woorde whiche can not be shewed in scripture as it is written in nombre of syllables then they bynde vs to a hard law wherby is condemned all exposition the is not pieâ—ed together with bare laying together of textes of scripture But if they meane that to be straunge whiche beyng curiousely deuised is superstitiousely defended whiche maketh more for contention than edification whiche is either vnaptely or to no profite vsed whiche withdraweth from the simplicitie of the word of God then with all my hart I embrace their sobre minde For I iudge that we ought with no lesse deuout reuerence to talke of God than to thynke of him for as muche as what soeuer we doo of our selues thinke of him is foolishe and what so euer we speake is vnsauorye But there is a certayn measure to be kepte We ought to learne out of the scriptures a rule bothe to thynke and speake wherby to examine all the thoughtes of our mynde and wordes of our mouth But what withstandeth vs but that suche as in scripture are to our capacitie doutfull and entangled we may in plainer woordes expresse theim beynge yet suche wordes as doo reuerently and faithfully serue the truthe of the scripture and be vsed sparely modestly and not without occasion Of whiche sort there are examples enowe And where as it shall by profe appere that the Churche of great necessitie was enforced to vse the names of Trinitie and Persones if any shall then fynde faulte with the newenesse of woordes shall he not be iustly thought to be greeued at the lyght of the truthe as he that blameth onely this that the truthe is made so playne and cleare to discerne Suche newnesse of woordes if it be so to bee called commeth then chiefly in vse when the truthe is to be defended against wranglers that doo mocke it out with cauillations Whiche thyng we haue at this daye to muche in experience who haue great businesse in vanquisshynge the enemies of true and sounde doctrine With suche foldyng and crooked windyng these slippery snakes doo slide away vnlesse they be strongly griped and holden hard when they be taken So the old fathers beyng troubled with contendyng againste false doctrines were compelled to shewe theyr meanynges in exquisite playnnesse least they should leaue any crooked bywayes to the wicked to whom the doutful constructions of woordes were hidyngholes of errours Arrius confessed Christe to be God and the sonne of God because he coulde not agaynsay the euident wordes of God and as if he had ben so sufficiently discharged did fayne a certayne consent with the rest But in the meane while he ceassed not to scatter abroade that Christe was create and had a beginnyng as other creatures But to the ende they myght drawe foorth his windyng sutteltie out of his denne the auncient fathers went further pronouncyng Christ to be the eternall sonne of the father and consubstanciall with the father Hereat wickednesse began to boile when the Arrians began to hate and deteste the name Omoousion consubstanciall But if in the beginnyng they had sincerely and with playn meanynge confessed Christ to be God they would not now haue denyed hym to be consubstantiall with the father Who dare nowe blame these good men as brawlers and contentious bycause for one litle woordes sake they were so whote in disputation and troubled the quiete of the churche But that little worde shewed the difference betwene the true beleuyng Christians and the Arrians that wer robbers of God Afterward rose vp Sabellius whiche accompted in a maner for nothyng the names of the Father the Sonne and the Holy ghost sayeng in disputation that they were not made to shewe any maner of distinction but onely were seuerall additions of God of whiche sorte there are many If he came to disputation he confessed that he beleeued the father God the sonne God the Holy ghost God But afterwarde he would redely slippe away with sayeng that he hadde in no otherwise spoken than as if he had named God a strong God iust God and wise God and so he song another songe that the Father is the Sonne and the Holy ghost is the father without any order without any distinction The good doctours which then had care of godlynesse to subdewe his wickednesse cried oute on the other side that there ought to be acknowleged in one God thre propreties And to the ende to fense themselues againste the crooked writhen suttleties with plaine and simple truthe they affirmed that there did truely subsist in one God or which came all to one effect that there did subsist in the vnitie of God a Trinitie of persons If then the names haue not ben without cause inuented we ought to take hede that in reiectyng them we be not iustly blamed of proude presumptuousnesse I woulde to God they wer buried in dede so that this faith were agreed of all men that the Father and the Sonne and the Holy ghost bee one God and yet that the Father is not the Sonne nor the Holy ghost the SoÌ„ne but distinct by certain propretie Yet am I not so precise that I can fynde in my harte to striue for bare wordes For I note that the olde fathers whiche otherwise spake very religiousely of such matters did not euery wher agree one with an other nor eueryone with himselfe For what formes of speeche vsed by the councels doothe Hilarie excuse â–ª To howe greate libertie doothe Augustine sometyme breake foorth Howe vnlyke are the Grekes to the Latins But of this variance one example shal suffise for this tyme. When the Latins ment to expresse the word Omoousion they called it Consubstancial declaring the substance of the Father and the Sonne to be one so vsyng the word substance for