darken when it pleased him And therefore the diuell doubted not to tempt Christ which certeinlie he would not haue doone Matth. 4 3. if he had knowne Christ indéed For that knowledge depended vpon certeine temporall signes which oftentimes may trouble a man 1. Cor. 2 8. Therefore Paule said If they had knowne the Lord of glorie they would neuer haue crucified him But these words you will saie were spoken of Pilate and of the chéefe préests But that maketh no matter for they were the organs and instruments of the diuell And Iohn saith that The diuell put into Iudas hart to betraie Christ Luke 22 3. But what did let him you wil say that he might not perceiue the Godhead of Christ I will tell you Euen manie things which in Christ séemed to be but poore abiect and vile For he suspected that he which suffered such infamous things could not be God and so it was but a suspicion and not a knowledge But wherefore then did he persecute Christ vnto death Bicause he did not think that his kingdome should by that meanes haue a fall yet on the other side when he saw that his tyrannie began to decline that his ouerthrowe was at hand he thought to preuent it in time and for that cause he sent those dreames vnto Pilats wife Mat. 27 19. The dreams of Pilats wife bicause he now suspected that it was Christ I might shew by other examples how the diuell is woont to be deceiued but I thought this one to be sufficient for our purpose at this time In déed he knoweth naturall things redilie inough vnlesse perhaps God will sometimes blind him and turne him awaie For though he be stubborne and rebellious yet is he in the hand and power of God Moreouer he is manie times let The diuell deceiued through his owne malice and pride through hatred enuie malice and pride And we haue experience in our owne selues how much reason is woont to be obscured by such troublesom affections Herevnto also may be added the greatnes of torments and the sharpenes of punishments wherwith he is vexed wherefore the angels are lesse deceiued bicause they sée al things with a quiet mind 18 But you will demand Whether the spirits see the cogitations of men whether they sée the thoughts and cogitations of men Here they that answere are woont to make a double distinction If we vnderstand the mind to be as it sheweth it selfe by signes and by some moouing gesture of the bodie so diuels can sée the minds of men For they which be in an anger are hot they which are afraid are cold and pale And Augustine saith that All the cogitations of the mind haue some impressions in the bodie by them the diuell can make his cōiecture what we cast in our mind Now our eies are not so sharp sighted that they can sée these things yet the same Augustine in his booke of retractations dooth after a sort moderate this sentence and denieth that anie impressions arise in the bodie by quiet cogitations But if we vnderstand the verie mind as it is of it selfe the diuel cannot reach so far as that he can vnderstand what we desire or thinke But you will saie Séeing mans vnderstanding dependeth of phantasies and forms cannot the diuell perceiue them Yes verelie but whether our vnderstanding be occupied in them that he cannot sée much lesse can he sée what the will dooth determine of them For the will dooth not followe those forms figures but it followeth the vnderstanding Now if we will aske counsell of the holie scriptures they answere most
was not a man but a spirit For if thou wert a man saith he how diddest thou knowe that the wind came from the wildernesse Or if thou wert there how happeneth it that thou wert not destroied with the rest They take to themselues airie bodies A good part of the writers thinke that the spirits doo frame themselues bodies of the aire for that there must be a certeine Sympathia or mutuall agréement betwéene the place and the inhabitants thereof and that the diuels as wée haue said before haue their habitation in the aire wherfore it is credible that they applie vnto themselues fit bodies of the aire Further they adde that it behooueth that the bodies of them should be light and nimble for spirits as Tertullian saith be as it were fowles and doo most swiftlie flie ouer all places Besides this they adde that experience teacheth that those bodies be airie for that there had béene some men which indeuoured sometime to cut and wound them but yet they could not preuaile for they gaue place to the blowes and straitway came togither againe Wherefore the poet Virgil trimlie pronounced of Anchyses which missing his wife in the flight of Troie séeming to him that he sawe hir spirit said Three times about hir necke I sought mine armes to set and thrise In vaine hir likenes fast I held for through my hands she flies Like wauering wind or like to dreames that men full swift espies Moreouer these bodies doo soone vanish from the sight but and if they were earthie there would remaine some massie substance if they were waterie they would run abroad if they were of fire they would burne and might not be handeled But the spirits doo thicken and engrosse these bodies by strait trussing of the parts togither for otherwise they might not be séene or touched Abraham sawe angels Gen. 18 2. and washed their féete set meate before them and they also did eate 26 Howbeit Whether they be bodies or but imaginations some thinke that those are no bodies but are onlie certeine imaginations in the minds of men But others answer that that cannot generallie be true for that they which be mocked by such visions are depriued of their senses But neither is this certeine for they that haue the phrensie are so deceiued manie times and yet they can vse their senses For they feare they run awaie they be troubled in spirit and they crie out Others saie that they be no phantasies bicause they be séene of a great multitude of men togither now it is hard to deceiue a great manie togither For angels were séene of the whole housholds of Lot and Abraham Gen. 19 1. But the holie scriptures prooue That they were true bodies without all doubt that these were not vaine imaginations onlie for the diuell did in verie déed enter into the serpent to the intent he might entice Eue to be deceiued Which thing the curse Gen. 3 1. Ibid. 14. wherewith the serpent was cursed dooth sufficientlie declare Vpon thy bellie shalt thou crall and the seed of the woman shall tread downe thy head For that is true not onlie as touching Christ and the diuell but also as touching men and the serpent And further as I said before the angels offered themselues to be séene of Abraham and of Lot Neither were these anie phantasies for the angels were handled with the hands and when Lot made some delaie of departing out of Sodom Gen. 13 21. they in a manner drew him out of the citie by force The Iewes in the daie-time sawe a smoke and in the night-time a flame So often as they were to take their iournie there entred in a spirit which moued those things For as the light of the sunne doth pearse the water the clouds and the aire so a spirit pearseth through all things Exo. 19 16. When the lawe was giuen vpon Sina there were séene both lightenings smokes vapours and fires also the land was shaken with earthquakes When Christ ascended into heauen the angels accompanied him for they both offered themselues to be séene and spake also vnto the disciples Acts. 1 10. Yee men of Galile why stand yee gazing vp vnto heauen Wherefore it were an impudent part to saie that all these things were onlie imaginations and deceiuings of the mind Yea and the Peripatetiks did neuer so saie that these are onlie vaine images and fained shewes in mans imagination They rather inuented other reasons namelie that they be humors secret powers of nature and celestiall bodies An obiection 2. Thess 2 9. Why then thou wilt alledge doth Paule saie to the Thessalonians that Antichrist shall come in power in woonders and signes of lieng For if they be true things how commeth it to passe then that they be signes of lieng I answere that they may be called lies either of the cause for the diuell being authour of them is a lier Ibidem 10 and 11. or else of the end for he shall make them to the end he may deceiue men And assuredlie the wicked are woorthie so to be deceiued and mocked The wicked are worthie to be deceiued For euen as Paule saith Bicause they receiued not the loue of the truth God shall send them strong delusions Euen so in the apostles time 1. Cor. 5 5. men were deliuered to sathan But sometimes these things be done to shew the mightie power of God for séeing the power of the diuell is so great it is requisit that the power of God whereby he is brideled and ruled should be much greater But it is our part to giue God continuall thanks by whose onlie benefit we are defended from the diuell Wherefore these bodies which the spirits doo applie vnto themselues be airie For euen as water is congealed into yse and sometime hardneth till it become christall euen so the aire wherwith spirits doo cloth themselues is thickned so that it becommeth a visible bodie but if it may séeme that the aire alone is not sufficient they can also mingle some vapour or water withall whereof colours may be had For this we sée to be done in the rainbowe as saith Virgil The rainebowe downe did come with siluer wings of dropping showers Whose face a thousand sundrie hewes against the sunne deuoures 27 There is no néed at all to attribute vnto diuels and angels those vitall parts namelie the lungs hart and liuer for they doo not therefore put on bodies to the end they may quicken them but onlie that they may be séene and therefore they vse them as instruments How the angels and spirits doo eate Luke 24 43. But thou wilt saie that they doo eate and that Christ when he was risen from death did eate with his disciples Augustine in his 94 epistle Ad Deo gratias quaest 1. saith that In Christ that eating was of no necessitie but of power and he vseth this similitude For in one sort saith he doth the earth
followeth that they be such a zeale as the apostle speaketh of We denie not but that God sometimes vseth such our wicked works to bring vs at length by them to iustification but that we our selues through them doo deserue iustification it is far from the truth Goodlie works are somtimes a let vnto saluation Naie rather it oftentimes commeth to passe that such works are a great let to saluation For the philosophers and Phariseis being dronken and glutted with those goodlie works were ouermuch puffed vp and for that they were maruelouslie delited in themselues they setled themselues in those works neither indeuored they to ascend vnto the true degrées of righteousnes Wherfore we are admonished by the doctrine of Paule that we should not straitwaie giue place vnto zeale We must not streight waie giue place vnto zeale We must first trie and diligentlie examine it for oftentimes vnder the goodlie shew thereof lieth hidden verie great impietie as it is manifest in the Iewes which slue Christ and persecuted the apostles 6 The Apostle giueth a rule A rule to trie zeale whereby we may be able to trie and examine our zeale and that rule is this to sée whether we will be subiect vnto God whether we can abide that all things should be attributed vnto God and claime nothing vnto our selues as the true knowledge of God requireth There be a great manie in our daies which as it were by a certaine zeale labour to defend woorshipping of images pilgrimages and other such superstitious acts vnto whome if a man manifestlie declare that those things are repugnant to the word of God they will not be subiect vnto it but straitwaie flie to the custome of their elders and to the helps of humane traditions There be some also which are mooued with a zeale to defend sole life of the ministers of the church vnto whom if a man doo shew that the bed of matrimonie ought to be vndefiled in all men Hebr. 13 4 1. Cor. 7. as it is said vnto the Hebrues and it is written to the Corinthians It is better to marrie than to burne They which cannot liue continent let them marrie Let euerie man haue his owne wife and euerie wife hir owne husband to auoid fornication they will not be subiect to this knowledge of the lawes of God but doo bring foorth the fathers councels and humane inuentions Whereby is plaine what we are to iudge of this zeale of theirs Doubtlesse it is a verie euill zeale and onlie leaneth vnto selfeloue and giueth it selfe vnto his owne things and nothing regardeth the things that pertaine vnto God Such are the Monks which preferre their institutions rules and works before all other things which are commonlie doone of christians and much delight in contemning all others in respect of themselues With this blind zeale are the miserable people euerie-where infected whom the pastors and preachers ought to succour and helpe in discouering their want of knowledge setting before them the true knowledge of the scriptures and that of a singular affection true christian mercie wherewith they ought throughlie to be touched in so great dissipation of churches which of no man can be sufficientlie lamented It were néedfull to haue Ieremie to bewaile the calamities of the church And from this mercie we should go forward vnto praiers We must euen of mercie be mooued to fall to praiers Rom. 10 2. Luk. 23 34. An example of Christ as Paule saith he did and in imploring the aid of God we ought to record before GOD that which Paule hath written They haue zeale but not according to knowledge The verie which thing our Sauiour did vpon the crosse when he praied Father forgiue them for they knowe not what they doo Further séeing we delight in the good morall works of men not yet regenerate and are sorie that they are not doone as they ought to be doon we may thus gather If these men displease God and are condemned which yet of a good intent as they speake doo these so honest things when yet notwithstanding they be void of true knowledge what shall at the length become of vs which being indued with knowledge liue shamefullie yea euen against our owne conscience They can pretend a zeale but we wretches what excuse shall we make séeing we professe the gospell The Iewes had not the zeale of God Howbeit this must not be ouerpassed that the Iewes of whom the apostle speaketh had not if we shall speake properlie the zeale of God For there hath not béene at anie time nor euer shall be anie true God which will haue the lawe of Moses to be defended against Christ and his gospell Wherefore they abused the name of God when as they defended not him but rather their owne opinions The Turks worship not the true God and why As the Turks also although they boast that they worship and call vpon the true God yet they lie For there is no where such a God which hath not one Lord Iesus Christ and the holie Ghost of one and the same substance with him which forsomuch as they take awaie from the God whom they worship they worship their owne inuention for God and doo fight and are zealous for it and not for the true God The scriptures oftentimes name things not as they are but as they seeme to be But Paule spake according to the accustomed maner of the scriptures which oftentimes name things not as they are but as they séeme to be Séeing therefore that those thought that they were mooued with the zeale of the true God and that they did not for anie other cause enter into these zeales but for that they thought them to be acceptable vnto God therfore Paule saith that they had the zeale of GOD when yet they were deceiued For if they had béene kindeled with the zeale of the true God they would neuer haue resisted Christ Wherfore in Iohn the Lord said excellentlie well vnto those which boasted that they would beléeue Moses and not him If ye beleeued Moses Iohn 5 46. ye would beleeue me also for he wrote of me Wherefore Chrysostome hath wiselie noted that Paule gratified the Iewes but yet in words onelie Of Prescription and Custome 7 We gather out of the historie of the Iudges that the right of prescription is no new thing In Iud 11 verse 12. but hath béene planted in the harts of men by GOD himselfe and for what cause it was found out I will declare in few words Why the law of prescription was broght in It may be that a man vnwittinglie possesseth the goods of another man as for example There is an heire which succéedeth him that is dead among his goods hée findeth some things that were wrongfullie held of him or kept in pawne while he liued which he not knowing of possesseth all those things with a safe conscience and thus ignorantlie vnwittinglie he holdeth other
remaineth two things to be examined one whether the Angels hauing in this wise put on humane bodies may be called men I thinke not for if we vnderstand humane flesh which is formed and borne a soule reasonable surelie it cannot be said that Angels in this sort haue humane flesh What then will some saie were the senses beguiled when men sawe them No verelie for the senses doo onlie iudge of outward things and of such things as be apparant but what dooth inwardlie force or mooue those things which they sée they iudge not this is the part of reason to séeke and search out It must also be added that Angels did not alwaies kéepe those bodies with them bicause they were not ioined vnto them in one and the selfe-same substance so as the Angel and the bodie should become one person The holie Ghost also although it was a verie dooue wherein he descended Matth. 3 16 yet was not he togither of one substance with it wherefore the dooue was not the holie Ghost nor yet the holie Ghost the dooue The dooue was not the holie Ghost nor the holie Ghost the dooue Num. 12 18 Gene. 3 1. otherwise Angels as we taught before may enter secretlie into a bodie which was made before and which before had his béeing as it is read of the Angel which spake in the asse of Balaam and of the diuell which spake vnto Eue by the serpent But of this kind we dispute not now but onlie saie that Angels abiding after this maner in sensible creatures are not ioined to them in one the selfe-same substance Wherefore the asse could not be called an Angel nor the Angel an asse no more than the serpent was in verie déed the diuell or the diuell a serpent But the Sonne of God for somuch as he tooke vpon him the nature of man The Sonne of God was man and man was God was man and man was God by reason of one and the selfe-same substance wherin were two natures Before which time when he appeared vnto Abraham and vnto the fathers although he had true flesh yet bicause the same was not ioined in one substance with him neither might he be called flesh neither was the flesh God But afterward when he tooke vpon him both flesh and soule so as there was onlie one substance or person then might it be trulie said that man was God and God was man By which meanes it came to passe that he should verilie be borne that he should suffer death and redéeme mankind Matt. 8 â—0 Looke part 2 place 17. art 6. Iohn 8 40. Roma 1 3. Acts. 2 22. Esaie 7 14. wherefore he trulie called himselfe The sonne of man And in Iohn he saith Yee seeke to kill me a man that hath told you the truth And in the scriptures it is said Made of the seed of Dauid And Peter in the Acts Yee haue killed saith he a man ordeined vnto you of God And Esaie Behold a virgin shall conceiue and shall bring foorth a sonne These words haue great force for vnlesse Christ had béene verie man a virgin could not haue conceiued him neither haue brought him foorth nor yet haue called him hir sonne This dooth Tertullian consideratelie note Tertullian If he had béene a stranger saith he a virgin could not either haue conceiued him or borne him Also the Angel saluted Marie on this maner Feare not saith he for thou shalt conceiue a sonne Matt. 1 22. Luke 1 43. c. And Elizabeth said How hapneth this to me that the mother of my Lord commeth vnto me If shée had had Christ onlie as a ghost she might not be called his mother Elizabeth Luke 1 42. Also the said woman said Blessed be the fruit of thy wombe But how could it haue béene called the fruit of hir wombe if he had brought a bodie with him froÌ„ heauen And in Esaie it is written Esaie 11 1 A rod shall come foorth of the stocke of lesse a blossome shal flourish out of hir roote Iesse was the stock Marie was the roote and Christ was the blossome which tooke his bodie of hir Matthew also thus beginneth his gospell Matth. 1 â— The booke of the generation of Iesus Christ the sonne of Dauid the sonne of Abraham If Christ brought a bodie from heauen how was he the sonne of Abraham or of Dauid Moreouer the promise made to Abraham concerning Christ is on this wise Gen. 22 18. In thy seed shall all the nations of the earth bee blessed Paule intreating of these words in the epistle to the Galathians He said not saith he in seeds Galat. 3 8. as though in manie but in thy seed which is Christ And in the epistle to the Romans Gen. 9. 5. we read Of whom Christ came according to the flesh All these saiengs prooue most euidentlie that Christ was verie man and that in him was one substance of God and man Rom. 9 5. These things cannot be said of the Angels nor yet of the sonne of God before he was borne of the virgin although when he appéered he had verie flesh as we said before but not ioined to him in one and the selfe-same substance Neither yet could it be said of the holie Ghost that he was a verie dooue indéed although the same wherein he once appéered was a verie dooue Matth. 3 16 And according to this sense wrote Tertullian those things that we cited before which being not rightlie vnderstood might bréed either error or offense vnto those that shall read them If Angels did trulie eat drink when they appeered 16 Now remaineth the other question to wit Whether Angels clothed with bodies taken did eate and drinke indéed Of the Schoolmen some thinke that they did eate indéed and some denie it Scotus thinketh that to eate is nothing else but to chawe meate Scotus and to conueie it downe into the bellie but this did the Angels wherefore he gathereth that they did verelie eate Others thinke that to eate is not onelie to chawe the meate or to conueie it downe into the bellie but further to conuert it into the substance of his owne bodie by concoction through the quickening power which thing séeing the Angels did not they did not trulie eate The booke of Tobias The booke of Tobias is not in the canon of the Hebrues but yet we might applie the same to our purpose sauing that there is a disagréement in the copies For in that booke which Munster set foorth in Hebrue in the twelfe chapter the Angel Raphael said Tobi. 12 19. I seemed to you to eate and to drinke but I did not eate nor yet drinke The common translation hath I seemed to you to eate and to drinke but I vse inuisible meate and drinke Neither text denieth but that the Angel did eate after some maner But whatsoeuer may be gathered of these words me thinketh that the interpretation of
vnderstanding and contemplation And he saith that these men haue a hard felicitie bicause they be as it were at war with nature not séeking in déed to destroie the bodie or flesh but prouide this that those things may be no impediment to their contemplation And therefore since this is a more priuate life it néedeth not manie things But he saith that Aristotle spake not of these men which he testified when he saith that By nature a man is ciuill and they which are of this sort vnlesse they minister to their elders and parents those things which be necessarie and also vnto their posteritie wife frends and citizens they haue a maimed and vnperfect felicitie although they be furnished with manie good things And the diminishing of their felicitie is either more or lesse according as they shall more or lesse want those good things which we haue recited It belongeth therefore vnto a happie man to haue a care of all those things which I haue recited which if he may commodiouslie doo he hath inough and may be content otherwise he shall not be counted happie These things I thought good to rehearse out of the doctrine of Eustratius to whose opinion I subscribe not For in that he will haue anie man so to liue alone that he should giue himselfe onlie to contemplation and be hidden from the companie of other men forsaking the duties of charitie and other vertues toward them is both against philosophie and diuinitie For the philosophers crie out generallie that men are not borne to themselues and declare that it is mans nature to helpe others and in like manner to be holpen of others Moreouer there wants no testimonies of the holie scriptures whereby such a kind of life is condemned 1. Cor. 10 verse 24. Paule said that None ought to seeke their owne but that all should be doone to the edification of our neighbours And God commanded in the lawe that the parents should be honored which precept in verie déed commandeth the maintenance of them And the parents are commanded Exo. 20 12. that they should diligentlie and earnestlie instruct their children Neither are there lawes wanting of wedlocke o◠defending and preseruing of fréends and of the poore Yea and Paule vnto Timothie said He that hath cast awaie the care of his owne 1. Tim. 5 8. and especiallie of his owne houshold hath denied his faith is woorse than an infidel Wherfore it is not lawfull for anie man to choose to himselfe so solitarie a life as he will set apart the care of other men True indéed it is that Aristotle treateth seuerallie of ciuill life and function also of life contemplatiue but yet not for this purpose that any man should wholie addict himselfe to one of these liues but to the intent that whosoeuer aspireth to felicitie may knowe that he is not able to obteine the same except in an excellent sort he be partaker of both these estates of life Two properties of our nature Two properties doubtlesse there be of our nature for nature it selfe hath made vs both men of vnderstanding and ciuill Wherefore in our actions we must answere to both conditions namelie that when they happen vnto vs in our actions we may execute them as we ought and according to vertue Againe that when anie leisure serueth vs or that by anie chance we are let from dooing of things then we to be occupied with great pleasure in the contemplation of diuine and humane things that so these actions which in kind séeme to be diuers may helpe one another For if a man be exercised in morall and ciuill vertues in gouerning of a familie common-weale to the intent he may haue the more readie and quiet mind in the helping and succoring of his fréends it so coms to passe that he returneth the more apt to contemplation And on the other side when anie man by reason of his leisure shall be in earnest contemplation of diuine and humane things he is afterward thought to be much the readier to doo other affairs This we knowe did Tullie Cato Pompeius Lucullus and such like singular men among the Ethniks And we read in the holie scriptures that Christ our sauiour did somtimes withdrawe himselfe vnto the mountaines and woods that he might praie and meditate of diuine things but within awhile he returned to the people and was all manner of waies a helpe vnto mankind The verie same thing did Iohn Baptist Elias and other the prophets Yea and the same Iesus our Lord first taught his apostles in the wildernes afterward he sent them out into Iudaea to preach to heale them that were sicke So then let there be two kinds of life but yet not in such sort that anie man should perpetuallie be addicted to anie one of them That vertue is not the cheefest good and wherein the same agreeth with it 24 Among some of the philosophers vertue was taken to be the chéefest good That vertue is not the cheefest good which Aristotle refelled on this wise It behooueth that the chéefe good be perfect But vertue is not perfect Therefore it must not be counted the chéefest good The maior proposition appéereth for if it be not a perfect chéefe good our desire resteth not therein but will desire moreouer some other chéefe good The minor proposition namelie that vertue is not perfect is prooued bicause it is an habit that is a power not in act it may oftentimes be in the subiect without the action therof as a thing that manie waies may be stopped as by sléepe by taking awaie of the occasion if matter be wanting and when afflictions sicknes and misfortunes doo disquiet vs. This opinion which placeth the chéefest good in vertue it selfe is of all other that we haue hertofore recited most néere vnto truth and therefore it hath had great and graue patrones But how it draweth néere vnto the truth hereby we easilie gather that there is none more certeine nor surer preparation vnto felicitie than vertue for from the habit of vertue procéedeth that action which is affirmed by Aristotle to be verie felicitie vertue therefore is the néerest power or facultie vnto felicitie Why vertue is not the cheefest good But whie the same cannot be the chéefest good felicitie it selfe it is cause inough that it is referred vnto a further end For to what purpose doo we procure vnto our selues the habits of vertues but that we may the more easilie and redilie doo well Wherefore since that vertue is directed vnto action action shall be better and more to be desired than it I am not ignorant An obiection of the Stoiks that they which are woont to hold with the Stoiks haue béene accustomed to obiect against the Peripatetikes saieng that they while they appoint vertue to be the chéefest good doo not vnderstand it as it is in the power and lieth without act but doo take the same as it is ioined
obserueth this order for in the 16. of Numerie verse 23. when Chore had conspired against Moses he died an euill death but the children togither with their father were not destroied naie rather they were preserued vnto the holie ministerie and of their posteritie came Samuel 1. Par. 6 23. 2. Par. 26 4. King Amazias was commended which put to death the murtherers of whom his father was slaine yet he put not the children of them to death for he had a consideration vnto the lawe of God Augustine Augustine alledgeth the cause of this prohibition God saith he may punish the sonne for the father for though he doo afflict him in this world yet is he able in an other world to saue him but this can not man doo Further God séeth that the children be not innocent but man séeth it not And though the ciuill lawes deale in this point more sincerelie The ciuill lawes in case of treason punish the children for the parents and doo punish the sonne for the fathers fault as it is in the Digests in the Code Ad legem Iuliam Maiestatis yet doo they not put the sonne to death for the father but they depriue him of all his fathers substance dignities and honors Howbeit some portion is assigned by them vnto the daughters by a lawe which was called Falcidia to the intent they might marrie Otherwise the ciuill lawes agrée with the lawe of God for in the Code De poenis in the lawe Sancimus it is commanded that the punishment should not be laid vpon others which either be of affinitie or bloud but should onelie bind the author of the offense And yet both this lawe and the other aboue were made by the same emperors namelie Archadius and Honorius But whie it was so sharplie decréed against such as be guiltie of treason it séemeth to be doone bicause men might be terrified from that kind of mischéeuous déed Howbeit the lawes of GOD haue decréed no such thing hereof yet this they command in expresse words that the sonne should not be slaine for the father howbeit concerning the goods they decrée nothing But our aduersaries haue transferred this ciuill lawe concerning treason vnto heretikes for they doo not onelie punish the father being an heretike but they also depriue the children of all his goods how iustlie I will not now declare The sixt Chapter The third Precept of the sanctification of the name of God In Gen. 21. 23. Gen. 21 23. THe Hebrues call an oth by the name of Nischba being a noune deriued of Schaba that is seuen by which number is expressed the power of the holie Ghost séeing whosoeuer sweareth let him vnderstand that he is bound and tied by that oth The definition of an oth The definition is that the same is a confirmation of the will by the testimonie of God or of diuine things That an oth in his owne nature is good Of his owne nature it is good yet the abuse therof may doo harme as the Eucharist as meate and drinke Also by the end thereof it is declared to be good for it is ordeined to the intent anie man may iustifie and purge himselfe thereby that there may be a faithfulnesse of speaking which oftentimes dooth much auaile yea euen to the finishing of controuersies and this is written in the sixt chapter of the Hebrues Heb. 6 16. Furthermore it hath his beginning from a right faith in God for bicause we estéeme all things to be throughlie knowne vnto him Againe we iudge that he is a louer of the truth and a reuenger of periurie all which points of godlinesse are not to be despised Also an oth serueth to the honour of God bicause we extoll the name of him And therein we confesse God to be the greater and more excellent sith that as we read in the sixt chapter to the Hebrues Ibidem We alwaies sweare by the greater An oth is a certeine confessing of the excellencie of God Wherefore not without cause it is said in the lawe Lo tisa Thou shalt not bring in the name of God for a lie Nasa signifieth To aduance as though they that sweare doo by their oth extoll the name of God Yet must we not héereof conclude if it be good if it make to the honour of God that therefore it should be often times vsed Why an oth was instituted For although an oth be apperteining to the seruice of God yet is the institution of the same to helpe the néed of the brethren if credit be not giuen vnto vs or else where one partie is not beléeued of an other So that where such a néed shall not happen neither shall an oth be vsed A similitude Euen in like maner as a medicine is in verie déed profitable yet wheras a fit occasion of a sicke person vrgeth not it must not be ministred But whereas it is said in the Gospell Matt. 5 37 that an oth commeth of euill it is not preiudiciall to the goodnesse of an oth For it nothing at all hindereth that some things doo spring of an ill occasion which notwithstanding are good as be medicines vertues meats and drinks 2 In the old lawe In 1. King 8 verse 31. an oth was oftentimes to be taken the which if it be kept true sound and inuiolable faith also betwéene men continueth pure and perfect but this being violated hardlie can faith it selfe remaine sound Neither is it vnknowne that for manie causes men are prouoked vnto periurie First bicause they doo excéedinglie desire to hurt him whom they hate and on the other side by all meanes possible to gratifie their fréends Sometimes they be mooued by couetousnes and gréedie desire being vnwilling to paie that which they owe to restore that which is laid to kéepe or to recompense the harmes doone In the 22. chapter of Exodus verse 8 11. God commanded that in the case of laieng to pledge and also in the case of theft and robberie an oth should be taken Numb 5 14. In the booke of numbers cursings are commanded to be vsed for gelosie And the epistle to the Hebrues teacheth Hebr. 6 6. that verie manie controuersies be decided by an oth For when a thing cannot otherwise be doone we must flie vnto God himselfe who is the searcher of the hart and reines and vnto his eies all things are manifest be they neuer so secret But when iudges can define causes otherwise they must not minister an oth vnto those which be the aduersaries in lawe But oftentimes proofes be wanting neither are witnesses readie present or else there is onelie one found or he that is pleaded guiltie is troubled onelie vpon report and suspicions which be not verie certeine in déed in such cases an oth must be taken How manie kinds of oths But in this matter must not be omitted that by the lawyers there be appointed thrée or foure kinds
vnproperlie according to the common prouerbe A straieng toong telleth truth He was the child of death for they were capitall faults which he had committed and he should restore eight fold that is he should paie much Trulie it séemeth verie hard to punish theft with death The lawe in some case staieth a theefe Exod. 22 2. Neuerthelesse we must consider that in that lawe of Exodus this was ordeined that if a théefe had come armed in the night with intent to steale anie thing awaie it should be lawfull to kill him and that without danger In this case when it is said that the rich man dooth take awaie from the poore man his one onlie lambe there séemeth to be a violence vsed and not a fraud It is no maruell therefore if the punishment be augmented and he iudged woorthie of death Foure fold restitution And as for the restoring of foure fold we haue not onelie a lawe but also the example of Zachaeus Luke 19 8. in the 19. of Luke If I haue taken ought from anie man by deceit he saith to Christ I restore him foure fold Seuen fold restitution He saith not I restore him double but to shew his dutie the more he chose to himselfe the straiter punishment Againe there is a place in the sixt of the Prouerbs verse 30. where Salomon saith that A theefe which is taken shall restore seuen fold In which place it may be gathered as it séemeth that it was in the power of iudges to increase the punishment for at this time théeues did restore seuen fold Some answer that it was not there meant of anie precise number in the restitution of things taken awaie but that a théefe should be compelled to make a perfect restitution In that place he compareth the sinne of theft and adulterie togither and would shew and declare adulterie to be the greater If a théefe haue no other intent but to satisfie hunger it redoundeth not to his shame If he be taken he is compelled to yéeld againe that which he hath taken awaie If he be taken in adulterie he is punished with death Whether Dauid were punished aboue foure fold 2. Sam. 16 22. 2. Sam. 12 18. 13 28. 18 14. and 1. Kin. 2 25. Touching the restitution of foure fold it maie séeme that Dauid was punished not onelie to the proportion of foure fold but of aboue eight fold For his ten concubines were defiled by Absalom And although himselfe was not slaine yet was he reserued to great afflictions For foure of his sonnes were consumed first he whom he had by Bethsaba then Amnon afterward Absalom lastlie Adonias 3 The crime of stealing awaie of seruants In Gen. 37 verse 25. The crime of stealing awaie of seruants punished by death Deut. 24 7. Exo. 21 16. Gen. 37 28. Matt. 27 5. or children and selling of them was by the ciuill lawe punished with death as it is in the 48. booke of the Digests and in Deuteronomie the 24. chapter The punishment which God appointed for the same doth yet declare the grieuousnes of the crime For this fault the Hebrues confesse that they were manie yeares togither vexed by Pharao in Aegypt Assuredlie the selling of Christ draue Iudas to hang himselfe and in the end wrought confusion both to those that bought him and to the whole kingdome In the booke Zahor wherein be praiers which the Iewes repeat in the daie of Purification when they fast for the satisfaction of their sinnes there is mention made of ten Rabbins of great name the which were slaine by Caesar Adrianus For Caesar demanded of them what punishment their lawe tooke of such as should be found guiltie of stealing frée men awaie and selling them Who wiselie answered out of Deuteronomie 24 7. that they were woorthie of death Wherevpon the Emperor put them to death laieng to their charge that they were guiltie of this crime But what frée man it was that he charged them to haue sold it is not there expressed Yet in their Thalmud to the end to slander Christ when they make a declaration of this fact they saie it was Ioseph And least they should séeme to speake against all reason or likeliehood that after so manie ages these men should be punished for a wickednesse so long before committed they speake more absurdlie that soules remooue from one to another and therefore that the soules of the ten brethren of Ioseph did remooue into these ten Rabbins and that for this cause they were punished after such a manner Of well dooing and Hospitalitie 4 There is a notable place in the first to the In 1. Cor. 16. verse 4. Corinthians The communitie of things among the Anabaptists is confited Looke in the booke De votis pag. 79. put foorth at Basil the 16. chapter wherein we be taught beneficence and liberalitie By the which and by such like the Anabaptists which declare that among christians all things ought to be common be confuted For if their opinion were true there had béene no néed to exhort the faithfull to distribute almes vnto the poore for euerie one might take from whom he would But forsomuch as the holie scriptures commend almes vnto vs they shew plainlie that euerie one is a possessor of his owne goods although he be bound to communicate with his néedie neighbour of the fruit and profit which commeth of the same We sée also in the same place that the church of Corinth resisted not Paule in saieng What tellest thou vs of the Ierosolomits Haue not we poore people of our owne with vs whom we ought to find and reléeue Suffer vs to distribute our owne goods among our owne poore But when they had heard Paule determine that it was not inough that euerie church should find their owne poore but is also bound to reléeue the brethren of other churches if their abilitie serue they were readie to giue their consent Charitie must be doone in order yet not to be too strait laced For although that charitie ought to be doone in due order yet must it not be so strait laced as it should haue respect onelie vnto them that be hir owne In déed we ought to begin with such as be our owne but we are not there to make a staie Furthermore in distributing of almes there must be a consideration had of the honestie of those that be in néed Wherefore Paule said vnto the Galathians Gal. 6 10. Let vs doo well vnto all men especiallie vnto those which be of the houshold of faith Besides this there must be a speciall consideration had of them touching whom the word of GOD hath giuen expresse commandement as are the father the mother the wife the children and the ministers of the church Thirdlie necessitie must be regarded for otherwise there happen cases sometimes wherein our helpe cannot be deferred with a safe conscience in which time both father mother and the rest vnto whom we are
setteth foorth his seruice of Baal by a comparison Achab séemed in that religion to be most superstitious but it is said that in comparison of Iehu he worshipped Baal but a litle This is euen as if he should saie Those things were but sport and plaie in comparison of those same which I am minded to giue The holie scriptures testifie that he did these things fraudulentlie Why Iehu pretended an honour and seruice vnto Baal to the intent he might gather all the Baalites into one and slaie them all togither bicause he might not otherwise haue brought his purpose to pas For verie manie of the Baalites hauing intelligence of the slaughter of Achab and Ochozias and also the children of Achab and kindred of Ochozias fled awaie for feare and hid themselues in secret places Wherefore Iehu feigned these things and made proclamation that he did maruellouslie fauour the Baalites Moreouer he perhaps feared least if he should deale violentlie and openlie a sedition might be raised among the people to take in hand new matters But the Baalites being inuited by such faire and curteous indeuours came in and of their owne accord cast themselues headlong into the danger of death whereas otherwise they were both subtill and craftie But after this maner God dooth infatuate such men and taketh them tarde in their owne wilinesse Euen as we also perceiue that it came to passe in Pharao Exo. 14 23. who wilfullie and of his owne accord entring into the red sea was drowned and all his whole host with him The fact of Constantius Cesar This kind of guile and lieng in times past Constantius the father of Constantine the great vsed who hauing imbraced Christ set foorth an edict which was far contrarie vnto his will as though he would not suffer anie christian to liue in his Court. So as he commanded by his edict that they which would professe christian religion should surrender the offices which they had receiued and should be discharged from the wars They which sincerelie imbraced Christ despised courtlie dignities and departed from the Emperours traine on the other side they which onelie bare the name of christians bicause they would kéepe their former place and degrée departed from Christ But the matter fell out otherwise for the Emperour called home those that went their waie and commanded that they should enioie their former offices and commodities and he put awaie those from him which had forsaken Christ And he vsed this reason If they were not faithfull to that power that is Christ whom they worshipped neither will they be faithfull to me nor yet faithfullie labour and indeuour for the defense of me and mine empire But Iulian whom they call the Apostata who reuolted from Christ made an other maner of lie A lie of Iulian the Apostata For as Ammianus Marcellinus reporteth when he led his armie against Constantius his brother by the fathers side fearing least he should offend his soldiers of whom the most part were Christians feigned himselfe to worship Christ also when as he was alreadie reuolted from him Wherefore vpon a solemne feast daie of Epiphanie he entered into the temple togither with the Christians And there be verie manie dissimulations as touching religion to be found out in the histories Of Dissimulation In Iud. 3. at the end 26 But what shall we set downe as touching dissimulation Dissimulation is of two sorts I saie that the same is of two sorts One which hath respect onelie to deceiue the which séeing it differeth not much from a lie vndoubtedlie it is sinne If one being wicked doo faine himselfe to be honest and godlie the same man is an hypocrite in that he dissembleth he sinneth gréeuouslie Whosoeuer also hauing a malicious and enuious heart against anie man flattereth him and feigneth to be his fréend is not without sinne yea he is infected with a detestable dissimulation But there is an other kind of dissimulation which tendeth not to the deceiuing of anie man but serueth onelie to kéepe counsell secret least they should be hindered and this dissimulation is not to be refused or condemned as sinne séeing as we haue alreadie declared it is not alwaies required that we should open whatsoeuer truth we doo knowe Socrates was praised In the Commentaries vpon Aristotles Ethiks although he were a verie great dissembler Howbeit he said he knew nothing meaning in comparison of the knowledge of God So dooth Plato excuse him in his Apollogie Also he compared those things which he knew with those things which he knew not and being so compared they might be accounted nothing Besides this his mind was not to deceiue but rather to shew vnto others which boasted that they knew manie things how verie little or nothing they knew So Christ being most innocent tooke vpon him the flesh of sinne After what maner Christ dissembled 1. Cor. 2 8. and hid his innocencie and diuine nature the which he did not to deceiue mortall men but that he might suffer for the saluation of men For if he had béene knowne to be the Lord of glorie they would neuer as saith the apostle haue crucified him Moreouer Christ feigned also before two of his disciples that he wold haue gone further this he did not Luke 24 28 bicause he would deceiue them but he therefore opened not himselfe vnto them for a time bicause he would reprooue them of their incredulitie and instruct them by testimonies of the scriptures Therewithall also he signified how far he was from their hearts or as Augustine interpreteth it he shadowed vnto them his departure into heauen Wherefore it euidentlie appéereth that in those dissimulations there was no lie séeing his words well agréed with the thing signified 27 And Dauid Of Dauids dissimulation Looke in 1. Sam. 21. at the end when he fell into a most perillous danger being with Achis the king of Geth changed his countenance and feigned himselfe a foole and by meanes that he séemed to be such a one he escaped Héere some saie that he dissembled not but that God to deliuer him strake such a feare into him and that his senses being taken from him he might doo those things which be spoken of him in the first booke of Samuel 1. Sa. 21 13. Wherefore in his psalme which beginneth I will alwaies giue thanks vnto the Lord Psal 34. he gaue God thanks for so great a benefit Togither also with this his act he by the inspiration of God shewed what Christ should suffer for our sakes namelie to be counted as a foole and a mad man Or else it may be answered that Dauid is not wholie to be excused of sinne if he as being a man more afraid than was méet sought for this kind of helpe But if he by the motion of God did it wittinglie and with knowledge we will not accuse him of sinne though we may not imitate his example Neither is it lawfull
conceiued of the holie Ghost borne of the virgine Marie suffered vnder Pontius Pilate was crucified dead buried who descended into hell the third daie he rose againe from the dead he ascended into heauen he sitteth at the right hand of God the father almightie from thence shall hee come to iudge both the quicke and the dead In the person of the sonne fiue things to be noted In these articles whereby we are led to beléeue those things which be necessarie to saluation we are to note fiue things of the greatest importance concerning the second person in diuinitie which as I haue said is called the sonne The first is that this sonne of God Iesus Christ is our true and lawfull Lord Secondlie that he was made to be such a one for our vse and behoofe Thirdlie that whatsoeuer he suffered hée suffered for our sakes Fourthlie that he was also for our commoditie exalted aboue all heauens Finallie that he shall come at the last day for our succour Now therefore let vs sée touching the first That Iesus Christ is truelie and properlie our Lord. to wit that Iesus Christ the onelie sonne of God is truelie and properlie our Lord. Of which matter that we may intreat orderlie let vs first sée who this is that we set foorth with the title of Lord for afterward it will easilie be iudged whether so excellent a prerogatiue be fit for him or no. And we be constrained as faith it selfe witnesseth to vs to confesse that this Christ is nothing else but a particular person in whome are ioined togither the diuine and humane nature with an indissoluble knot And this dooth Iohn in the first chapter manifestlie declare verse 14. saieng that The word became flesh Whereas by the names of Word and Flesh hée meaneth nothing but these two natures Christ both God and man namelie that God and man is a perpetuall societie in the person of Christ And as concerning the word it may easilie be gathered bicause it is written before verse 1. And the word was with God and that word was God Also that Flesh in the holy scriptures betokeneth humane nature Flesh in the scripture signifieth humane nature it is verie euident vnto him that diligentlie and manie times peruseth them ouer But to procéed no further without some testimonie of this matter I will bring two whereof the first is in Esaie Esaie 40 5. where it is thus spoken And all flesh shall see that God spake and the latter is in that Ioel 2 28. which is spoken of Ioel I will powre out of my spirit vpon all flesh In the which places it is manifest that in the name of flesh there is signified men Hereby therefore it appeareth that the Euangelist when he said that the word was made flesh ment no other than that which he had first declared namelie that the natures diuine and humane were vnited togither in Christ 6 Moreouer that humane nature was in him the things which follow in this place doo plainlie enough declare to wit that he suffered death and was buried Wherefore the enimies of christian religion I meane the subtiler and more wittie sort doo not for the most part oppose themselues much against the humane nature of Christ and they which at a certeine time went about to make triall of it were easilie conuicted and confuted But the number of them was greater which stirred vp often tumults The diuinitie of Christ was more oppugned than was his humanitie and that with greater vehemencie concerning the deitie of Christ Neuerthelesse their false and peruerse opinion was constrained of necessitie to their great shame to giue place to the cléere and comfortable light of the holie scriptures For besides that testimonie of Iohn now cited Iohn 1 1. And the word was God we haue that saieng of the apostle which he wrote vnto the Romans Rom. 9 5. to wit that Christ according to the flesh should come of the people of the Iewes And therewithall he addeth Who is God blessed for euer These two places being so manifest they ought to suffice for the confirming of the mindes of faithfull men in the truth of God But yet the holie scriptures doo furnish vs with manie other places besides these if we will ponder them well Wherefore I leaue it wholie to the iudgement and wisedome of them which frequent themselues modestlie in the reading of the scriptures I for my part am satisfied with this one reason which I would not passe ouer in silence For it is fit enough not onelie to prooue but also constraineth to confesse that Christ is the true God This expresse prohibition is plainlie vttered in manie places namelie that we must not put our trust in anie creature no not in verie man by name as in Ieremie this is manifestlie shewed Iere. 17 5. Curssed is hee that trusteth in man and putteth flesh for his arme Further Psal 146 5. Dauid dooth earnestlie reprehend the confidence which they vsed to put in men and in princes Wherefore if Christ be a méere man and by no meanes God it may not be lawfull for vs to trust in him at all which notwithstanding the holie scriptures doo not onelie permit but also command expresselie that our faith be fastened with a liuelie hope in Christ or in Messias if so be thou list to call him as the Iewes did that on the other side whosoeuer dooth not beléeue nor trust in him is subiect to the cursse Herby therefore we boldlie conclude that this particular person of whom we presentlie intreat hath verelie in himselfe the nature both diuine and humane What the names of Iesus and Christ signifie 7 For which cause it is not in vaine that he is described vnto vs in the bookes of the holie scriptures by this famous double name IESVS CHRIST Whereof the one namelie IESVS signifieth nothing else but A sauiour which hath deliuered the children of God from their sinnes and therefore from all euill Matth. 1 21 For Ioseph the husband of Marie was commanded by the angel to call him IESVS séeing Hee shall saue his people saith he from their sinnes And I haue added further From all euill bicause there is no euill which hath not his originall from sinne So as he that can glorie that the root of euill is taken from him may also affirme iustlie that he hath rid awaie all euill But this if we doo not perfectlie as yet perceiue we shall at the length prooue it in that happie time of resurrection The other name certeinelie which is CHRIST betokeneth The annointed of God and the sanctified king which name dooth verie well agrée with him séeing that by the guide of his spirit and word he directeth and leadeth his children to life eternall Wherefore by reason of those two natures whereof he consisteth and by those two names it is easilie perceiued that the title wherewith we magnifie him calling him Our
verse 19. Which may be vnderstood after this sort namelie that he might reprooue them for their obstinacie and vnbeléefe wherein they were hardened against the word of God and against the godlie admonitions which euer among were propounded vnto them while they yet liued or else that he euen then shewed vnto them that same holsome and most true word Which word séeing they being alwaies like to themselues did obstinatelie reiect and being dead reteined still that incredulitie which they did being aliue they themselues gaue a most manifest testimonie against themselues of their most iust condemnation especiallie séeing they might not anie longer pretend anie maner of ignorance Thus the wisedome of God through his iudgements carieth perfect praise and renowme And here we are to craue of GOD that he will vouchsafe to giue vnto vs such a mind as we estéeme not more of our peruerse lusts than of a stinking carcase which is alreadie laid close in a sepulchre and that he will so open our heart to imbrace his holie promises least while our eares are striken onelie with the outward sound of them we wickedlie resist the truth certeintie of them It is our part also that séeing Christ by so manie labours and sufferings approoued him selfe for certeintie to be verie man we being comforted by his helpe should plainlie meditate diuine and heauenlie life And hauing so great a benefite giuen of God by the death and buriall of Christ we should doo him no small wrong if we would in verie déed thinke that our owne works auaile anie thing for reconcilement of vs vnto him when as we professe rather by this article of faith that he was pacified with mankind by the onelie death of Christ and by his bitter passion He rose againe the third daie he ascended into heauen he sitteth at the right hand of God the father almightie 21 If Christ that onelie sonne of God Looke the dialog De vtraque in Christo natura The resurrection of Christ the triumph of our faith A similitude which came downe vnto vs and for our saluation was slaine by a most bitter death of the crosse had shroonke or not béene able to haue susteined death and being closed in the sepulchre had tasted the force of corruption as other men doo how might we haue confidence to be saued by him that had not béene able to saue himselfe In like maner as if a man that would proffer his helpe to one perishing in the water leapeth with a good courage into the water neuerthelesse he himselfe whiles he indeuoureth to saue another perisheth being swallowed vp in the déepe of the water can he that perisheth himselfe bring anie helpe to him that is perishing Vndoubtedlie no other commoditie can come thereof but that the losse groweth to be double if vnto the death of the first there is also added the death of a second who by his death should bring so much the more losse in how much his life was more pure and holie So then it altogither behoued first that for our saluation Christ should deliuer himselfe from death then to persuade vs most fullie that by faith in him saluation is obteined for vs. Wherefore they which beheld him hanging vpon the crosse did reprochfullie cast him in the téeth with these things Matt. 27 42 Let him saue himselfe and we will beleeue him he saued others himselfe he cannot saue And he rose againe from death wherein he expressed foorth a greater power than if he had then descended from the crosse He stroue in such sort with death as he mightilie conquering and destroieng the same might not be reteined thereby For this cause doo we here confesse that he was raised vp the third daie according to the scriptures and that by his fathers decrée he ascended into heauen and that he sitteth at the right hand of the father By which article of our faith we now sucke out most swéet comfort to wit Two worthie things to be noted in the resurrection of Christ The glorie of Christ that Christ is exalted for our saluation And here fall out two things most worthie to be noted the first is what maner of exaltation and new glorie of Christ the same was the second what profit may redound to the faithfull therby 22 Whosoeuer is desirous to perceiue aright vnto what a heigth Christ is raised vp first it behooueth him to weigh vnto how base an estate he first of his owne accord humbled himselfe for our sakes This dooth Paule in his epistle to the Philippians contriue in few words Phil. 2 7. He saith he made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men and was found in shape as a man hee humbled himselfe and became obedient vnto death euen to the death of the crosse In like maner also as we haue more at large shewed before Christes spirit separated from his bodie his bodie was closed vp in the sepulchre but his soule had proofe of that state which the spirits of men enter into when they be separated from their bodies by death The viler therefore and more abiect that these things were vnto the shew so much the more honourable it was to dispatch himselfe from hence and to mount vp vnto things méere contrarie And séeing that mankind is subiect euery where to sundrie miseries those doubtlesse are no small miseries which euen they commonlie suffer who abounding in riches séeme to haue obteined the more happie state of life Yet the miseries of the poore be more gréeuous but when they serue in bondage they be much more extreame A similitude Howbeit if so be that a man which is of a couragious noble mind be deliuered into the bondage of such his enimies as not onelie are of base calling among men but also of naughtie and wicked behauiour his lamentable and miserable state séemeth then to be most intollerable Yet verelie all these things happened vnto Christ who as he vndoubtedlie put on the true nature of man so was he a seruant not onelie vnto his disciples vnto whome he said that He came into the world Mat. 20 28. not to be ministred vnto but to minister vnto others which the thing it selfe declared when as he humbled himselfe euen vnto the ground to wash their féet Ioh. 13 5. but that which is a great deale harder he declared himselfe as a seruant euen to his owne enimies namelie vnto the wicked and vnto them which were wholie couered in the sinke of wickednes towards whom he so executed the parts of a seruant as for the safetie of them he spent his owne life And this is it that Paule writeth in his epistle to the Romans Rom. 5 6. 8. 10. When as saith he wee were yet but weake sinners enimies and wicked men Christ died for vs. He therefore being so humbled and abased as he is called by the prophet A worme and no
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
contemned the true oracles of God and delighted himselfe in false prophets They which are deceiued are iustlie deceiued The infidelitie also and impietie of the people of Israel caused the vengeance of God and blindnes to come vpon them so that when they were deceiued they could by no meanes be excused Our aduersaries also séeme somewhat to be offended for that we affirme that men haue in themselues the cause of sins that is a corrupt and naughtie nature For in that first chapter of the booke of Wisedome verse 14. the generations of the world are said to be good and not to haue in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is A deadlie medicine This is true indéed so it be vnderstood of the first constitution of things Our nature as it was instituted was without corruption and chéeflie of the creation of man which was created of GOD in a good estate but afterward through his fall he spilt both himselfe and his posteritie 33 Pighius moreouer cauilleth against our doctrine as though we stir vp men to hate God For Christ thus speaketh of Iudas Matt. 26 24. Wo be vnto that man it had beene better for him neuer to haue beene borne He being reiected and a reprobate it must néeds followe that he hated God séeing God first hated him And forsomuch as the number of the reprobate is the greater number euerie man saie they might easilie suspect that he is one of that number and so it should come to passe that manie should detest God But we answer that Christ said well that It had beene better for that man that he had not beene borne For euerie one of vs ought rather and more gladlie either to haue neuer béene or to be brought to nothing than that by committing of sinne we should offend God Wherefore Christ said trulie and plainlie that It had beene better for Iudas that he had neuer beene borne Howbeit simplie Whether it had beene better that Iudas had neuer been borne and as touching God it had not béene better for by him both the counsell of God concerning our redemption was fulfilled and also by the punishment which was laid vpon him both the iustice and power of GOD appéered the more plainlie And it is vaine that they saie No man can gather out of the scriptures anie effectuall arguments that he is a reprobate that manie fall into suspicion of their reprobation for out of the holie scriptures no man can gather anie effectuall arguments of his reprobation And if God will sometimes reueale it by a certeine secret iudgement it cannot be drawne to a common rule In our time indéed it happened that a certeine man in Italie called Francis Spiera inwardlie fealt The example of Francis Spiera that God had imposed this euill vpon him but this in my iudgement was doone to the terror of others For he after that he had at the beginning knowne the truth of the Gospell and openlie confessed it being brought to Venice before the Popes legate publikelie abiured it Afterward being striken with a gréeuous wound of conscience he persuaded himselfe that he had sinned against the holie Ghost by meanes whereof he was throwne into so great a desperation that he would neuer afterward admit anie consolation though notable and godlie men were about him which exhorted him to haue a good hope in Christ and his death And he would saie that these things serued well to be spoken vnto others but vnto him they nothing at all preuailed for that he knew most assuredlie that he had sinned against the holie Ghost and that there was no remedie left to deliuer him from damnation and so remaining in this desperation he died God would in this man by a certeine singular and vnaccustomed dispensation feare awaie others from the like wickednes and impietie Howbeit this neither customablie happeneth as far as we can gather out of histories neither also can anie man by the holie scriptures sée this desperation And peraduenture God did not this to Spiera but the diuell whose bondslaue he was hauing now renounced godlines suggested this to the end he might driue him to vtter desperation So then we must make a distinction as we before admonished that either we speake of them that are vtterlie without all féeling of pietie or else of the godlie and of them that are now called If ye talke of strangers they either nothing regard these counsels of God or else they are alreadie in despaire of themselues The godlie suspect not that they belong to the reprobate and why if we meane of the godlie they will not suffer themselues anie long time to be tormented with this suspicion for that they now sée themselues called and faithfull and therefore are iustified all which things persuade them to haue a confidence and to hope that their names are entered in the roll of the elect 34 Lastlie Pighius imagineth that we speke things absurd bicause we teach that men were first in a masse marred and corrupted with originall sinne before that they were predestinated of God as though we would iustifie the purpose of God when yet notwithstanding we in the counsell of predestination put condemnation and eternall infelicitie before sinnes and our corrupt nature and so we iustifie that which is first by that which commeth after He addeth also that by this meanes as touching the purpose of God euen by our owne doctrine the end is first appointed and those things also which bring vnto the end Wherfore forsomuch as originall sinne is one of the means whereby we are condemned it cannot as we imagine go before reprobation when as it falleth and is comprehended vnder it as a meane vnto eternall condemnation But these things shew Pighius vnderstood not our meaning Originall sinne went not before predestination How sinnes fall vnder reprobatiō that this man vnderstood not what we saie Neither Augustine nor we euer said that originall sinne went before predestination séeing predestination is before anie time was Adam fel in time Neither is it so absurd as he imagineth that sinnes should fall vnder reprobation not indéed as the cause therof but as the cause of condemnation and of eternall miserie And whereas he saith that if it were so it should followe that God willeth sinnes Now we haue declared how this is to be answered Neither can he denie but that God vseth sinnes which are continuallie committed to those ends which he himselfe hath appointed And forsomuch as this is not doone of him rashlie but by his determinate counsell how can it be that after a sort sinnes are not comprehended vnder reprobation Now if he contend that God after one sort willeth and is not the cause of sinnes and good works we also affirme the same But yet in the meane time let him cease to count it for a thing absurd that as well the end as the means either of predestination or of reprobation are comprehended vnder the
little and little passeth into an vse and is by custome made pleasant and so at the length men begin to referre their dooings vnto God and to estéeme righteousnes in respect of it selfe For euen as a néedle A similitude when anie thing is to be sowed first entreth in and draweth with it the thred that is annexed thereto but it selfe abideth not in that which is sowed so saie they there créepeth into vs a seruile feare which is afterward excluded when charitie and a chast feare doo once take place But what is to be thought of those terrors which in our minds go before faith it is manifest namelie that they are sins before the Lord but if anie profit or cōmoditie followe them that is to be attributed not vnto their owne nature but to the goodnes of the holie Ghost for he vseth those to be meanes of our iustification The Maister of the sentences maketh foure kinds of feare The Maister of the sentences in stead of the twoo kinds of feare which Augustine maketh mention of putteth foure The first is a worldlie feare whereby men rather than they will lose riches pleasures and honours fall awaie from Christ and this is a feare most pernicious and most farre from all godlines The second is a seruile feare which we before haue described The third is an initiall feare that is a feare that serueth at the beginning whereby men are so mooued with the feare of punishment that togither therwith they haue also a regard vnto God and are caught with a certeine loue of his righteousnes and will this feare in his iudgement is mingled both with a seruile feare and also with a childlie feare Last of all he ioineth that pure childlie feare with perfect charitie But the Schoole-men The School men haue added a fift feare which followed the Maister of the sentences bicause they also might adde somewhat of their owne haue brought foorth another feare which they call naturall whereby euen by the impulsion of nature it selfe we flie from those things which are against the constitution of nature 12 Now that I haue bréeflie and faithfullie declared these things out of Augustine out of the Maister of the sentences and out of the Schoole-men I will in few words set foorth what is to be taught touching them First I confesse Matth 27 5. and 26 75. that there is more than one kind of feare for I knowe that Peter feared otherwise than did Iudas for Iudas indéed so feared as hée despaired Peter and Iudas feared after a sundrie maner but Peter so feared as he returned againe vnto Christ whom before he by denieng had forsaken Wherefore we saie that a seruile feare is that whereby we be so horriblie afraid of God A true distinction betweene a seruile feare and a childlie feare and flie from him when he is angrie that we are vtterlie void of faith But a childlie feare is that whereby in the midst of terrors we are lifted vp through faith neither suffer we our selues to be swalowed vp with feare Wherfore in godlie men feare is neuer separated from faith In godlie men feare is neuer separated from faith for these twoo things must be so knit togither that faith doo alwaies gouerne feare for if it should not be so desperation would easilie followe For euen as the lawe ought alwaies to be ioined with the Gospell As the law with the Gospell so faith with feare is ioined togither so ought feare to be euer ioined with faith We doo not so imbrace the Gospell but that we alwaies thinke vpon the obedience of the commandements of God And when we sée how often and how gréeuouslie we fall we call our selues backe againe to repentance On the contrarie the lawe is not to be receiued without the Gospell for if it should we could neither obeie it without Christ neither yet obteine pardon for the offenses that we haue committed against it Wherefore Paule calleth vs not backe vtterlie from all feare of God Paule calleth vs frō the feare that is without faith but from that feare onelie which wanteth faith and which flieth from God as from an enimie and from a cruell tyrant But that feare which hath faith to moderate it cannot be reprooued for it is the gift of the holie Ghost verse 2. as we read in the eleuenth chapter of Esaie And the propertie of the gifts of the holie Ghost is The propertie of the gifts of the holie Ghost that by them we submit all our vertues and affections to the moderation of faith and make them to serue God trulie and sincerelie These gifts they commonlie counted to be seuen How manie gifts of the holie Ghost there be Ibidem and if a man demand how they prooue that they straitwaie cite the eleuenth chapter of Esaie Howbeit if we examine that place by the truth of the Hebrue we shall onelie find sixe gifts to be there namelie the spirit of wisedome of vnderstanding of counsell of fortitude of knowledge and of the feare of the Lord. But these men haue béene deceiued by the Latine translation which followed not the truth of the Hebrue but the seuentie interpretours for they betwéene the spirit of knowledge and of feare haue put the spirit of pietie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is perteining to the obedience of God whereby it séemeth that they ment to interpret what maner of feare of GOD that should be which might light vpon Messias What maner of feare Christs feare was of whom in that place there is mention made For that feare was neither seruile nor yet a childs feare but onelie an obedience pietie and reuerence towards God his father Neither haue the seuentie interpretours onelie once so interpreted the feare of God for in the booke of Iob where we read Fearing God they haue turned it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob. 1 1. that is Obeieng God Howbeit vndoubtedlie we ought not to drawe togither into so streict a number the gifts of the holie Ghost The gifts of the holie Ghost are manie in number Esaie 4 4. Zach. 12 10 Rom 1 4. and 8 15. Iohn 14 17 to thinke them to be but onlie sixe or seuen for besides all those which are reckoned in that chapter the same Esaie reckoneth in another place the spirit of iudgment and of zeale And Zacharie maketh mention of the spirit of grace and Paule of the spirit of sanctification and Iohn of the spirit of truth and Paule againe in another place of the spirit of adoption Ephes 1 13. and to the Ephesians of the spirit of promise and a great manie of other like gifts 13 These things being so let vs now sée how both in this life and in the other life feare may haue place What maner of feare is in the saints departed The saints when they are in heauen for that they shall then haue perfect charitie to speake of feare
our neighbours Thou wilt perhaps saie And shall not charitie also be made perfect in the life to come Which if it be granted it shall continue no longer than faith We answere that here there is a difference for séeing faith passeth into an open knowledge When faith passeth into an open knowledge it changeth both his nature kind Charitie shall not haue in heauen all the works which it now hath 1. Ioh. 3 14. and into a reuealed sight of the thing present it changeth his kind and nature Which thing happeneth not to charitie for although the same become great and more vehement yet it shall reteine still the same substance albeit euen the same shall not haue all the works which it now exerciseth There shall be none hungrie to be fed non thirstie to giue drinke vnto nor other like things in that eternall felicitie Moreouer it is attributed vnto charitie that as Iohn writeth in his epistle it giueth a testimonie of our iustification We knowe saith he that if we loue our brethren we are translated from death vnto life 1. Pet 1 10. And Peter séemeth to giue commandement that We through good works should make our calling certeine 1. Co. 13 13 How it is ment that charitie is greater than faith Acts. 20 35. And we must not omit that which Paule hath to wit that Charitie is greater than faith and hope Which saieng we expound two waies first bicause the Lord said It is a more blessed thing to giue than to receiue We shall now indéed euidentlie shew that faith dooth exercise it selfe in receiuing charitie in giuing and bestowing It is further expounded that we are said to haue two sorts of righteousnes Two sorts of righteousnes the one I saie being imputed vnto vs by God by the which we are iustified in verie déed and that as it hath béene said we obteine not by works but apprehend it by faith and the other righteousnes is that which cleaueth vnto vs and consisteth of faith hope and charitie and all good works the which as we haue alreadie said doo neuer atteine vnto the perfect obedience of the lawe but doo onlie make a entrance into the same the which is nothing else but to obeie the commandements of God with as earnest an indeuour as we can Wherefore I willinglie grant that in this kind of righteousnesse As touching righteousnes cleauing and begun in vs charitie excelleth faith charitie hath preeminence bicause our exercising notwithstanding it be begun by faith yet it staieth not there but goeth forward vnto hope vnto charitie and vnto all other vertues and good works Wherefore as in iustification before God faith is the chéefe and principall so in this righteousnes that is begun charitie is the better 33 And if anie will demand The affirming of two sorts of righteousnes is learned out of the holie scriptures Rom. 5 19. wherefore we appoint two sorts of righteousnes as hath béene shewed before we will answere that the same we haue learned out of the holie scriptures To the Rom. is said As by the disobedience of one man manie are made sinners so by the obedience of one manie are made righteous And in the same epistle the apostle saith But to him that worketh not but beleeueth in him that iustifieth the vngodlie faith is counted for righteousnesse And Paule almost throughout that whole chapter speaketh of this imputation of righteousnes by faith 1. Cor. 1 30. And to the Corinthians he siad that Christ is made vnto vs wisedome and righteousnes and sanctification and redemption But of the righteousnes that cleaneth vnto vs he sheweth vnto the Ephesians Ephes 4 22. when he biddeth vs To put on the new man which is created according to God in righteousnes and holines of the truth Also to the Hebrues Heb. 11 33. when he saith that The saints wrought righteousnes And it would be an infinite thing if we should recite all the testimonies which we find for the proofes of either righteousnesse But it is verie good to be considered when the apostle compareth them both togither for there it is easilie vnderstood wherein the one dooth excell the other Vnto the Philippians it is written Phil. 3 9. That I may be found in him not hauing mme owne righteousnes which is by the lawe but that righteousnes which commeth by the faith of Iesus Christ He had reckoned vp before those things which had happened vnto him in the Iewish religion Ibidem 5. whereof he might haue gloried as concerning the flesh the which he said now that he made no reckoning of and he estéemed them to be losse and doong and that for the excellencie of the knowledge of Iesus Christ c. In which place thou shalt also perceiue that the good works which he now exercised being conuerted vnto Christ are by him accounted nothing in comparison of that righteousnes which is granted vnto vs by faith The same comparison also is vsed in the epistle to the Romans where it is read on this wise Rom. 9 30. The Gentils which followed not righteousnes atteined vnto the lawe of righteousnes bicause they sought it not by works but by faith but Israel which followed righteousnes atteined not to the lawe of righteousnes bicause they sought it by works and not by faith Also it is said in the same epistle that They being ignorant of the righteousnes of God Rom. 10 3. and would establish their owne righteousnes submitted not themselues vnto the righteousnes of God 34 But against this distinction some saie How can it be How the righteousnes which we haue not shall be imputed vnto vs. Galat. 3 27. Ephes 1 6. that the righteousnes which we haue not should be imputed vnto vs We answer that we must not imagine that Christ his righteousnes is strange from the saints for We put on Christ himselfe through baptisme and as it is written vnto the Ephesians God dooth fauour and accept vs in his beloued But these men saie that it behooueth the iudgements of God to be true but how can his iudgement be true when as the righteousnes which we haue not is imputed vnto vs and that the sinne which we haue is not imputed And yet neuertheles both things are spoken by the scripture for as touching sinne Dauid rehearseth as Paule saith that Blessed is the man Psal 32 1. Rom. 4 6. to whom the Lord hath not imputed sinne And touching righteousnes it is added But vnto him that worketh not Ibidem 5. but beleeueth in him that iustifieth the vngodlie his faith is counted for righteousnes And these things which the scripture declareth are not without reason for séeing righteousnes is imputed vnto vs we are not altogither destitute of the same not that it cleaueth in vs but bicause we apprehend it by faith therefore by faith we are trulie said to haue the same For the apprehending by faith The apprehending
the Romans Not the hearers of the lawe shal be iustified but the dooers But Paule in the place when he reprooued the Iewes bicause when they had receiued the lawe and boasted thereof yet liued contrarie to the lawe meant thereby nothing else but that if righteousnes were to be sought for by the lawe it is not sufficient either to haue it or to heare it but it behoueth both in acts and déeds to performe it And this we neuer denied but that a man maie be iustified by the lawe if he doo perfectlie and fullie accomplish it but forsomuch as the same is by no meanes possible we saie that by it righteousnes cannot be hoped for That also which they obiect out of the epistle vnto the Philippians Phil. 2 12. With feare and trembling worke your saluation dooth nothing helpe them With feare and trembling worke your saluation expounded Vndoubtedlie they which knowe that they haue all that they haue from God are of a moderate and humble mind and are euermore afraid of themselues for they sée that in themselues there is nothing that is good but that helpe is to be looked for at the hands of God onelie and therefore Paule biddeth a godlie man alwaies to feare and tremble But they which thinke that it lieth in their owne power to iustifie and saue themselues such be they which in this matter contend against vs haue nothing whereof they néed to be afraid or to tremble For they boast that their saluation consisteth in themselues which saluation though Paule doo in this place name yet he thereby vnderstandeth not iustification for he writeth vnto those which were alreadie before iustified Wherefore this place maketh nothing for them But Paule calleth saluation a renewing by which we alwaies profit and go forwards vnto things better and better Lastlie as it were to make vp their armie and assure themselues the victorie they obiect this out of the third chapter of the Apocalypse vers 20. A place in the Apocalypse Behold I stand at the doore and knocke expounded Behold I stand at the doore and knocke and if anie man open vnto me I will enter in and sup with him Now we doo fullie consent vnto them that by these words is signified that God at the beginning calleth stirreth vp and instigateth vs to saluation vnto which no man by his owne strength can be led without the impulsion of God but that we of our owne accord without the grace of God pearsing and changing the mind can open our hart vnto God we vtterlie denie neither can these men prooue it by the holie scriptures 36 But bicause we haue certeine aduersaries which passe verie little or else nothing at all vpon the holie scriptures but measure all their religion by Fathers and Councels so that they maie rather be called Humanes than Diuines Father-speakers than Scripture-teachers that which is more intollerable they gather certeine pretie sentences out of the writings of the Fathers obtrude them vnto the people the easier to obscure the truth to blind poore simple men they adde taunting speaches especiallie forsomuch as certeine of them think themselues cunning crafts-men in Rhetoricall speach and haue in that kind of studie spent the greatest part of their life time for these causes I saie I shall desire the indifferent reader not to iudge anie thing rashlie against the truth but rather attentiuelie to consider those things which we also will alledge out of the Fathers for by that meanes he shall easilie vnderstand that the Fathers make not so much on our aduersaries side as they doo on ours But least we should cite anie sentence out of the Fathers A method in citing of the Fathers confusedlie and rashlie we will vse a method or compendious waie which method that it maie be easilie vnderstood it shal be good first to put foorth a demonstration or a certeine proofe out of those testimonies of the holie scriptures which we haue before cited which shal be in this maner They which doo worke according to the prescript of the lawe that is as the verie lawe requireth are iustified by works But none and especiallie before regeneration doo such works as the lawe requireth Wherefore none are iustified by works The Maior or first proposition is so plaine that it néedeth no exposition for he which dooth anie thing contrarie vnto that which the lawe prescribeth vndoubtedlie committeth sinne so farre off is it that he can thereby be made iust But the Minor or second proposition although it be prooued by testimonies of the scriptures yet will we expound it out of the Fathers Then séeing the conclusion is that iustification is not of works it must of necessitie be of grace Wherefore we will secondlie shew out of the Fathers that men are iustified fréelie and without all consideration of merits And bicause we reiect not good works but saie that in their degrée they ought to be had in estimation as they which by a most streict bond followe iustification alreadie obteined we will lastlie teach this also out of the saiengs of the Fathers that good works followe iustification but go not before And we will speciallie cite out of the Fathers those places which are founded vpon the holie scriptures Matt. 7 12. 37 And first commeth to mind Basilius who in his first booke De baptismo bringeth these words out of the Gospell Manie shall saie in that daie Lord in thy name we haue prophesied we haue cast out diuels They that doo obserue Gods commandments to another end than they ought they sinne 1. Cor. 10 31 we haue doone manie miracles But these men saith he God will not onelie cast out of his kingdome but also will call them workers of iniquitie Wherefore they which worke miracles and séeme to obserue the commandements of God and his iustifications if they doo it to anie other end and purpose than they ought to doo are said to sinne namelie bicause they followe not the precept of God published by the apostle Paule Whether ye eate or drinke or whether ye doo anie thing else doo all things to the glorie of God And it is most certeine that this cannot be doone without faith and charitie which faith and charitie forsomuch as men not yet regenerate do want it necessarilie followeth by the words of Basilius that their works are sinnes Of the verie which sentence he writeth in his second booke De baptismo Before regeneration there are no good works Whether an Infidel can doo a worke pleasing vnto God Iohn 8 34. Mat. 6 24. the seuenth question and purposelie he demandeth Whether anie man so long as he abideth in sinne can doo anie thing that is acceptable before God Which thing he affirmeth to be vnpossible and that by reasons both manie in number and also taken out of the holie scriptures First saith he the holie Ghost testifieth that He which worketh sinne is the seruant of sinne Further
which are found in the holie scriptures but onlie is a certeine vehement confidence wherby we certeinlie beléeue that God will doo this miracle or that miracle Chrysost Of this faith Chrysostome interpreteth Paule in this place And to th' end that of this distinction either part might haue a peculiar name the one they call The faith of doctrine The faith of doctrine and faith of miracles the other The faith of signs and miracles And vnto this latter faith Chrysostome applieth these words If ye haue faith as a graine of mustard seed Matt. 17 19. ye shall saie vnto this mountaine Get thee hence and hurle thy selfe into the sea and it shall be done Neither vndoubtedlie can it be denied but that there is such a kind of faith for Paule in the 22. chapter of the first epistle to the Corinthians verse 8. when he rehearseth vp the frée gifts which the holie Ghost distributeth vnto euerie man as pleaseth him thus writeth Vnto one is by the spirit giuen the word of wisedome and to another the word of knowledge by the same spirit and to an other is giuen faith by the same spirit and to an other the gifts of healing by the same spirit Here we sée that amongst the frée gifts of the holie Ghost is reckoned faith and that in the third place the which Paule would not haue spoken of the generall faith wherby we are iustified And if we diligentlie peise these things we shall sée that Paule kéepeth the selfe-same order in the 13. verse 2. chapter of the 1. to the Corinthians For as here in the first place he putteth the word of wisdome so there he putteth prophesieng and as here in this second place he putteth knowledge so there also in the selfe-same place he putteth knowledge and as here so also there he putteth faith in the third place and as here the gift of healings and of miracles followeth faith so doth it there the remoouing of mountaines And therefore those things which Paule hath spoken of a particular faith ought not to be wrested to the vniuersall and iustifieng faith for that is to make a false argument which they call A secundum quid ad simpliciter to wit A paralogisme From that which is in some respect vnto that which is absolutelie As if a man should saie This faith may be separated from iustification which is called faith Secundum quid to wit in some respect Ergo the true faith and the iustifieng faith which is called faith Simpliciter that is absolutelie maie be separated from iustification If a man should so compare two seuerall kinds that he will ascribe one and the selfe-same propertie vnto either of them he shall soone be deceiued 57 But Pighius sawe that by this easie and plaine exposition all his reasoning might be ouerthrowen and therefore he went about to wrest it out of our hands forgetting in the meane time that the author and patrone thereof is Chrysostome And to infringe it he vseth this argument Paule manifestlie saith All faith Ibidem wherefore we may not vnderstand it of anie singular faith For the Apostle maketh an vniuersall proposition But this man ought to know Vniuersall propositions must be streitned vnto that matter at that time intreated of that vniuersall propositions are to be streictned abridged vnto that matter whereof the words are meant and spoken And although this might be declared by manie examples yet at this present onlie one shall suffice vs. Paule in that selfe-same epistle vnto the Corinthians the 1. chapter saith that He giueth thanks vnto God for them that they were enriched in all kind of speach and in all knowledge And it is not verie likelie that they were by the spirit of Christ indued with naturall philosophie with metaphysicall and mathematicall knowledge with knowledge of the lawe and with other liberall sciences but onlie with all knowledge which should perteine vnto pietie and vnto the gospell Neither is it likelie that they by the power of the holie Ghost were adorned with all kind of Rhetoricall Logicall Poeticall and Historicall speaches but onelie with those which should perteine vnto the edification of the church with sound doctrine godlie admonitions Wherefore propositions although they be vniuersall yet are they not alwaies to be vnderstood simplie but ought sometimes to be abridged vnto the matter which at that time is entreated of So likewsie that which Paule saith If I haue all faith we vnderstand of all that faith which serueth vnto the working of miracles And that in this sort they must be taken of necessitie the words following doo declare for Paule straitwaie addeth So that I can remooue mountains Chrysostome also saith Chrysost that He in that vniuersalitie sawe that this particular sentence is of necessitie to be vnderstood for he saith that It may be doubted how Christ saith that to remooue mountains a little faith is sufficient which is in smallnes of quantitie resembled to a graine of mustard séed when as Paule saith If I haue all faith so that I can remooue mountains as though to bring that to passe is required a woonderfull great faith He thus expoundeth the question and saith that Christ spake of the truth and nature of the thing for the gift of faith although it be neuer so small sufficeth to worke miracles be they neuer so great But Paule had a respect vnto the common opinion and iudgement of men for they when they looke vpon the greatnes and hugenes of a mountaine thinke that it cannot be remooued without a certeine incredible efficacie and greatnes of faith Neither helpeth it much Pighius his cause that Erasmus making answer vnto the Sorbonicall doctors Erasmus reiecteth this our interpretation For first his reason is verie weake and secondlie false for he saith that The purpose of the apostle was to praise charitie by comparison But what praise should that be saith he if it should be compared with faith which is one of the frée gifts of the holie Ghost and may light as well vpon the wicked as vpon the godlie For he should but coldlie praise a man which would saie that he is better than a dog or a beare First this is false that Paule compareth not charitie with frée gifts of God for he maketh mention of prophesieng of knowledge and of the gift of toongs and preferreth charitie before them Secondlie it is weake that he saith that if our interpretations be receiued the apostle should compare charitie onlie with frée gifts for we confes that toward the end he compareth it with the true faith For Paule saith There are three things faith hope and charitie but the chiefest is charitie And he bringeth a reason why For it abideth and the other shall cease Further it is a full comparison if as we haue said we begin at the frée gifts and so afterward come in order to the vertues Theologicall yea rather by that that
of ill maners Tertullian in his booke De virginibus velandis saith that Offense is an example not of a good but of an euill thing As touching euill doctrines which offend Augustine Augustine diuideth them into two heads so as some perteine to the verie nature of God as when the father is affirmed to be greater than the sonne or else to be of another nature and substance than the sonne is of and such other like And there be certeine offenses which belong vnto the church as if one saie that the church dooth so sticke in one place that it can be no where else as the Donatists in those daies affirmed These things be written of him in the hundred and twentie psalme Othere diuide it otherwise that some offenses are doone of set purpose as when lawes be enacted and ordinances made which are contrarie vnto the Gospell as it hath béene doone verie oftentimes by the Pope and by manie bishops Other offenses also be giuen although indéed not wilfullie or of set purpose to hinder the Gospell but for that men applie themselues to fulfill their lusts or to obteine their pleasures and delights without consideration of godlines and religion There is no reason for anie man to obiect that Christ did offend verie manie bicause he himselfe confessed when he said Blessed is he that shall not be offended by me Matth. 11 6 and bicause in Esaie it is fore-shewed that He should be the stone of falling Esaie 8 14. and the rocke of offense For herein Christ obeied his father and applied himselfe to the fore-telling of the prophets which prophesied that he should come and liue in such humble and abiect maner which if he had not doone he should haue béene a farre greater offense Also we must not take it gréeuouslie if by liuing honestlie we doo offend the world séeing that God euen in the gouernement of the world dooth not content all men for there are quarellings against him in euerie place Let vs auoid those offenses What offenses must be auoided which we our selues giue in séeking our owne commoditie séeing therein we be far vnlike vnto Christ who lest ninetie and nine shéepe Luke 19 4. to go séeke that which was gone astraie and for one grote which was lost would haue the whole house to be ransacked Wherefore it ought to be no maruell if it be so seuerelie decréed touching them which take not héed of giuing offense And when Christ said in the Gospell How it must be vnderstood that offenses be necessarie Matth. 18 7 Exod. 7 13. that Of necessitie offenses must come that must be vnderstood both in respect of Gods iudgement and also bicause of our fraile and corrupt nature For God of his iust iudgement and seueritie would that Pharao should by his sorcerers be offended that he might not be obedient vnto his commandement for that did his incredulous and obstinate mind deserue And by the verie same meanes God wrought that the wicked king Achab should take offense by his false prophets least he should giue eare vnto the truth 1. Kin. 22 22 declared by the prophet Micheas Sometimes also he sendeth occasions of offense for their sakes that be godlie to the intent they may become more notable for we learne that heresies are necessarie 1. Co. 11 19. bicause those which be tried may be manifestlie knowne Furthermore we haue cause of offenses in our owne selues for as we are naturall men and neither doo nor can vnderstand things that be of God bicause they be foolishnes vnto vs our flesh taketh an occasion of falling and is offended at the word of God 5 And forsomuch as the Lord hath died for such as are weak they that sinne against them sinne against Christ 1. Cor. 8 12. as Paule speaketh to the Corinthians bicause they doo not reuerentlie estéeme of his death and bloud The conscience of another man is wounded How another mans conscience is wounded when it is ill edified and is compelled to doo those things whereof it iudgeth otherwise Doubtlesse it is great crueltie to wound a brother but more cruell to wound a weake brother and to strike him on that part whereon he is alreadie weakened and which gréeueth him much that is in the conscience the greatest crueltie that may be Ambrose Ambrose in that place setteth it downe thus that They doo sinne in Christ bicause they sinne in the profession of Christ euen as they are said to sinne in the lawe Rom. 2 12. who hauing the lawe yet neuerthelesse doo sinne Otherwise saith he to sinne against Christ is to denie Christ But the Gréeke text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Against Christ Chrysost They that offend the weak sinne three maner of waies against Christ Mat. 10 40. Matt. 25 40. Acts. 9 4. which phrase Chrysostome followeth and declareth that by this kind of sinne Christ is hurt thrée maner of waies First bicause he testifieth that whatsoeuer shall be doon vnto his the same is doone vnto himselfe He that receiueth you receiueth me Whatsoeuer yee haue doone vnto one of the least of them that be mine yee haue doone it vnto me Saule Saule why persecutest thou me And manie such other like places Secondlie bicause such as are weake perteine vnto the bodie of Christ séeing they be his members wherefore when they be either wounded or hurt Christ also himselfe is hurt And lastlie bicause that building which Christ established by his owne bloud these men by their euill example ouerthrowe for We are Gods building 1. Cor. 3 9. Neither ought this spéech to driue vs to that point as though we ought alwaies to stand in doubt least anie should be offended at our dooings which otherwise be iust and lawfull for these things at this present are spoken concerning open and manifest offenses There haue béene some which haue alledged that place to the Corinthians to persuade that we should beare also with most gréeuous abuses in the church least by attempting anie thing against them the weaker sort might thereby be offended Abuses in the church for Paules saieng must not be borne withall And by this selfe-same reason they would defend themselues that whereas otherwise being persuaded in the truth they might both be present at masses and intermedle with papisticall idolatrie For if saie they we should not doo this we should be a great offense vnto the people The which reason of theirs is most absurd séeing Paule saith Paul speaketh of meane and indifferent things that he in meane and indifferent things such as are the eating of flesh and drinking of wine would take héed of offending the weake But to be partaker of abuses papisticall idolatrie is to commit grosse and manifest sinne whereby while as they feigne that they would beware of giuing offense vnto certeine wicked men they offend the true church of Christ And whereas they are of some estimation they