essence Whervpon Hierom to Damasus sayth it is sacrilege to say that there are thre substances in God and yet aboue a hundred tymes you shall fynde in Hilarie that there are three substances in God In the woorde Hypostasis howe is Hierome accombred For he suspecteth that there lurketh poison in namyng thre Hypostases in God And if a man do vse this word in a godly sense yet he plainly saith that is an impropre speeche if he spake vnfainedly and dyd not rather wittyngly and willyngly seeke to charge the bishoppes of the Eastlandes â–ª whome he soughte to charge with an vniuste sclaunder Sure this one thynge he speaketh not very truely that in all prophane schooles ousia essence is nothyng els but hypostasis whyche is proued false by the common and accustomed vse Augustine is more modeste and gentyll whiche although he say that the worde hypostasis in that sense is strange to latine eares yet so farre is it of that he taketh from the Grekes theyr vsuall maner of speakyng that he also gently beareth with the Latins that had folowed the greke phrase And that whiche Socrates writeth in the syxte booke of the Tripartite hystorie tendeth to this ende as though he ment that it hadde
God denyeth that he is bounde to wycked Pryestes by thys that he couenanted with their Father Leui that he should be his Angel or interpreter yea he turneth agaynst themselues their false bostyng wherewyth they were wonte to rise vp against the Prophetes that the dignitie of Priesthode was to be had in singular estimation Thys he wyllyngly admitteth and wyth the same condition he debateth wyth thē because he is ready to keepe hys couenaunt but when they doe not mutually performe their parte to hym they deserue to be reiected Loe what succession auayleth vnlesse therewithal be also ioyned an inuitation and euenly continuing course euen to thys effect that the successors so sone as they be proued to haue swarued from theyr originall be depryued of all honor Unlesse parhappes because Caiphas succeded many Godlye byshops yea there was euen from Aaron to hym a continuall vnbrokē course of succession therefore that same mischeuous assemblie was worthy the name of the Churche But this were not tolerable euen in earthly dominions that the tyranny of Caligula Nero Heliogabalus and suche other should be called a true state of Common weale for that they succeded the Brutes Scipions and Camilles But specially in the gouernement of the Churche there is nothyng more fonde than leauyng the Doctrine to sette the succession in the Persons only but neyther did the holy doctours whom they falsely thruste in vnto vs meane any thyng lesse then to praie that precisely as it were by ryght of inheritance Churches be there where byshops are successiuely placed one after an other But where as it was then out of controuersie that from the very begynnyng to that age nothyng was chaunged in Doctrine they alledged that whiche myght suffise to make an ende of all newe errours that is that by those was that doctrine oppugned which had ben euen from the Apostles constantly and with one agreing consent reteined There is therfore no cause why they shold any longer go forward to deceiue by pretending a false colour vnder the name of the Churche which we do reuerently esteme as becometh vs but when they come to the definition of it not only water as the common sayeng is cleaueth vnto them but they stick fast in their own myre because they put a stinkyng harlo◠in place of the holy spouse of Christe That this puttyng in of a changelyng should not deceiue vs beside other admonitions let vs remēbre this also of Augustin For speaking of the Church he saith It is it that is sometime darkned and couered with multitude of offences as with a cloude sometime caulmnesse of time appeareth quiete and free sometime is hidden and troubled with waue of tribulations and temptations He bringeth forth examples that oftētimes the strongest pillers either valiantly suffred banishment for the faith or were hidden in the whole worlde In like maner the Romanistes do vexe vs and make afraide the ignoraunt wyth the name of the Church whereas they be the deadly enemies of Christe Therfore althoug they pretende the temple the priesthode and the other suche outward shewes this vayne glistring wherwyth the eyes of the simple bee daseled oughte nothyng to moue vs to graunt that ther is a Church where the Word of God doth not appere For this is the perpetual marke wherewith God hath marked thē that be his He that is of the truth saith he heareth my voyce Agayne I am that good shepeherd and I knowe my shepe and am knowen of them My shepe heare my voyce and I know them and they follow me And a little before he had sayd that the shepe follow their shepherde because they know his voyce but they follow not a straunger but runne away from him because they know not the voyce of straungers Why are we therfore wilfully madde in iudgyng the Churche wheras Christ hath marked it with an vndoutefull signe which wheresoeuer it is seene can not deceiue but that it certainly sheweth the Churche to bee there but where it is not there remayneth nothing that can geue a true signification of the Church For Paule rehearseth that the church was builded not vpon the iudgementes of men not vpon priesthodes but vpon the doctrine of the Apostles and Prophetes But rather Hierusalem is to be seuerally knowen from Babylon and the Church of Christ from the conspiracie of Satan by that difference wherewyth Chryste hath made them differēt one from the other He that is of God saith he heareth the Words of God Ye therfore