else ye doo doo it vnto Gods glorie So maie we saie of sléepe for we obeie the Lord who hath so ordered our nature If we obserue this we sinne not Brieflie all the works of godlie men are repentance for they alwais depart from euill bicause their works be certeine renewings and new obediences of God to be dutifull vnto him and if they be not yet they ought to be And for this conuersion the godlie doo alwaies praie Ps 119 176. Mat. 6 12. I haue gone astraie like a sheepe that is lost ô seeke thy seruant Forgiue vs our trespasses Be mercifull vnto me a sinner and such like These be the vowes of godlie men in all their actions I meane as touching continuall renouation Wherefore let vs leaue that idle vertue vnto Philosophers and Sophisticall diuines but we knowe that it is commanded vs to repent 18 Now let vs go forward and consider of the parts of repentance Of the parts of repentance Those men haue made their parts of repentance to be contrition confession and satisfaction but how well and trulie we will afterward sée and therewithall will shew the true parts of repentance Some haue named two namelie contrition and faith By contrition they saie we sorrowe for the multitude of sinnes that be past therein we are after a sort astonished and sore afraid But by faith we imbrace the comfort of remission of sinnes and they saie that they doo this for instructing sake Whether faith be a part of repentance Others denie that faith is a part of repentance but they which affirme it to be a part alledge this cause speciallie bicause in repentance there is most doone as touching the forgiuenesse of sinnes and that standeth most of all by faith Wherefore if we shall not alwaies applie faith repentance can not stand Others saie that this is no good argument namelie Repentance without faith is vnprofitable Therfore faith is a part of repentance For then should it be a part of the supper of the Lord and of baptisme This will no man saie why then is it rather made a part of repentance Further they saie that the holie scriptures when they make mention of repentance and of faith doo speake as of two distinct things Christ saith Repent ye and beleeue the Gospell Paule in the 20. of the Acts Matt. 4 17. verse 21. said that he preached repentance vnto the Ephesians and faith in Christ Iesus These two he set downe as distinct and seuerall things I my selfe vpon the consideration of each part Faith is no part of repentance but is ioined thereto would saie that faith is no part of repentance but is ioined thereto We sée in a man that the soule and the bodie are ioined togither yet the bodie is no part of the soule nor yet contrariwise the soule a part of the bodie in like maner must we saie of faith and of repentance The same thing doo we sée in the sinne therein is a figure of a bodie round A similitude and like vnto a globe and also light and shining and yet being ioined togither as they be neither is the figure a part of the light neither the light a part of the figure euen so faith and repentance are ioined togither in them that be godlie and yet is not the one a part of the other Faith hope and charitie be thrée vertues alwaies ioined togither and yet is not one of these vertues a part of the other How faith is ioined with repentance but they are seuerall How then shall faith be ioined with repentance It is as it were a beginning thereof as I haue said and it is méet for the same to giue light vnto the mind of him that is penitent And when the mind hath imbrased the goodnes of God and the remission of sinnes through Christ then followeth a renewing so as we lay aside our old life and take a new Wherefore faith is not a part but a certeine entrance into repentance and repentance is a consequent ioined vnto it as an effect 19 In my iudgement The true parts of repentance there shall be two parts of repentance the one a going backe from euill and the other an accesse vnto good And this is rightlie said for séeing repentance is assigned to be a changing and that all changing consisteth of two ends or limits namelie from whom and to whom it followeth also that repentance hath these ends perteining vnto it And certeinlie this is the rule of contraries that when the one is remooued the other followeth let naughtines be remooued holines must néeds followe And the holie scriptures reckon in this order verse 16. Esaie saith in the first chapter Be ye washed be ye cleane put awaie the euill of your hands from out of my sight cease from dooing wickedlie learne to doo well And in the psalme Depart from euill and doo good Psal 34 15. The apostle Paule giueth a testimonie of those parts and he would haue vs euermore to cast awaie the old man and to put on the new Ephe. 4 23. Be ye renewed saith he in the spirit of your mind and put on the new man which is made according to God in righteousnesse and holinesse of truth saith Paule vnto the Ephesians the fourth chapter Wherefore faith is alwaies ioined with repentance otherwise repentance should be vnprofitable 20 Now let vs examine those thrée papisticall parts contrition confession Of contrition and satisfaction As touching contrition it is woont so to be handled by the Schoole-men as they saie that it is a sorrowe receiued in the will by reason of sinnes And in verie déed whosoeuer shall diligentlie consider of this part shall perceiue the verie same to be whole repentance whose beginning is faith But these men doo hold far otherwise they séeme to haue taken the name out of the holie scriptures In the 51. psalme it is read Psal 51 19. A sacrifice to God is a troubled spirit a contrite hart In the 147. psalme verse 3. Who healeth them that be broken in hart and bindeth vp their contritions Esaie in the 66. chapter saith Esai 66 2. that God will haue respect vnto them that be of an humble and contrite spirit They acknowlege it to be a metaphor and they saie that the man which is a stranger from God is as it were stiffe and obstinate in his purpose for obteining of saluation they saie that it behooueth him that his hart after a sort should be broken and that he should vse this contrition Howbeit bicause they make it a part of a sacrament they adde that therein must be the purpose both of confessing and satisfieng how trulie it shall afterward be declared The difference betweene contrition and attrition Here they abiding in the same metaphor haue put a difference betwéene attrition and contrition for some hard things are so broken as they be sundred into small péeces and some so
true faith inuiolate This saith he is it that haie wood and strawe is set on fire perisheth for euen those lusts of theirs as flames doo torment them and they vanish awaie And he added that this happeneth vnto manie while they liue here for it happeneth not seldome vnto the most part of martyrs and saints that they be spoiled of the goods of this world for the name of Christ But he saith that finallie we are all tried with this examination at the end of our life And that fire signifieth tribulations he prooueth it out of the 65. psalme where it is written We haue passed through fire and water verse 12. thou hast brought vs into a wealthie place where by fire is declared aduersitie and by water prosperitie And for the same cause in the exorcisme of baptisme he would haue as well fire as water to be vsed that we may vnderstand we be tried by these two things And he bringeth the sentence of Ecclesiasticus Thus farre of Augustines interpretation The fornace trieth the potters vessell but the temptation of trouble trieth the minds of the iust 29 Vnto this interpretation of Augustine by fire to vnderstand calamities and aduersities Gregorie agréeth Gregorie albeit that he incline vnto purgatorie But as we haue said it is most euident that Paule by buildings either good or ill Paule by building signified doctrine signified doctrines either sound or corrupt whose end is described that if they be good they haue their reward but if they be euill they vanish and come to naught Matt. 15 13. For euerie plant which my heauenlie father hath not planted shall be plucked vp Neither is it anie maruell if good buildings doo stand firme séeing the word of God abideth for euer He that hath not builded well may indéed be saued neuerthelesse by fire bicause he shall perceiue that his doctrine is both confuted and condemned He shall acknowledge that he hath wrought in vaine A similitude euen as he that escapeth through fires whose garments are so burned as yet he leapeth out naked Some expound So as it were by fire bicause men are hardlie brought that they can be caried awaie from their opinions for all men imbrace and loue their owne inuentions more than is méet Howbeit it is more sincere to say that in the examination of God they shall haue experience of shame sadnes trouble and of an vnquiet conscience And vnto this interpretation Ambrose agréed He must of necessitie be alwaies ashamed Ambrose that séeth himselfe to haue defended a false matter in stéed of a truth In this iudgement of God the fault of doctrine is discouered and foorthwith entereth great sadnes and sorrowe of repentance Chrysost 30 Chrysostome thought that this fire perteined vnto hell but bicause he sawe that to make against him which is written But he him selfe shall be saued as it were by fire he interpreteth that To be saued is nothing else but To indure not to be extinguished not to be turned into ashes or to be brought to naught that this ill builder shall remaine as touching substance but shall not as he saith be reserued vnlesse it be vnto punishment that he may be burned with fire and euerlasting flames He was not ignorant that this interpretation was somewhâ—…â—orced and therefore he indeuoured to mitigate the same and he shewed that Paule with goodlie words did sometime set foorth things which otherwise are euill and to be disallowed and againe to call things excellent and praise-woorthie by dishonorable names In the latter epistle to the Corinthians he saith that We make all our cogitatioÌ„s captiue where 2. Cor. 10 5 by the word captiue he calleth that persuasion whereby men willinglie and of their owne accord submit themselues vnto faith Also when he preacheth mortification of the flesh Col. 3 5. and members that be vpon the earth certeinlie by the word mortification he commendeth a thing allowed and perfect whereas by nature we all flie from death And on the other side when he saith vnto the Romans Rom. 6 11. Let not sinne reigne in your mortall bodies by the name of reigne he adoorneth tyrannie a thing vndoubtedlie to be detested with the name of a kingdome So now he calleth the euerlasting continuance in fire and in the paines of hell by the name of Sauing But let Chrysostome defend this interpretation of his as well as he can Chrysostome interpretation confuted it appéereth plainlie that it can not stand for two causes For séeing all things be here taken allegoricallie what néed he labour to prooue it true fire Vnlesse perhaps he will haue hell fire to be an allegorie which thing the receiued opinion in the church will not suffer Further where it is said The fire shall prooue euerie worke what it is we must as Augustine verie well aduiseth determine it to be that fire the which as well the good as euill builders shall haue experience of But I doo not thinke that he would haue the good and holie men to be tormented in hell fire And yet neuertheles haue the Gréeke Scholies brought this opinion of Chrysostome The Greeke expositions Erasmus And Erasmus a notable learned man in his annotations saith that It is a vaine thing to make mention in this place of purgatorie séeing it is here ment farre otherwise Surelie I doubt not but that he himselfe sawe the same thing that if purgatorie fire should be gathered of this place it shall be néedfull for that fire to be common both vnto the apostles and vnto all the saints although they haue builded the church with sincere and approoued doctrines And I can not sufficientlie woonder at them which affirme that this sentence is vnderstood of purgatorie when as otherwise they defend the Popes pardons and doo knowe that some of them are so granted by the Pope as a man may be absolued from all punishment when he dieth so that his soule as they speake may foorthwith flie into heauen How shall such a one be tried in the fire of purgatorie Yea and Scotus said that There may be found an action or motion of charitie so absolute and perfect or as he himselfe speaketh of such feruencie that it can wash awaie all punishments Let the same man shew how this fire of purgatorie which they would wrest out of this place can be common vnto all men Vnlesse perhaps they will place the same in the aire and will deuise that all the saints when they flie awaie vnto heauen passe through the fire As it is spoken of one Alcuinus that he inuented such a tale A deuise altogither feigned namelie that all saints before they ascend into heauen passe through the fire of purgatorie It séemeth also that this should not be vnspoken of that Paule after a sort alludeth the saieng vnto the words of Esaie in the first chapter where it is said verse 31. And their strength shall
idolatrie is committed The fellowes of Daniel Dan. 3 3. Were not the felowes of Daniel present in the field hauing now obteined high offices and dignities when the golden image of the king was with great pompe erected Present no doubt they were but they worshipped not the same and they were bold constantlie to saie vnto the king that they would neuer worship it Also there was present a man of God at the seruice of Ieroboam 1. Kin. 13 1. A man of God present at the seruice of Ieroboam Act. 17 23. when the king himselfe offered incense to the golden calues but he being sent from God came thither and reprooued and detested that which was doone adding those threatnings which the Lord commanded him to speake Paule also entred into the temple of the gods at Athens certeinlie not to the intent he would allow of the idolatrous rites but bicause he might thereby picke out an argument and occasion of confuting idolatrie Valentinianus also led Iulian euen vnto the temple but there he gaue a blowe vnto the prelate of the temple Valentinian which sprinkled his gowne with vnpure water for the purifieng of him after the Ethniks maner Further all the arguments which Paule prescribed vnto the Corinthians touching the sitting downe at the feasts of idols 1. Co. 10 14 and of eating of meat dedicated vnto idols doo reprooue this boldnesse of making semblance and of giuing offense to them that stand by And so doo those reasons which be declared vnto the Romans for repressing of them which were ouer strong and bold Rom. 14 1. who for meat and drinke sake offended the weaker sort through a hurtfull libertie Vnto Eleazar one of the principall Scribes a man of verie great honour and estimation among the Hebrues 1. Macha 6 verse 18. 19 c. Eleazar licence was giuen that he eating some other kind of flesh should make shew as though he did eate swines flesh which thing he vtterlie refused to doo saieng that To feigne as though he did eat things forbidden was all one as if he should eate them indéed 15 Besides this I admonish the readers that they weigh well the holie historie that it sheweth not whether Naaman either did or did not that which he feared he should doo and therefore no argument can be taken of his fact Further if he had doone it it followeth not therevpon that he did it orderlie rightlie iustlie wiselie and godlie Let vs rather account as we said before that he in that fact acknowledged his fault the which should haue néed of pardon and forgiuenesse There is nothing therefore that by this example men can excuse their comming vnto vnpure Masses séeing Naaman himselfe desireth of the prophet that this sinne may be forgiuen him It might be also that Naaman being holpen by the godlie and holie intercession of the prophet turned home so well confirmed as he did no more bow his knées before the idoll Rimmon We must weigh herein the answer of the prophet 2. Kin. 5 19. Moreouer I thinke that this ought to be most diligentlie marked that the prophet did not answer him Go thy waies so doo thou the Lord will be mercifull vnto thee but he onelie said Go thy waies in peace which is all one as if he had promised that he would aid him with his praiers according as he had desired But they saie If that were sinne into the which he feared he should fall why did not Elizaeus reprooue him Why did he not warne him that he should diligentlie beware of such an offense Some answer that this man was not yet to haue béene iustlie blamed and that according to the word of the Lord The smoking flaxe should not haue beene extinguished Esaie 42 3. and the shaken reed broken And that manie things also ought for a time to be licenced to the weaker sort which should not be granted vnto the stronger They feigne in like maner that Naaman went to reteine the worshipping of idols with the true and sound religion 2. Kin. 5 19. and that the prophet commended his godlines towards Iehouah tollerated his outward bowing before the god Rimmon but yet would not allow of the same Howbeit I iudge neither of these saiengs to be true for the weake sort must not be borne with How far foorth the weaker sort must be borne withall vnlesse it be as touching Adiaphora that is things indifferent but in those things which be vtterlie against the lawe of God and be verie sinnes in déed nothing can be dispensed vnto them by men Further the mind of Naaman was not to reteine still the worshipping of idols séeing he testified vnto Elizaeus that he would thence forward sacrifice vnto Iehouah onelie and not to anie strange gods And thus I had rather saie that the prophet would not reproue Naaman bicause he perceiued him not ignorant that the same was sinne for the which he made request Wherefore séeing he knew it he was not to be taught but rather to be comforted to be strengthned as concerning the helpe of God And where as he said Go in peace it séemeth that he promised him not to be without the helpe of God the which should preserue him from so gréeuous a fall So then in speaking after that sort he both promised to make praiers for him also foreshewed that he himselfe should be heard least that Naaman might fall 16 Moreouer séeing the Nicodemites haue nothing out of this place they shew themselues greatlie to be laughed at The Nicodemites shew themselues to be yong soldiers when they will be accounted Naamanites who being in their own iudgment strong wise would be compared to Naaman the Syrian but newlie conuerted vnto God whereas they rather declare themselues by this reason to be yoong soldiers If they are to be accounted yoong soldiers let them remember that souldiers of this order will not alwaies abide in that state but doo aspire to higher and better degrées But when I beséech you will these men laie awaie their apprentiship Verelie neuer if they continue alwaies in dissimulation and togither with the knowledge of the truth be present at Masses and corrupt worshipping of God Neither are we to passe ouer that in armies they vse to spare rawe soldiers for they are not placed where the greatest dangers be but these men will be in the midst of the flames séeing they ioine themselues with idolaters A similitude and are not afraid to be present at their corrupt worshippings Euen as in buildings the weake stuffe that is certeine brickle stones and weake timber is not placed there where much weight must be borne so weake men and they that fall on euerie side ought diligentlie to auoid a dangerous station Let them saie which of these they will it is in their choise whether they will be old soldiers of experience or els yoong soldiers not yet trained If they be old soldiers
and strong let them take valiant things in hand let them renounce and confute idolatrie in frée and open spéech let them not dissemble at all and let them speake the truth with great boldnesse of spéech but if they will be weake and vnexpert soldiers let them not enter into perils which they are not able to heare God must not be tempted neither must we presume aboue the strength that is giuen vs. And thus farre touching this argument of the Nicodemites 17 But now perhaps some man will demand Whereto the words of Naaman haue respect whether the words of Naaman doo belong vnto repentance or perhaps haue respect to anie other matter Some saie that these saiengs cannot be drawen vnto repentance bicause none doth repent of sinnes that are to come Further bicause that true and sound repentance hath alwaies ioined therewith a strong and constant mind or a purpose of not committing such things againe whereof we doo earnestlie repent which was not in Naaman séeing he testifieth that he would bow himselfe before the idoll Rimmon Howbeit such words doo not disagrée all maner of waies from repentance bicause they doo not onelie respect the sinne that should come but also the present infirmitie whereby he perceiued himselfe prone to fall into sinne Therefore it gréeued him that his faith was not so firme as he might altogither striue against the sinfull act It greeueth the godlie that their faith is not strong enough to resist their corrupt nature Euen as it dooth not a little repent all godlie men of their vicious and corrupt nature that is of their originall sinne whereby it cōmeth to passe that we be redie bent to commit sinne and to be bitter enimies of vertues But I would more absolutelie answer namelie that it was an humble speach of Naaman whereby he earnestlie implored the helpe of God and the praiers of Elizaeus Last of all this remaineth to be inquired whie the prophet warneth not Naaman Whie the prophet warnd not Naaman to go to Ierusalem that he should conueie himselfe to Ierusalem where not onelie he might auoid that fault which he feared but also that he might worship the true God in the temple of Salomon Of this question there maie be thrée reasons assigned One bicause the prophet would teach that God may be worshipped in all parts of the world neither that he had tied saluation vnto certeine places and lands Secondlie that it furthered verie much the glorie of God that his name should be celebrated not onelie in Iurie but in Syria also for bringing of which thing to passe the returne of Naaman into his countrie did greatlie helpe Moreouer it was profitable for Naaman to be absent from Ierusalem for bicause that sound religion and perfect godlinesse was now fallen there in decaie whereby he being newlie conuerted vnto God might haue béene infected so farre is it off that he should there haue béene reformed Neither was he to feare so great a danger in Syria where their idolatrie was so grosse as euerie godlie man might easilie beware of the same but at Ierusalem a nouice in religion could not easilie haue auoided the superstitions which were ioined togither with lawfull ceremonies ¶ Of the fall in time of persecution looke epistle second whose beginning is Since we togither That the possession of riches is lawfull for godlie men how they must be vsed also of the induring of pouertie 18 Séeing we read that Abraham a man of God was verie rich and plentifullie indued with all kind of wealth In Gen. 13 2. looke the second epistle as also verie manie other godlie men haue béene it is good to speake somewhat of the lawfull vse of riches in godlie men Wherfore let this be the proposition The possession of riches is not forbidden by God vnto godlie men It is prooued Bicause that riches be the gifts of God Therefore they be conuenient for godlie men That riches are the gifts of God whom we must not thinke that God would driue from his gifts These I prooue to be the gifts of God bicause they are called his blessing neither dooth blessing there betoken anie other thing but a gift Further a promise of them is made to the people of God therefore they are not euill bicause God dooth not promise euill vnlawfull things They be instruments of vertues namelie of liberalitie and almes-déeds Further God is said to make his sunne to rise vpon the good and euill and vpon the iust and vniust Matt. 5 45. But by rising of the sunne and by raine euen all those fruits be vnderstood which be deriued from those beginnings wherefore substance and the abundance of things are giuen by God as well to the iust as vniust to the good as well as to the euill Wherefore it commeth to passe hereby that it is lawfull for the good and godlie sort to haue riches séeing vnto them God is the authour of those things But if it be obiected that a christian man must leaue all that he hath as it is said that the apostles did in the 19. of Matthew Matt. 19 27 Mark 10 28 and tenth of Marke it must be so vnderstood that a godlie man must attend to his vocation with a mind that is frée and alienated from carefulnesse in such sort How a christian man dooth leaue all as with the loue of those things he be not drawne from the same But it must not be inferred hereby that a man is constrained to cast awaie his goods neither doo we read that the apostles did so Leui who is said in the fift chapter of Luke to haue left all that he had verse 28 29. yet did he afterward make a great and fine banket vnto the Lord and that doubtlesse of his owne proper goods Peter in like maner hauing now followed Christ had a house at Capernaum into the which he brought Christ Matt. 18 14. in like maner after the resurrection of Christ he had a ship nets Iohn 21 3. and did fish together with the other apostles So that the substance riches which is possessed by godlie men is not condemned but the affection wherby they cleaue thervnto more than is conuenient Wherefore the disciples of Christ when they followe him are ment to forsake that which they haue bicause they ought so to be affected that they will foorthwith cast awaie the same if at anie time the profession of the Gospell shall so require As if a tyrant would saie Either renounce thou Christ or else thou shalt forgo all thy goods thou must straitwaie forsake all those things In like maner if God call thée vnto anie function or vnto anie place wherby it shall be necessarie for thée to forsake thy goods thou must straitwaie leaue them otherwise it is lawfull for thée to reteine them Neither obiect thou vnto me that saieng of Christ to the yong man If thou wilt be perfect go thy waies
thirst Dauid also did hunger and so hunger as he was driuen to eate the sew-bread and to send to Nabal the Carmelite to request meate at his hands 1. Sam. 25 4. The apostles themselues so hungered Matth. 12 1. as thorough hunger they were constreined to rub the eares of corne and eate the graine which they had rubbed out with their hands and that on the sabboth daie to the great offense of the Scribes and Pharisies Wherfore God giueth vnto his those things which be necessarie vnto life but yet at such time and in such sort as shall séeme good vnto him Sometimes he expecteth that we being hungrie and thirstie should want meate and drinke to the intent that according to his promises we should require these things of him by praier and be the more confirmed in him that we may vnderstand them to be his gifts Besides this he would that his should sometimes be pressed with hunger thirst and nakednes that they may yéeld a testimonie vnto the truth for the veritie whereof they had rather suffer those things than denie the Gospell of Christ for the abundance of liuing and of things necessarie vnto life At which times although God dooth not furnish them with meate drinke apparell yet dooth he giue them such things as be far better than these that is to wit faith hope and charitie and such a spirit of fortitude as the saints iudge that to suffer these things is most profitable and glorious The twelfe Chapter Of Fortitude of mortification of enduring the crosse and afflictions wherein is also treated of flieng awaie and of banishment SEing that in the holie scriptures there is oftentimes mention made of fortitude In 2 Sam. 10 ver 12. it shall not be amisse to speake somewhat of the nature thereof The definition of fortitude Fortitude therefore is an habit of our mind whereby according to right reason for iustice and honestie sake we hold a meane betwéene feare and boldnes Vpon the Ethiks of Aristotle They which excéed in not fearing are shewed to be they which haue vtterlie put off all feare and are so stout as they are not mooued no not with those things which doo altogither excéed nature as thunders from heauen lightenings earthquakes and such like Yet for all that doo not these excéed in hardines for they therefore will not put foorth themselues of their owne accord to perils or attempt anie difficult thing for an honest cause And they which be of this sort are thought to be in a certeine madnes and furie they are without name bicause there be few such found Thus the matter appéereth with some whosoeuer is bold feareth nothing but not so on the contrarie part for manie may be without feare which are not bold nor will mooue or attempt anie thing Howbeit the case dooth not so stand for he that is bold is not altogither vnfearefull in such wise as he hath put awaie all feare No doubt he is somwhat mooued therewith but he easilie and manie times hath the ouer hand yea and he is bold more often than he should Wherefore he rather departeth from right and from the nature of man which excéedeth in vnfearefulnes than he which ouercommeth with boldnesse Now then we must thus order the matter that a valiant man is bold but yet with reason namelie when it behooueth him and when reason beareth rule ouer the feare that is in him But he is a rash fellowe which is bold to doo anie thing rashlie for he putteth forward himselfe to perils but without reason in déed he hath not set aside all feare but the greatest part he hath But euen as in excesse are placed diuers affects of vnfearefulnesse as I may saie and of boldnes why likewise in the defect are there not assigned two but one whereby we are said to be cowardlie or fearefull We answer that euen there also are appointed two maner of defects seeing some are said to faint either by too much fearing or by not daring But the fearefull and cowardlie séeme to be ioined togither both in one name since they be not separated one from an other for he that is too fearefull dare doo nothing and againe he that dare doo nothing is ouer fearefull But the matter goeth not thus for it may be that some man feareth nothing and therewithall dare doo nothing Rather are those two sorts ioined togither by Aristotle bicause the cowards or the fearefull are comprehended both vnder one name But he which so excéedeth in not fearing why is he not called vnfearefull And why is not this affect called vnfearefulnes Bicause these names are also agréeable to him that is valiant and in like maner to him that is bold and therefore they cannot be proper to him whom we haue called vnfearefull But albeit as I haue said that fortitude holdeth a meane betwéene feare and boldnesse yet it is most of all considered in the ouercomming of feare For séeing that vertue is placed in hard and difficult things it is a great deale more difficult in great terrors to represse feare than to restraine boldnesse For boldnesse is oftentimes repressed euen by the obiect it selfe but feare is rather increased and kindled by dangers The end is honestie and goodnes The end for otherwise if a man for his owne commoditie sake should be led to doo valiantlie that is not fortitude but rather crueltie and fiercenes But honestie and goodnes is to take in hand labours and perils either for religion or for righteousnesse or for our countrie or else for our parents But aboue all other things must feare be subdued and ouercome for it hath alwaies respect to some great euill Feare defined For they define feare to be the eschewing of an euill likelie in short space to happen Howbeit we doo not respect fortitude in euerie feare for there be certeine euils which of their owne nature and of the duetie of a good man ought to be feared of which sort be all kind of sinnes Against these we are armed not with fortitude but with duetie for in the repressing of those euils which are purchased by our owne fault we are not called valiant men vnlesse a man will speake vnproperlie For so saith Paule 1. Co. 10 22 Doo we prouoke God Are we stronger than he Wherefore fortitude is considered in those things which are not receiued through our owne fault Wherein fortitude is considered but are brought vnto vs outwardlie Albeit that neither those in verie déed doo belong all vnto fortitude for the same we defined to be a taking in hand of dangers for honestie and goodnesse sake For sicknesse shipwracke and such other kind of misfortunes we suffer patientlie if we be of a good courage and yet for all that fortitude is not considered properlie in them for these things are not taken vpon vs by choise And therefore Cicero rightlie defined fortitude to be an enduring of labors Cicero
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 church in these last times being indued with the spirit of Henoch and Elias who should sharplie fight against the Romane antichrist and idolatrie of the beast and with diuerse torments be slaine but the returne of these men is not there in verie déed set foorth But they are said to be two bicause they shall be manie and not one onelie and yet of no large number if they be compared with the wicked and idolaters Neither is it anie rare thing in the scriptures that a number certeine is put for an indefinit number The verie which thing is doone there also séeing the certeine and definite number of daies of their preaching is appointed 21 But there is a place obiected as touching Elias Of Helias comming hauing in outward shew some likenesse of truth For on this wise it is written in the booke of Malachie in the end of the last chapter Mala. 4 5. Behold I send vnto you the prophet Elias before that great and terrible daie of Iehoua shall come and he shall conuert the hart of the fathers vnto their children and the hart of the children vnto their fathers least perhaps I should come and smite the earth with a cursse These words persuaded the Hebrues that Elias should come before that Messias should be giuen But we interpret this Elias to be Iohn Baptist hauing learned the same of Christ who made mention of this thing in the 11. and 17. Matt. 11 10 Matt. 17 11 chapters of Matthew He verelie in the eleuenth chapter in praising of Iohn saith This is that Elias And in the 17. chapter after his transforming vpon mount Thabor when the disciples had said vnto him Whie doo the Scribes and Pharisies saie Elias must first come As if they should saie For this cause they receiue not thée as Messias sent from God bicause Elias is not yet come Christ answered them Elias indéed shall come according as they iudge by the words of the prophet Malachie Mal. 4 6. but I saie vnto you that he is alreadie come howbeit they knew him not and haue doone vnto him whatsoeuer they would Then his disciples vnderstood that he spake those things of Iohn Baptist Séeing therefore that we haue Christ to be the interpretour of the propheticall sentence we must rest vpon him Neither is that which is spoken by Malachie to wit that The fathers harts shal be conuerted vnto the children and againe the childrens harts vnto the fathers to be referred as manie doo vnto the conuersion of the Hebrues in the end of the world Rom. 11 25 whereof it séemeth that Paule in his epistle to the Romans hath written But we must rather saie that these things haue respect vnto Iohn Baptist séeing the angell did so interpret them When he had foreshewed vnto Zacharie manie things of Iohn Baptist as we read in the first chapter of Luke Luke 1 16. He shall saith he conuert manie of the Israelits vnto the Lord his God and shall conuert the harts of fathers to the children and the disobedient vnto the wisdome of the iust that he maie make readie a perfect people vnto the Lord. Now by these things we vnderstand after what maner both Christ and the angell haue referred the words of Malachie vnto Iohn Yea and Tertullian in his treatise of the resurrection of the flesh saith This vndoubtedlie is doone in such sort as the spirit and vertue of the one is communicated vnto the other Num. 11 17 for of Moses spirit was giuen vnto seuentie elders 2. Kings 2. 9. and of the spirit of Elias there befell a double portion vnto Elizaeus Howbeit it commeth not to passe that the person substance and flesh of one should be communicated with an other and be powred through into him But yet not to dissemble anie thing I will shew how Iustine Martyr hath interpreted the words of Christ In his dialog with Triphon he saith verse 11. that Christ in the 17. chap. of Matthew answered the apostles that Elias indéed shall come as the Scribes and Pharisies saie at the last time that is at my latter comming But in the meane time so soone as I was now come I am not without mine Elias for euen Iohn is Elias whom I haue now in the spirit and power of Elias but in my second comming I will haue Elias himselfe present in his owne person These things dooth Iustine wrest out of the words of Christ and he séemeth to ground vpon that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is He shall come as though Christ by his saieng affirmed that Elias shall yet come séeing he said He will come in the same maner of spéech which the Scribes and Pharisies vsed 22 Also A place of Malachie touching the comming of Elias expounded by the words of Malachie himselfe it is vnderstood that those things which be spoken belong to the first and not vnto the latter comming for it is said Least perhaps I strike the earth with a cursse For at the last time albeit that the Iewes be conuerted yet shall the earth be smitten with a cursse séeing all things shal be burned But it séemeth to be somwhat against the interpretation of Christ and the angell in that Iohn being demanded whether he were Elias he in plaine words denied it saieng Iohn 1 21. I am not as we read in the first chapter of the Gospell of Iohn But it must be considered that he answered according to the mind of them which demanded of him for they inquired as touching the person and substance of Elias as they which thought that his soule should returne into an other bodie This dotage of theirs Iohn confuted yet did he not denie but that he came in the spirit and power of Elias This also séemeth to be a let bicause he denied himselfe to be a prophet when as yet the Lord said in Malachie Mala. 4 5 Behold I send vnto you my prophet Elias To this I answer two waies First that Iohn had not respect vnto euerie prophet but vnto that excellent prophet which was expected of all men namelie vnto Messias that prophet he denied himselfe to be Also we maie saie that he did not denie the verie thing indéed but onelie tooke from him selfe the name of being called so and was content with the title of a forerunner and of a voice of a crier in the wildernesse And this he did that the people should not followe him as the prophet of God but should followe Christ the true and onelie Messias He auoided schisme or drawing the people into sundrie opinions he indeuored to set forward all men vnto Christ and to reuiue authoritie vnto him 23 But that which Malachie said Ibidem Before that great and terrible daie of Iehoua shall come it séemeth not to agrée with the first comming of Christ for then he came altogither mercifull peaceable and benigne It is true indéed that Christ came benigne and mercifull
kinde of gouernments in the Church yet to confesse the truth this me thinketh is most fitlie to be vnderstoode of Elders not in verie deede of them which had the charge of the word and of doctrine but of those which were appointed as assistantes vnto the Pastors They as being the discréeter sort and indued with a greater zeale and godlinesse were chosen out from among the laitie The office of the Elders Their office was chiefelie to attend vnto discipline and to take héede what euerie man did and in euerie house and familie to sée what néede euerie one had as touching that which belonged to the soule or to the bodie For the Church had hir ancients or if I may so saie hir Senate which according to the time prouided for profitable things Paul describeth this kinde of Ministerie not onelie in this place but also in the first to Timothie For thus he writeth The Elders are worthie of double honour 1. Tim. 5. 17. especially they which labour in the worde and doctrine In which wordes he séemeth to signifie that there be some Elders which teach and set forth the word of God Two sortes of Elders and there are others which although they doe not this yet as ancients and Elders they doe gouerne in the Church This did not Ambrose leaue vntouched when he did expound that place Yea he complaineth that euen then either through pride or through the slouthfulnesse of the Priestes they were in a maner worne awaie For while they which haue the gouernment of the Church séeke to drawe all things vnto themselues they prouide as diligentlie as they can that they maie haue no fellowe officers ioyned with them in that roome Rom. 12. 8 Wherefore Paul willeth that they which haue this charge should doe their indeuour and remoue slouth and sluggishnesse Further he addeth He that sheweth mercie let him doe it with cheerefulnesse The office of widowes and of old men And this séemeth to haue bin the office of widowes and of olde men which were to that ende maintained by the Church that they shoulde take care of strangers and of them that were sicke For good cause he commandeth these to haue chéerefulnesse For men that be weake and afflicted are much reléeued if they sée their necessities are ministred vnto with chéerefulnesse For they which with a frowning countenance and heauie chéere do these things séeme to adde sorow vnto them that be sorowfull for thereby they misdoubt that they be chargeable and troublesome to their brethren By meanes whereof they are oftentimes brought to that point as they count death much better than such a life Thus much spake Paul concerning the publike ministeries of the Church which he vpon iust cause calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit frée gifts For al these things Why these ministeres be called free gifts although it séemeth that they maie be gotten by humane arte and industrie yet shall we neuer bring to passe any thing in that kinde by our owne labour vnlesse we be holpen by the grace of God wherby those things which we doe are made profitable and effectuall For they which are occupied in these offices maie in déede without the helpe of God obtaine the praise of men and well liking of the people but they cannot further the saluation of soules commoditie of the Church And as touching this matter they oftentimes haue God fauourable and gratious vnto them which neuerthelesse obey him not with a syncere wil. But this is to be excéedingly lamented that this gouernance of the Church is so miserablie decaied that at this daie not so much as the names of these functions are anie where extant In the stead of these they haue put Taperbearers and I knowe not what Acoluthes and Subdeacons which serue for trifling and vaine actions about that superstitious Aultar of theirs In 1. Cor. 16. verse 5. 12 And in the first Epistle to the Corinthiās the 16 Chapter we haue a notable place as concerning the visitation of Churches For Paul for the same cause would returne to the Corinthians first suruey the Churches of Macedonia because he could not straight waie trauell to Corinth he deuised to send thither Timothie Of the visitation of Churches And howe necessarie the visitation of Churches is the state of humane things doeth declare by the which we easilie perceiue that things do oftentimes decaie and fall to ruine vnlesse they be nowe and then reuoked to their first order and institution Wherefore wée are not to doubt that this is no humane but an apostolicall inuention What maner of men the visitors of Churches should be But it behooueth that they which visite shoulde be men of great authoritie of honest and godlie life and also wel instructed in the holie Scriptures For if so bée they shall not by the worde of GOD perceiue those things to be peruerse which they woulde amende they shall bring nothing to passe Peraduenture thou wilt saie séeing al Churches haue their owne Pastors what néede is there that other men shoulde come vnto them to visite Wée aunswere that it oftentimes happeneth that the men of anie Church do not so greatlie estéeme their owne Pastors being otherwise good men because through continuall conuersation they grow in contempt but when they shall come before thrée or foure which bée of other Churches beeing men of great name and authoritie they may be a great deale more easilie corrected and the ordinances of the Pastors if they bée good ordinances maie bée maintained by the authoritie of these men if they bée not good they maie bée amended Now it is growne to an vse that this office of visiting is assigned vnto Primates and Archbishops because those men which were indued with the more ample giftes of God and which did excel others in learning holines were woont to bée preferred to the higher places to the chéefe seas and more notable Cities But forasmuch as we sée that in the most places at this daie such high degrées are by the fauour of princes and by peruerse election commended vnto vnméete men what profite can these men bring by their visitation Verilie not a whit but oftentimes no small inconuenience Of calling and especiallie vnto the Ministerie 13 Verie ill doe they gather In 2. Sam. 2 v. 8. A calling must not be condemned by a hard successe which thus saie Things happen not to this or that man according to his minde therefore his calling is not of God For who suffered either more or more gréeuous things than did our Sauiour Christ And yet was his calling most lawfull Wherefore a great comfort is héere offered to the ministers of the Church and to lawfull magistrates that although they sée manie troubles laid before them yet that they should not despaire for those things procéed of the Diuell Hée verilie hateth all lawfull calling For hée séeth that God wil blesse it and that his strength
Scripture This did Moses first he ascended vnto the mount and there spake with God and afterwarde when he was come downe vnto the people hée shewed them what hée had heard of God Exo. 19. 3. The example of Moses and of Christ Luk. 21. 37. The verie which thing Christ séemed to doe not as though this was necessarie for him but because he might giue an example vnto ministers In the night season hée gaue himselfe to praiers vppon the mount and was conuersant with his father descēding from them in the morning vnto the Temple taught those things which hée had heard of his Father And Paul wrote vnto Timothie 1. Tim. 3. 16. that he should attend vnto reading not for anie other cause than for that he should drawe out of the holie Scriptures those things which hée was to preach and by that meanes saue both himselfe and also them which should heare him And if they bée the ministers of Christ they ought to submit themselues altogether vnto him The Ministers must be no Lords or Tyrants but Stewardes 1. Pet. 5. 3. 1. Cor. 4. 1. 1. Pet. 5. 3. Not to beare dominion ouer the Cleargie or people of God which thing Peter did expreslie forbid For they are shewed to be stewards and disposers not ouerrulers or Tyrants And Peter declared that they ought rather to bee patternes to the flocke which is to be vnderstood as touching the soundnesse of doctrine and example of life And when they heare themselues to be the ministers of Christ let them consider that they doe not their owne worke They doe not their owne worke but the Lords but the worke of the Lord. So that it behooueth that they shewe themselues to be more attentiue in those affaires than if they should deale in their owne 26 Furthermore they be called disposers of the mysteries of God 1. Cor. 4. 1. And a mysterie we distribute into the worde of God How a mystrey is distinguished What fellowships Oeconomy hath and sacraments Oeconomie or householde gouernment as appeareth by Aristotles Politikes hath three societies namelie of a husbande and Wife of a Parent and children of a Lorde and Seruants Which degrées are also founde in the Church which is the householde of Christ And whereas the gouernor of a house hath certaine instruments which be without soule and be voide of reason as be féeldes pastures vineyardes heardes of cattel and flockes of the which it behooueth him to haue a care he hath also instruments which both haue life and are capable of reason of which kinde be seruants in the instructing of whom as the learned gouernours of households haue taught a great deale of diligence must be bestowed Crassus saide in Plutarch Crassus that other things maie be gouerned by other men but the master himselfe must take héede vnto the Seruaunts that they bée righlie instructed Wherefore Crassus himselfe would bée present when they shoulde be taught But our gouernours of householde How worthy and excellent a charge the Pastors of Christs Church haue which be rulers of the familie of Christ are to care for liuing instruments to wit the seruaunts of Christ which not onelie be reasonable creatures but are also citizens of the kingdome of heauen being redéemed by the bloud of the Lord. So as it appertaineth to them to deale both verie warelie diligentlie And their actions maie thus be described First come they which are to bee adopted together into the familie of Christ The actions or workes which these men are to exercise in the household It is the part of the gouernour of the household to chastise and instruct them in the faith Further he baptiseth them which is the cognisance of the household Afterwarde he instructeth them of their vocation and teacheth that according to their state and degrée they should indeuour to be beneficiall to their brethren And he commaundeth that they should do some certaine worke least they be idle And because warres and temptations be imminēt he ministreth armour namelie the word of God and with the meate of the communion he confirmeth and strēgtheneth them to the battell Wheruppon Cyprian in his first booke the second Epistle Cyprian iudged that vnto them which were fallen and had repented them when as persecution was nowe at hand the communion shoulde be restored that so they might be the stronger to make warre And he saith Howe can we thinke them meete for the cup of Martyrs whom we shall not admit to drink the cup of the Lordes bloud Also the ministers of Christ shall minister liuelihoode vnto them that be poore Ministers must kéepe hospitalitie of the Church goods and of the store of oblations which the faithfull doe giue Hospitalitie kept néere the Temples The Elders in times past had néere vnto the Temples manie Hospitals where the poore were nourished not vnto idlenes but that they should serue to good godlie occupations 1. Thes 4. 11. The end of the Oeconomy of the Church that if their strength would serue They should labour with their hands according to the doctrine of Paul 27 The end of this householde gouernment is appointed that in them which belong vnto the familie should be restored the Image of GOD welnéere cleane defaced through sinne For which cause the Apostle wrote vnto the Ephesians Eph. 4. 22. that they should laie awaie the olde man which is corrupted according to the concupiscences and should be renued in the spirit of the minde putting on the new man which is created according to God in righteousnesse and holines of truth Neither is it otherwise which is written to the Colossians Col. 3. 8. The wise gouernour wil minister according to the capacitie of the hearers 1. Cor. 3. 2. and the wise gouernour of a household will vse his indeuour that all things maie be ordered according to the receiuers capacitie so as they which haue néed of milke may haue it distributed vnto them and they which shall haue néede of strong meate he will set the same before them Finallie His part is to exclude the vnpure liuers and vpon repentance to receiue them againe he will bée carefull that they which liue vnpurelie and naughtilie shall be excluded from his householde and that if they repent themselues he maie againe receiue thē And all things that we haue spoken of hée will doe not at his owne pleasure but according to the will of the Lorde He must change nothing that the Lord hath commanded Leuit. 10. 1 Examples Numb 16. who would haue nothing to be chaunged of those things that he hath prescribed Nadab and Abiu which offered strange fire were consumed by the same Core Dathan Abiron would otherwise haue doone than was appointed by God and they perished miserablie And King Ozias who against the law would administer the holie function 2. Chron. 26. 16. was taken with the leprosie He must not hinder
third vnto Emperours And of this mind be the Schoolemen as Thomas in Secunda Secundae de Ieiuni saith that the Church cannot decrée at what time and in what manner we shoulde fast For euen as saith he ciuill Magistrates maie declare and ratifie those things which be confusedly and obscurely shadowed in the lawe of nature so the Church may define determine those things which be confusedlie taught in the holie Scriptures Ostiensis And Ostiensis de vi Constitutionum saith that such decrées ought to be of that force that he which coÌ„tenmeth them should be excommunicated And wee reade in the histories that Victor would haue excoÌ„municated al the East part for no other cause but for that they did not solemnise the feast of Easter after the Roman vse Albeit that matter was somewhat repressed by the Counsell of Ireneus The reasons that are brought for the contrarie An answere to the reasons denying this power vnto Byshops they thinke that they be able easilie to refell For whereas it is saide that the Bishops receaued not authoritie of Christ to make lawes they aunswere that that is nothing For they saie that lawes doe belong vnto doctrine Cicero What the Lawe is For the lawe as Cicero saith is a commaunding of honest things and a repelling of things shamefull So that séeing the Church hath the authoritie to teach if hath also saie they authoritie to make Lawes 1. Pet. 5. 3. And albeit Peter saith that a Bishop ought not to beare rule yet that he ought to haue ouersight in the Church and to haue the power of the keies And whereas it is alleaged that the Church hath no right to punish they say it is false for the Church may bind lose excommunicate And whereas Paule writeth that he wil not cast any man into a snare 1. Cor. 7. 37 they say he writeth this particularly of virgins because chastitie is not commonlie giuen vnto al men And that it is a weake argument for a man thus to gather It is not lawfull to make a lawe of virginitie therefore it is not lawfull for any cause And that whereas Esaie saith Esa 33. 22. Thou art our lawmaker and king that is true as touching the last iudgement eternall damnation Or by the figure * Antonomasia is when in the place of a proper name an other name is put Antonomasia bicause whatsoeuer is is of him For otherwise by the same reason euerie ciuil magistrate should be taken away 3 But whether these bee Lawes or or no I will not contend bicause it maketh not much to purpose Wherefore let it bée set downe that it is lawfull for the Church to make to it selfe either Canons or lawes or decrees or statutes or call them by what name thou wilt For the Church is a companie and must be ruled by the word of God especially bicause it belongeth to the saluation thereof and to the worshiping of God But there be other things which belong onelie vnto outward discipline For there is néede of certaine outward bondes to the end that the fellowship of the people maie be retained 1. Cor. 11. 5 So the Apostle decréed that women ought to praie with the head couered and men vncouered Acts. 15. 29 And the Apostles in the Actes decréede that we should abstaine from bloud from strangled and from things dedicated vnto Idols And alwaies in Councels after they had done with doctrine they began to intreate of discipline Finallie so did all the Fathers as Tertullian Origen Basill Augustine and Ierom. The ende of these lawes must be edefying and good order But for so much as they be not of neessitie they maie be changed according to the times and places as in Baptisme concerning the thrée times dipping of sprinkling of them that are diseased of the time of Easter and Penticost at which times onely Baptisme was woont to be giuen Of the Eucharist in what place at what time after what manner whether we ought to communicate standing or sitting in the morning or at euening vnlesse that these things shal be determined of there will neuer be any tranquillitie of the Church For one man will heare a Sermon at one time and an other at an other time one in this place and an other in that So as it is lawfull to appoint such decrées if it be done with the peace of the Church Others reason thus The people is vnlearned and vnskilfull therefore to be held in Ceremonies But this difference is betwéene vs and them of old time They had many Ceremonies we as saith Augustine haue verie fewe And Christ saith that God will haue a people of whom hee shall bee called vpon in spirit and in truth 1. Co. 14. 40 Yet Paule teacheth the Corinthians that it behoueth that there should be some things which maie serue vnto order and comelinesse Howbeit this order consisteth not in great pompe in apparell in songs in the noyse of bels and organs but in that which may serue vnto modestie and grauitie which may remoue lightnesse confusion and barbarousnesse 4 Now that we maie vnderstand What maner of laws ought to be of the Church of what sort such lawes should be we ought to remeÌ„ber that some there bée which pertaine to doctrine and some to gouernaunce Vnto doctrines nothing ought to be thought necessary but that which is gathered either expressely or by manifest and sound reason out of the holy Scriptures such as is of the baptising of Infantes and of Homonsion that is that Christ is of one substance with his father For God expressely commaunded in Deuteronomie Deut. 12. 32 that there shoulde not any thing be added vnto his lawe Againe those things which pertaine to gouernance are distinguished two manner of waies For some be necessarie and serue vnto saluation of which sort none must be thought vnlesse they be taught in the holie Scriptures Others there be indifferent in their owne nature the which we may vse either well or ill Lawes toâ—ching thâ—… indifferent Vnto this part onely belongeth all this discourse In this kind we must speciallie take héede that nothing be thought to be done to the worshipping of God For diuine worshiping dependeth not of the will of men but of the counsell of God Therefore Christ in Matthew saieth out of Esay Matt. 15. 9. In vaine do they worship mee teaching doctrines being preceptes of men For the worshipping of God must remaine simple and pure Esa 29. 23. Ibid. v. 14. Therefore God saieth in Esay that he would send furie and madnesse vpon them of whom he is worshipped according to the preceptes of men And in déede so we sée it commonly come to passe that they which are wholie occupied in this are after a sort giuen vp to a reprobate sense they dote they are mad and they cannot sée euen those things that bée most cleare Col. 2. 10. Paul vnto the Colossians saieth If
the Councell of Chalcedon tooke awaie the consent of the second councell of Ephesus In the Synode of Constantinople vnder Leo the Emperour there was a consent to take awaie Images But that consent in the Synode of Nice vnder Irene was taken awaie by an other consent And that selfe same consent was afterward also taken awaie by the Councell of Germanie vnder Charles the great But I will adde a proofe by induction that we must not alwayes iudge of the scriptures by the Fathers We must iudge of the fathers by the scriptures but we must rather iudge the Fathers by the Scriptures Other Fathers saie that iustification is of Faith and not of workes Others doe affirme that workes doe much auaile vnto iustification Who shall decide this controuersie The word of God Paul vnto the Romanes saith We iudge that a man is iustified without the workes of the law Neither can it be saide Rom. 3. 26. that Paul in that place doeth onelie treate of Ceremonies for he treateth in that place as touching that lawe which sheweth sinne and worketh wrath and he addeth that we be iustified fréelie and he mentioneth the decaloge Rom. 7. 7. I had not knowen lust saith he vnlesse the lawe had saide Thou shalt not lust Peter was reprooued by Paul Gal. 1. 14. because he dissembled and withdrew him from the Table Here doeth Ierom contend with Augustine Ierom saith that Peter so dealt with Paul as though that matter had béen doone of set purpose that by the reproouing of Peter the Iewes which were present might the better vnderstande the whole matter Augustine cannot abide anie dissembling or lie in the scriptures Who shal here be the Iudge The word of God Ibid. ver 11 Paul to the Galathians He was saith he to be reprehended or blamed because he did not walke vprightly according to the truth of the Gospell Mat. 16. 18 Vpon these words Thou art Peter vpon this rocke will I build my Church others vnderstand vppon the rocke that is vppon Christ and vppon the faith and confession of Peter but others vpon Peter himselfe Who shall iudge this controuersie The word of God Paul saith An other foundation can no man laie than that which is laide 1. Cor. 3. 11 euen Iesus Christ In the Scriptures the dead are oftentimes said to sléepe Ioh. 11. 11. That doe some referre vnto the bodie others vnto the soule 1. Thess 4. 13. Luk. 23. 43. Who shall iudge this case The word of God Christ saith vnto the théefe This day shalt thou be with mee in Paradise Phil. 1. 23. Dan. 9. 5. And Paul saith I desire to be dissolued and to be with Christ Daniel confesseth his sinnes In which place Origen saith that he doeth not susteine his owne person but the person of others Augustine citeth this verie place against the Pelagians and teacheth that none is innocent Who shall iudge these things The word of God Paul saith Rom. 3. 23. 1. Iohn 1. 8 All haue sinned and need the glorie of God And Iohn If we shall saie that we haue no sinne we deceiue our selues and the truth is not in vs. Rom. 7. 24. Paul saith Who shall deliuer me from this bodie subiect vnto death This doe Ambrose and Augustine interprete of Paul regenerate Others thinke it was spoken of others not regenerate and that it cannot be applied vnto Paul Who shall iudge of these sayings but the word of God In the same place it is written Ibid. ve 22. I serue the Law of God in my minde But those that be not regenerate serue not the lawe of God in mind And he addeth Verse 19. The good which I would that I doe not But those that be not regenerate those cannot will that which is good Verse 25. And he addeth through Iesus Christ our Lord. It is not the part of a man not regenerate to giue thankes vnto God the Heretikes called Millenarii thought that Christ would returne vnto the earth and raigne among men for the space of a thousande yeares And of this minde was Papias Lactantius Apollinarius Irenaeus Iustinus and others those doeth Ierom flout and calleth it a Iewish fable This controuersie doeth the worde of God easilie decide Paul saith The word of God is not meat and drink Rom. 14. 17 And Christ saith My kingdome is not of this world Ioh. 18. 36. And in the kingdome of my Father they are neither maried nor doe marie Mat. 22. 30 In the times of Cyprian and Augustine the Eucharist was deliuered vnto Infantes This is not doone in these dayes but which is the better the worde of God shall iudge Paul saith 1. Cor. 11. 28. Let a man trie himselfe and so let him eate of that bread and drinke of that cup. But Infantes can not trie them selues I might besides recite manie things in which the fathers disagrée among themselues where it should be necessarie to referre the iudgement to the word of God Wherefore let Smith consider howe wiselie he might write thus According to the rule and leuell of these fathers let vs examine the sense of the holie Scriptures let vs follow the iudgement of these men in reasoning of things pertaining to the holy scriptures 18 But our aduersaries while they thus obtrude the Fathers séeke no other thing but to beare rule ouer our faith But this would not Paul 1. Cor. 1. 24 We will not saith he beare rule ouer your faith That is vnder that pretence that we teach you faith we would not beare rule ouer you in taking awaie your substance Wherefore it is not méete that the Fathers in respect that they taught faith in the Church should so farre ouerrule as whatsoeuer they haue saide or written it should not be lawfull to iudge the contrarie for that would not be to beare rule but to exercise tyrannie Augustine in his second booke to Cresconius Grammaticus Augustine We saith he do iniurie vnto Cyprian when we seuer any of his writings from the authoritie of the Canonical Scriptures For it is not without cause that the Ecclesiastical Canon was made with so wholesome care wherunto certaine bookes of the Prophets and Apostles doe belong the which wee ought not in any wise to iudge and according vnto which we may freelie iudge of other mens writings whether they be faithfull or vnfaithfull Constantine And Constantine in the Synode of Nice exhorted the Byshops that they should decide all controuersies by the Canonical Scriptures by the scriptures Propheticall and Apostolicall and inspired by God As Theodoretus testifieth in his historie Augustine And Augustine against Faustus the Maniche in the xv booke and v. Chapter The scripture saith he is set as it were in a certaine seate aloft to the which euerie faithfull and godlie vnderstanding should humble it selfe Therein if anie thing as absurde shall mooue vs it is not lawfull to say the
belong vnto religion are only knowē by faith and not by the sense But vnto faith the Scriptures are better knowen than bée the fathers Ro. 10. 17. For faith is by hearing hearing by the worde of God not by the worde of the Fathers But we must specially note that which Paul hath in the first to the Corinthians Comparing spirituall things with spirituall things 1. Cor. 2. 13 for a carnall man doeth not perceiue those things which belong to the spirit of God So then a cōparison must be made that our spirit may be confirmed by spirituall things What is so spirituall as be the diuine Scriptures For they procéeded as I may say immediatlie from the spirit of God But they say that the fathers also are spirituall I confesse for they were faithfull and regenerate But how were they spirituall Verilie not in that they were fathers but in that they were Christians and this is a thing common to all the faithfull And be it they were spirituall fathers yet were they not so altogether of the spirit as they had nothing of the flesh or humane affection for they did not alwaies speake or write or iudge according to the spirit they are euen at variance sometime among themselues So be not the holie Scriptures I adde that in Christ there is neither man nor woman Gal. 3. 28. neither bond nor free but onelie a new creature For the spirit of God is not bound to persons that it should be in this man because he is a king or in that man because he is a subiect for it is common vnto all men A father hath the spirit of God but not in that respect that he is a father A young man hath the spirit of God yet not therefore because he is a young man Augustine against the Donatists the 2. Augustine Booke and 3. Chapter Who knoweth not that the holie Canonicall scripture aswell of the olde Testament as of the new is contained within his owne certaine boundes and that the same is so preferred before all the latter writings of Bishops as thereof may in no wise be anie doubt or disputation But the writings of Bishops which after the Canon confirmed either haue bin written or now are in writing we knowe if that any thing in them haue perhaps scaped the truth must bee reprehended both by a spéech perhaps more wise of some man that is more skilfull in that matter and by a grauer authoritie of other Bishops also by the wisedome and counsels of them that bee better learned And these Councels which are made by particular Regions or Prouinces must giue place without casting any doubtes to the authoritie of more fuller councels which are held by the whole Christian world And that the more full Councels themselues being the former are oftentimes mended by the latter when that which was closed vp is by some experience opened and that which was hidden is knowen And against Maximinus the Arrian Bishop Now saieth he neither I ought to alleage the Councell of Nice nor thou the Councel of Ariminum as it were to giue iudgement before hand Neither must I staie my selfe vppon the authoritie of this nor thou vpon the authoritie of that Let vs contend by the authoritie of the Scriptures which are not eche mans owne but common witnesses of both so that matter with matter cause with cause reason with reason maie encounter together And in his treatise De bono viduitatis what shoulde I more teache thée than that which we reade in the Apostle For the holie Scripture ioyneth a rule with our doctrine that we shoulde not presume to vnderstand more than we ought to vnderstand but that as he saieth we should vnderstand according to sobrietie euē as the Lord hath dealt vnto euerie man the measure of faith 22 But they obiect vnto vs that Paul in the Epistle vnto Timothie 1. Tim. 3. 15. calleth the Church the pillar of trueth Paul calleth the Church the pillar of trueth Whereof the Church is so called I graunt it it is in déede the pillar of truth but not alwaies but when it is staied vp by the word of God And it is called a Church of the Gréek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to stirre vp and it is stirred vp and called forth by the word of God and as long as it doth according thereunto so long it is the pillar of trueth What then Doe we reiect the fathers No not at all But as concerning the authoritie of the Fathers we diminish the superstition of many who accoūt their wordes in the same place and number as if they were the wordes of God In verie déede they wrought and founde out manie things which we peraduenture shoulde neuer haue founde out Yet haue they not so written all things but that we must iudge and weigh what they haue written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two waies of iudging obscure things But in iudging of things obscure we must set forth two markes The one of which is inwarde that is the spirit the other is outward that is the worde of God Then if vnto these things there come also the authoritie of the fathers it shall be verie much worth So in ciuil causes Orators when the thing is confirmed do adde other agreements taken from things alreadie iudged and those otherwhile are of verie much weight howbeit the Iudge pronounceth not according to those things for we liue by lawes as saith Demosthenes not by examples Hereby is vnderstoode that saying of Augustine Contra Epistolam Fundamenti Augustine I would not beléeue the Gospell saith he vnlesse the authoritie of the Church should mooue me Here doe the aduersaries marueilouslie boast themselues and crie out that the authoritie of the Church is greater than is the authoritie of the word of God And they bring forth the rule of Logicke Propter quod vnumquodque est tale A rule in Logicke illud ipsum est magis tale that is That whereby any thing is such as it is that it selfe is more such but for the Churches sake say they we beléeue the Gospell therefore much rather we must beléeue the Church An examination of the former rule Let vs examine that rule and sée howe much it maketh for them A schoolemaister was the cause why Virgil should be a Poet therefore his maister was more a Poet than Virgil. By reason of wine a man is drunke or furious therefore wine is more drunken and furious Why doe not these things followe Because in efficient causes this rule doeth not holde vnlesse it be both the whole cause and the next cause not the remooued or instrumental cause But the Church is not the whole cause why we beléeue the Gospell the spirit helpeth also without which we neuer beléeue In déede the scriptures are preserued in the Church and the Testaments are kept safe by the Bishop or Magistrate A proofe that the Church
for their owne quietnesse faine and dreame vnto themselues a certain tranquillitie and peace in the Church the which it is vnpossible to haue The church cannot be wel gouerned without troubles disquietnes if they will rightlie féede the flocke of Christ For they cannot haue al things at rest and quietnesse vnlesse they will winke at faultes The Synode of Nice assuredlie had no respect vnto these things An example of the Synode of Nice when it condemned Arrius and his fauourers whereas yet a great part of the learneder and mightier sort of the world fauored him wherby afterward much troubles followed in the Church in such sort as welnéere the whole world was shaken Neither did the Lord Iohn 6. 16. when manie were offended because he spake hard things and difficult to be vnderstood desist therefore from preachers of the trueth but turning to the twelue said Will ye also goe awaie Ibid. ver 67 They saie that we set foorth things vnpossible because if the greater part of the Church bée corrupted who shall excommunicate Wée aunswere that that which our aduersaries vnderstand is vnpossible to wit that the whole Church or the greatest part thereof should be all infected with one and the same kinde of vice so as there should not manie times happen repentance and amendement in the meane while Ouer this why are not vices which grow resisted at the beginning We must not expect till a disease inuade the whole bodie Whereof comes so great a corrupting in the Church Neither commeth it otherwise that in so populous a Church the multitude should be corrupted but because they intermitted this discipline If the Elders and principals of the Church had not ceased but continuallie had deliuered vnto the people to be excommunicated those whom they perceiued to be past amendement the whole Church should not so welnéere wholie haue béene defiled 15 And when they demaund What is to be done if the people consent not vnto excommunication What shall be doone if it happen not that excommunication of the offenders is not obtained by the consent of the people I will aunswere that this at the leastwise must be regarded that the Pastor distribute not the Sacraments vnto them that be condemned conuicted of manifest crimes Chrysost That sacraments must not be imparted comē polluted Chrysostome said that he would rather spende his owne bodie than impart the Sacraments vnto polluted men And in the meane time he ceaseth not to perswade by all meanes that this censure should be restored Augustine The best time to excōmunicate And it will as saith Augustine be a most fit time to obtrude the same when the Church is afflicted with calamities for then the mindes of the people are more readie to receiue sounde doctrine Wherefore although we haue this feare of these fathers in suspect yet doe we not discredite this father as though he had not by firme and strong reasons contended against the Donatistes The heresie of the Donatists For they said that the vniuersall state of Christianitie had no Church because betraiers of the holie bookes were admitted to the communion of the Church and polluted all things Further who in comparison of themselues condemned all other Christians released their owne from the seueritie of the Censure and in their congregations suffered most vnpure men such as were the Optatians the Gildonians and the Primians In fine they were not able to conuince those whom they had accused of betraying the holie bookes as Caecilianus and others of like sort in the Acts before Constantine the great they did nothing 16 Nowe must we intreate to what end excommunication must be vsed Vnto what end excommunication is vsed First of all least the Church should haue euil report Secondlie that he being so cast out might be amended Further that others should not be corrupted A similitude in like manner as by one scabbed shéepe the rest also are infected Fourthlie that the seueritie of this iudgement might terrifie from sinning Finallie that the wrath and punishments which are sent by God maie be auoided For while man doth chasten the hand of God withdraweth punishments but if that they cease God prosequuteth his iniuries And excommunication was chiefelie inuented for the restoring of his principall and inwarde communion with God And we ought alwaies to remember with our selues 2. Cor. 10. 8 that authoritie is giuen not to destruction but to edification of the Church They are enuious to these graue and lawfull causes Against thē which excōmunicate for monie which onelie for the paiment of a little coyne and monie doe bring in excommunication and oftentimes vse this diuine sword against them which are not able to paie séeing such are rather to be accounted worthie of mercie than of punishment Again because in common weales there be ciuill tribunal seates of Magistrats therefore this punishment should séeme to be lesse in this kinde of crime than in others Nor doe I speake this as though I thought that the Censure of the Church hath no place against those which deceiue circumuent and withhold other mens goods especiallie when they will not be amended But this onelie I lament that they persecute this kind of fault onelie leaue vnpunished adulterers drunkards backbiters and other such like wicked persons Besides forth because many being paide they absolue from excommunication whē as they haue had no triall of repentance or chāge of life We must not excommunicate for light causes Irenaeus reprooueth Victor The sword must not be drawen out for light causes Therefore Irenaeus not without a cause reprooued Victor the bishop of Rome for that he would excommunicate manie Churches of Asia for no other cause but because they would not consent with the Romane Church for the celebrating of Easter Which example must not so be taken as though for the feare of a schisme we shuld not vse excommunication séeing it is therefore recited by vs for that the causes of this censure must be great 17 But of what affection they ought to be which doe excommunicate Of what affection they ought to be which do excommunicate this we maie saie that doubtlesse great pitie and mercie ought to be vsed and that they ought so to be prepared in minde as if they should plucke out their owne eye A similitude and cut off their owne hand or foote For if we be members all of one bodie how shall not we woonderfullie sorrow when one member is to be pulled awaie from the rest of the bodie When Tiberius should subscribe to the death of anie condemned person he was woont to saie Tiberius Caesar I would I could write neuer a letter Which thing if it were men would be the more carefull neither should there so manie vniust sentences in excommunication be suffered Hereby appeareth how greuously the Iewes sinned who being prouoked through anger and hatred caused
for the power of the Tribunes The displeasures which the common people suffered by the Nobilitie were temporall and belonged to the maintenaunce and safetie of the bodie but those thinges which the Papistes bring in vppon vs haue respect vnto eternall saluation But letting passe the example of Ethnickes another thing commeth to minde which is mencioned in the Ecclesiasticall Historie The example of Paphnutius Paphnutius a Bishoppe of Egypt and a verie noble confessour of the Lord whose right eye the Emperour Maximianus put out and hockst his left ham whereby he might liue halfe blind lame when he was in the Synode of Tyrus where also sate Maximus a worthie Bishop of Ierusalem and he himselfe a confessour of Christ and perceiued that nothing else was sought by his fellow Bishoppes but that Athanasius might be oppressed by deceites ill reports and naughtie practises rose vp and taking Maximus by the hand which sat in the middest of the rest said It is not lawfull for thee to sit among these men And hauing spoken these wordes he led him awaie with him Also Christ admonished Mat. 16. 6. that we should beware of the Leauen of the Pharisees And Paul saide 1. Cor. 5. 6. A little leauen marreth the whole lumpe Yea and experience it selfe teacheth that they which hauing knowledge of the truth are withheld through an affection to their friends or kinne loue of their countrie couetousnes of riches and goods they become colder euerie daie more than other as touching godlinesse and are so frosen together at the length as the féele of religion is extinguished in them and sometime of friendes and brethren they become most cruell enemies And it is founde to be most true which the wise man said Eccle. 13. He that toucheth pitch shall be defiled therewith Neither can it otherwise be but as the Apostle said out of Menander 1. Co. 15. 23 yâ— ill spéech wil corrupt good maners 37 Let vs sée what happened vnto the Israelites in the time of Ieroboam when Idolatrie was erected 2. Chro. 11 13. Verilie they which had but a crum of godlines leauing the confines of the kingdome of Israel ioyned theÌ„selues to the house of Iuda to the intent they might not sacrifice vnto the Idols which were erected but that they might worshippe the true God according to the prescript of the Lawe in the place which he had chosen vnto himselfe Which whoso did not they not onelie contaminated themselues with Idolatrie but together with the wâ—…ed they were afflicted with manifolde and gréeuous punishments There was euen at the beginning of the world a separation made betwéene the posteritie of Seth and Caine for these had departed from the true worshippe of God wherein they soundlie continued Gen. 4. 17. 5. 1. And assuredlie the punishment of the floud was so long differred as that holie posteritie continued frée from Idolatrie but whenas afterward the sons of God being allured with the beawtie of women had ioyned themselues with the vngodlie all things went to confusion and horrible shame wherefore God destroyed the worlde by a floud of water Gen. 6. In which destruction neither Noah himselfe with his familie had béene saued vnlesse by going into the Arke he had seuered himselfe from the vngodlie Lot likewise escaped the fire because he was led foorth from the fellowship of wicked men Gen. 19. The Lord also commanded as we haue it in the booke of Numerie Num. 16. 21 that the Israelites should separate themselues from Dathan and Abiram vnlesse they were more willing to perish together with them He also called foorth the Israelites which were remaining in Babylon after the libertie giuen vnto them by Cyrus and Darius Esa 52. ver 11. for that gréeuous punishments were at hande vnto the Babylonians by reason of their Idolatrie and shamefull wickednesse In fine if the first Adam by the instinct of Gods spirite truelie saide of his wife Gen. 2. 23. For this cause shal man leaue his father and mother and shall cleaue vnto his wife why also were not all things to be left of vs for retaining the truth of Christ seeing that euen the wife her selfe the children must be left for religion sake But if we séeme not to our aduersaries to haue doone well let them declare the cause why they haue separated themselues from al other Churches being the greater part of the world They are not able in verie déede to shewe such iust and euident causes as ours be which we haue before alleadged Let not their slaunders terrifie vs especiallie those which they haue always in their mouth saying that we are disturbers These bee no newe things They haue béene oftentimes vpbraided to the seruaunts of God Did not Achab the king of Samaria rebuke Elias the man of God 2. King 17. 18. and said Art thou Elias which troublest Israell But the Prophet constantlie returned the rebuke vpon him I trouble not Israell thou rather doest altogether with thy wife Iezabell The Iewes also accused Christ before Pilate Luke 23. 5. that he troubled all Iurie beginning at Galile Of the Apostles also as it is in the Actes it is saide Acts. 17. 6. Acts. 24. 5. that they troubled men Yea and Tertullus the Orator thus spake vnto Portius Festus that hée shoulde punish Paul because that they might by his conduct and gouernment inioy excellent peace and tranquillitie if onelie Paul were not a let who troubled all things by peruerse and new doctrine But now I cease to vrge anie more the seconde point namely that we might not otherwise doe but depart from the Popedome Thrée special causes of departing from the Papists For thrée sortes of necessitie vrged vs namelie of obaying the commaundements of GOD of shunning sinnes and flying Idolatrie and also for the escaping of paines and punishments which remaine for the wicked Neither must it séeme anie maruell that these necessities are laide vppon vs séeing that in the ciuill lawes the companies and assemblie which vnlawfullie assemble together are condemned to gréeuous punishments as it is in the Title de Collegijs corporibus illicitis the which are not onelie forbidden by the Commonweale or Emperour but they which frequent the same are accounted of euen as if they had occupied the publike place or temple with armed men For they are thought to abuse such corporations and fellowships for the working of their naughtines Wherfore God doeth rightlie and in order when by his commaundements he reconcileth vs from such assemblies 38 But nowe I come to the third member of this treatise wherein I will shew that we departed not from the Church but are rather come vnto it That they which haue left the Pope haue not departeâ— from the Church but rather returned to the same Which that it may euidently appeare we must consider that our aduersaries are verie much deceiued forsomuch as they thinke that things
to ad articles when they will make the spéeche verie proper and significant To these things they adde Christ promised to his Apostles Mat. 24. 2◠I wil be with you vntil the end of the world which must not onelie be vnderstood as touching the diuinitie because this also they knewe well ynough but insomuch as they were sadde for his corporal departure he putteth them in comfort that hee would also be with them in bodie Furthermore if transubstantiation should be taken away and bread remaine seeing that cannot be the bodie of Christ there wil be left onelie a signification and then the newe sacraments should not haue any thing which would not be found in the olde sacraments For those also did signifie Christ yea rather if thou haue respect to the outwarde shewe they did more expresse him than bread and wine For there brute beastes were slaine and their bloudshed which in bread and wine happeneth not And it séemeth a maruell vnto them that séeing Christ promised in Peter Luk. 22. 3◠that the faith of the Church should not faile and that the same is the most deare spowse of Christ howe it happeneth that he hath so long forsaken it in this idolatrie and hath not shewed the trueth of the thing against so great an abuse They argue also that if the substance of bread and wine being preserued the trueth of things cannot be present as it is concluded nothing shall bee had more in the sacrament than in common meates and bankets For there also the faithfull will vnderstand a signification of bread and wine and so the dignitie of sacraments shall perish Lastly they say that the word of God must still retaine his power and force which remaineth not if transubstantiation be taken away Ambrose Ambrose in his Treatise De Sacramentis saieth that by the operation of the word of God the breade and wine remain as they be and yet be changed into an other thing Which words Algerius a late writer in the first book which he made of this sacrament the 7. Chapter expoundeth that breade and wine remaine as touching the accidents but are changed into an other or into a better thing as touching the substance 6 But now let vs sée by what arguments on the other part this opinion is ouerthrowen Arguments against transubstantiation First the holy scripture teacheth that there is bread therefore it is not true that the substance thereof is conuerted into an other thing 1. Co. 11. 23 The Euangelists say that Christ tooke bread Paul named bread 5. times 1. Co. 10. 16 brake it and gaue it to his disciples And Paul fiue times made mention of bread Is not the bread which we breake the participation of the bodie of Christ Ib. ver 17. And We bee all one bread and one bodie which doe participate of one bread 1. Co. 11. 25 Also Howe often soeuer ye eate of this bread yee shall shew the Lordes death vntill his comming Ib. ver 27. Againe Whosoeuer shall eate this bread and drinke this cup vnworthilie shall be guiltie of the body and bloud of the Lord. Verse 28. Lastly Let a man try himselfe and so let him eate of that bread and drinke of that cup. These thinges séeing they be plaine and manifest therefore if an Angell from heauen shall preach otherwise let him be accursed Acts. 2. 46. To breake bread an Hebrewe phrase of spéeche Verily I might alledge that which is oftentimes saide as touching the breaking of bread but because I sée that it may be otherwise vnderstood as though it should be spoken of the vncleane and common meate Esa 58. 7. as in Esai the 58. Chapter Breake thy bread vnto him that is hungry And Ieremy in his Lamentations the 4. Verse 4. Chapter The little children desired their bread and there was no man that would breake vnto them therefore I omit it and will bring nothing but that which is firme And nowe séeing the places before cited be very plaine they ought simply to be taken An obiectiō But some cauill that it is called bread by reason of the natures which be conuerted and to speake after their manner this name is giuen of the end from which they haue their nature and they bring the lyke places Exod. 7. 12. When a serpent was made of the rod of Aaron it deuoured the serpentes of the Sorcerers which they also made of their rods It is said that the rod of Aaron deuoured the serpents of the Sorcerers Gen. 3. 19. Iob. 4. 19. Further in the holy Scriptures man is sundry times called earth because his body was made thereof Woman also was by Adam called bone of his bones Gen. 2. 23. and flesh of his flesh because she was framed thereof by God An answer But these thinges are vainely obiected because in the holy scriptures there is plaine mention made of these changes So then the necessitie of the historie words driue vs vnto these figures and therefore we admit thē Let these men in lyke manner shew vnto vs in the holy scriptures that this change was made namely of bread and wine into the body and bloud of Christ and we will also graunt them these figures to wit that the bread should not be called the same which it is now but which it was before And thereunto belōgeth that which they say If a man would giue me wine which straight way would turne to vineger and I hauing that vineger in a potte I might fitly say This is thy wine not that it is then wine but because it was wine before But here the sense iudgeth of changing the wine into vineger which happeneth not in the Eucharist whereas neither the sense nor reason nor yet the holy Scripture driueth vs to confesse such a changing as the other is 7 They obiect a place out of Iohn in the second Chapt. Iohn 2. 9. An obiectiō When the gouernour of the feast had tasted the water which was made wine wherby they will shew that the wine newly brought foorth by the miracle of Christ dooth still retaine the name of water But Christ said not simply Water but An answer◠Water which was made wine But this declaration shall they not finde in the holy Scriptures that bread is said to be turned into the body of Christ They flye also sometimes to the 6. An other obiection Chapter of Iohn so as they say that the Apostle calleth bread in this place not bread that is of wheat or common bread but the body of the Lord which in the 6. Verse 51. Chapter of Iohn is called bread where Christ said I am the bread of lyfe An answer But against them maketh that which Paul saith 1. Cor. 10. 6 The bread which we breake is it not the Communion of the body of Christ because it cannot agrée with the body of Christ that it should
the comming of Christ was promised vnder oblations of lykenesses In the passion of Christ it was giuen according to the trueth it selfe after the ascension of Christ it is celebrated by a sacrament of remembraunce The same father in the 26. Treatise vppon Iohn Those Sacramentes were in signes differing from ours but in the matter which is signifyed they be equall Straightway he saith therefore there was the selfe same meate and the selfe same drinke howbeit to them that vnderstoode and beléeued but to them which vnderstood it not it was but onely Manna and the other but onely water but to him that beléeued it was the selfe same thing that it is now For then Christ was to come now he is come was to come and is come be diuers words but one and the same Christ And Bertramus among the later men thus writeth But that our fathers did eate the selfe same spirituall meate 1. Cor. 15. 3 and drinke the selfe same spirituall drinke Saint Paul affirmeth Perhaps thou demaundest which selfe same Euen the very same which at this day the faithfull people doe eate and drinke in the Church For we must not thinke that there is a difference séeing that he is one the very same Christ which with his flesh fedde the people and with his bloud gaue them drinke when they were in the desert in the clowd and were baptised in the sea and which now in the Church féedeth and giueth drinke vnto the beléeuing people with the bread of his body and water of his bloud And straightway againe the same father A maruell doubtlesse incomprehensible and inestimable he had not as yet taken the manhood vppon him he had not as yet tasted of death for the saluation of the world he had not as yet redéemed vs with his bloud and yet euen now our fathers in the desert did eate his body drinke his bloud by a spirituall foode and an inuisible drinke as the Apostle beareth witnesse saying The selfe same spirituall meate And againe For euen he also which by his omnipotent power in the Church spiritually conuerteth the bread and wine into the flesh of his owne body and into the water of his owne bloud euen he then inuisibly wrought the Manna which was giuen from heauen to be his owne body and the water which was powred from heauen to be his owne bloud 10 We sée moreouer in the sacrament of Baptisme that the holy Ghost and remission of sinnes is giuen yet doe we not saie that these things lie hidden in the waters yea and we put on Christ Gal. 3. 27. yet doeth not any man say that water is transubstantiated Christ they say is after one sort in the Eucharist An obiection and after another sort in Baptisme As touching the manner An answere I confesse that in Baptisme Christ is giuen as a mediatour Howe Christ is giuen in Baptisme and in the Eucharist as a reconciler and to speake more properly as a regeneratour but in this he is distributed vnto vs as a meate and nourishment Furthermore with this their Transubstantiation they come néere vnto a figure of the Marcionits for they say It séemes to bée bread and is not The error of the Marcionites The verie which thing Marcion affirmed of the flesh and bodie of Christ that it was not true flesh Christ is no iugler but that it onelie appeareth to be flesh Christ is no iugler neither doeth he delude our senses but by the senses he prooued the Resurrection Feele saieth he and see Luk. 24. 39. for a spirit hath no flesh and bones The Apostles might haue said we feele we sée it appeareth to be flesh and bodie but it is not and in vaine had that proofe bin whereby Christ prooued that he was not a phantasticall bodie but that he had a true bodie And that he had receiued his owne proper bodie and not an other he shewed by the wounds of the nailes Ib. ver 40. and by the gap that was in his side Which Argument of his if place should be giuen to these iugling knacks it would be of no force Yea and the Fathers argue from the properties and accidentes of mans nature to wit that Christ was verie man because he hungred slept woondred and sorrowed and wept and suffered which Arguments are of none effect if by these accidentes the substance be not truely shewed so as it shoulde not be lawfull to saie it is of the selfe same fashion it hath the same taste the same colour which bread is woont to haue therefore it is verie bread For Heretickes will confesse that Christ hungred slept woondred wept suffered but when thou shalt thereof inferre therefore he was verie man they wil denie the consequence For they will say that these properties might haue place in Christ although the substance of them namely the nature of man be not present They say as touching the Argument of Marcion An obiection that it may be he tooke the occasion of his errour out of the Gospell where it is written of Christ that he walked drie foote vpon the water that he was lifted vp into heauen Mat. 14. 25. Acts. 1. 9. Luk. 4. 30. and that hee escaped out of the handes of the Iewes so as they sawe him not and yet that these things ought not to bée taken out of the Gospell by reason of the daunger of the Marcionits An answere Whereunto we answere that in the Gospels it is described that Christ once or twise did these myracles but ye appoint that these things be perpetuall And that which is in the Scriptures wee our selues haue not feigned therefore wée ought not to be accused of giuing occasion Howbeit in those things which we haue deuised which we doe expound and teach as doctrine without the expresse word of God we must beware least we set open a windowe to Heretikes The nature of a sacrament 11 Furthermore the nature of a sacrament is corrupted of which Augustine vpon Iohn saieth The woorde commeth vnto the element and it is made a sacrament The nature thereof is that it should be made of these two things but as these men appoint the elements that is the bread and wine are taken awaie And then Augustine ought not to haue said The worde commeth vnto the element What analogie there is of the signes to the things in this sacrament but It taketh awaie the element And while they remooue the natures of the elements the proportion of the significatiō perisheth Wherefore the bread signifieth the bodie of Christ because it nourisheth strēgtheneth and sustaineth which we cannot attribute vnto accidents It is also a signification of many graines gathered in one which representeth the mysticall bodie and that cannot be attributed vnto accidents Wherfore Paul said 1. Co. 10. 17 We that are manie are one bread and one bodie because we are partakers of one bread Tit. 3.
5. In baptisme water is said to be the fountaine of regeneration The analogie of signes to the things in baptisme and because the substaunce thereof is preserued that doeth verie well agrée for the accidents of water would not be conuenient And in taking awaie of the substance of bread and wine in the proposition Mat. 26. 26 This is my bodie they abuse the verbe substantine Is for it is transubstantiated turned or changed from one to another For while they vtter those wordes of the Lorde the bread is not yet the bodie of Christ Wherfore if they would vnderstand Is in his own true significatiō they should vtter that which is false Therefore among the schoolemen some graunt that the verb Is should be taken for To be made To be changed or turned Moreouer they attribute this power or efficacie vnto those fewe wordes of the Lord that so often as they be repeated this changing is made and yet haue they not in the holie Scriptures any worde thereof And if a man should speake those wordes which Paul Matthew Marke or Luke hath they would thinke that there is no consecration for they ascribe all the vertue vnto the wordes of their owne Canon But we knowe that then the sacrament is when we doe those things which Christ did and commanded to be doone but he not onely spake those wordes but he also gaue thankes he brake the breade he did eate and he reached it vnto others to eate And where as there be manie things here all doe concurre with the trueth of the sacrament neither must anie of these things be intermitted I passe ouer that they be ignorant whether consecration be had in the wordes of Christ or in prayers Further they set them selues in great perill For it may be that an yll sacrificer or false worker doeth not speake the words doth change or inuert them Moreouer séeing an intent as they speake of him that consecrateth is required it might bée that he in doing of these things thinketh nothing at all of consecration and perhaps that he is minded not to haue it doone 12 They fall into many absurdities That one and the same bodie is in many places as once and those inexplicable for therein they affirme that there maie be a bodie and that in infinite places together and at one verie time But they saie that this is no hinderaunce vnto them because though the body of Christ be there yet is it not by the waie of quantitie And this is to be woondred at how they place a body and a quantitie and to be trulie present and yet not by the way of quantitie And séeing they affirme him to be trulie present and corporallie and carnallie as they say but not locallie who perceiueth not that these bee argumentes inuented to deceiue An obiectiō They obiect that this was giuen to the humane bodie of Saint Ambrose A myracle of Ambrose who being at Millaine was present at Turon in the funerals of Saint Martin and there was séene Why say they shall not this which Ambrose had be rather granted to the bodie of Christ But they take as graunted which we graunt not For it might be An answere that it was reuealed vnto Ambrose and that it séemed vnto him he was present at those funerals and by the help of Angels he was perhappes represented in them and vnto the sight of the people but that his bodie was verily in both places together we will not graunt Further we might leaue it to the author of the myracle recited to consider whether it bée true or no. An other obiection They oppose againe as touching soules that whereas they be creatures yet eache one of them is in the head and in al the members of our bodie An answere But they deale verie vnwiselie which compare a spirite with a bodie and that they would haue to bee giuen vnto bodies which they may lawfullie doe vnto a spirit Christ saide plainelie Luk. 24. 39. A spirit hath no flesh and boanes whereby hee put no small difference betwéene them Further if we should graunt that that is to be giuen vnto the bodie which our soule hath it followeth not that the bodie of Christ can bee in diuers places because our soule and the Angels cannot be in diuers places at one and the selfe same time For they be creatures and therefore of a power limited and definite 13 There followe also many other inconueniences Absurdities which follow transubstantiation because if the myce haue gnawen these sacred hosts they wil say that they eate accidents And if they be filled and satisfied this also shall be a worke of Accidents And if it happen that a sacrificing Priest doe vtter those wordes ouer a great vessell of wine and ouer a great chest full of bread and that thou demand what filleth the vessell what the chest or what also filled the bellies of them which did eate and drinke thereof they would answere Accidents And because those that eate are sustained some of them dare to saie that God createth in the bellies of the eaters and drinkers either fleame or some other humor which may be conuerted into bloud whereby they should be nourished But and if that that sacrament be burned as it was doone in the time of Hesychius which thing he himself testifieth vpon Leuiticus and the very same hath Origen vpon the same booke vndoubtedly ashes will remaine and by that meanes shall a substance be procreated out of accidents In like maner wormes may arise of the bread consecrated there also they will say that substance is brought forth of accidents Albeit as they be bold felowes some of them faine that the former matter is by myracle brought againe by reason whereof these things may happen But if it be lawfull after this manner to bréede and feine myracles euerie diuine may escape as he will For to euery intricate matter he will apply a myracle and so will he vnwinde himselfe out of all Arguments which shall be obiected against him These things they affirme not onely by myracles but also by subtill sophisticall arguments As Scotus when he is vrged in the vttering of those wordes This is my bodie that he should tell vs what is shewed in the subiect of the proposition at length answereth What Scotus and others affirme to be shewed in the proposition This is my body that there is demonstration made of some singular or particular thing of a more generall substance which together with that which is affirmed thereof doeth shewe the selfe same thing or as the schoolemen said is of the selfe same supposition neither do those things differ one from another which are signified by the subiect and that which thereof is affirmed except it be by a diuers manner of conceiuing Sée whereinto they rush and yet for all that they escape not For it is not yet answered by them what is shewed when it
signe SOD. This in déed is true but I would also learne the cause of the changing of the names ORTH. The ende why it is so called is manifest vnto them which be instructed in Religion For he woulde that they which be partakers of those diuine mysteries should not haue regard vnto the nature of those things which be séene but that by the changing of names they shoulde beléeue that transmutation which is doone by grace For he that called his owne naturall bodie Corne and bread and also called himselfe a vine euen he himselfe also honoured those things which séeme to be signes with the name of his bodie and bloud not forsooth changing nature it selfe but vnto nature adding grace SOD. Truelie the mysticall things are spoken mystically those things which are not knowen vnto al men are made cleare and manifest ORTH. Wherefore séeing he confesseth that the robe and garment is by the Patriarch called the Lordes bodie and that we be entred into the talke of diuine mysteries tel me in verie déede whose singe and figure thou thinkest that most holy meate to be Was it the signe of the verie diuinitie of Christ or else of his owne bodie and bloud SOD. Doubtlesse euen of those things whereof also they receiued their names ORTH. Doest thou meane of the bodie bloud SOD. So I meane ORTH. Thou hast truely spoken For the Lorde taking the signe saieth not This is my diuinitie but This is my bodie And againe This is my bloud And in another place But the bread which I will giue for the life of the world SOD. Iohn 6. 51. In verie déede al these things be true for they bee the wordes of GOD. ORTH. Certainely if these things be true the Lord had a bodie in déede SOD. But I say that he is without bodie ORTH. But thou confessest that he had a bodie c. 30 Out of the second Dialogue we haue these wordes SOD. We must doubtlesse according to the prouerbe remooue euery stone that we may attaine vnto the trueth especiallie in setting foorth the doctrine of God ORTH Shew me then whereof the signes which be offered vnto God by the ministers of holy thinges be mysticall signes SOD. Of the bodie and bloud of the Lord. ORTH. OF the true bodie or not SOD. Of the true bodie ORTH. Very wel said for they must be a principall patterne of the Image For the painters doe followe nature and they paint the Images of those thinges that be séene SOD. Thou sayst true ORTH. If then those diuine mysteries be examples of a bodie being then is the Lordes bodie now also a bodie and is not changed into the nature of diuinitie but is replenished with diuine glory SOD. In good time hast thou mooued this speach of diuine mysteries for thereby will I shew thée a changing of the Lordes bodie into an other nature aunswere therefore vnto my questions ORTH. I will aunswere SOD. What callest thou that gift which is offered before the priestes inuocation ORTH. We must not speake openly For it is very lykelie that some here present be not yet throughlie instructed SOD. This is a diffuse aunswere ORTH. Looke what séede it was such meate it is SOD. But how doe we name the other signe ORTH. This name also is common betokening a figure of the cup. SOD. How doost thou call those thinges after sanctification ORTH. The bodie of Christ and the bloud of Christ SOD. And doest thou beléeue that thou receauest the bodie and bloud of Christ ORTH. Yea verily I beléeue it SOD. Therefore euen as the signes of the bodie and bloud of the Lord be one thing vndoubtedlie before the inuocation of the priest but after the very inuocation be changed from one to an other and become other thinges so likewise the bodie of the Lord after it is receaued is changed into diuine substance ORTH. Thou art caught in the same nettes which thou hast layd For those mysticall signes after sanctification doe not change their owne proper nature Note that the signes do not cast away their old nature for they in very déede remaine in their former substance both in figure and forme and are euen so séene and handled as before and the thinges that are doone are vnderstood and beléeued honored as though they were such as they are beléeued to be Compare therfore the Image with the principall figure and thou shalt sée the similitude For a figure must agrée with the trueth For that very bodie it selfe hath his first figure and forme and circumscription and to speake plainlie the very substance also of a bodie But after the resurrection it became immortall and it is accounted woorthie of the seate which is at the right hand of God and is woorshipped of all creatures as a bodie being of the Lordes owne nature SOD. Howbeit that mysticall signe changeth his first name and is not afterward named by that name which it was first called but is called a bodie Wherefore the trueth it selfe must now be called God and not any more a bodie ORTH. Thou appearest ignorant vnto me it is not onely called a bodie but also the bread of life for so the Lord called it Yea and we also call this a diuine bodie and a quickening bodie and the maisters bodie and the Lordes bodie teaching that it is no common bodie of euerie man but the bodie of our Lord Iesus Christ who is God and man euen Iesu Christ yesterday and to day and the same for euer 31 There is extant an Epistle in the Lybrarie of Florence albeit not imprinted of Chrysostome to Caesarius the Moonke in the time of his second banishment Chrysost An example of that Epistle is extant with the Byshop of Canterburie written against Appolinaris and others which confoūded the diuinitie and humanitie of Christ Christ is both God and man God because he cannot suffer Man because of his passion and suffering One sonne one Lord one and the selfe same doubtlesse possessing one dominion and one power of the natures vnited although they be not together of one substance and each one of them being vnmingled kéepeth an acknowledgement of his owne propertie for this cause that they be two thinges not confounded For like as before the bread be sanctified we name it bread and the same being sanctifyed by the diuine grace by meanes of the priest is vndoubtedlie deliuered from the name of bread and is accounted woorthie to be called the Lords bodie although the nature of bread haue remained in it and is declared not to be two bodies but one bodie of the sonne euen so this diuine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the nature of an ouerflowing bodie hath made both these one sonne and one person Hesychius in the 20. Hesychius booke vppon Leuiticus the 8. Chapter Therefore he commaundeth that the flesh should be eaten with bread to the intent we might vnderstand the same to be called a mysterie of him
drinking The Lambe was not that Passouer of the Angel but onely a monument and signification therof Mat. 26. 17 Christ sought a place where he might eate the Passouer with his Apostles And by the Passouer he vnderstood those meates and those things consecrated which did betoken the passing ouer 1. Cor. 5. 7. Paul also said Christ our Passouer is offered In which place he called Christ himselfe our solemnitie and our passing ouer Which wordes cannot otherwise be vnderstoode than by a figure And that Lambe was not that passing ouer of the Angell which then should be but was alreadie doone of old the memorie whereof was represented by those outwarde signes Héere also we haue the bodie of Christ which before time suffered not that it is now deliuered to be crucifyed or whose bloud is now to be shed 37 And if they would expound these wordes of Christ rigorously Where a signe should be there the â—…rsaries admit none and where it should not be there they will 〈◊〉 one when he saith This is my bodie which is giuen for you it should be néedefull for them to say that the bread was to be crucified or at the leastwise Christ hidden vnder accidentes as they appoint in the Sacrament For Christ shewing that which he had in his handes said that the same should be deliuered and shed for them But if they shall say it was in déed the same that was deliuered but not after the selfe same manner or in that forme then they séeke interpretations and shiftes and take not the proposition simply The very which thou maist perceiue in these wordes Is deliuered and is shed The which if while we vtter the wordes of consecration they be vnderstood of vs as they sound the bodie of Christ will be signified that it is presentlie crucified and his bloud presentlie shed or within a while to be shed But they would haue these wordes to be conuerted into the preterperfectence that we may vnderstand that the bodie is deliuered that the bloud is shed and this is to deale figuratiuelie when as one tence is taken for another And whereas Paul said That they which eate vnwoorthilie are guiltie of the bodie and bloud of the Lord 1. Co. 11. 27 also they eate their owne condemnation because they put no difference of the Lordes bodie it is nothing For Ambrose answereth as touching the first while he interpreteth that place They shal be punished for the Lordes death because he was slaine for them who make no account at all of his benefit Wherefore as we haue heard he interpreteth them to be guiltie of the Lordes bodie yet is not Transubstantiation required herevnto And they which receaue vnwoorthilie are said not to put a difference that is to haue the Lordes bodie in no estimation because so great is the coniunction betwéene the signes and the thinges signified as the reproch of the one redoundeth vnto the other On this wise spake Paul when he said 1. Cor. 11. 4 A man praying or prophesying with his head couered dishonoreth Christ where plainelie he would haue that redownd vnto Christ which was doone about the head of the man The conâ—…melie of the Sacrament redoundeth to the bodie of Christ which is the thing of the Sacrament because it should be the signe of Christ It is also to be considered that Paul wrote vnto the Corinthians who were not altogether voide of faith but meÌ„ troubled with some infirmities And we said not that this kinde of men onelie doe receaue the signes and haue not the bodie of Christ but this we affirme of the Infidels Epicures Atheistes and strangers from the Church Wherefore it might rightlie be said vnto them not onely as touching the signes but also as touching the matter of the sacrament that they were guiltie of the bodie and bloud because they made no difference of the Lordes bodie séeing they receaued them without faith and expressed them not in lyfe And in this place this also is to be considered that Paul when he intreateth of the sacramentall action that is to wit of the eating and drinking maketh mention of bread and saith Ibid. v. 27. He that eateth this bread But afterward when he would exaggerat the fault hee maketh mention of the Lords bodie and if we make an account and iust reckoning we shall finde that in the whole Treatise of this Sacrament the Apostle more often expressed bread than he made mention of the bodie of the Lord. For thou maist very well finde that he mentioned bread fiue times and onelie foure times the bodie of the Lord. The reasoÌ„s that prooue a figure to be in these words This is my body 38 But now must we sée what those thinges be that mooue vs to vnderstand this speach This is my bodie figuratiuelie First let vs consider that Christ was present at the supper wherefore there was no néede that he should shewe his bodie vnto his Apostles For they sawe him Further how might it be that he could eate himselfe really and corporally That he in very déede communicated with his Apostles not onelie the fathers affirme but Christ himselfe saith it as thou hast in Matthewe Mat. 26 29. I will not hereafter drinke of this fruit of the vine Moreouer we haue regard to that which is heere spoken of Remembrance wherein the figure is shewed And we sée that these men change the tences and that which is pronounced by the future or by the present tence as touching the deliuerie of the bodie and shedding of the bloud they interpret it by the preterperfectence We consider afterward that they cannot be without signes in their consecration because they vnderstand this verbe Is for It is changed it is transubstantiated or it is made And Christ séeing he instituted a Sacrament it is méete that by significations and figuratiuelie the signes should be vnderstood according to the nature of a Sacrament which is that it should be a signe Wee haue also respect vnto the ascension of Christ into heauen vnto the trueth of the humane nature which he tooke vppon him and also vnto that which is written in Iohn when it is said vnto the Capernaites My wordes be spirit and life Iohn 6. 63. the flesh profiteth nothing namely being carnally eaten it is the spirit which quickeneth And againe we doe consider Paul who here most manifestly nameth it bread 1. Cor. 10. 11. where notwithstanding these men would haue it to be a figure who are so greatly against our figure Also wee heare Paul testifie 1. Cor. 10. 1 that the forefathers had the selfesame Sacrament that we haue For by the iudgement of Augustine it was not sufficient for him to say that they had spirituall meate and drinke but he added The selfe same Ibidem And againe least thou shouldest doubt the Apostle also expressed Baptisme which he saith that they obtained in the sea and in the clowd whereby
them to the end we may see what we shall iudge in both to bée auoyded and what to be receiued Wherefore some there haue béene which retaining the substance of bread and wine and also the bodie and bloud of the Lorde haue together with these signes yet remaining in their owne nature ioyned by a most firme knot the bodie and bloud of the Lorde yet not so as I thinke that of them being ioyned together should be made one substance neuerthelesse they haue saide that the bodie and bloud of Christ is in the bread and wine really as they speake corporally naturally but others haue ioyned them together by signification onely The first opinion is attrybuted vnto Luther Of the contention betwéene Luther and Zuinglius the other vnto Zuinglius Howbeit I haue heard men of credite say that Luther iudged not so grossely of this matter and that Zuinglius also beléeued not so slenderlie of the sacraments And they say that Luther inclined vnto hyperbolicall spéeches such as after a sort excéede the trueth because hée thought that Zuinglius and others woulde make the sacraments to be bare and vaine signes whereas Zuinglius meant no such matter But hée also feared least Luther shoulde affirme those thinges which both should derogate from the truth of the humane nature and also include the bodie of Christ in bread whereupon a greater superstition should yet be nourished and therfore hee thought méete to report somewhat slenderlie of this Sacrament and thus there was stirred vp a contention more than was méete and was a cause of great mischéefe That their contention was rather of words than of the thing Whereas yet in very déede the contention was rather about wordes than about the matter Wherefore we will remooue the handling of these two opinions frō the persons for we affirme not that either Zuinglius or Luther were of that minde but onelie we will examine the opinions such as are caried about 66 That those men which so grossely ioyne the bodie of Christ with the signes may the better declare themselues they are woont to bring two similitudes Two similitudes The first is if thou haue a pot full of wine and shalt pronounce This is wine thou lyest not at all séeing thou shewest the wine it selfe contained in the Cup. In like maner shall it be if thou take a hotte burning Iron and shewing the fire saiest This is fire therein thou speakest neither falselie nor absurdly so say they must be vnderstoode that saying of the Lord This is my bodie and they manifestly admit the figure Synecdoche For séeing they shew a subiect compounded it is no true proposition vnlesse it be as touching the one part of the thing shewed Yet must it bée knowen that these similitudes are not taken by them as though they thought that euery maner of waie they agrée with the matter proposed because they contend that the bodie of Christ is present not locally To be present locally and definitiuely what it is but onelie diffinitiuely which then they vnderstand to bee when any thing is not circumscribed with the measure of place but yet is said to be there because his nature or essence is then appointed to that place or worketh therein But this agréeth not with wine being in a cup for that hath his place there wherein it is limited Further these men would not say that the bodie of Christ is so in bread as it shall take name of the qualities or accidents therof For it cannot truelie be named white round baked or sodden which neuerthelesse we perceiue to happen vnto fire mixed with burning Iron For it so followeth the fashion of the Iron the length the bredth and the depth thereof as it maie be named by the shapes and formes of the same Whereby it plainely appeareth that this similitude in this opinion is not vnderstoode by these men as touching all the partes but onelie that a true and reall coniunction of the sacrament and the thing may be shewed which being graunted it followeth that aswell the wicked as the godly doe receiue the bodie of Christ First forsooth that this coniunction is reall they thinke it is sufficiently prooued by the wordes of the Lord. As these men wil the wicked receiue the bodie of Christ But the other namely that the bodie of Christ is giuen euen vnto the wicked they sée it doeth necessarily follow But we haue alreadie shewed the contrarie to wit that these wordes of Christ driue vs not necessarilie vnto this sense and by effectuall reasons it hath bin prooued that the wicked receiue onely the outward elements 67 These men also are woont to argue that if the wordes of the scripture be vnderstoode figuratiuelie it maie then easilie bée that manie precepts should be ouerthrowen For Abraham might haue saide of circumcision when it was commaunded Gen. 17. 10 Whether figuratiue spéeches bée a hurt to the cōmaundements of God Leuit. 11. 2. It is a figuratiue spéeche and I shall fulfill this commaundement if I circumcise my heart and cut off the lustes and infections of the flesh Also when the choyse of meates was commanded the Israelites might haue said that the execution of that commandement might consist in the morall obseruation if they did not commit those sinnes which were signified by those vncleane beastes and by that meanes neither circumcision nor choyse of meates should haue taken place Howbeit it may plainely be prooued that this is a weake argument because it is perceiued by the letter it selfe and by the text that the same is no figuratiue spéeche As touching Circumcision it is appointed to be the viii day after the childes birth and it is added that the couenant of the Lord was to be borne in the fleshe it selfe By which wordes it appeareth that true Circumcision was commaunded And in the choyse of meates the conditions of the liuing creatures cleane and vncleane are so expressedly described and a purifying appointed as touching the offenders that no place of doubting is left We haue also a rule of Augustine De Doctrina Christiana A precept of Augustine wherein he sheweth that vnlesse an ill act be commaunded or some good worke prohibited the speech is to bée taken without a figure the which rule if it be applyed to the choyse of meates and vnto circumcision he sheweth that the wordes of God must be absolutelie vnderstoode They say moreouer that in the Prophets and histories figures are easily admitted because in these the holy ghost dealeth after the manner of men applyeth himselfe to their familiar spéeches that hée may the more and the more earnestlie expresse those things which are to bée spoken but in doctrine and precepts wée must not so iudge All things saie they must be taken simply Whether in the doctrine precepts of God there be figures Mat. 16. 16 which opinion of theirs is not firme or vniuersall For as touching precepts the Lord saith Beware of
Ciuill trouble was that the King would haue had his dominion to inioy the commodities of life and to florish in wealth and abundance but those good things were maruelouslie diminished and extenuated through want of Raine and dryth of thrée yeares space So as the common wealth was troubled both as touching Religion and also the necessarie helpes of this life This in effect is the chyding of Ahab the King against Elias But now must we consider how Elias behaued himselfe with the King Doubtlesse he committed nothing vnworthie of a Prophet and legate of God He dealt constantlie Elias defended the dignitie of his office and with valiant courage defended he the ministerie of Gods worde He humbled not himselfe at the Kings féete he craued no pardon neither did he promise that he would amende if he had doone any thing vnacceptable vnto him not that he was proud or arrogant but because hee sawe that this accusation did directly assaile the word of God as though the disturbance had risen thereby If hée had béene to deale in his owne priuate businesse I doubt not but that he would haue vsed modestie méete for a godlie man but to haue the estimation and dignitie of the high God to be impaired he might not abide Wherefore he aunswered It is not I that trouble Israell but thou and thy fathers house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He vseth a contrarie accusation and returneth the crime vppon the accuser that is vpon the wicked King Neither must he be accused of insolencie because as Paule hath declared to the Galathians the 1. Gal. 1. 8. Chapter Hee must bee taken accursed whosoeuer although it shall bee an Angell that teacheth otherwise than the gospell or truth of God sheweth it selfe And if Angelles are not exempted Kings also must not be exempted Doubtlesse it behooued Elias to haue a great spirit that hée should aduenture to oppose himselfe against a furious King The selfe same thing also did Iohn Baptist shew Matt. 14. 4. who set himselfe against Herod otherwise a most cruell King Helias addeth a cause why Achab his ancestors troubled Israel namely for that they forsooke the true God and who was the GOD of their Fathers and contemned his commaundementes and lawes seruing strange Gods This he saith was the originall fountaine and roote of disturbance And for because this is a great matter and that the knowledge thereof serueth verie much for these times wherein the Papistes say that we be the disturbers of the Church and the authors of sedition and we in like manner returne vpon them that these euils haue sprung vp from themselues it shall be verie necessarie for determining of the cause Of trouble or sedition to speake somewhat herein as touching trouble or sedition And what the worde of troubling signifieth and from whence the translation was deriued I haue expressed a little before Now let vs come to a iust definition of the thing The Etymologie of trouble or sedition Vlpianus But first I thought it good to shew the Etymologie of that worde namely Trouble Vlpianus according to the opinion of Labeo in the Digestes in the Title Vi fractorum bonorum saieth in generall that this worde Tumultus is deriued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Cicero Tumultuari Cicero in the 6. Booke De Republica as it is reported wrote that sedition is a disagréement of men among themselues when one draweth one waie and another another waie The Gréekes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Authors of sedition and trouble the Hebrewes call Hakerim the Gréekes cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is troublers And thus much as touching the word 3 But as concerning the true nature or definition Sedition defined Sedition or trouble belong to the predicament of Action For they which make any trouble doe it either by iudging of contrarie and diuerse things or by vttering of the same or else by perfourming of them by the worke it selfe It is an Action I say not naturall but voluntarie which is referred vnto vice The next generall worde thereof is contention Séeing in euerie trouble men contend one against another Vnder this generall worde there may be reckened foure kindes The kinde◠of sedition For the same happeneth either amongst many or else betwéene one or two If there be many that contend those either bee kinsfolkes and néere friendes or else they be forreiners and straungers Plato in the 5. Dialogue De Republica saieth that the Gréekes be kinsfolkes and friendes and the straungers he calleth Barbarous If wee shall contende with such men he thinketh it to be warre but when the Grecians fought among themselues that he said belonged vnto sedition But and if the contention be about holie and religious things that is commonly called Schisme When a contention is named Schisme but if a contention be stirred vp betweene one or two then it is a braule as the same Vlpian affirmed according to the opinion of Labeo in the Lawe before alleaged Neither will they haue it to be a trouble or Sedition if two or thrée or foure contend among themselues but as they say there must be a good manie These be the chiefe kindes of contention Howbeit of warre brawling I will not now treate But trouble Schisme that is sedition aswell in religious things as in ciuill things I will comprehend in one 4 And forsomuch as Actions are woont to be knowen by the obiectes that is by the matter about which they bee occupied as sight is knowen because it consisteth in the apprehending of light and discerning of colours also hearing because it admitteth soundes and wordes therefore must wee consider what doeth sedition or trouble and about what things it is conuersant We say that the same argueth a Priuation of two most excellent things to wit of Order and of vnitie What is Order Order if we credite Augustine is a disposing of things like and vnlike giuing to euerie thing their owne places All things in the world be not equall and after one sort But then are they said to be in order when they be well disposed obtaine places fit for themselues And mens actions haue then an order when they are tempered to things according to their owne state and dignitie Whereuppon Chrysostom excellentlie well wrote in the 23. Homilie vppon the Epistle to the Romanes That God appointed amongst men manie differences of Rule and subiection For we finde there be Maisters and seruants Parentes and children man and wife Magistrate and subiects Olde men and young men but the Actions of men will not be set in order vnlesse they be made agréeable vnto these and such like degrées But this cannot be doone vnlesse things be ordered according to the rule of the lawe Wherefore séeing trouble is said to take away order we perceiue that the same taketh away the lawe which
of the Magistrate that I may be deliuered from vngodlie men if they afflict me against right and vnlawfullie because I shall thinke that God would haue it so to be doone by them But the reason is not alike A solution because in this case GOD hath opened a lawfull way vnto thée that the conditions of pietie being kept a man may iustlie obtaine remedie from the Magistrate But against a Tyrant thou hast not how to deale vnlesse thou wilt raise vp sedition tumult or conspiracie against him or else thou thy selfe of thy priuate authoritie wilt kill him which thinges be contrarie to the meaning of the holy scriptures But some obiect vnto vs Gideon An other obiection Iud. 6. 11. 14. Sampson Iiphtah and such other godlie Iudges Howbeit these men did not their Actes by priuate authoritie séeing they were driuen by the spirit of God which himselfe testified séeing we read that with great miracles he furthered their successes A solution An example of Christ What we are to doe in these thinges let vs rather learne of Christ Mat. 17. 27. 11. 21. who payed tribute monie and aunswered to the Herodians that vnto Caesar must be giuen that which is Caesars Neither would he euer mooue or woorke anie thing against the Romans who without all doubt exercised tyrannicall power against the Iewes But on the contrarie part Iudas and Theudas Acts. 5. 25. c. as Iosephus sheweth in his 18 booke of Antiquities when they vaunted that they would set themselues against the tyrannie of the Romans their successe was no lesse vnhappie than wicked They filled all with robberies turning at the length the weapons vppon themselues As touching the Machabies 1. Mac. 2. c. Iud. 19. 29. thou maiest affirme the same that we aunswered of the Iudges For the Leuite which sent the dead bodie of his cōcubine cut into so manie partes and distributed through the tribes of Israell and therefore séemed to haue raysed vp warre is no cause to mooue thée séeing that fact was a kinde of accusation When the Israelites were in that libertie that they obeyed not a king it was méete that such a haynous act should be iudged publikelie that by publike sentence and counsell it might be punished Thrée speciall wayes hath God exactlie set foorth vnto vs in the holy Scriptures Thrée maner of ways God deliuereth his people frō tyrannie of deliuering of his people from Tyrannie First by giuing of miracles and power from aboue as happened at the going foorth out of Egypt Exod. 7. c Sometimes on the other part by changing the mindes of kinges and princes As he would to be doone in Cyrus and Darius Esa 1. 1. For these wore made so gentle and welwilling towardes the Israelites as they sent them home againe honorablie indued with most bountiful giftes Otherwhile the Lord raiseth vp vnto his people some deliuerer which may be the Authour of libertie and may haue a certaine calling to this purpose as in the booke of Iudges we reade to be oftentimes doone Iud. 2. 18. Thou shalt note moreouer that the brothers of Dina could obiect The maide hurt by the Tyrant belongeth vnto vs Gen. 34. c her virginitie is committed vnto vs wherefore we may reuenge vppon him that hath violated the same The deflowring of Dina shold haue béene cōmitted to the reuengemēt of God But they should haue consulted with themselues saying she belongeth more vnto God than vnto vs she is his he will reuenge he will deliuer Séeing a lawfull way for vs vnto these thinges appeareth not let vs beare it as we may and let vs commit vnto God the matter which belongeth altogether vnto him Neither can a shéepe be taken away nor hogges be lost without he himselfe wil neither by tyrants no nor yet by the diuell Iob. 1. 2. Mark 5. 12. as we may perceaue by the booke of Iob and by the Gospell of Marke 21 To be short Because powers be of God tyrannie must be abidden Dan. 9. 29. And in the 9. Chapter of Daniell when the Prophet would beginne to speake of this matter he straightway said And the word went foorth And the wisedome of God speaketh in Salomon By me kinges doe reigne Prou. 8. 15. And because thou shouldest not thinke that he speaketh onelie of lawfull kinges he also maketh mention of tyrantes But if thou affirme that it must be there interpreted in the good part let it not be forgotten which is written in the booke of Iob Iob. 34. 30. that for the sinnes of the people an hypocrite dooth reigne albeit that according to the Hebrewe trueth that place might be otherwise vnderstood Also Christ plainelie aunswered vnto the president of the Romans who exercised tyrannie in Iudaea Ioh. 19. 11. Thou shouldest haue no power at all against me vnlesse it were giuen thee from aboue Wherefore séeing thou art certaine Tyrants raigne by the will of God that tyrantes also doe reigne by the will of God thou when thou art pressed with their yoke or iniuries shalt thus reason with thy selfe Vnlesse that God would haue me to suffer these thinges either he would by his power haue deliuered me from this iniurie after I was fallen thereinto or else he would haue turned away the same least I should haue runne into it Either of both was easie to be doone of him but séeing he hath doone neither now am I certaine of his will I patientlie suffer this hand of his And thou being thus certified thou wilt not attempt or indeuour anie thing seditiouslie in the Commonweale When we be oppressed we must appeale to the tribunall seate of God Wherefore thou must appeale onelie vnto the tribunall seate of GOD when there is no other superiour or greater power giuen whom thy Tyrant is to obey For if a greater were there should be no let but that thou mightest flie vnto him euen as Paul Acts. 25. 11 who from the iudgement seate of Ierusalem appealed vnto Caesar Let all godlie men therefore perswade themselues of this that their forces are discharged without reproch from the raysing of troubles in the Commonweale in that respect that they would by violence doe anie thing against the publike Magistrat of what condition soeuer he be And when they pretend an offending an abusing and such like of wife of daughter or sister and that they would haue her to be deliuered from filthinesse from the sword and from violence let them alwayes haue that saying before their eyes Rom. 3. 8. We must not doe euill that good may come thereof Those thinges which thou maiest and are lawfull for thée to doe doe them faithfullie Admonish a tyrant desire him and neglect not those thinges which thou shalt thinke will further thy businesse and most carefullie commit the matter vnto God Why Tyrants doe so rage against godlie men and against the Gospel Ephe. 2. 2.
may be otherwise answered that he on this wise spake therof before he had made an end of vttering his words D. Martyr Séeing you will not haue it that this round thing whereof this Epiphanius saith that it is called the bodie of Christ is bread nor yet an accident what then did he meane by this pronowne demonstratiue Hoc This D. Tresham That can I not tell but that was shewed which Christ himselfe ment let him be asked who did institute it But if it be spoken concerning bread it is ment before consecration The fathers as I haue said must be read with fauour D. Martyr In that you saie that the fathers must be fauourablie read I like it well and I know that sometimes they must be interpreted conuenientlie Howbeit when they speake the truth there is no néed of pardon neither doo I thinke that Epiphanius in this place hath anie néed thereof he dooth sufficientlie mainteine the word of God and speaketh verie well of the same D. Tresham Hilarie in his fourth booke De Trinitate as I remember saith that the vnderstanding of saiengs must be gathered by the causes of the saiengs bicause the matter is not subiect to the spéech but the spéech to the matter And therefore to answer according to the condition and truth of the matter I affirme that Epiphanius said that as touching that which is of a round figure the Lord would pronounce This is my bodie not that there is true bread vnder the round figure but bicause it so séemeth and appeareth vnto our sense and therefore I said that he must be read fauourablie bicause his words pretend bread to remaine which neuerthelesse dooth not remaine D. Martyr That which you alledge out of Hilarie helpeth you but little séeing Epiphanius cannot otherwise be vnderstood but as I haue declared For it is manifestlie said that the Lord of his grace said concerning that which is of a round figure that it was his bodie Therfore whether you will saie that that round thing is bread or an accident he speaketh vtterlie against you for by the same he nameth his bodie But that you may vnderstand verie true bread to be present I will shew it most euidentlie out of the words of the Euangelist Christ tooke bread Mat. 26 26. he blessed brake and gaue to his apostles saieng c. Those foure verbes To take to blesse to breake and to giue gouerne no more but one accusatiue case that is to wit Bread And therefore euen as it is true bread while it is receiued and blessed no lesse true shall it be when it is broken and giuen whereof it foloweth that Christ gaue bread not accidents alone Otherwise the Euangelist would haue said that Christ brake his bodie and giue his bodie but as you haue heard he referreth all vnto bread neither doo I thinke that the Euangelist hath anie néed of fauour D. Tresham I saie with Saint Peter Pet. 1 20. that the scripture is not of a priuate interpretation The fathers of the church doo cléerlie enough expound according to my assertion that Christ gaue his bodie and that in putting this verbe Gaue before he vsed a figure D. Martyr Yet doo not you satisfie me How that place The scripture is not of priuate interpretation must be vnderstood for that which Peter saith to wit that the scripture is not of a priuate interpretation that is it ought not to be expounded acording to our own priuate affections I admitt but you are neuer a whit the more furthered And as for that which ye auouch of the fathers I haue taken testimonie of them and haue shewed that they are of my side And therefore I repeat these words Christ tooke bread blessed bread brake bread gaue bread so speake the fathers so speake the scriptures You run vnto figures and you séeme to saie that we must vse the spirit That both the bread is giuen and the bodie but the bread vnto the mouth and the bodie vnto the soule and vnto faith But I see not where we should séeke the spirit except in the holie scriptures which affirme the one and the other to be giuen bread I meane and the bodie the which I also confesse but you in reiecting the bread doo not consent with the scriptures D. Tresham The holie scriptures must be expounded with the selfe-same spirit whereby they were indited And the holie Ghost hath taught the good fathers that immediatelie so soone as the words of consecration are vttered the substance of bread and wine ceaseth of which mind are all the catholike Doctors And I haue not the fathers alone but Christ himselfe also which promised in the sixt of Iohn that he would giue vnto vs his flesh he is faithfull and his truth hangeth not of the fathers but of himselfe verse 51. The bread saith he which I shall giue is my flesh which I shall giue for the life of the world And so I confesse that it is bread bread bread bread and bread euen vntill the last pronuntiation of the words afterward it is no bread but flesh D. Martyr The words of the scripture saie both the one and the other to wit that bread is giuen and that flesh is giuen whie doo you not then confesse bread to be giuen also as the Euangelists haue euidentlie written For whereas you saie that the fathers make on your side I haue now shewed by manie of their testimonies that it is not true and I allow that the scriptures should be expounded with the selfe-same spirit whereby they were indited But when they are otherwise expounded of you than they meane that exposition dooth not procéed of that spirit whereby they were written for that spirit dissenteth not from them D. Tresham I saie both but yet I vnderstand the scriptures not as you doo sith about the vnderstanding of the scriptures all controuersie hath euermore arisen For by the scriptures Arrius went about to take awaie the diuinitie of Christ The heresie of Nestor and Eutyches by the scriptures Nestor and Eutyches endeuoured to take awaie his humanitie by the scriptures Manes banished frée will by the scriptures Pelagius extolled frée will aboue measure by the scriptures Luther defended the truth of the bodie of Christ in the Eucharist and contrariewise by the scriptures Zuinglius séemed to himselfe to take awaie the presence of the bodie of Christ from the Eucharist and finallie all heretiks and the diuell hath alwaies said It is written and yet they erred Wherefore it appeareth that we must flie vnto that spirit whereby the scriptures are published Euen as Peter the apostle saith 1. Pet 1 20. that The scripture is not of priuate interpretation and that spirit is promised vnto the church D. Martyr Heretikes perhaps haue the scriptures but yet they haue them not as it becommeth they followe the shew but not the sound sense But what church you tell me should be followed To the scriptures
bodie is so called bicause it is now immortall with the spirit And a little after Therefore as a naturall bodie is not a soule but a bodie so we must thinke that a spirituall bodie is not a spirit but a bodie And in his treatise De ciuitate Dei the 13 booke and the 20. chapter Howbeit bicause it shall be subdued to the spirit by an excellent and woonderfull easinesse of obeieng euen to the accomplishing of the most assured will of immortalitie which cannot be dissolued And a litle after Euen as the spirit which serueth the flesh is not amisse called carnall so the flesh seruing the spirit is called spirituall not that it is changed into the spirit You heare what things are spoken of a spirituall bodie among the which we find not that it is in diuers places at one time For it is euen as repugnant to the nature of a bodie to be in diuers places at once as it is to be no bodie D. Tresham I denie your minor proposition that it is as repugnant to the nature of a bodie to be conuersant in manie places at once as it is to be no bodie for this latter includeth contradiction of the verie termes and so dooth not the former And more readilie may this be doone in a bodie which hath the properties of a glorious bodie D. Martyr I will prooue anon that it is against the bodie of Christ being definit and circumscribed by limits of place and a creature to be in manie places at once But as touching the glorie which he now hath I saie I doo not exclude the gifts of glorie Howbeit I will prosecute the argument in hand to wit that Augustine ment not that the soule of Christ was at one time both in hell and in heauen with the théefe much lesse therefore shall this be granted to the bodie which is not attributed to the soule Neither in that treatise dooth Augustine exclude the Eucharist D. Tresham Yes verelie he did exclude it D. Martyr Augustine made mention there of the Eucharist but intended a far other matter than to exclude the same from the truth determined For he disputed of the holie Ghost how he being one distributeth his gifts without diuision of himselfe that he maie adorne with his graces the mysticall bodie of the church which mysticall bodie of Christ he saith is set foorth in our sacrifice D. Tresham What if Augustine denie that the soule of Christ cannot be in diuers places therefore can it not be Shall the saieng of Augustine diminish the power of God that it shall not doo as it will No it shall not diminish it D. Martyr It shall now suffice at this present that we haue séene Augustines iudgement that Christ as touching his humanitie bicause of the quantitie of a true bodie is in heauen but as touching his diuinitie euerie where D. Tresham When Augustine saith Christ in that respect that he is man is in heauen vnderstandeth that to be true as touching visible forme for so he expoundeth himselfe in that place saieng If he shall come according to that voice of the angell euen in such wise as hée was séene go into heauen that is to vse his owne words in the same forme of flesh according to this forme he saith he must not be thought to be dispersed euerie where Afterward Augustine maketh mention there of our sacrifice And at that time no man doubted of the truth of the sacrament D. Martyr You shall neuer find there out of Augustine that the bodie of Christ by an inuisible forme may be in manie places at once this is of your owne deuise And I haue now shewed to what end he made mention there of the Eucharist Moreouer we doo not dispute here of the truth of the sacrament which we all confesse but we contend as touching the maner how Christ is there And I will shew most assuredlie that it is in God alone to be in manie places and euerie where at once and that it must not be granted vnto creatures For by this reason dooth Didymus in his first booke De spiritu sancto prooue the Godhead of the holie Ghost It is onelie God that can be in manie places at once bicause he was able to be in many places at one time which can be no condition of anie creature And the verie selfe-same reason made Basil in his booke De spiritu sancto chapter 22. Wherefore if these mens arguments should be of anie strength it would be concluded that the humane nature in Christ is the diuine nature séeing it is affirmed of you to be in manie places at once and so all things would be confounded But now let vs heare their words Didymus saith thus The holie Ghost himselfe if he were one of the creatures he should at the least-wise haue a substance circumscriptible or within limitation euen as haue all things that be made For albeit that the inuisible creatures are not limited within place and bounds yet are they bounded by the propertie of their substance But the holie Ghost sith he is in manie places hath no limited substance For Iesus sending foorth the Preachers of his doctrine replenished them with the spirit and breathing vpon them Receiue ye saith he the holie Ghost Iohn 20 22. and go yee foorth and teach all nations not as though he sent them all to euerie nation Neither in verie déed did the apostles trauell togither vnto all nations but some into Asia some into Scythia and others were dispersed into other nations according to the dispensation of that holie spirit which they had After what maner also we haue heard the Lord saie I am with you euen vntill the end of the world Héerewith all likewise agréeth that saieng Act. 1. 8. Ye shall receiue power of the holie Ghost when hee shall come on you and ye shall be witnesses vnto me both in Ierusalem and in all Iudaea and in Samaria and vnto the vttermost ends of the earth Now then if these apostles for the testimonie of the Lord being placed in the vttermost confines of the earth were distant in most far places one from an other yet that the holie Ghost dwelled in them hauing a substance which cannot be bounded or limited The angels cannot be in manie places at once it is an euident token that the power of angels is far other than this is séeing for example sake the angell which was present with the apostle when hée praied in Asia could not at the selfe-same time be present with others which were placed in other parts of the world But the holie Ghost not onelie is at hand with them which are separated one from an other but also remaineth an assistant to all particular angels principalities thrones dominations and as he sanctifieth men so is he of an other nature than men be of Basil in his booke De spiritu sancto the 22. chapter Therefore as touching the holie Ghost whom the world cannot
for qualities haue their subiects according to the places That an accident cannot be togither in two subiects and it is vnpossible for them to be the same in number at one time in diuers subiects but all the parts of a liuing creature be the verie same in subiect and one by the knitting togither of members D. Tresham The reason of Didymus dooth procéed from that that is of it owne nature in manie places and not otherwise And all the Doctors agrée that Christ was borne his mothers wombe being close and that he rose the sepulchre being shut and that he went vnto his disciples when the doores were fast And Hugo de sancto victore saith that The angels are not circumscribed by place Wherefore although the bodie of Christ be properlie in heauen yet bicause it is spirituall it is not repugnant to the power of God but that it may be in manie places D. Martyr Whether the fathers vnderstand their reasons touching that which in his owne proper nature is in manie places I haue alreadie answered As touching the virgines wombe the sepulchres and the doores being fast shut oppose you and I will answer in place conuenient As for Hugo de sancto victore and others when they saie that angels are not conteined within the precinct of place they must I saie be vnderstood as concerning locall compasse whereby the bodies which are among vs are compassed about with the circumference of the aire or some other thing conteining them But these things cannot so be taken that the angels or anie creature should be vnderstood to haue no definit substance so as when they be in anie one place they cannot be else-where And so I returne to the argument it is a firme conclusion This thing is in manie places Therefore it is the Godhead D. Tresham I answer Christ is God and now the speach betwéene vs is as concerning the bodie which hath the Godhead ioined therewith D. Martyr I demand of you Is the bodie of Christ a thing created or no D. Tresham I grant it is but Christ is no creature D. Martyr But I saie that Christ is both to wit a creator and a creature Christ by reason of his sundrie natures is both a creature and a creator As touching his Godhead he is a creator and as touching his humanitie a creature and if a creature as these fathers doo affirme he cannot be in diuers places at once D. Tresham That which Christ tooke once vpon him he neuer let go and therefore bicause of his Godhead which is inseparablie knit vnto his bodie Christ must not be diuided but yet his natures must be disseuered the bodie of Christ may be in manie places D. Martyr We likewise doo not diuide Christ and yet will we haue both his natures to be whole And sith the Godhead doth not cause but that the bodie of Christ is a creature and you haue now heard out of Basil and Didymus that the powers created cannot be in manie places at once you your selfe sée what dooth follow D. Tresham They disputed of the nature of the thing not of the absolute power of God neither is reason or sense to be followed in matters of faith otherwise manie absurdities wold follow in matters of faith D. Martyr I cannot tell how they could haue spoken more apparantlie of the power of God when as Cyrill dooth not exclude euen the diuinitie it selfe when he saith If it were of quantitie it might not choose but be circumscribed And I acknowledge that which you saie that in matters of faith we must not follow reason nor yet sense Howbeit it is no article of the faith that the bodie of Christ is in manie places at once sith the scriptures doo not teach this anie where Naie rather we learne otherwise out of them to wit that Christ is verie man and that he hath a verie bodie whereto is verie agréeable that it should be limited within bounds and compassed within some certeine place And touching his bodie we beléeue that he is ascended into heauen that he hath left the world and sitteth at the right hand of the father The disputation of the second day which was the 29. daie of Maie betweene D. Peter Martyr and D. William Chadse D. Peter Martyr I Thinke it not méet right honorable that I should vse at this present anie preface For yesterdaie we declared those things which were thought good to be applied to the present purpose And by your good foresight authoritie it hapned that all things were peaceablie and quietlie performed which I hope this daie shall no lesse come to passe Now maister Doctour as concerning the matter you being present yesterdaie might sufficientlie vnderstand what questions are propounded perceiue some reasons of mine opinion wherefore to procéed in our purpose I desire you to shew what you doo iudge touching the questions neither doo I feare but that all things shall be spoken of you with indifferencie and modestie Howbeit before you answer you shall suffer me according to my accustomed maner to call for the helpe of God The Praier YEsterdaie O almightie GOD we began by thy gratious goodnesse to dispute and since this daie also wee shall proceed in that businesse we call vpon thee againe who art the founteine of light the most perfect truth and the most cleere wisedome that thou wilt so direct our words that we fall not into absurdities but rather that those things which shall be handled may both become more plaine and also be set foorth to the praise and glorie of thy name through Christ our Lord Amen The Preface of D. VVilliam Chadse GReat is the matter right famous Doctor and full of mysteries which yesterdaie was handled this daie shall be handled Great bicause we dispute of the bodie wherewith we be satisfied and doo liue for euer and of the bloud whereof wée drinke and which redéemeth the people a thing full of mysteries for vnlesse ye beléeue you shall not vnderstand My words are spirit and life It is the spirit which quickeneth Iohn 6. the flesh profiteth nothing The Capernaites heare and saie This is a hard saieng and who is able to abide it The Christians heare and crie incessantlie with Peter Thou hast the words of eternall life Iohn 6 68. we beleeue and knowe that thou art the waie the truth and the life We beléeue that thou diddest promise the holie Ghost not which should come after one or two thousand yeares but euen within a few daies after that thou hadst spoken it We acknowledge the performance of this thy holie spirit he shall lead vs into all truth he shall teach vs all things whatsoeuer thou hast said vnto vs. Forsomuch therefore as thou art true yea the verie truth it selfe sith those things which haue gone foorth of thy lips cannot be frustate I firmelie beléeue from thy mouth and pronounce it from my hart as touching the presence of thy bodie in the
called the diuine hath in his third booke De Theologia that To reiect another mans opinion is no great matter but easie for euerie man howbeit contrariwise to proue his owne is the point both of a godlie and a wise man For if the contention be about bare words that will come to passe which that same wittie Logician in Nicaeas trulie spake While men striue about words words are set against words and that which is spoken is ouerthrowne by the art of eloquence But if the triall be about the right sense Paule pronounceth A naturall man perceiueth not those things which be of the spirit of God for it is foolishnes vnto him neither can he vnderstand bicause they are spirituallie examined If a man appeale vnto reason and profound wisedome 1. Cor. 2 14. by and by it will be said My speach and my preaching is not in the entising words of mans wisedome but in the declaration of the spirit and of power that our faith should not be in the wisedome of men but in the power of God Therefore to dispute in so hard a matter 1. Cor. 2 4. and to prooue by reasons that which ought to be held onelie by faith and beléefe is a dangerous thing and granted to no man without the singular gift of God Especiallie according to that saieng of Ierom vnto Paulinus where there is a disputation betwéene them which after prophane writings come to the holie scriptures and by a set maner of speach delight the eares of the people Whatsoeuer they shall saie that they thinke to be the lawe of God and vouchsafe not to knowe what the prophets what the apostles haue iudged but applie vnfit testimonies to their owne sense As though it were a kind of speach of great value and not of vile error to depraue sentences and to drawe according to a mans owne will the scripture which is against him there to acknowledge a figure where no figure is there to deuise a figure where there is a truth to drawe all to that purpose whither his affection leadeth him To this verie well agréeth that which Augustine hath in his third booke De doctrina christiana the tenth chapter If an opinion of anie error haue possessed the mind whatsoeuer otherwise the scripture hath affirmed men thinke it to be a figuratiue speach But is not this to please the affection when as the sacred scripture saith manifestlie This is my bodie to interpret it This signifieth my bodie When the fathers affirme verie flesh and verie bloud to make a glose that the fathers spake spirituallie or else hyberbolicallie when they teach that bread is changed not in forme but in nature to ascribe the same onelie vnto an holie vse Doo they bring in the scriptures No but they pretend the scriptures as saith Tertullian And by this their boldnesse they persuade some yea in the disputation it selfe they tire the strong they catch hold of the weake and send away the indifferent in a doubt Wherfore we must labour diligentlie that our eies may be opened we must obteine by praiers that he which is the author of the scriptures will also be the interpretour of them that he will open our sense that we may vnderstand the scriptures He that speaketh with the toong let him praie that he may interpret And so in stead of words there will procéed vertue and for reason faith that we be not carried awaie with euerie wind of a word but that we may be graffed and rooted in that word which hath power to saue our soules And that this may come to passe praie you vnto the holie Ghost togither with me in my accustomed praier Come holie spirit c. D. Peter Martyr THose things which you haue now so bitinglie spoken in your preface how vnagréeable they are to me I will not indeuour to shew Onlie this will I admonish that I neuer wrested or corrupted the holie scriptures neither haue I imagined figures where they haue no place nor yet haue brought in anie new but such as are vsuall and which in a maner all the fathers doo acknowledge Howbeit I will not spend the time in confuting of these matters for there be manie things which I must saie for the confirmation of my questions as commonlie is woont to be doone of them which are to answer in disputations lest they might séeme to defend absurdities whereby also it shall be knowne how smallie those things which you spake earwhilst doo belong to my opinion Yesterdaie in verie déed I was minded to doo this but bicause I cannot tell by what chance I was constreined to deale with another aduersarie than was determined I thought good for the sooner dispatch with him to dispute with the ordinarie appointed to pretermit these things to refer them ouer to this daie And that our purpose may haue good successe I will as I haue hitherto doone call for the helpe of God D. Martyrs Praier O Almightie God we acknowledge the weakenesse of our mind and therefore we dare not approch to the beholding and declaring of thy truth vnles we first as meet we should doo call vpon thy name Wherefore we desire thee with most feruent praiers that of thy speciall goodnesse thou wilt infuse light into our darkenesse and by the benefit of thy holie spirit thou wilt make plaine those doubts which shall happen that the waie of saluation may be made manifest vnto them which beleeue through Iesus Christ our Lord Amen The confirmation of the first question The first reason drawne from the sacrament of baptisme FOr confirmation of the first question besides the reasons which you hard in disputing the former daies I will now adde these also That Christ is trulie giuen vnto vs in baptisme Paule testified vnto the Galathians when he wrote Gal. 3 27. So manie of you as are baptised haue put on Christ And in the epistle vnto the Romans he sheweth Rom. 6. verse 4 5. that by baptisme we are graffed into Christ And in the first epistle to the Corinthians he ioineth togither these two sacraments when he saith that 1. Co. 12 13 We be baptised into one bodie and haue droonke one spirit And yet doo not anie saie that vnto the true receiuing of Christ in baptisme we haue néed of transubstantiation wherefore it followeth that the same also in the Eucharist is superfluous Neither is it an easie thing to be said that Christ is giuen more excellentlie in the Eucharist than he is in baptisme sith by baptisme we are set in him and by the Eucharist we are fed in him And there is no man doubteth but that our generation dooth bring more substance to vs than dooth the nourishment I let passe that which Ierom wrote vnto Hedibia that we in baptisme doo eate the bodie and bloud of Christ And Augustine saith that by baptisme we be made partakers of the bodie and bloud of Christ euen before we eate of
saie that his toong or parchment or inke or the signifieng sounds vttered with the toong or figures of letters written vpon little skins is the bodie and bloud of Christ but that onelie which we doo rightlie receiue being made of the fruits of the earth and consecrated by mysticall praiers Héere likewise you heare that that which we receiue of the fruits of the earth is called the Lords bodie Wherevpon it followeth that bread dooth there remaine vnlesse you will saie that the earth dooth bring foorth accidents And whereas you obiect that the worke of God and the holy Ghost are requisit for the making of this a sacrament I grant it but that the signification of the bodie of Christ is not so great a matter as it hath néed of those things that doo I denie You haue oftentimes alreadie heard that we doo not héere set downe a common or vulgar signification but a sacramentall mightie and effectuall signification whereby the beléeuers are incorporated into Christ D. Chadse But the bread by his substance nourisheth therefore it may signifie the bodie of Christ before consecration also it is gathered and consisteth of manie praiers before consecration therefore it may signifie the vnion of the church Howbeit it is none of Augustines mind that anie thing should be called the bodie and bloud of Christ bicause of the signification but only in this respect that being taken out of the fruits of the earth and consecrated by mysticall praier we receiue it vnto saluation Neither meaneth he that the bread taken from the fruits of the earth dooth so remaine but after such a sort as Ambrose saith that that which nature hath made is by blessing changed D. Martyr As touching the first you cannot in verie déed saie of water that wheresoeuer it is euen out of baptisme it signifieth the washing of the soule But dooth it therefore followe that that signification is sacramentall when the word of the Lord is absent nor yet the institution of Christ is exercised therein We speake here as we haue often said alreadie of the power and effectuall signification of sacraments the which we obteine by the word and institution of God As touching the other Augustine said most plainelie that by those thrée that is to wit by the toong parchements that is to saie writings and by the sacrament the bodie of Christ is signified and then followeth that which you saie to wit that it is receiued to saluation And of the change that is to saie the casting awaie of that substance that is gathered of the fruits of the earth there is no mention at all how Ambrose must be vnderstood I haue declared before D. Chadse Chrysostome in the 45. homilie vpon Iohn in the sixt chapter thus writeth This bloud being shed ouerflowed all the world whereof Paule vnto the Hebrues pronounced manie things This bloud purged the secret and holie places But and if the figure thereof was of so great force in the temple of the Hebrues and when it was sprinkled vpon the doore posts in the midst of Aegypt of much more force was the truth it selfe This bloud signified a golden altar without this the high priest durst not enter into the innermost places This bloud made the priests This bloud in a figure purged sinnes In the which figure if it were of so great force if death so feared the shadowe how greatlie I beséech you will it be afraid of the truth c. He compareth the sacraments of the old testament with the sacraments of the new testament as one may saie the shadowe and figure with the truth and he nameth our mysteries â—…nderfull and dreadfull If then as he saith the old fathers had the shadowes and we therâ—…l it followeth in the sacrament of the Eucharist that the verie bodie of Christ is presentâ— otherwise if we should haue himselfe thereby signification onelie there is no more to be attributed vnto our sacraments than to the sacraments of the old lawe D. Martyr Whereas Chrysostome saith that the sacraments of the old fathers being compared vnto ours be shadowes and figures I grant the same Howbeit it must be so vnderstood that shadowes and figures were there because the comming of Christ was as yet expected Againe the significations of those sacraments were more obscure both which is agréeable vnto figures and shadowes for figures did foreshew Christ to come and shadowes doo want plentie of light By these kind of meanes was Christ signified in the sacraments of the old fathers and by faith was giuen to be receiued of the beléeuers But now to vs in the new sacraments he is offered as he that is alredie come that hath performed his promises and that is crucified for vs in verie déed Besides the words which we haue in our sacraments be far more cleare and plaine than were the words of the old sacraments in the lawe But you vnderstand this word truth as though it should signifie reall presence and therefore you infer that the bodie of Christ is present with vs reallie corporallie and substantiallie But the fathers vnderstand truth to be in our sacraments if they be compared to the sacraments of the old fathers bicause they represent the thing that is now performed euen that the kingdome of heauen is opened and that the benefit of our redemption is with all euidence and assurednesse alreadie finished and made perfect and bestowed on vs as if were before the eies of faith D. Chadse Yea but the sacraments of the old fathers were euen as much true as ours be the selfe-same power was in them that is in ours Those fathers as well beléeued that Christ would come as we that he is come For by the testimonie of Paule all our fathers droonke of the selfe-same spirituall rocke and did eat the selfe-same spirituall meat 1 Co. 10 4. D. Martyr True it is that the old fathers as touching the thing it selfe had the selfe-same sacraments that we haue which were signes that Christ should come and offered him vnto the beléeuers but the difference as I said was that Christ hath now performed indéed the price of our saluation but then he was afterward to performe the same And a thing that is alreadie done if it be compared euen to it selfe which shall afterward be doone both it is more assured and may be called a truth but it is said to haue a shadowe and a figure when it is not yet performed Ouer this no man doubteth but that that Christ and his death is expressed vnto vs with more plaine and euident words By these things you may gather that as Paule testifieth we as touching the substance haue the selfe-same sacraments with the old fathers but that there be manie differences also betwéene them as touching the thing present which I haue rehearsed D. Chadse The sacraments of the fathers promised but grace ours giue the same which things you in your lectures did interpret They signifie grace giuen Wherefore if those
with one worde As he made the world he might haue redéemed vs but he would not to the intent we might vnderstande his loue He forgetteth the euils which were doone vnto him prayed for them that crucified him that is he prayeth for vs which through our sinnes crucified him Forgiue them for they knowe not what they doe Luk. 23. 34. Without doubt this is an vnspeakeable loue But herewithall the will of his sonne sprang of the will of the father he in so louing vs obeyed his Father Now may we be sure that the father loueth vs For he so loued the worlde that hee gaue his onelie begotten sonne Iohn 3. 16. This is to bee drawen vnto the father by the sonne This is to sée the sunne not in the East but in the West when it shineth vppon the wales In the death of Christ the loue of the father shineth vppon vs. He that in beholding of these thinges entereth into the bath of this heate and charitie doeth afterwarde greatlie abhorre cold and doth not easilie abide to sinne He séeth Christ to haue died for him and the father to haue deliuered him to death not that the father is bitter or cruel he delighteth not in euil as it is euil He deliuered one mēber for all the rest Further he so deliuered the same as it shoulde not perish for euermore but that it should be in excellent state that thervppon might followe a pacification and that we when we shoulde be made sure of saluation should then haue examples of all vertues Here there was made a great societie betwéene Christ and vs. He vnto vs gaue his righteousnes and tooke vpon him our sinnes He in verie trueth suffered our infirmities he himself bare our griefes He put in him al our offences For the sins of the people haue I striken him He became subiect to the lawe that he might deliuer vs from the law He became accursed that he might deliuer vs from the curse More are we beholding vnto him than vnto the Phisition For he cureth the sickenesse without taking the disease vppon him but Christ so healed vs as he tooke our euils vpon him Vnlesse wee shall make so great an account of this benefit that the same be perceiued in vs that is in Christ we shall be reprooued as guiltie of his blood and death as hauing troden vnder foote the bloode of the sonne of God Christ gaue a great price for vs I beséech you with how great vsurie and gaine will he require the same againe at our handes Since he hath bought vs so déere let vs cease I beséech you to bee vile in our owne sight and let vs serue sins no longer We haue heard of the death and passion and bitter sorrowes of Christ but doe we thinke that the same is finished No verilie he euen at this daie suffereth the selfe same thinges in his members and in his Church Hée is there forsaken because faith faileth and when the sonne of man commeth do ye thinke that hee shall finde faith The charitie of manie waxeth colde the dangerous times are at hande and men be louers of them selues Christ in some of his members that remaine is called a seducer an heretike is communicated and cast out of the synagogue About him there standes dogges calues fat Buls Lions and Elephantes as it is described in the 27. Psalme Popes Cardinals Verse 13. false Bishops our Maisters these be they which afflict him as much as they can The bones and members of Christ are vexed bloode is shed like water the soules almost in no place are healed The tongue of Christ waxeth drie in a manner like a potsharde for fewe doe preach his gospell purelie and the trueth is not taught Great is the number of Dogges which neither can nor will barke and these be most impudent and vnsatiable The head is pricked with thornes For the Prelates of the Church being loaden with riches such kinde of cares doe presse Christ but further him not They liue to their bellie and to their glorie they onelie giue their minde to the cares of this life and are vnmeete to handle diuine things He is clothed in purple because in their great powers he is maruelously deluded A réede is giuen him in his handes the vanitie of the doctors and diuines subtil shifts of sophisters which sauor more of Aristotle than of the holy Scripture They knéele they perpetually inuent fained worshippings For they builde huge Temples within there is nothing but Idols signes perfumes waxe lights bleating and such like so that the Altar of Damascus is translated into the temple of God There is no ende of yéerelie obites and of Masses They smite Christ on the head for they make decrées that one kind doth suffice that transubstantiation should be beléeued that matrimonie should be plucked away from clergie men and other things of like sort They crucifie Christ among théeues when they account all professors of the Gospell among théeues They torment him in his whole bodie when by their wicked decrées they strayten binde and rent in sunder the consciences they would haue men to haue no part in the kingdome of heauen vnlesse he will confesse all his sinnes The garments of Christ that is the Scriptures wherein he is cladde they diuide into many senses historicall allegoricall tropologicall and * High and of subtile vnderstanding anagogicall so that they now contemne the literall sense and the people of God is deceaued by mens dreames and through the libertie of glossing and diuiding they so rent in sunder and dismember all things as there is nothing whole remaining They cast lots vpon Christs garment for the Popes answere must bée attended before the matter be defined a determination must bée expected from the secresie of his brest neither is it lawfull for the Councell of Trent to decrée without the Pope Is not this to deale by lot for the answeres of a diuelish brest doe disagrée Hereof it comes that in the Schooles and in the Vniuersities nothing is suffered to be intreated of but by the way of question for disputation sake and after the manner of the maister of the Sentences but not definitiuely nor determinately They all protest that they will say nothing against the Church which is that Church The Romish Church which Romish Church The Pope Oh good Christ when shall thy people bee deliuered out of their handes Oh God art thou angrie for euer We be the shéepe of thy pasture we be the worke of thy handes wilt thou haue thy Church thus to liue vnder the Crosse till the ende of the world Oh howsoeuer it be giue it constancie and in death forsake it not For the which also God exalted him The Crosse of Christ was a triumphant chariot wherein he was caried vnto the Capitol of Gods kingdome He being God tooke the forme of a seruaunt Tyrantes dare neuer laie aside their kingly pompe and principall garde of their body For
haue often héeretofore happened and euen in other places doth easily happen Notwithstanding we doe yet euen at this day especially in Oxford so many of vs as haue an earnest zeale to learning Oxford féele it to our great griefe Heere the common sort of people is so vnskilful as the Gospel séemes but a fable vnto them Héere euen to this day after the feast of Easter are vsed no sermons publikely Héere are all thinges so clearely ridde of the iuyce of the pure and syncere doctrine that euen the fountaines themselues growe drie and vncleane Howe in a manner all things are here infected with superstitious and peruerse opinions howsoeuer wee dissemble it the thing it selfe cannot be hidden How manie Colleges I beséech you are in this Citie let those which bee the faithfull and godlie distributers of the Almes declare which either cannot or wil not yéelde so much as one professor or preacher of the Gospell Should not the wisemen which be héere thinke with themselues that the common welth church and magistrate will thus say Is this the profite that we reape by so great expenses Is this the fruite that the common weale gathereth by ministring of liberall charges and things necessarie Is this the earnest affection that we sée in these places of the Gospel publikely receiued Is this the diligence that the pastors gouernors of the Church vse to further the godly indeuors of the kings maiestie I beséech you what else is this but to foster in the bosome manie lurking enemies of godlinesse and poysoned serpents neither are they ashamed in the meane time onely to send children to receiue the benefite of the almes but those in verie déede they do afterward instruct at home after their owne pleasure in vngodlinesse And some haue not béene content onely to thinke ill and to bée vnwilling to further the procéeding of godlinesse but haue not satisfied their minde vnlesse they came foorth and testified for themselues and their associates that they woulde not allow of the trueth set foorth Who hath compelled any man to beléeue who causeth any violence Who constraineth any man to haue a good opinion or to professe the doctrine of the Gospell Séeing therefore they cannot complaine hereof why doe they then willingly and openly bewray the poyson and pestilence of their minde Vndoubtedly wée haue not of al these companies neither do we looke for except God as it is saide be present with vs who according to the saying of the Prophet may preserue and kéepe knowledge with their lippes and of whose mouth the loue of God may be required and demanded But least we should complaine that without any example God requireth these things of vs our Malachie affirmeth that Phinees performed the same The law of truth was in his mouth and there was no iniquitie founde in his lippes he walked with me in peace and equitie and turned a great manie from their vngodlinesse c. First he rehearseth two things wherwith those most ancient priests were indued For as touching doctrine and preaching they were syncere and true For in opinions and iudgements they lied not at all they vttered no otherwise with their mouth than they thought from their heart and finally they had no respect of persons some speaking one thing and some another but they syncerely taught al things and euerie where to all men Secondly as touching conuersation and life they had peace namely being iustified by faith for hereof procéedeth peace tranquillitie in conscience towards God Afterward is added In equitie for that iustification in their hearts was not barren void and fruitlesse but it yéelded abundance of fruite which euen of men themselues so they would rightly iudge of them might bée allowed And this is to preach not onely with pure doctrine but also with innocencie of life And what insueth hereof at length our prophet declareth And he turned away manie from their vngodlinesse This is in verie déede to fish happilie for men to winne vnto Christ the people committed to our charge and to till the fielde of mens hearts filling them with profitable and fruitfull séede These thinges are not brought to passe by armes by the inuentions of men by superstitious ceremonies by vnctions by shauings of the heade and by the marks of orders but by the example of an innocent life pure doctrine men are drawne vnto God and are perswaded to forsake their former vngodlinesse Wherefore it is not sufficient for ministers to excell in Godly and sounde knowledge It is not ynough for them to liue in vpright and honest behauiour vnlesse they indeuour to conuert men vnto God These things did Christ require of the Apostles if we peruse the Gospels Matt. 10. 7. 1. Tim. 4. 13. 2. Tim. 2. 15. Tit. 3. 18. Exo. 25. c These things did Paul preach vnto Timothie to Titus and welnéere in all the Epistles if we will hearken vnto them neither did the garments of the priests in the old testament shadowe any other thing In the brest was Vrim and Thumim which is light and perfection because God would that by the light of doctrine they shoulde be famous further that they should be of most pure maners and integritie of life Also in the skirts of their garments there were belles because it behooued that their doctrine should sounde and be hearde in the Church And forsomuch as it was to be prouided that it shoulde not be doone with vaine noyse and iangling to the belles were ioyned Pomgranats a fruit doubtlesse pleasant and beautifull And that they might vnderstand that there was a charge laide vpon them to draw men vnto God Ib. ver 36. they ware engrauen vpon their shoulders and brests the names of the xij tribes But lastly they carried about them written vpon the cap which they ware the most holy name of God whose messengers they were By all these thinges if you beare them in mind ye may easilie gather the commodities and dignities of the holy ministerie Why the holie ministerie is contemned But nowe to holde you no longer in this matter than is méete I will declare in fewe words by what fault of ours it comes to passe that the order of ecclesiasticall men is destitute of her commodities and of the common sort so greatlie contemned But yee haue declined from mee c. It is as much as if he shoulde saie It is your fault which haue not stoode to your promises and couenantes therefore haue I spoyled you of your honours and profitable commodities You are salt without sauour therefore shall yee be cast out of the doores and trodden vnder foote Yee be a light vnder a bushell therefore shall yee be counted vile and dishonorable Ye builde not the citie vpon a hill that your good workes maie be manifest vnto all men but in the déepest valleies where your buildings are defiled on euerie side with the mudde and mire of lustes Therefore haue yée brought vpon you these
and those Prophets which because of the crueltie of Achab and Iezabell hid them selues in the dennes the holy scriptures doe plainly testifie Christ and the godlie feared death But euen Christ himselfe which was verie man would not be voide of this feare A vaine thing is it that some men say that not Christ but the Church in Christ feared death For if we confesse as the thing verilie is that he suffered for vs death the crosse and other humane gréefes and that not onely his death but that the horror also of death was saluation vnto vs albeit I stedfastlie beléeue and of all men it ought to be beleeued that all things which Christ did for our sakes were doone iustlie holily and honestlie if I say Mat. 14. 13 26. 37. he verilie feared death for our sake as of the Euangelistes it is taught we ought not to say that that feare is in his owne nature to bee blamed otherwise it cannot be incident vnto Christ Neither herein did our Lorde any thing against the will of the Father since both it was the Fathers will that he not onely shoulde suffer death but also that he should feare the same as also for that he in fearing of death by a naturall instinct and considering the will and decrée of the Father submitted vnto him this feare of his satisfying that precept which commaundeth that God shoulde bee loued with all the soule Deut. 6. 5. and with all the strength There is no doubt but that feare is an affection of the minde and a worke of God which is then directed vnto the worship of him when it is submitted vnto his will and commaundement Howbeit some man may say that this feare although it were not blameable in Christ yet in men it is faultie That feare by it selfe is no sinne I answere that this feare being considered by it selfe and in his owne nature is not euill nor doeth God require of vs that wee shoulde be altogether without affection séeing he hath ingendred these affections in vs and that we shoulde not chaunge the natures of obiectes that is to say to make that pleasant which in his owne nature is dreadfull and terrible or to make that swéete which is sharpe and bitter but he requireth that we should not by anie meanes suffer our selues for these thinges to be withdrawne from his will which is iust and holy Yea and such is the wil of God that if sinne eternall damnation and death with all that belonges thereunto which are the calamities of this life should be set before our eyes we should feare all these thinges and those should vnderstand no otherwise than by nature they are since that there is ingraffed in our mindes a feare of euill thinges If neuerthelesse we shall consider of this feare as it procéedeth from vs being vtterlie corrupted and infected it is sinne in déede and so ought to be called because none of vs hath feared so much in such sort and to such an end as he ought to feare But yet this is not peculiar and proper to the feare of death séeing there is also in it faith hope and loue For no man although he be holy dooth hope beléeue and loue as he ought to doe nor as the lawe requireth In Christ therefore feare was not sinne but in vs it is sinne not of his owne nature but by the faultinesse which it draweth from our corrupt vessel wherethrough it passeth euen as it happeneth vnto an excellent wine powred into an vncleane vessell But some man wil say againe If the case should so stand how should Christ haue desired death Luk. 22. 15. saying I haue earnestlie desired to eate this passouer with you And the Apostle Phil. 1. 23. I desire to be loosed to be with Christ And againe To die is vnto me an aduantage How could S. Andrewe being brought foorth to the place of execution if it be true which is reported of him haue said with a chéerefull minde All haile precious crosse take vp vnto thee the disciple séeing thou hast first sustained the Maister For it is manifest that all these either were without affections Howe the godlie desire the death which they feare or else iudged that to be good which was euill I aunswere that death as it hath bin said is not by it selfe good and therefore so farre foorth as it is so receiued by vs it alwayes bringeth a feare Howbeit it oftentimes happeneth that our cogitation standeth not still in death but looking further it séeth that in dying we make an end of sinning we passe vnto eternal life we further the building of the Church we giue a testimonie vnto the trueth of the Gospell as euerie Christian dooth earnestlie desire So then while we behold such and so manie good thinges the minde triumpheth for ioy and feare which death naturallie causeth dooth giue place and is so ouerwhelmed by that great ioy and is not then so felt as when we behold death it selfe by it selfe alone Oftentimes also God powreth into the mindes of his Martyrs so great fauour and spirite as feare which otherwise in his owne nature would be gréeuous vnto thē is so mortified inféebled as it hindereth nothing at all This doctrine vnlesse I be deceaued is easie manifest and plaine and therefore it easilie assoileth the questions put foorth Wherefore the first part or member of our foresaid distinction is now declared that is to wit that a man dooth not therefore sinne in fearing of death because he feareth that which is not to be feared for death by it selfe is dreadfull cruell and hard and the blessed God hath giuen to our mindes the affect of feare that the same being stirred vp to such kinde of obiectes we may be prest and readie to put away euils from vs so farre foorth as is lawfull by the word of God The second faultinesse of feare Now let vs come to the other part of our diuision namelie to sinne which standeth in the feare of death when a man feareth not to that end nor in such wise as behooueth It is a feare blamewoorthie as touching the end if we being onelie carefull of our owne safetie be vtterlie carelesse of the glorie of God and his word For who séeth not that it is most shamefull to measure the chiefest end by our owne vtilitie to haue regard vnto our owne benefite and not that which is Iesus Christes This end rather is to be appointed that our heart stricken with a terror of death should beware of sinne which was the cause of death that it should shunne the wrath offence of God that it should boldlie pray to the goodnesse of God for deliuerance Finally that it should despise this world that inwrappeth vs in so manie dangers But to conclude in fewe wordes Within what bounds feare must be restrained this ought chieflie to be the end of this feare that we submit the same vnto the will of God
vnderstandeth not the language of the Countrie where it behooueth him continuallie to aske sometime one man and sometime another for such things as be necessarie where for the most part he is not accounted for an honest man where manie times as it happeneth with the state of straungers he is both reiected and ill intreated where either for the chaunge of the aire or for the varietie of meates and lodgings great inconueniences must be continuallie indured They which denie that this suffering is for Christ his trueth acknowledge no other afflictions besides torments and besides violent death from which things they that flie away yet as it hath bin saide they are readie to suffer if being taken by tyrants they be constrained to defende their profession after that manner But in verie déede if a man come foorth and yéelde himselfe vnto the enemies of the trueth and doe franckly confesse the doctrine of Christ to refuse the occasion offered of flying awaie that is a great thing and woorthie of singular admiration forasmuch as it procéedeth of faith and most feruent charitie howbeit this is not in euerie man to doe Howbeit euerie one of vs ought to followe the inspiration of the holy Ghost who inwardly driueth euerie one vnto saluation by that way which is most méete for the strength and giftes giuen him of God not according to our owne will but according to his most prouident and wise iudgement But he that hath a present minde to enter into martyrdome and by the spirit is driuen hereunto ought not to despise condemne speake euill of him which for auoiding of abiuration flieth awaie who if he laie not downe his life yet doeth he forsake his natiue Countrie if he suffer neither torments nor imprisonments yet doeth he sustaine most grieuous inconueniences if he doe not shed his bloud yet doeth he giue a testimonie vnto the trueth hauing a prompt and readie heart to suffer all extremities so often as by the manifest will of God and impulsion of the spirit he shall be driuen thereunto Paul by his example instructed vs who sometime withdrewe himselfe giuing place to his enemies Acts. 9. 30. sometime willingly entred into perils and neither for teares nor by any intreatie could be plucked awaie from that he had fully determined Wherefore he that prouidently flieth awaie when time and occasion requireth and when daunger is at hande ought first of all to pray vnto God after this manner Since thou my Lorde hast dealt so mercifully with me as thou wouldest make me partaker of thy trueth and reueale vnto mee my redeemer Iesus Christ the Sauiour of the world graunt moreouer I beseeche thee that this treasure of thy holy Gospell latelie written in my heart may with mee be preserued increase and bring foorth fruite in whatsoeuer sort it shall seeme good vnto thee And for my part behold I offer my selfe vnto thee doe with mee euen as it shall seeme good vnto thy will Whether I die sooner or later for thy sake I doe not much passe Thy will bee doone not mine Bee thou present with mee and so gouerne mee as I may nothing offend in this determination To thee I wholy yeeld and commit my selfe I knowe that this present perill is not sprung vp nor yet made manifest without thy will neither haue I anie hope that without thee I can finde a waie to escape Wherefore since I am thus doubtfull and vncertaine least thou shouldest suffer me to bee led by the feare of mine owne flesh and wisedome submit thou all my will and iudgement vnto thy good will least I should erre and least it should happen ill with mee Giue eare vnto mee I beseeche thee for thy onely sonnes sake Iesus Christ our Lord. Amen He which thus from the heart commendeth himselfe in this case vnto God we must not thinke that he shall be left destitute of the fauour of Gods spirit Therefore if he haue inwardly perceiued himselfe mooued to flie awaie and hath cast away the care of his worldly goods séeking onely those thinges which be Christes not his owne he shall doe verie well neither may he be accused if he flie awaie being certified in his owne conscience through the word of God that he hath attēpted no vnlawful thing For it is written If they shall persecute you in one Citie flie you vnto another especially since there is no other place in the Scriptures whereby this libertie is restrained or reuoked And in one and the selfe same Chapter of Matthew is founde both the doctrines Matt. 10. verse 23. 28. namely of flying awaie and of not fearing them which haue power to kill the bodie onely Wherefore since these two preceptes are not repugnant one to another they may be reconciled and kept as it hath bin shewed before That ye may giue credite hereunto the examples of the Apostles doe serue for they also after they had receiued the holy Ghost fled awaie The flying away of the Apostles Acts. 13. 17 Mat. 10. 14. and as Christ in this place commaunded them did shake off the dust from their féete I am not ignoraunt in déede that some of the fathers thought that that precept was but for a time and that it shoulde not endure perpetually but was onely applied vnto that time yet I remember not that I haue read among any of them that flying away was not sometime lawfull to Christians Tertullians opinion of flight Onely Tertullian I except writing by his leaue ouer hardly of this matter whose reasons if a man wil weigh with some diligence he shall finde them to haue much more elegancie than strength all which I would confute sauing for want of time and that I thinke it not necessarie But now some man will say If the precept of flying away be not abrogated as you say shall all men flie awaie and no man remaine I aunswere It was commaunded that wee shoulde tarie and it was commaunded that we should flie away But these precepts are not vniuersall nowe the one now the other must be obeyed When a man is inwardly confirmed by the helpe of the holy Ghost and is inuited to tarie and beléeueth that this maketh more to the glorie of God he ought to tarie especially if he be nowe bounde by the commaundement of the Magistrate and must neither breake prisons nor by fraude deuise to flie For in that he is in bondes euen by the verie same doeth God declare that his houre is come wherefore he must not depart But if the case be otherwise that he bee not as yet deliuered into the enemies hands nor is indued with sufficient strength nor is driuen to tarie by motion of the spirit nor is bounde by any priuate vocation then must he flie awaie For euen as by the benefit of the common lawes a man may for any cōmoditie sake goe elsewhere either to exercise marchādize or vpō such like occasion euē so it is lawfull for a man to
in the power of an other man Neither is there anie further waie open of flying honestlie away But this must be vnderstoode according to the lawes prescribed For if God shoulde bring thée out of prison as in olde time he did Peter by his Angell Acts. 12. 7. that shoulde be a speciall act whereof wee at this time speake not But all this disputation of ours hath respect vnto this onelie to let thée vnderstand that the flying which is contained within the compasse of due meanes and circumstance is not repugnant to the rule of charitie but doeth rather verie well agrée therewith I haue for this cause disputed so largelie of this matter because I sée manie They that condemne flight doe it for the safetie of their goods and especiallie in our countrie of Italie which being indued with some light of the trueth are like vnto contentious aduocats For euen as they if they defend an vniust cause search out with all diligence for some lawe which maie anie manner of waie leane to their ill purpose to the intent they may séeme to defende their cause vnder the zeale of iustice so those our men doe tarie at home where they dare not come in sight for the faith and truth sake and whereas they first leaue this vndoone this other also doe they omit to wit by not flying awaie which might be a cleare testimonie of their syncere faith which they doe being detained by the linkes of commodities and benefites of this worlde Vnto whom we cannot do a greater pleasure than if by our writings and sermons wee shoulde teach that flying awaie is not lawfull vnto Christians that vnder this pretence they maie commodiouslie inioye their goods After the same manner also are the foolishe sort which be sicke affected who if they be sicke either of a wound or impostume when they will not admit either searing or launcing they most loue and giue eare vnto those Phisitians which by the testimonie of some excellent writer reprooue such a way of healing that they may séeme to refuse those remedies not because themselues are ouer-nice but because the remedies agrée not with their diseases Howbeit euen as these sicke men at the length miserablie die and as those vniust aduocates before a wise and prudent Iudge fall in their cause so these men of ours refusing the best remedie for their griefe doe defile their consciences with dissimulation superstitious ceremonies and déepe silence or else which is woorst of all by detestable abiuration For all they which in the reformed and godlie Churches doe rightlie iudge of things vnderstand that the vniust and vnbridled desires of the goods of this life haue bin the cause hereof Wherefore since the intent of their minde is euill it is no maruell if they haue a woorse end He that will not denie himselfe certainlie he shall neuer liue according to the rule of the Gospell He that will liue vnto himselfe and retaine Christian profession is like vnto him that will build without cost or make warre without anie armie Luk. 14. 28. or ouercome enemies without forces He that is not dead to himselfe nor flyeth from himselfe shall neuer confirme the Christian trueth either by triumph of martyrdome or by laudable godlie or Christian flying away Wherefore I beséech you my most déere brethren in the Lord that at the length you will deale in good earnest dissimulations and faininges must be left vnto hypocrites and stage players If Christ and his Gospell which you by the benefit of God haue both imbrased and confessed be a trueth why doe you execute his commaundementes so coldlie But if you iudge it but a Poets woorke or a fable why delay you it to speake it openlie Why make you semblance to beléeue it God suffereth not himselfe to be mocked Mal. 6. 7. Matt. 6. 24. He requireth all the strength of man No man can serue him and Mammon both together nor yet obey two Lordes commaunding contrarie things If the Gospell be true it must be preferred before life and other our worldlie thinges Souldiers dare ieopard their life for them whose partes they take A great manie of Marchants spēd all their life long in strange countries to make themselues rich They which saile by shippe enter day and night into extreme perils of sea for purposes full of vncertaintie And are we vnto whome the kingdome of heauen eternall life and true felicitie is surelie promised of God so dull slothful and slacke in laying downe this mortall life and these miserable goods for his sake when occasion is offered that we should not denie the trueth The Lord at the length take away so great offence reproch and contumelie from his children make them all faithfull constant valiant prompt and readie and perswade that they which die for this truth sake doe passe into eternall life and they which leaue this their temporall countrie doe flie from hell and doe mount to the kingdome of heauen To the College of Saint Thomas in Strasborough IT would right reuerend Sirs deare beloued brethren haue bin much more to my liking to send you rather ioyfull than discomfortable newes But since it hath thus séemed good vnto the prouidence of God which is neuer to be accused it behooueth that I also doe beare that which hath happened with as good a minde as I can Hitherto perhaps I might bee suspected of negligence that I haue not written vnto you but because I knewe that this was diligently doone by Maister Bucer I thought there was no néede of my letters for that I am sure ye did sometimes vnderstande what we both did and what expectation of things might be looked for But nowe is he departed in peace to his and our Lorde Iesus Christ euen the last day of Februarie to the great sorrowe of all godly men and most of all to mée Neither doe I doubt but that yée my reuerend associates wil take great griefe since the Church the Schoole and our College hath lost so worthie a man This man had now ouercome the greatest difficulties and troubles which are woont to hinder beginnings so that he was nowe accepted in a manner of all the godly and learned sort of that Vniuersitie wherin he professed Therefore God would that he shoulde now reape the fruite of his labours and that his long tyred warfare shoulde be adorned with the honour of triumph He is well prouided for we are to bee accounted miserable or rather vnhappie who are yet tossed in the stormes of calamities Wherefore I desire the immortall God who for his mercie sake hath made him to rest in peace will also deliuer vs from the scourges hanging ouer our heades And no lesse doe I wishe that our Chapter may bee prouided of a Deane and gouernour which may be compared in learning and godlinesse with his predecessor I bid ye all farewell in the Lorde From Oxford in England the 8. of March 1551. To the Widowe of D.
which disquieted Garnerius doe still remaine they be as they haue euer bin of a troublesome nature Peter Alexander procéedeth with his worke begun teacheth well and effectually enough Baldwine as I suppose will goe to Heidelburgh I knowe nothing for certaine for he dealeth closely and he doth not openlie speake that which he hath in his minde If he depart I would wishe that Holomanus were appointed in his place But so far as I sée Molinaeus will sticke héere for he séeketh as I can gesse to obtaine eyther this place or a place at Heidelburgh Howbeit yet he shal not easilie succéede him since God hath not giuen him the gift of teaching For no man in a manner vnderstandeth him when he speaketh Truelie I am sory for him for hée is learned in his facultie and he hath not laboured in vaine against the Pope If he would apply his mind to wryting and defending of our cause and had some place about a Prince I thinke it were a good turne for him but the man lacketh constancie wherefore to say the truth I cannot certainly tell what he shoulde doe I commende vnto you as earnestly as I can our Italian church although I thinke there is no néede for mee so to doe I lately receaued letters out of Saxonie from a certaine Pastor my olde Friende who is not onelie learned but also godly and iudgeth well as touching this controuersie He saieth he hath manie brethren about him which iudge after the same sort that he doeth but that they are ouerpressed with multitude The rest hée saieth doe rage so that in the Pulpits they haue almost no other voice but that we bée Heretickes false Prophets Wolues Suermerians and Sacramentioosers and he addeth that they doe chiefely rage against you I thinke that if they can they will deuise some kinde of excommunication I beséeche GOD withstande their indeuours That same good man is in great hatred because he will not crie out vppon vs as others doe and because he hath receiued into his house certaine English men which are fled out of their Countrie whom others haue reiected and because he sometime communicated with the Church of Phriseland Wherefore he doubteth that neither his owne Church nor yet Saxonie will bée able long to holde him But because these Lutheran Papistes to stirre vp enuie against vs perswade the multitude that all their Churches are condemned by vs and doe easilie perswade euen what they will vnto those that bee ignorant he thought it woulde bée profitable if by the common consent of our Churches there were set forth a writing vnto the children of the Church of Saxonie whereby this slaunder might bée tried out and that verie absolutelie there might bée giuen an account of our faith which although after a sort it hath bin doone at other times yet he iudgeth that the same would verie much profite at this time especiallie if there were a subscribing by the Churches for the aduersaries bragge euerie where that there is a great disagréement among vs touching this matter These things I thought not good to kéepe in silence because you may vse your iudgementes about the same The packet of letters I sent before because I thought that Westphalus Booke was included therein and I was minded to sende these letters by the Maister of Saint Andrewe but because as I heare he departeth into the lowe Countries I did not thinke to differre it any longer I beséeche GOD kéepe you long safe among vs. From Strasborough the 23. of September 1555. To Maister Iohn Caluin RIght woorthie sir most néerely ioyned vnto my heart in Christ I am verie much delighted with your little booke which you sent vnto me The same did I not reade ouer but rather deuoure in one night For when the carier had deliuered it vnto mee he would be gone the next morning Thus doe I iudge thereof he that diligently readeth ouer the same shall with one labour obtaine two thinges and those not small First he shall throughly knowe and perceiue the controuersie about the Eucharist which it pleased God of his goodnesse in our age to make manifest againe to the Churches of Christ For in such sort was it obscured and so folden vp in darkenesse that there scarcely appeared anie small steppe of the trueth thereof because in verie déede it was acknowledged of verie fewe But I iudge the manifestation thereof to bée so great a good as without it God cannot bee sincerely worshipped in his Church There be such as for common quietnesse sake woulde haue this cause to lie buried and in silence But I for my part thinke that vnlesse this fountaine of manie euils be abolished there shall want a great part of Christian doctrine in the Church of Christ Wherefore the last wéeke when N. was with vs I sent a large Epistle to the Churches of Polonia wherein with great indeuour I did sincerelie and plainely shewe the true sense of the holie scriptures concerning the question of the Sacrament I beséeche God that he will not suffer my letters to bée vnprofitable The other commoditie of your booke is that Westphale and his fellowes which cannot be satisfied with courteous and milde spéeches are by this kinde of inchauntment to bée driuen againe to their dennes whence they fled that after the manner of Serpents they may féede and delight onelie themselues with their owne venim but dare not spread the same among others and kill them any more Will they complaine that you haue bin sharpe and vehement in writing Wée demaunde why Westphalus did of his owne accorde procure to himselfe these mistie cloudes showers haile thunder and lightening Will it grieue them that the conflict of this contention was so bloudie Wée will againe replie vppon them that the Centauri and Cyclops coulde not by any other meanes be vanquished Will some of them complaine of to much bitternesse and as they haue saide at other times that wee deale by a scurrile or vile manner of spéeche Wée will answere that wee haue incountered with Westphalus his professed shamelesse audacitie not by the scoffes of Hickscorners but by strong argumentes and most firme reasons Briefely let other men looke howe they iudge that which you haue written verie much liketh mée and I allowe wel thereof Wherefore I giue you heartie thankes aswell for the wel ordering of the worke which you haue written as for the litle booke which you sent vnto me Fare you well my deare and welbeloued brother in Christ who long kéepe you safe among vs. Zanchus saluteth you I pray you vouchsafe to salute the brethren in my name and especiallie the Marques From Strasborough the 16. of Februarie 1556. To Maister Caluin FOr somuch as N. N. returneth from hence vnto those parts I determined to write somewhat vnto you whereby you might both knowe that I am in good health and that I earnestlie desire that you maie at the length be deliuered this winter time from the feuer wherein you haue
awaie That custome haue I alwayes most allowed of all other as that which is the purer most sauoreth of the Apostles Church And I beséeche the immortall God that both in that place it may euermore be preserued and that at the length it may bee receiued wheresoeuer the church of Christ is restored You sée therefore that in the chiefe and principall point I doe not disagrée from you but doe earnestly desire that the same which you indeuour to bring to passe may take place My desire is kindled partly for that in Ceremonies I would come as néere as might be vnto the holie Scriptures and would continue in the imitation of the better times of the Church and partly that I perceiue the Popes followers indeuour still by these reliques to renew at the least wise some shewe of the Masse and doe more cleaue vnto these things than the nature of things indifferent can require But yet neither these things nor yet the reasons alleaged by you doe bring me to that passe that I shoulde affirme the vse of such garments to be verie wicked or that in their owne nature they be contrarie to the worde of God which in any wise I thinke to bee a matter indifferent being not ignoraunt that those things which be indifferent may sometimes be vsed and sometimes ought to be remooued To eate a thing strangled is an indifferent thing but yet it behooueth sometimes to set aside the vse thereof and another while it is in the frée choise to eate the same And by this meanes although I saide that I thinke a diuersitie of garments ought not to be retained in holy seruices yet neuerthelesse woulde I not say that it is a wicked thing so as I would be so bold to condemne whomsoeuer I shoulde perceiue to vse the same Certainelie if I were so perswaded I would neuer haue communicated with the Church héere in Englande wherein there is as yet kept still such a diuersitie For although as I haue saide I allowe but a litle héereof yet doe I sée that sometimes in these things indifferent some things although they be grieuous and burthensome are to bee borne withall so long as it cannot otherwise bee least if wee contend for them more bitterly than behooueth it may both be a hindrance to the procéeding of the Gospel and those things which in their owne nature be indifferent may be taught by our vehement contention to be wicked Which things vnlesse I be deceaued bring with them two most grieuous discommodities For if we woulde first suffer the Gospell to be spread abroade and to take déepe roote perhaps men woulde better and more easilie be perswaded to remooue awaie these outward attires A similitude While a man is sicke and is some what vppon the mending hande he grieuouslie suffereth certaine light and vnfit things to bée remooued from him aswel in meate as in drinke but yet the very same man hauing recouered health doeth euen of himselfe reiect them as things vnacceptable and vnprofitable If England were first wel and diligently instructed and confirmed in the chiefe and most necessarie points of Religion so farre as mee thinkes I sée it wil not at the length take in ill part that these things in some sort superfluous shoulde bée remooued But nowe when there is brought in a change in the chiefe necessarie points of religion and that with so great disquietnesse if wée shoulde also declare those things to bée wicked which be things indifferent al mens mindes in a manner woulde be so alienated from vs as they woulde no more shewe themselues to be attentiue and pacient hearers of sounde doctrine and necessarie Sermons Greatly beholding doubtlesse is your England vnto you for so much as you haue laboured verie earnestly in teaching and preaching and on the other side you haue wun to your selfe by the same England great fauour and authoritie whereby you may profitablie bring many things to passe to the glorie of God Onelie beware of this least by vnseasonable and ouer sharpe Sermons you be a let vnto your owne selfe Howbeit doe not gather hereby that I iudge we should neuer contend by the Ministerie of the Gospell for assuring the trueth of the scriptures and doctrines This doe not I affirme who continuallie oppose my selfe in disputations both publike and priuate and in the greatest controuersies for Religions sake but this I say that these things which be of lesse importance ought not to be a let through our contention Neither is there any great account to be made of them either if they be brought in or being brought in be confirmed Further if we procéede in disswading from these indifferent things as being pernicious and wicked wée condemne manie Churches which are not straunge from the Gospel and too earnestly reprooue innumerable Churches which in times past were celebrated with singular great praise I am not ignoraunt that the authoritie of Churches whether they be present or past ought not to be of such force as by them the trueth of Gods worde shoulde be pressed for that must remaine firme and vnshaken although the whole world shoulde faile in his foundation but this I stande to prooue that for thinges indifferent I holde we may not worke that either they be condemned or that we speake otherwise than well of them And because I perceiue that you iudge not these to be indifferent things perhaps it will bée profitable to examine the reasons whereby you perswade your selfe hereof Wherefore to contriue them in briefe as you doe I will gather them chiefely into principall pointes First you say that the Priesthood of Aaron whereunto this diuersitie of garments séemeth to belong must not be restored For since wee haue Christ for the Priest the ceremonies of Aaron are abrogated neither ought they with the safetie of godlinesse bee called againe Another foundation of your reasons is that these are the inuentions of Antichrist and since that wee ought to bée straunge not onelie from the Pope but also from all his false inuentions you woulde that the diuers apparellings and attirings of ministers should be abolished Since these be your two principall Arguments we will first consider of them and then will we adde what we shall else remember to be brought by you for the confirmation of your opinion In the lawe or Priesthood of Aaron there were sacraments by which it pleased GOD to seale the promises of Christ to come A distinctiō of the ceremonies of the old Fathers all which I knowe were abrogated and wee must beléeue that Christ is alreadie giuen not to be giuen and séeing there bee other pledges giuen by the Lorde himselfe vnder the Gospell I meane breade wine and water we ought not to renewe againe the olde tokens Neuerthelesse some thinges were there so appointed as they cannot properly bee called Sacraments for they serued vnto comelinesse vnto order and vnto some commoditie the which as things agréeable vnto the light of nature
sacramentes a great deale more than is requisite and tie the grace of God vnto baptisme interpreting amisse that saying which is in Iohn Iohn 3. 3. Except a man be borne againe of water and of the spirite he shall not enter into the kingdome of heauen Mar. 16. 16. Againe Hee that shall beleeue and be baptised shall be saued Moreouer we heereby gather that they attribute more than is méete vnto baptisme for that we comming vnto them they would not giue vs the Eucharist whereas notwithstanding they dare not denie baptisme vnto your young children because they dispaire that those can haue saluation without it Further they beléeue that young children be indued with faith which neither you nor we doe beléeue who thinke it to be sufficient vnto their saluation that they be indued with the spirite of Christ who is the roote and originall of faith and who at such time as hee shall thinke good will stirre vp the same in them Wherefore since there is no agréement betwéene them and vs in anie of both sacramentes we knowe not why you should from thence take baptisme vnto your children Besides this we thinke good to recken what an offence or stumbling blocke will be giuen to the weake ones of your Church when it procéedeth not of impietie or pride or too much obstinacie but of a great desire of the purer religion and it hath verie good reasons to prooue pastors and elders as much as they can must indeuour to auoid the same What commoditie I beséech you or spirituall edification is had at the length by baptisme ministred of the Lutherans vndoubtedlie your infantes are not in ioperdie of saluation if they die without baptisme forsomuch as neither the grace of Christ nor the effects of predestination must bee tied to outwarde things and sacraments Assuredly we are not to beléeue that the children of the Hebrues which for the space of fortie yeares died vncircumcised did al for that cause sustaine the condemnation of eternall punishment for that had bin verie straunge from the league couenant made with the fathers and also from the goodnesse of God and his promises Neither shall the â—issing of the Lutheran Baptisme be anie dammage vnto the parentes since it happeneth not vppon a contempt of the Sacrament but onely in regarde of the conscience and faith Wherefore wee exhort you my most déere brethren in Christ that ye at the leastwise for a while will abstaine from this kinde of baptisme till yee haue taught your weake ones as you call them that it is lawfull to receiue the Sacrament of the Lutherans For that is either forbidden or is necessarie to saluation or else it is a thing indifferent Necessarie to saluation it is not seeing the grace of God is not tyed vnto the sacramentes But if it be forbidden of God to be doone as we thinke it is so much the rather must yée abstaine from it Finallie if it be a thing indifferent as you may séeme to affirme if we shoulde graunt you euen this yet yee ought not to vse it with offeÌ„ce of the weake séeing Paul in these thinges indifferent woulde haue the consciences of the weake ones to be prouided for and that at the least wise for a time vntill the matter as we doe wishe maie bee made more manifest vnto them Neither must we be vnmindefull of the rule of Paul wherein hee spake of all this matter All thinges are lawfull for mee but all thinges are not expedient 1. Cor. 6. 12 Consider I beséech you with your selues although that the baptisme of the Lutherans shoulde be lawfull yet shoulde it not bee expedient at this time and for your brethren Neither doeth it séeme to be a part of Christian godlinesse onlie to heare and to be willing to followe as much as maie be lawfull by the lawes For otherwhile it behooueth for our brethreÌ„s sake to omit somewhat of that which is lawful to bee doone especallie in those thinges which be accounted indifferent But in the meane time you saie that the discorde betwéene vs and the Lutherans is more more increased And perhappes it is but yet it chaunceth not through our fault for wee doe loue them and manie times would haue accounted them for our brethren which they not onelie haue refused but also haue euerie where in a manner condemned vs and doe indeuour by all meanes to cast vs out of the Church Neither can it be thought that the discorde will bee therefore diminished because you séeke to baptise your children in their ministerie Yea and perhappes your sort will not hereafter through this communion of the sacrament aduenture so valiantlie and constantlie to defende that trueth about the article of the Sacrament as they haue heretofore with great praise vertue maintained it For vnconstant is the nature of man and is not for anie other cause sooner reconciled with them that haue ill opinions than by vsurpation of their Sacramentes These things my brethren did I thinke good at this time to write vnto you as touching this matter the which take yee in good part and pray you earnestlie for our Churches euen as we doe instantly pray for you To the brethren of the Citie of Luca. 47. SInce we together bee all one bodie most déerelie beloued brethreÌ„ in Christ it is wholie our part to coÌ„municate one with an other the affections wherewith wee bee some time mooued especially those which we think may bring any helpe to the coÌ„mon saluatioÌ„ Wherefore I which of long time haue liued ioifully in God because of your coÌ„mendable proceedinges in the waie of the holie Gospell of Iesus Christ all the faithfull giuing euerie where honourable report of you I thought it not néedefull hitherto to incourage you with my letters and therefore I regarded this one thing that I might giue thankes to the heauenlie Father for our aboundant spirituall fruites and to pray that hee woulde vouchsafe to increase the blessing that hee hath giuen you Which to accomplish I was not a little mooued forsomuch as I had at the beginning laide among you some foundations of the Christian trueth according to the will of the heauenlie Father weaklie indéede at that time as I before God confesse yet so as not by my power but by the fauour of Iesus Christ that indeuour whatsoeuer it were brought no small profite aswell to me as to you Furthermore I was delighted herein that after these foundatioÌ„s such as they were were laid you obtained of God other teachers which were more fitte through whose prudent trauell and most syncere doctrine the husbandrie begunne in you did increase Wherefore I reioyced and maruelouslie triumphed for your sakes as for an incorruptible crowne of mine owne neither was there euer anie mention made of you vnto mée but that I was wholie replenished with spirituall gladnesse Of the fall in persecution But nowe when it hath seemed good vnto God to prooue his housholde by tribulations and
fall not downe if not deade yet like those that are deade Furthermore when yée be partakers of the communion once euerie yeare or oftner with what minde with what heart vpon what purpose doe yee corrupt doe yée confounde doe yée rent in sunder the order of this noble sacrament instituted by Christ Hebr. 6. 4. Séeing yée haue tasted the gift of God and haue knowen the trueth and yet will euen with your owne hands handle the greatest hypocrisie iniuries and blasphemies contained in those diuelish rites and seruices verilie I am euen besides my selfe so often as I consider that yee burst not for sorrowe when yee come together to doe those thinges Therefore since your state is so vnhappie and miserable what is a let vnto you héerein Natiue countrie house farme kinsfolke riches the pleasures of this world Wherefore you estéeme these things more than you doe God himselfe these things are your God since in comparison of these you despise any other thing by which meanes doubtlesse you discouer the idolatrie of your heart If it seeme to be a harde matter to forsake patrimonie heritages and possessions what will yée doe when yée shall die then shall yée be constrained will yée nill yée to forsake them If yée continue in dealing wickedly how can you euer truelie say that yée are heartilie sorie for this abiuration Take away the euill from among you then will we beléeue that yée haue repented Christ to the intent hée might wholie certifie vs of his incomparaloue towards vs forsooke his owne glorie laide aside his kingdome became a straunger and poore man for vs despised not infamie and a contumelious death Oh howe ill shall we answere him who for him or rather for our owne saluation refuse to suffer so smal a thing I should be ouer long if besides the example of Christ I woulde alledge the examples of the Apostles and of all the other Saints which liue and reigne with him Wherefore setting them aside I will speake of your brethren who least they should commit such things forsooke their countrie prouoking you to the imitation of them These are made of flesh as well as you of the same countrie of the same condition They also had rather as touching the desire of the flesh tary in their coūtry be recreated with their cities and houshold pleasures be conuersant with their friends and inioy their fathers possessions Howbeit Christ by his grace did more mooue them than did the worlde They vanquished themselues they followed Christ to the intent they might haue a quiet conscience that they might not be plucked away from God finallie that they might giue a cleare testimonie vnto the Gospel Wherefore there is no cause why you should say that this cannot be doone since it was not onelie vsed of the faithfull in times past but nowe also fullie perfected of your brethren I exhort you therefore that yée wil giue eare vnto this calling and that ye wil not feigne deafenesse weigh with your selues that the whips are made readie and that the daunger is at hand that yee shall shortlie euen against your willes forsake those thinges which of your owne accorde faith vertue and guide of the spirite you shoulde forsake Hitherto haue I desired you but nowe I desire and will desire Christ that according to his owne counsel which is full of compassion he will open your hearts he will incourage your will and will giue strength vnto your spirit that you will chéerefully take in hande the one or other of the two remedies set foorth which in this case are the fruites of a sounde repentaunce If yee shall despise both which God forbid although there come no other calamitie vnto you thereby yet shall this miserie followe you ye shall be depriued of the light of the trueth ye shall euerie day goe further backe from the heauenly father your heart shall so greatly bee hardened as ye shall bee destitute of your minde and vnderstanding And what other beginning of eternall damnation is there if this be not Turne awaie I beséeche thée my Lorde Iesus Christ this horrible misfortune from these deare brethren from thy brused members and from these miserable strayed shéepe Thou which hast first created them afterwarde fashioned them anewe fed them with heauenly foode thy worde I meane and thy flesh quickened them with thy spirit and endued them with most precious giftes succour them with thy mightie and stretched out arme wherewith thou in times past brought the Hebrewes out of Egypt Exo. 14. 21. Acts. 12. 8. Acts. 28 44 Gen. 12. 1. the thrée companions out of the burning furnace Peter out of prison Paule from shipwracke Abraham out of his owne lande and kindred Despise not I beséeche thée thine inheritaunce giue eare for thy holy names sake deliuer them from sinne raise them vp from perdition leade them vnto thy faithful flocke that they may there acknowledge their brethren and may in like manner of them bee receiued instructed and confirmed with spirituall peace with the gladnesse of charitie and syncere loue that they may find an assured peace and rest to their owne consciences to the intent that all of them ioyned in a good and holie fellowship they with vs and wee with them may come vnto thée when it shall bee thy good pleasure to inioy thine euerlasting giftes To Peter Sturmius 48. RIght reuerend sir forasmuch as I am not ignorant that wise and learned men doe verie well allowe that sentence of Cicero which he wrote vnto Curio namely that it is the part of a franke heart to desire to bee excéedingly beholding to him to whom he is alreadie much beholding therefore coueting to haue a liberall heart and hating the contrarie I desire also to bée excéedingly beholding vnto you since I haue bin much beholding before not onely to you but also vnto your most deare beloued brother Iames a famous and singular patron of godlinesse and learning And therefore being desirous to satisfie I hope my honest desire I craue somewhat boldly of you that you will not refuse to inlarge my debt vnto you by a certaine newe benefite The which is that with such authoritie as you haue you will vouchsafe to protect Doctor Zanchus so far foorth as trueth and iustice will permit otherwise I shoulde be verie impudent if I woulde require any thing especially of you which any maner of waie is against these vertues And in this respect doe I desire this because manie young men of Zuricke which for learnings sake haue liued for a time in Strasborough haue returned hither a fewe dayes since of whom I vnderstand that this man whom I haue alwayes accounted both godlie and verie well learned and these xxv yéeres at the least haue helde for the most deare friend is nowe so greatly pressed with slaunders and accusations as he standeth in ieopardie of all his good estimation For it is reported that his function of teaching is either nowe taken vtterly from
him or at the the least wise forbidden him for a time This to tell you the trueth for so much as I so greatlie estéeme him I take verie grieuously And since it cannot sinke into my minde that ye being of so great wisedome and gentlenesse as ye are you would haue descended into so harde and extreme remedies except verie great necessitie had constrained and againe I cannot perswade my selfe that so singular a man coulde translate his minde from the syncere doctrine which he alwayes embraced vnto straunge and wicked opinions Wherefore I knowe not whither to turne mée or what to imagine vnlesse perhaps there be some other third matter from whence so bitter an accusation of this man did begin and that is the enuie of those that striue to excell him I will not say his ill willers where through it may come to passe that he striueth for the right as it is woont otherwhile to happen vnto those men that be straungers especiallie when they excell in any indeuour and learning and that there happen in the meane while any diuersitie of iudgement and opinion For this cause am I herein perswaded to pray and beséeche you for godlinesse and iustice sake which two things are verie deare vnto you that his cause maie not be left vndiscided but bée verie diligently examined that the man who is godlie and of great learning bee not oppressed by the partiall iudgements power of men in fauour And as touching his doctrine while I was yet at Strasborough hée conferred diuers times with mée yea and that verie fréelie and friendly those things which he spake I did héedefully and diligently marke and I perceiued that of predestination and diuine election of the perseuerance of Saintes in the faith and of taking vppon vs Christian profession of frée will of the cause of sinne and such like questions which I nowe heare to be laide against him he was of no other iudgement than the holie Scriptures doe set foorth than Augustine doeth teach and then Luther and Bucer haue written Wherefore the matter must bée well considered least by condemning of him you séeme to disallowe those opinions which at another time in your Church and schoole ye haue iudged to bée sound godly firme Let I beséeche you one eare bee kept for him that he be not condemned till he be diligently and throughly heard Furthermore what the opinions of your Church were in the good and first times that the Gospell reuiued yee may aske of the elder sort of your ministers This assuredly I am able to affirme that our Zanchus hath alwaies bin a verie diligent obseruer of the doctrine of Bucer the most excellent Diuine of our Age and hath bin of the minde that so long as he did treade in the steppes of his doctrine and followe the thréed of his Ariadne in the Labyrinth of the greatest questions he shoulde be profitable and very much welcome both to this Church and Schoole But if that nowe the face of the Churche and forme of doctrine in some things howe iustlie or howe vniustly I will not say be changed I woulde not haue this to bee imputed to Zanchus fault or to his cause And therefore I had rather that this matter were debated by spéedie counsell and by a quiet and peaceable disputation than by promised reasons and a number of dilatorie pleas and accusations Againe as concerning the man this right woorthie Sir would I haue you to consider in your minde that he is of such learning and of so graue yéeres that he may bring verie much profite to the Churches and Schooles the hope whereof will vtterly perishe if he shall bée discredited by your sentence and ill opinion of him For an vniust blemish especially if it come by your Censure cannot easilie be blotted out Howbeit as you are wise and godlie this I trust will not come to passe yet I thought good to giue him great cōmendation to shew that in helping of him I suppose iustice is not shunned but contrariwise the necessitie of Churches that which in this our age haue an incredible want of good teachers and Ministers is no small deale relieued Besides this I thought good to signifie vnto you that the courtesie fauour which you shall shewe vnto him I account it to bee doone to mine owne selfe Fare you well worshipfull Sir who is euen a pillar of the Senate of Strasborough God kéepe you manie yéeres safe and in health to the profite of the Churche and Common weale and vouchsafe by your prudent moderation to asswage the floudes of this trouble From Zuricke the 13. of Aprill 1561. To the reuerende Father in Christ Iohn Parkhurst by the grace of God Bishop of Norwich his very good Lorde 49. I Will not write at large Right reuerende Prelate because the manifolde businesse wherewith I am pressed doeth suffer me to haue verie small leasure Yet thus much will I signifie that your letters deliuered me by Iulius were for many causes verie acceptable Howbeit it did not a little gréeue me that I vnderstand for both your letters you onlie receaued one of mine whereas I am assured that I wrote an aunswere vnto both of yours But what shall I here doe Letters doe oftentimes either stray or else by the negligence of them whose care shoulde haue béene to sende them thither lie vnoccupied in some coffer or deske Which thing sometime happened both vnto my letters and to the Letters of our reuerende friende Maister Iewell Wherefore I heartilie desire you that you will not thinke anie such thing to be doone vppon contempt since as méete it is I reuerence and honour your Lordship verie much I would to God I had once occasion to make the same manifest Nowe that which I can I doe Peter Martyrs dialogue against the vbiquitie of Brentius I sende vnto you the Dialogue which I wrote against the vbiquitie of Brentius For a few monethes past hée set foorth a little booke wherein he indeuoureth to defende with all his power that monsterous opinion Wheruppon I was here required of the brethren that I woulde aunswere him which thing as I coulde I haue doone Howbeit you right reuerende Prelate together with other learned men shall iudge howe throughlie I haue performed it Pantachus in the Dialogue sustaineth the person of Brentius and Orothetes of mee Nowe when I am an olde man and might iustlie be discharged my labours are increased and I am called into France to deale in conference as touching religion Safe conduct is brought hither in the name of the king and of the Quéene mother both subscribed and sealed And through the letters of the king of Nauarre I am called with great intreatie so as it hardlie séemes that my iourney can be differred And séeing the matter is great and full of daunger I heartilie desire your Lordship that ye will commende the same and my selfe earnestlie in your prayers vnto God Further I giue you most great
in the most honorable place of the Temple And because the Papistes should not attempt the like thing afterward her bones were mingled together with the bones of Fridesuide whom in times past they deuoutlie worshipped Wherefore in that the bodie of a most godly woman was shamefully cast awaie is a notable monument of the Romish Tyrannie which spareth not the faithfull neither aliue nor dead but in that it was restored to the Sepulchre where it was before testifieth a good and gratefull minde of the Englishmen towardes their Maister whose wife she had lately bin And for so much as by this occasion we are come to the rehearsall of English affaires and that as it seemes there hath bin saide ynough of those things which he did and taught at Strasborough I will nowe hereafter shewe why he went into England and what he brought to passe there When Henrie the King of England was dead Edward his sonne by the counsell of his Tutors especially of Edward Duke of Somerset his Vncle and Thomas Cranmer Archbishop of Caunterburie the primate of all England decreed to abolish the Popes Religion to reforme the Churches according to the word of God And because the Ministers of Churches who should preach the word of God ouer all the kingdome are to proceede out of the Vniuersities he determined first of all that they should bee reformed that afterward out of these the pure iuice of sound doctrine might be deriued into euerie part of the kingdome And because that Peter Martyr by the iudgement of all learned men for his singular learning and incredible skill of many things seemed one of all other most meete for this charge he at the Kings desire was called thither by the Archbishop of Caunterburie Therefore at the ende of Nouember 1547. with licence of the Senate of Strasborough where he had nowe taught fiue yeares he departed into England Barnardinus Ochinus accompanying him who likewise was sent for by the same Archbishop And when the Archbishop had stayed them with him for a time and had intertained them with all manner of courtesies Martyr by the Kings commaundement had appointed to him the charge of interpreting the holie scriptures in Oxford In that Vniuersitie he first expounded the 1. Epistle of S. Paul to the Corinthians because therein are handled diuers and many principall matters which serue for the controuersies of our times in such sort that the doctrine of this Epistle if it be profitablie aptly read it may cure all the faults wherewith the synceritie of the Church is corrupted and may conuince all abuses and Papisticall superstitions The Papistes of whom there were yet a great number in Oxford did in deede at the beginning indifferent patiently abide Martyr to teache and some of them also frequented his Lectures confessed that they had his doctrine in admiration but others and especially the Maisters of Colledges restrained their scholers from his Lectures and made no further stirre But after that he had condemned their vowes of sole life and that consequently vppon occasion of the Apostles wordes he began to treate of the Lordes Supper they thought it was not for them to bee any longer at quiet For whereas their forefathers hauing first obscured and then corrupted the doctrine of this principall matter which gate of error being opened they brought into the Church all superstition and Idolatrie they could not abide Martyr who with maruelous indeuour deliuered the trueth of the Eucharist from their errors and corruptions And to the intent they might procure vnto him not onely hatred but also great daunger they first of all railed on him with their vsuall accusations namely that he impugned the doctrine of the forefathers that he abolished the Ceremonies well instituted that he prophaned the holy sacrament of the Altar and scarce forbare the treading of it vnder his feete After this hauing made all things readie they without his knowledge fastened vpon euerie Church papers writen in the English tongue that the day following he woulde dispute openly against the presence of Christes bodie in the holie supper Wherefore the day following they occupie the Auditorie they dispose of their trauels in places conuenient and commaund them to bee readie as neede should require to make clamors and tumult yea and to fight too And for audience sake there flocke together not onelie the students of all the Colleges but also some and that no small number of the tumultuous people partly to beholde the euent of the things and partlie that they might be present with both parties if perchaunce any vprore should arise In the meane time Martyr ignorant of all these things prepared himselfe at home that after his woonted maner he might make his Lecture at the howre appointed when in the meane time his friendes being much mooued at the vnusuall concourse of people came home vnto him and declared all the matter perswading him that he shoulde staie at home and not procure himselfe any daunger forsomuch as the aduersaries were so prepared as they migh seeme rather to contend by armes than by Arguments He aunswered that he might not slacke his duetie nor neglect the charge which the King had committed vnto him that he was neuer Author of any tumultes whereof they themselues could best beare recorde and that nowe also he would not giue vnto the aduersaries any cause of disorder but would reade after his accustomed manner further that there was many in this congregation which expected the accustomed reading whom he might not disappoint And nowe as he was going to the Auditorie being accompanied by his most faithfull friendes there mette him by the way a seruaunt of Smith who plaide the chiefe part in this Tragedie and deliuered letters vnto him whereby his Maister challenged him to disputation There did his friendes againe admonish him that he should returne home they declared the daungers that he was in But he neuerthelesse stood fast in his purpose He went to the Auditorie with modest speache pacifying as much as he could the aduersaries which challenged him answered that he refused not the disputation but that now he came not hither to dispute but to reade so they cōdescending he read his lecture after the accustomed maner with great admiration of all men For they which before wondered at his singular doctrine and eloquence now did they also honour in him his incredible constancie and courage For in so great a murmur of the people and fuming of the aduersaries he so perfourmed his Lecture as in him was no chaunge of countenance and colour no hacking of his words no tripping of his tongue and finallie no trembling of members or palenesse shewed anie tooken of feare When the lecture was doone the aduersaries vrged him more stoutly and with great clamours prouoked him to dispute neither accepted they his most modest excuse that hee woulde dispute yet at an other time and that nowe hee was not readie since they so cunningly had
in the doctrine of the Lordes Supper he was gone from the opinion of the confession of Augusta and that therefore it was to be feared least he would make some troubles in the Church Hereof he being admonished of his friendes purged himselfe by a writing presented to the Senate and taught that the Confession of Augusta and other confessions not disagreeing from the same if they bee rightly and profitably vnderstoode hee willingly embraced and that if neede should require he would willingly defende them to his power he promised moreouer that for his part there should be no contentions raised but rather if any place were to bee handled in the Scriptures or any other necessitie should require he would declare his opinion about this question he affirmed that he woulde doe this with all modestie and without any bitter contradiction And what his opinion was he saide it might bee easilie knowen by his Bookes alreadie set foorth from which he woulde not by that his writing or promise that any thing should bee plucked awaie or chaunged vntill such time as by the holie Scriptures he should bee otherwise perswaded And for so much as besides the Confession of Augusta there was brought foorth the concorde betweene D. Bucer and D. Luther and their fellowe Ministers he answered that he subscribed not hereunto because he could not for the worde of God and conscience sake graunt that they which bee destitute of the true faith shoulde in receiuing of the Sacramentes receiue the bodie of Christ And he added that this ought to seeme no maruell vnto them that he woulde not assent thereunto since D. Bucer himselfe in the Schoole of Strasborough while he expounded the Actes of the Apostles taught otherwise and that he wrote farre otherwise when he was in England which might be shewed by diuers of his Articles and that verie rightly for since faith is the onelie instrument whereby Christ himselfe his bodie and bloud bee receiued the same being remooued the mouth receiueth nothing but a sacrament of his bodie and bloud to wit bread and wine things consecrated by the Lordes institution Euen as a man of ripe age if he goe vnto Baptisme without faith is said to haue nothing besides the Sacrament that is to wit water the prayers of the Church For euen as no man while he beleeueth not obtaineth not the grace of regeneration so without faith none haue any waie to the Communion of the bodie and bloud of Christ For as Augustine saieth To eate and to drinke is nothing else than to beleeue Lastly he added that he feared least in subscribing to this concorde offered vnto him he should seeme to condemne the Churches of Tygure Berne Basill Geneua Lausanna England and all the brethren dispersed in Italie and Fraunce which doubtlesse should not bee lawfull for him to doe by the word of God and charitie towardes them And therefore he saide that as he reuerenced and honoured all the Churches of Saxonie and all those which consented vnto them so did he embrace in the Lorde and heartilie loue the others also which he made mention of for because he said that question was not of so great importaunce as it shoulde breake the Communion and charitie betweene the faithfull By this writing of his or promise the Senate of Strasborough which maruellouslie well loued Martyr was satisfied reiecting the priuie accusations of others So nowe being restored to his former office he interpreted the Booke of Iudges And because the schoole wanted at that time a meete reader of Aristotles Philosophie it was determined that as two Diuines reade the holie Scriptures so they shoulde likewise weekely by turnes teache Aristotles Philosophie And therefore Martyr not refusing this labour beganne to interprete Aristotles Ethickes Ad Nichomachum and in expounding the same proceeded vnto the thirde booke And his Collegue was D. Hieronymus Zanchus a verie louing friend of Martyr and who followed him as wee haue saide out of Italie he tooke vnto him to interprete the Bookes of Aristotles Phisickes But Martyrs aduersaries and ill willers of whom wee spake before although they opposed not themselues openly against him yet did they not cease dayly in secrete and as it were vndermining to withstand him For both by letters and by their readings and sermons they so gall him as there wanted nothing to the accusing of Martyr but the naming of him yea and one of the studients made an Oration openly in the Schoole touching the Eucharist made to this ende that he might of set purpose condemne Martyr and his doctrine Wherefore since he perceiued that his aduersaries did dayly make more open warre against him and that they did by name reprooue him in their Bookes as also Sleidan in his historie maketh mention hee beganne to deliberate with himselfe of his departure when vppon the sodaine a most fitte occasion was offered him For when there died with vs at that time that good and godlie man Conradus Pellicanus the honourable Senate of the commonweale of Zuricke with the good will of the ministers of the Church appointed Martyr to succeede in his place and concerning that matter they wrote letters aswell vnto him as vnto the honorable Senate of Strasborough wherein they desired that hee might be sent to Zuricke This calling was verie well accepted of Martyr For albeit hee loued the commonweale of Strasborough and acknowledged him much beholding thereunto yet because he sawe that this controuersie of the sacrament was dailie stirred vp with more bitternesse of mindes hee reioysed that there was an occasion offered whereby hee might ridde himselfe from the troubles Therefore when he was demanded by the magnificall and noble Senate what his mind was hee nothing dissembled but shewed that leaue to depart woulde be verie welcome to him and hee testified at large of his good will towardes the common weale and he saide that the cause why hee might not tarie with them was that he sawe he coulde not at that time inioy that libertie of teaching disputing writing which hee desired And to be desirous of this leaue first hee said he was vrged by his vocation and then moued by threates and comminations Besides that he feared the iudgementes of the grauest men who had read his writinges and had heard him teach if by his silence hee shoulde seeme not onelie to forsake but also as it were to betray the truth at other times defended with the perill of his life and nowe manie and sundrie waies priuilie and openly oppugned For of these men of whome some of them either for the verie same cause woulde be burned with fire or else remaining yet aliue did to great purpose beare rule in the Churches of Christ he saide he might not choose but bee greeuouslie reprooued as he that either departed from his vpright iudgement which crime of inconstancie is not to bee suffered in a Christian man or else who woulde in silence let slippe those thinges which hee knewe to be
difference made betwéene him and the Pope 4 38a The state of his soule separated from his bodie 2 622 a The saying of Hylarius howe he had sinne to bée marked 2 227 b He tooke flesh vpon him in one respect Angels in another 1 115 b What kind of creature the Arrians taught him to be 1 106 b Whether he be inferiour to his father 3 306 b Of his bodie much spokeÌ„ too fro worth the noting out of the fathers 1 116. 117. What his bodie hath respect vnto 3 78 b The later Dauid with what stones he smote the head of Goliah 1 44 b He grounded his doctrine vpon scriptures 3 340b Of his exaltation to glory 2 622 a A Iewe borne 3 30â— a Wherefore he is called our mediator 3 308 a What his soule did when it was departed from the bodie 2 621 a Of the first and second comming of Christ 3 383 ab 2 625 ab 597 b The opinion of Apelles the heretike touching his flesh that it was not borne but brought from heauen confuted 1 115 b He was borne and brought not a body from heauen proued 1 117 b 118 a Nothing ca. bée doone without him and why 3 102 a Of his conceptioÌ„ by the holy ghost 2 616 b What we haue to note in that hee did eate after he was risen 1 88a b In what sense he is called the first begotten 1 108 a 2 â—16 a The head and chiefe of new exorcists 4 130 a The scornings that he suffered at his death 2 619 a Why he called himselfe the sonne of man 1 117 b A most effectuall example of patience constancie 2 620 a How he is ioyned with all men 3 77 b 78 a Whether it wereof necesittie that he should die 2 610 b Why he departed this life loden with shame c. 2 618 b His humanitie is definite 2 611 b Of his sitting at his rathers right hande and what it meaneth 2 611 b Frée from sinne 2 615 ab The blowes wounds that he suffered at his death 2 619 a His death most ignominious 2 618 ab How he is said to haue left the world 4 156 b 157 a Their reasoÌ„s which say that he brought his bodie out of heauen 2 603 ab 604 a Why he is called the onely sonne of God 2 â—15b He came from heauen though hée had his bodie out of the earth â— 602 b 603 a How he had true sleâ—… when he appeared vnto Abraham the fathers 1 117 b 118a Diuerse properties of his body set downe 2 638a Howe hee dwelleth in our hearts 2 60â— a 3 162 a Why hée is called Lord 2 606 b 600 b 614 b 615 a How he is said to haue dyed for vs all 3 31 a The Manichies defame his genealogie and how 1 51 a All his passion reduced to foure chéefe parts 2 618 b 619 ab More oppugned his diuinitie than his humanity 2 614 b The difference betwéene his prayers and ones 3 368 b His death voluntary and noâ— voluntary 3 298 b Of his affections how ours his differ 3 298 ab How he satisfied his father 3 222 b 223 a He was not deliuered to the crosse against his fathers wil 2 276 ab What his healing of the diseased teacheth vs. 3 129 b How he saw not the graue 3 343 a 344 b 345 a Himselfe was the cause of his owne comming 2 600 a Whether his kingdome shall haue an end 2 607 a He was not annoynted with oile 2 6â—6 b What he did for vs at his ascending 2 624 a Vnto whom his nobilitie is communicated 4 313 b Fine things to be noted in his person 2 614 a His innocency obscured 2 618 b Adam and he compared and howe 3 31 a Both the old and the new testament do speake of him 1 39 b He dyed not altogether without sin 3 12 b 43 a How God is said to be made visible in him 1 30b 31 a His death resurrection represented in types shadowes 2 581 b 582a The very name of him is the knot wherein al the articles of the faith are conteined saieth Augustine 1 22 a How the prophets apply their doctrine vnto him 2 596 b Against such as helde that he had no true body 2 601 ab How the false Apostles woulde take him from the law 2 585 b 586 a He Manna most excellently compared 2 591 ab Against certaine heretikes that affirmed him to be a méere man 2 600b Howe farfoorth he concerning his humane nature is the full image of God 1 124 a Whether he were the sonne of God by nature or adoption 3 81 a Hee was otherwise in the loines of Abraham than of Leuy 2 245 a Augustine iudgeth that he hath restored vs vnto more than Adam tooke from vs 2 246 b Vnder his name is contained all the articles of the faith as saith Augustine 1 22 a Whether he may haue hope as yet 3 88 a The end of his predestination 3 25a Accused of sedition 4 319 a Of his death and buriall 3 342b Of his felicity now in heauen 2 598 a Of his kingdome 2 597 ab Christians A difference of Christians 3 105 b Why they are called annoynted 2 606 ab Wickedly accounted dogs 3 311 a Whether they may vse or desire helpe of infidels 4 296. 295. Their boÌ„dage greater now than that of the Iewes 3 172 a How it commeth to passe that some are iudged to damnation some to saluation 2 626b Against the counterfait or such as are but so in name 2 628 b The common profession of all Christians 4 310 a ¶ Looke Beleeuers and Faithfull Christianitie Wherein the whole sum of Christianitie consisteth 2 625 a ¶ Looke Religion Chronicles Aulus Gellius opinion of Chronicles and hystories 1 48 b The difference betwéene them and histories 1 48 ab 49 a Ciceroes opinion touching the same 1 48 ab ¶ Looke Histories Church militant The Church defined 4 1 a She cannot be well gouerned without troubles 4 63 a By what meanes she is increased 2 633 a 637 a Augustines meaning in saying I would not beléeue the scriptures vnlesse the authoritie of the Church mooued me 1 43 a 3 586. The Catholike Church is the communion of saints 3 78 b She of her owne authoritie cannot decide controuersies 4 75 b Whence the name is deriued 4 1 a 54 a 1 45 b 2 630 a In what cases euill men must not be excluded thereout 4 2 a How it is ment that she is the pâ—…ier and ground of truth 4 75 b Her dutie towards the excommunicated 4 59 a Whereof so great corruption in the same commeth 4 63 b Whether two heads may be therein one visible another inuisible 4 35 a Who be indéede of the Church and who not 4 1 b 2 a 3 79 a Dissentions in the Church of the Iewes and of the Apostles 4 3 a 2 425 ab The Church hath alwayes iudged by the
Their zeale without knowledge pitied 2 560 a Whether we be more vnhappie than they which haue no answeres of our affaires 3 260 b Why they endeuoured to haue many children 2 430 b 431 a They appointed two Messiases 3 346 b They themselues doubted not that Christ should change their Ceremonies 2 579 a Which of them beheld Christ in their sacrifices 2 582a Compared to a lasciuious and wanton wife 2 579 b Why they boasted of the Lawe in vaine 2 580 b Suffered in Rome to practise vsurie 2 472 b They and the Israelites compared 2 446 a Cruellie vsed by Antiochus 3 352 b Their state and that they deserued not their election 3 18 b 19 a It is Gods wonderfull worke that they endure to this daie 2 599b Whether they at this day be coÌ„tained in the league made with Abraham 2 598 b 599 a The meanes that God vsed to haue them remember his lawe 2 577 b To what end they so dispersed are preserued 2 599 b Why God would haue them being Infants circumcised 4 111 b They are our witnesses howe 2 599 b Their maner of circumcision 4 111 a That they had not the holie Ghost disproued 2 592 b Destroyed by the Macedonians 2 596 b Who of them had the spirit of Christ and who not 2 595 a Why God gaue them Manna in the wildernesse 2 591 b They auouche that nothing of the olde Lawe should be chaunged 2 587 ab They had Exorcists among them 4 129 b 130 a Howe it can bee saide that God spake not to them as touching sacrifices 4 44 ab Whether they were ignoraunt of Christ and his doctrine 4 105 b 106 ab They haue added manie more degrees forbidden to marrie vnto them that are expressed by God 2 148 a The Samaritans and they had no conuersation 2 446 a Whether they vnderstood the promises which were sealed by the ceremonies 4 105 ab They oppressed the auncient Church 4 93 b 94 a Whether they heard of the preaching of the Gospell 4 4 ab They suffered for the Lawe of GOD. 3 282a Whether they be more noble than the Gentiles 4 313 b God deliuered them three maner of ways from tyrannie 4 329 a Their stocke pure and vnmixed 4 312 ab What lot the debtors among them had 4 315 a No Nation had Lawes so proper to them as they had 4 312 b An example of their obeying the Magistrate 4 226 b They had no executioners 4 264 a But a remnant of them saued 3 21 a In what respects their steppes are to bee followed 2 325 b Their constancie against the Macedonians and Romanes 4 243 a What forme of a common weale they had 4 226b 227 a They carie the Bible about with them but beleeue it not 2 329 a What thinges they should be prohibited to vse among Christians 2 330 a What we haue to learne by the scattering abroade of them 2 329 a They wander abroade retaine their owne Lawes wheresoeuer they become 2 328 b God hath set a marke vpon them what 2 329 a They and the Gentils signified by the parable of the prodigall sonne and the elder sonne 2 328 b Whether they abused and corrupted the holie bible as some haue charged them 2. 329 ab They shal bee receiued into the Church at the latter dayes 2 328b They are a testimonie vnto christian religion 2 329 ab Why they refused to dwel among Christians as saieth Augustine 2 328 ab 329 b Their common wealth was most auncient 4 312 b Ig. Ignorance What kinde of Ignorance excuseth sinne 4 301 a Two sortes one of negation another of euill disposition 2 571 b Of the fact and of the lawe 4 301 a A kinde of Ignorance in infants counted sinne 2 225 ab Of a kinde of Ignorance laide by God vppon men as a punishment 2 292 b Ignorance is in all the wicked sort of men but yet they are not excusable â— 292 b 293 a What the holie Scripture determineth of that Ignorance which hath repentance following it and of the contrarie 2 292 ab Ignorance which hath not sorow following it maketh vs guiltie 2 293 a He that doeth a thing through Ignorance is ignorant but not contrarie 2 286 b It is one thing to doe through Ignorance and other thing for the doer to bee ignorant 2 286 b Of a generall Ignorance and a particular and which of them excuse 2 287 a True godlinesse cannot bee ioyned with Ignorance 2 259 b Voluntarie is not in that whith is doone by Ignorance 2 286 a What kinde of Ignorance doeth not holde a man excused 2 288 b 289 a Why generall Ignorance maketh not a man to doe against his will 2 287 ab Howe Ignorance can be called the cause of a thing doone against the will 2 288 b It is prooued that euill men doe not things through Ignorance but ignorantly 2 286 b 287 a Euerie Ignorance is not sinne of Angels ignorance 2 571 b Probable Ignorance may in some part excuse sinne 2 426 b Ignorance of Christianitie reproueable in Christians 2 311 a What the scripture determineth of the Ignorance which excuseth and excuseth not 2 292 b Socrates his meaning in condemning himselfe of Ignorance in all thinges 2 541 b 548 b Of two kindes of Ignorance incident vnto men the one hauing repentance following it the other not 2 286 a Im. Image The definition of an Image with the matter the forme and ende of the same â— 332 b 334 a It is among those thinges which appertaine to qualitie 2 333 b Daniels example wrongfully alledged for the defence of Image worshipping and why he was not cast into the fornace with his fellowes 2 319 b 320 a The Papistes confuted for saying that they worshippe not the Image but the thing signified 2 350 ab Of the Image of God in man according to error and according to truth 1 29 a 12 b 123. 124. 125 a 4 â—71 b 172 a 223b 612 b To swarue from the Image of God is sinne 2 576 a That a woman is and is not the Image of God and after what maner 1 124 a Christ the Image of God and how 2 615 b 1 124 a Howe the Image of Christ is begunne in vs 3 10 b In what respect it may and may not bee made 2 340 b Crucified vpon the crosse 2 354 b 355 a Painted with Asses eares in despite 2 341 b What hath beene feigned of the same painted in a cloath c. 2 335 a Images Images distinguished 4 103 a They may haue a good vse and what that is 2 355 ab Into what groue errors men fell by worshipping of them 2 336 a Altars are not to bee erected vnto them 2 351 a What it is to worshippe them 2 344 b Diuers worthie men that destroyed and defaced them 2 351 ab For what things the vse of them is good 2 341 b The worshipping of them reckened amongest the
at Athens 4 266 a Temples Why Temples are consecrated 4 125 a From whence it sprang 4 124 a Temples are not builded vnto Martyrs saith Augustine and why 1 104 a What reuerence ought to bee had of Temples and Churches 4 65 b Of Christians howe they must bée adorned 4 66 ab When the golden vessels beganne in them 4 67 a How we are saide to be the Temples of God and of the holy Ghost 1 103 b 104 a Temperance Howe Temperance is saide to spring by Fortune from an agâ—e 1 156 a Fortitude more worthie than it 3 278 a The obiects therof whereabout is conuersaunt 2 512 a It commeth of the will as of his owne proper cause and her office 1 156 a What it is and the two eâ—tremities thereof 2 412 ab Vnto what purpose it serueth 1 1 b Why it doeth not moderate the pleasures that come by hearing and séeing 2 412 a Temperature Howe farre foorth the Temperature of mans bodie hath power to worke 1 79 b Tempest A part of Athens territorie drowned in a Tempest and howe 1 90 b That spirites can raise them vp 1 90 b Tempt What it is to Tempt God that the same is doone two manner of wayes 2 331 b 332 a And when he is tempted out of Augustine 1 62 ab Of some which Tempt him euen of impudence and contempt 2 332 b Howe Saint Iames is to be vnderstoode that God doth Tempt no man 1 211 ab In what respect he is said to Tempt men 1 192 b The cause why the diuell doubted not to Tempt Christ 1 83 a Afterwhat manner one may craue myracles and yet Tempt not God and what it is to tempt him 1 70 b Temptation Temptation defined with all the causes formall finall materiall and efficient 1 210 ab Euerie kinde thereof commeth not from God and of a kinde of temptation that is to be desired 1 192 b The holie scriptures euerie where ascribe Temptation vnto God and how 1 210 b Augustines iudgement vpon these words Leade vs not into Temptation 1 194 b Temptations The purpose of God in laying Temptations vpon the godly 1 211 ab Against temporall the godlie doe pray and why 1 212 ab Of Temptations which haue a perpetual and deadly end the Godly are not afraide and why 1 212 b Of thrée kinds all which the Israelits vsed against God 2 331 b 333 ab How the gifts of God be knowne in Temptations 3 202 b Distinguished into aduersities and suggestions vnto wicked déedes 1 211 b Whether we may pray to bâ— rid from them since they be of God 1 211 b In Temptations as they be suggestions vnto sinne is either fall or victorie and what we must doe in those temptations 1 212 a Howe the euill may be punished with Temptations from God why 1 211 a Teraphims Of Teraphims and the diuerse opinions of men touching the same 2 358 ab They were images prooued 2 358 ab Laban worshiped them 2 358 b Teraphims taken in euill part in the scripture and that they told lyes 2 358 b Testament Whether the newe Testament and the olde be diuerse 2 586 a 582 b 583 ab 592 b 596 b 4 288 b 101 b They differ only in accidents 2 586 ab How the old is said to be abrogated 2 587 a 4 103 b God promised in the olde the chiefe felicitie to the fathers 2 584 b One and the same league of the olde and new 2 â—96 ab To what end we must read the old 2 607 b Temporall things in the old Testament belong to eternall life 2 595 b 596 a Enemies of the olde 3 184 b 2 362 a 1 41b 50 b The olde Testament proueth the newe 1 41 b. 42 a The Anabaptistes confuted who said that the olde serueth nothing for vs. 3 339 b The time of the newe prophesied 3 353 b Why that should not bee lawfull in the newe that was lawfull in the olde 4 67 b Greater thinges are required in the newe than in the olde 2 369 a Both doe speake of Christ 1 39 b Testaments or last wils Whether the wils and Testaments of such as kill themselues bee good in lawe 2 593 a What are good in lawe 3 113 a Pighius distinction of them 3 139a Fond Testaments and last willes made in poperie 4 30 b 31 a Testimonie Nothing found in the world so vile and base but giueth a Testimonie of God 1 12 b What auncient and euident Testimonies of the Iewes Sibyls God hath giuen to his trueth 2 329 b Th. Thankesgiuing Songs of Thankesgiuing for benefites receiued 3 3â—8 b 309 a Prayer and Thankesgiuing ioyned together 3 309 a Theft Wherein Theft and capt doe differ 2 437 ab Adulterie and it compared and which of them is the greater 2 437a b A definition thereof 2 517a In what cases the same being against Gods law was is permitted 1 â—0 a How the same being a sinne is neither theft nor sinne 2 475 a Howe it becommeth sacrilege 2 514 a Commended among the Lacedemonians 2 475 b Howe in thinges found it is and is not committed 2 437 b 438 a Gods law in some case punished it with death 2 518 a What wee are taught by being forbidden it 2 553a A lesse vice than reproche 2 530 a Whether the sentence of Dauid touching it to be punished with death bee against the lawe of God requiring restitution 2 517 b The head and sum of all Thef is couetousnes 2 517 a Theeues Whether faith and promise giuen to Theeues is to bee kept 2 538 b Whether they or adulterers are more hurtful to the commonweale 2 494 ab A guile vsed by the King of Denmarke for the destroying of them 2 536 ab Thoughts Of troubled Thoughts quiet thoughts and how they appeare 1 83 b Howe euen good Thoughts are occasions of sinning be turneâ— into sinne and in what respects prooued 1 185 b 186 a The diuell cannot know mens Thoughts for that belongeth to God onelie 1 83 b 84 a No impressions arise in the bodie by quiet Thoughts 1 83b Howe God is to be vnderstood to thinke the Thoughts of peace 3 44 a Threatenings Why promises and Threatenings are added to the Lawe 2 â—73 ab Of the Law profitable to the godlie 3 67a Why God doeth eftsoones performe his 3 3â—3 a They are either conditionall or absolute 3 302 ab Thumim Of Vrim and Thumim which shined vppon the brest of the high priest 1 58 b 59 a Ti. Time The cause of Time and by what meanes the same shall ceasse and be taken away 1 120 a Whether motion shall cease if the same haue an end 3 394 b Howe a verie long Time is but short 3 348 b Title Of a good Title and in what respectes the same is saide to bee good in any thing that wee holde 1 56 b 99 a Titles What Titles Church men now adayes vsurpe and take to themselues
2 38â— a To. Toombe Of Absaloms Toombe and the Cardinall of Yorke 3 321 b Toong Why the Hebrewes cal a Toong and glorie both by one name 3 342 b Giuen vnto men for diuerse endes as howe 1 7 a Against the vse of a strange Toong in Gods seruice 2 317b 318 a 3 309b 310. 311. Against them which hate the Hebrewe Toong and of the necessarie vse thereof 2 329 a Adam vsed and spake in it 1 126 b Toongs Of some that spake in many Toong vppon the sudden 1 â—7b 78a Torments The constancie of Anaâ—archus Zeno in their Torments 2 264 b In what Torments Virgil placeth such as murther themselues 2 392 b Tr. Tradition Tradition of watching in Easter night Apostolicall 3 2â—6 b The Tradition of the Church obiected for the defense of idolatrie 2 34â— b â—4 a Baptisme ordeined for infants by the Apostolicall tradition 2 228 b Traditions Note a good argument against mens Traditions 3 173 a They do erre and oftentimes are repugnant 4 5â— a Certeine of Basil 4 99 ab Cautions touching them in the Church 4 42 b 43 ab They may be altered and abolished 2 353b 354a Why we must not attribute ouer much to them 3 251a What we retaine and what wee reiect 2 348 b 34â— a Some necessarie and some indifferent 3 251 a Diuerse touching diuerse things 4 45 ab The Traditions of the Apostles prooued by the scriptures 3 233 b 234a 4 45 a What Cyprian determineth of Traditions 4 45 b How mens do violate Gods commandements 3 171 b According to the doctrines Traditions of men expounded 4 25 b Traffike The Traffike of Salomon 4 317 a 318 ab Transubstantiation Transubstantiation a fained miracle and why 1 62 b No néede thereof in the sacrament 2 590 a The Papists subtil shift as touching it 1 114a b The author thereof Innocentius 3 pag. 4. 91 b Miracles inferred for the approuing of it 4 185 ab 186 a Theodoretus an enimie to it 4 163 b The opinion which hath affirmed it 4 148a b The feined deuise of concomitancie therein 4 158 a The chiefe end of the Eucharist is let by it 4 158 b Arguments for proofe and disproofe of it 4 148 b 149. 150. 151. 152. 153. 154. 155. 156. 165. 166a newe opinion 4 183b Absurdities which follow it 4 155. 156 157. 158. 159. 160 Established by tyrannie 4 183 b Whether the fathers helde the doctrine thereof 4 160 b 161. 162. 163. 164. 165. c. 185 a Trauelling The commoditie that commeth by Trauelling 3 192 a What be the best causes thereof 3 191 a Why the Lacedemonians forbad it 3 192 a What it behooueth vs to take heede of therein 3 192 a What was meant by the Rechabites continuall Trauelling 3 190 a Platos Trauelling and others coÌ„mended 3 191 b ¶ Looke Peregrination Treason Treason defined and distinguished 4 298 ab Whether it bee at any time lawfull 4 297 ab 298 b 299 a 30â— a How the ciuil lawes in such cases do punish the children for the parents fault 2 367 b 493 b Not so ill a crime as adulterie 2 47â—a How it and espialship do differ 4 298 b The Treason of Iudas being euil brought foorth a good effect 1 51 a Triall The custome of Triall of an offender in some countries 4 309b What Triall springeth of patience 3 279 b 280 a Triall specially of doctrine compared to fier 3 239. 240. 241 Wherin it consisteth 3 241 a Tribute The definition of Tribute and of the eight part thereof paide for custome 2 472 b Whether Clergie â—en are to pay it 4 239 b 240 ab 33 b 34 ab They are stipends giuen to Princes 4 236 b Of what things they consist 4 239 b Trinitie The whole Trinitie is present at our prayers 3 306 b Essence is common thereunto 2 612 a Of the particular and common works thereof 2 599 b A distinction of the same 2 627 b 3 307a How in some places of Christendome it is painted 2 338 b Of the equall power of the Trinitie 4 81 b The heresie of Paulus Samosatenus touching the Trinitie 3 364 a The Trinitie vndiuideable cannot be separated in respect of God 1 26 a Strife about homousion a worde proper thereunto and agréement in the thing signified about the same 1 108 b The Hebrues will not acknowledge it in the diuine nature 100 b prooued against them 1 101 a Prooued by Augustine against Maximus the Arcian Bishop 1 105 ab Spirite bloude and water represent the thrée persons therein prooued 1 105a b In one substance represented by thrée faculties in mans soule 1 123 b When this worde spirite is taken for the Trinitie 1 103 a Trouble What this worde to Trouble meaneth 4 319 a The definition thereof 4 320 a Ciuil and religious 4 319 b Causes thereof 4 321 b 322 a Of what noble things it is an abolishment 4 320 b 321 a The vse of the word Trouble in holy scripture 4 323 b Trust Of Trust or confidence as it is ioyned with faith 3 90 ab ¶ Looke Faith Truth Truth is a part of iustice 2 542 b Commaunded by the forbidding of the contrarie 2 553 a A definition thereof 2 542 a Sundrie examples concerning the apprehension of the same 1 16 a Whether it be stronger in it selfe as it is laide hold on by faith or as it is ingraffed by nature 1 15 b 16 a With what bonds it is bounde and with what chaines it is tyed 1 15 a The error of the Academiks and Epicures concerning it 1 15 b Two kinds thereof one naturally graffed in vs the other attained vnto by our owne studie 1 15 b In what cases it is to be told and that sometimes it is not 2 542 ab The matter thereof is infinite as howe 2 549 b What thing it requireth 2 542 b Wherein faith and it doe agrée and differ 2 549 b It is to be considered according to thrée differences of time 2 542 b Testimonies of scriptures exhorting vs to speake it 2 543 a In whom it is withheld in vnrighteousnesse 1 15 ab and howe that is meant 10 b 11. all That all Truth commeth of God and how 1 11 b Two testimonies which helpe much to the knowledge thereof 3 283 a Perceiued by two tokens 1 41 a Teachers are instruments thereof but not authors 1 12 a Themistocles bare such Truth to his countrie that he woulde rather die than betraie it 2 285 a Tu. Turks Circumcision among the Turkes at 14. yeares 4 111 a Their lawe for punishing of adulterie 2 483 b They ought not to haue religious assemblies granted them among Christians why 2 330 a They admit no images at all 2 341 ab What kinde of faith they haue 3 106 b Of their Alcoran wherein lyeth their religious seruice 2 330 a What they beléeue together with vs. 3 73 b ¶ Looke Infidels Turning Howe Augustine expoundeth that Turning of
67 a Of woodden Priestes and golden Vessels and contrarie 3 239 b Vi. Vices What nature and custome is able to doe about Vices and vertues 1 55 b Why they doe suffice vnto miserie but not vertue vnto felicitie 1 165 a Not necessarilie linked together as vertues be 2 555 a The weightines of them is considered by their obiectes 2 530 a Wherein they and vertues are one and the same and wherein they differ 1 95 a Why they are to be dispraised and vertues to be praised in men 1 56 b Victorie Thrée respectes to be had of Victorie in warre 4 285b Whether the ende of warre be Victorie 1 7 a ¶ Looke VVarre Violence Whether it be lawfull for a man to repell Violence by vyolence 2 397 a 417 b 536 a Looke Reuenge Violent A definition of Violent shewing what it is 2 257 a 286 a What the holie scripture determineth there of 2 291 b What it is according to philosophie and from whence it hath originall 2 281 b Whether such thinges as haue a Violent motion may also haue a dooing 2 282 a Against them that saide that the wicked actions which we commit for pleasure and profite be Violent 2 285 a Virginitie Whether Virginitie be a worke of supererogation 3 227 b The fathers extolled it and single life 2 428 b In what estimation the Ethniks had it 3 192 b The reason of Paules praising of it 2 428 b Whether it is to be preferred before matrimonie 3 202 b 203 a Of the perpetuall Virginitie of the virgin Marie 3 58a b Whether she had vowed it to God 3 62 b Vision Of a Vision and that the same may be in thrée sorts 1 19 b 20 a Why the Vision or sight of God or Angels doth séeme to bring present destruction with it 1 31 b Of God vnto Moses and howe hee shewed himself vnto him face to face 1 17 b Esay put to death as Ierom saith for saying he sawe a Vision of God sitting vpon his throne 1 31 a The Vision of Ieremies hose which hee laide downe by a rocke at the riuer Euphrates 1 25 b The Vision of God vnto Micheas the Prophet 1 27 b The Vision of the breade baked in Oxe doung which Ezechiel sawe 1 25 b Of the Lord to his Apostles vpon mount Tabor 1 31 b Visions How to discerne betwéene the Visions of a good spirit and an euill 1 37 a Of the prophets sometimes imaginatiue 1 117 a What they be according to Saint Augustine which make not Prophets 1 36 b Aristotle thinketh not that they are sent by God and why 1 32 b Thrée kinds of Visions noted by Augustine 1 36 b God sendeth them both sleeping and waking 1 38 a In diuining any thing thereby sent of God two things are required 1 36 a Those of prophets obtaine not their truth from nature 1 38 b Both of God and also of Angels prooued by examples 1 27 ab Great difference betwéene them 1 27. a b 28 a Of the Visions that the Prophets and Patriarchs sawe of God 1 25 a In what sort and howe much God may be séene of men â— 24 a 25a Saint Ambrose his iudgement touching those of the mind 1 26 a The Visions that the Godly saw of God and of Angels did strike them into an excéeding great feare whie 1 31 a 32 a Visitation Howe necessarie the Visitation of Churches is 4 9 a Vn. Vnction Of the signe of outward Vnction 4 14 ab Of extreme Vnction 4 15 b ¶ Looke more in Annointing 4 15 b Oile Vnderstanding The corruptions of the Vnderstanding in man noted 2 225 ab The power thereof can do nothing without the senses and similitudes that we contemplate 2 147 a Referred vnto things present 1 170 a It dependeth of phantasies and formes 1 83b How the power thereof is diuided 3 165 b Whether the bodie be troublesome thereto 3 316 b 317a Actiue and speculatiue 2 301 b Of things diuine how euill it is 1 31 b Not onely our will but our Vnderstanding also must bee conformable to the will of God 1 205 b Whether the will of God be before his vnderstanding or his Vnderstanding before his will 1 170 b Labour in Vnderstanding doth not disquiet God and why 1 168 b ¶ Looke Knovvledge Vnion Of the Vnion of the godly with Christ 3 77 b 78 a ¶ Looke Vnitie Vnitie Of the Vnitie whereby Christ and the Church are coupled 4 144 Represented 4 82 a Whether we or the Papists haue broken it 4 96 a In what things it consisteth 4 96 a 321 ab Abolished by sedition 4 321 a Of the Vnitie of ministers 4 25 a The Vnitie of substance in the Trinitie prooued most notably 1 105 ab 106 a The Philosophers diuided into partes and how 1 11ab Vnmarried Touching the state of such as bee Vnmarried read part 3 pages 191. 192. 193. c. 202 b ¶ Looke Marriage Vnpossible Whether nothing is Vnpossible to God 3 336 a Vnrighteousnes What is properly to withholde the trueth in Vnrighteouâ—nes and what the Apostle meant by that vnrighteousnes 1 15 ab Vnthankful In what maner and sort we may withdrawe our benefites from the Vnthankfull 2 524 a Vnthankfulnes Foure degrées of men noted for Vnthankfulnes 2 524 a Whether benefites are to be withdrawen froÌ„ men therefore 2 524 ab Vo. Vocation How earnestly wee must be bene to our Vocation 2 561 b Of contentment therewith 3 259 b Defined 3 259 b The cause of iustification 3 14 b The Vocation of the Gentiles prophesied 3 346 b ¶ Looke Calling Vocations Whether it be lawfull for Christians to change their Vocations 3 260a The holie Scriptures commaund that wee confounde them not as howe 1 9 b Vnto whom the distribution of them and states belongeth 3 259 b 260 b Voluntarie Voluntarie standeth vpon knowledge and desire 2 281 b A definition thereof 2 257 a 289 a 1 194 b How the holy Scripture determineth thereof 2 291 ab It is not in that which is done by ignorance 2 286 a Voluntarie doeth not properly belong to brute beastes and children why 2 290 b Whether the actions of a drunken and angrie man be Voluntarie 2 286 b 292 b Why some thinke that they are not 2 289 b 290 b 291 a Whether these things that be done for pleasure be not Voluntarie 2 285 a Voluntarie and not voluntarie are referred vnto the will 2 2â—3 b Whether those things be Voluntarie which are done for the feare of greater euils rather than the obteining of some good and honest thing 2 282 a Against them that made Voluntarie actions to be onely those which be rightly consenting vnto reason 2 285 a Whether Voluntarie and without constraint be all one 2 282 a Sinne is Voluntarie if we speake of actuall sinne but not voluntarie if we speake of originall sinne 1 â—98 a That something though it bee of necessitie yet is Voluntarie howe 1
flying away wherein you forsake vs wee shoulde be left vtterlie destitute neither should there be anie either to comfort or instruct vs out of the Gospel Be not therefore dismaied my most déerelie beloued brethren neither doe you dispaire For although I haue béene taken away from you yet will not God our most mercifull Father forsake you but will euermore raise vp some man that shal teach you the truth I haue prayed and againe do pray for that which I iudge profitable for you but I am no God that I can giue you this before the time appointed The most merciful God for his infinite wisedome sake shal in place and time most conuenient establishe your Church which séemeth nowe to be dismaied and ouerthrowen which certeinlie appeareth not to be altogether destitute of the strength of the spirite For in banishment and persecutions wherewith it is dailie vexed it bringeth foorth no lesse fruite of faith than doe these Churches which by the benefite of God inioy peace and quietnesse Besides although yee shoulde be altogether destitute of ministers of the worde to whom the charge of preaching the Gospell is committed which inconueniences God forbid yet shal neuer the spirit of God be wanting who shall be in your heartes in the stéede of Preachers Moreouer there are among you which by the grace of God are so greatly illumined with the light of the trueth as they can also giue light vnto others and giue a testimonie vnto the truth and besides those whome the Lord hath now indued with this grace hee shall alwaies stirre vp others Wherefore I gather by all these things that my departure hath bin no cause of dammage vnto you I acknowledge that it cannot be but that ye take it gréeuouslie to bee depriued of that spiritual comfort which God sometime gaue you by my sermons lectures and conferences which I had with you Howbeit when as God recompenseth this losse with a greater strength of the spirite it is manifest that there is no damage brought vnto your saluation Besides that these sermons lectures and conferences coulde not indure anie longer vnlesse I woulde either haue darkened the trueth or haue professed thinges which are plainelie false The one of which namelie obscuring of the trueth it gréeueth mée that I did it at anie time but to teach falselie that shoulde not in anie wise haue béene doone There hath béene alreadie rumor spreade abroade at Rome amongest those which were conuersaunt in these matters that it is chéefelie to be attributed vnto mee that your citie did continue in errour Yea and this was cast in my téeth at Luca that I maie by my sermons and authoritie remedie all these things Yea and those Monkes also of mine murmured euerie daie that our Monasterie was for my sake woorse reported of than the Monasterie of the Augustinians that I might ridde awaie this blemishe by thrée words in the pulpit The verie which bruite was nowe come to the chéefe gouernour and to the principals of the order Wherfore I foresaw that it wold by some meanes come to passe that I shoulde be forbidden the office of Preaching either by the Pope or by your Citie or else by our societie and that bodilie punishmentes besides shoulde be laid vppon me nothing at al to your commoditie For wherein I haue béene a helpe vnto you by my silence especiallie when in so manie sermons and lectures I expounded vnto men if they were not deafe those principal points of heauenlie doctrine which are necessarie vnto saluation yea in a manner all those thinges which I my selfe vnderstoode Yée will obiect Flying from persecution defended You shoulde haue continued and expected while the imminent oppressions had come vppon you and those to haue suffered with a pacient minde which at the length wold greatlie haue furthered the building of the Church for by your example you shoulde haue animated others vnto constancie Of all other thinges it is least of all to be allowed that you fled awaie when no necessitie vrged Herein standeth the whole summe of the controuersie to vnderstande when necessitie shall vrge Such manner of necessitie and opportunitie God reueileth vnto them which wholie commit themselues in aduersities vnto his protection But that the same moment of time wherein I departed was fit for that purpose I so perswaded my selfe as I doubt not but that this perswasion is the inspiration of God And although that I did not abide the bitter troubles before my departure yet coulde I not vtterlie auoide all What troubles I suffered at Naples and there where you are I knowe well enough Let you your selues be iudge what disquietnesse and how manie aduersities I indured al the last yere which although they were not most gréeuous calamities yet were they messengers and tokens of them Wherfore it séemes to me that I haue suffered so manie as I haue not preached the Gospell without afflictions afterward I neglected not a fit occasion of safetie offered While I am in this place I serue by the benefite of God vnto some vse If God shall giue anie quietnesse to your state perhappes I will lead my life againe with you neither will I shunne anie danger whereunto God shall call me for the saluation of soules Moreouer ye be not ignorant of the troubles wherewith my conscience was vexed because of that state of life which I followed I should euerie day haue wincked at an innumerable sort of superstitions I should not onelie my selfe haue executed superstitious rites but should also without all reason haue required them of others manie thinges should I haue doone otherwise than I iudged or taught Your Pastor I was what I was able to bring to passe by Lectures and Sermons that I did when I could not gouerne the Church as Christian trueth requireth I thought it better in giuing ouer so difficult a charge to withdrawe my selfe into some place from whence I might at the least wise exhort you by letters than to remaine in that place where I should haue bin depriued of al conuersation with you and not to haue bin lawfull to deale with you either in presence or by letters I am not priuie that anie man hath bin brought in perill through my flying away In such a place am I by the benefite of GOD as I may interpret the holie scriptures comfort you by letters and exhort you to retaine the purenesse of the Gospell And to say the trueth this departing of mine which I speake for setting foorth the glorie of God being diligentlie considered is not without a mortification of mine owne selfe nor without neglect of promotion and honours wherewith in the sight of men I was largelie indued nor without lesse commodities whereof I had plentie on euerie side nor yet without resignation of authoritie wherein I could doe much among all men And all these thinges I might haue augmented manie wayes if I would haue departed from the trueth and Gospel of God Wherefore since
I am deliuered from so great a danger being not ignorant of these kinde of troubles since I was certified from Rome from the societie from the Monasterie and from your Citie of the persecution euen at hand since I did harme vnto none but by Lectures and Sermons did manifest the trueth all dignities riches and commodities set aside being rid out of the bondes of superstitions and deliuered from so many hypocrisies if I deliuered my life from imminent oppression there is no causse why anie man should take occasion of offence And dooth not the Lord graunt that we should auoide persecutions To speake fréelie as the thing is I acknowledge herein no fault I would I could aswell alow all the rest of my actions But if it be anie sinne it must rather be attributed vnto reason than to will Of these thinges déere brethren I haue written somewhat more at large but yet as I iudge not without profit For an interpretour of the word of God must yéeld account vnto the people both of sayinges and doinges which are of great importance and may otherwise be taken of other men least he destroy more by his actions than he hath edified by his Sermons Hereafter I will write more often vnto you neither will I write anie thing else than Christian doctrine and spirituall consolations First I thought good to certifie you in what place of the world I am and wherein I am occupied and therewithall to yéeld a reason of my departure I make mention of you in all my prayers Wherefore I earnestlie beséech you that you will shew the like part vnto me commending me in your prayers to the mercie of God Grace and peace through the spirit of Christ be dailie multiplied in you all Amen Giuen at Strasborough the viij calends of Ianuarie 1543. An Epistle of Maister Peter Martyr to a friende of his touching the flying awaie in time of persecution YOur petition Sir when I considered with my selfe I was drawne into a doubtfull deliberation For on the one part I wold obey you as my dutie is but on the other part I feared least the controuersie risen among the brethren about flying awaie should waxe the more sharpe Yet hauing an affiance in your wisedome I haue taken vpon me to declare what my opinion is as touching this question perswading my selfe that you haue desired this for your own vse and not for other mens Neuerthelesse if it shall like you to communicate vnto others those things which I write I doubt not but you will doe it with that moderation that no tumult shall arise thereby Wherefore that I may touche the thing as shortly as I can take you it after this manner Vndoubtedly both sortes of brethren disputing of this matter mooue the weaker sort of Christians to flie awaie in time of persecution howbeit by a diuers manner of perswasion For the one alloweth of flying away as of the lesser euill so farre foorth as it is compared with abiuration or forswearing but the other sort allowe it as good in it selfe or else mingled of good and badde But to flie to the intent we may after the maner of Epicures more commodiouslie fulfill the lustes of the flesh is both a foule fault and déemed of both sortes to be most vnwoorthie for a Christian man Wherefore mée thinkes there be two principall pointes of this controuersie one whether the feare of death in a Christian man be sinne and the other whether this precept which is in the x. of Matthew Mat. 10. 23. When they shall persecute you in one Citie flie ye into another be at this day in force or whether it be abrogated by Christ as is that saying Goe not into the waie of Gentils Ibidem 5. and into the Citie of the Samaritanes enter ye not If these two things be resolued I am of the minde that the disagréeing opinions of the brethren will be easilie reconciled First of all therefore consider that feare is nothing else but an affect of the minde What is Feare whereby wée are disquieted and afflicted by reason of dangers that are at hand And this perturbation may two manner of waies be faultie Two maner of faults in feare First when a man feareth a thing as euill which in verie déede is not euill euen as we sée that children and such other as want vnderstanding doe feare shadowes Phisitians and medicines when they be sicke And this kind of feare is counted a feare altogether procéeding from the defect and corruption of iudgement and it is condemned in the holy Scriptures With this kinde of sinne are they intangled which feare least the bellie shoulde want any thing or least that the worlde with the fleshly pleasures thereof shoulde be forsaken Another waie feare is faultie when a man feareth that which is in déede euill but yet not vnto that ende or not after that manner which behooueth With this vice are they infected which feare the punishments set downe in holy writings for them which are breakers of the law hauing respect to their owne commodities not to the glorie of God So Esaw Ahitophell and Iudas the Traitour feared the wrath of God and euerlasting damnation For although they feared that which was to be feared yet they sinned in fearing without measure and without faith This distinction in mine opinion is so plaine that euerie man may vnderstand it Whether there be a faultinesse in the feare of death Moreouer we are to sée whether the terrour of death which is ioyned with errour ought to be referred to the first errour spoken of by vs or to the latter that is to say whether we sin because y◠that which in déede is not euil is supposed to be euill or else because the meane of feare is not obserued Verily I doe thinke that the feare of death is not therfore a thing to be blamed because death should not be feared for this doe al liuing creatures very much feare which I might prooue not only by experience but also by natural effectuall reasons but for breuitie sake I will content my selfe onely with the testimonies of the Scripture Gen. 2. 17. Vnto the first man God threatened death as a horrible punishment if hée shoulde not kéepe his commaundementes Likewise Moses pronouncing the Lawe in the name of God Deu. 30. 19 saide Beholde I haue set before you death and life life if ye shal keepe the commaundements death if ye shall not keepe them Vndoubtedly except that death were a thing to be feared God woulde not threaten it vnto them that bee obstinate What néedes many wordes Paul in the first to the Corinthians calleth death the last enemie that shall be destroyed by Christ 1. Co. 15. 26 The same Apostle in the second to the Corin. writeth that We would not be vnclothed 2. Cor. 5. 4. but be clothed vpon 1. kings 18. 13. And that holy men not a few feared death as did Dauid Helias