heare not because ye ar not of God In a summe forasmuche as the Chirche is the kingdom of Christ and he reigneth not but by his word can it be now doutfull to any man but that those be the wordes of lyeng by whiche Christes kyngdom is fayned to be without his scepter that is to say without his holy worde But now where as they accuse vs of Schisme and heresie because we bothe preach a contrary doctrine to them and obey not their lawes and haue our assemblies to Praiers to Baptisme to the ministration of the Supper and other holy doinges seuerally from them it is in dede a very sore accusation but suche as needeth not a long or laboursome defence They are called heretikes and schismatikes which makyng a diuision doo breake in sunder the communion of the Chirche And this cōmunion is holden together with true bondes that is to say the agrement of true Doctrine and brotherly charitie Whervppon Augustine putteth this difference betwene heretikes and schismatikes that heretikes in dede do with false doctrines corrupt the purenesse of Faith but the Schismatikes somtime euē where there is like Faith do breake the bond of felowship But this is also to be noted that this conioinyng of charitie so hangeth vpon the vnitie of Faith that Faith ought to be the beginnyng therof the ende and finally the onely rule Let vs therfore remembre that so oft as the vnitie of the Chirch is commended vnto vs this is required that while our myndes agree in Christ our willes also may be ioyned together with mutual well willing in Christ. Therefore Paule when he exhorteth vs to that wel willing taketh for his foundation that there is one God one Faith and one Baptisme Yea where so euer he teacheth vs to be of one mynde of one wil he by by addeth in Christ or according to Christ meanyng that it is a factious cōpanie of the wicked and not agreement of the faithfull whiche is wythout the woorde of the Lorde Cyprian also folowyng Paule deriueth the whole fountaine of the agreement of the Chirch from the onely bishoprike of Christ. He afterward addeth the Chirch is but one which spredeth abrode more largely into a multitude with encrease of frutefulnesse like as there bee many sunne beames but one light and many braūches of a tree but one body grounded vpon a fast roote And when many streames doo flowe from one fountayne althoughe the nomber
there is one vnderstandynge of earthely thynges an other of heauenly thynges Earthly thynges I call those that doe not concerne God and his Kyngedome true ryghteousnesse and the blessednesse of eternall lyfe but haue all theyr respecte and relation to thys presente lyfe and are as yt were contayneth wythin the boundes thereof Heauenly thinges I cal the pure knowledge of God the ordre of true righteousnesse and the misteries of the heauenly kyngdome Of the fyrste sorte are policy gouernaunce of householde all handy craftes and liberall Scienses Of the seconde sorte are the knowledge of God and Gods will and the rule to frame oure lyfe accordynge to yt Concernynge the fyrst this we muste confesse bicause man is a creature by nature geuen to lyue in companies together he is also by naturall instinction bente to cheryshe to preserue the feloweshyppe of these companies therfore we see that there are in the myndes of all men vniuersall impressions of a certaine ciuill honestie and ordre Hereby yt commeth to passe that there is founde noman that vnderstandeth not that all companies of men oughte to bee keepte in ordre with lawes and that conceyueth not in hys minde the prynciples of these lawes Hereof commeth that same perpetuall consente as well of all nations as of all menne vnto lawes bycause the seedes thereof are naturally planted in all menne wythoute any teacher or lawemaker And I weye not the disscusions and fyghtynges that afterwarde arise â–ª whyle some desyre to peruerte lawe and ryghte the loose absolute gouernementes of kynges that luste strayeth abroade in steede of ryghte as the eues robbers some whiche ys a faulte more than common thynke that to bee vniuste whyche other haue stablyshed for iuste and on the other syde styffely saye that to be laudable whiche other haue forbydden For these menne do not therefore hate lawes bycause they dooe not knowe that lawes are good and holly but for that they ragynge wyth heddye luste doe fyghte agaynste manyfeste reason and for theyr fansiâ— dooe abhorre that whych in vnderstandyng of minde thei allowe The latter sorte of stryuyng is suche that yt taketh not awaye that fyrste conceiuing of equitie For when menne dooe stryue amonge them selues concerninge the poyntes of lawes they agree together in a certaine summe of equitie Wherein is proued the weakenesse of manns witte which euen then when it seemeth to folowe the righte waye yet halteth and staggereth but styll thys remayneth true that there is sowen in all menne a certayne seede of polytyke ordre And that ys a large proofe that in the orderynge of thys lyfe no manne ys voyde of the lyghte of reason Nowe do folowe the artes boothe the liberall the handy craftes in learnynge whereof bycause there ys in vs all a certaine aptnesse in them also doothe appeare the force of manns wytte but all bee yt all menne bee not apte to learne them all yet ys this a token certayne enoughe of the common naturall power that there ys almooste no manne founde whose conceyte of wytte doothe not in some arte or other shewe fourthe it selfe Neyther haue they onely a power or facylytye to learne but also to deuyse in euerye arte some newe thinge eyther to amplifie or make perfecter that whyche hathe been learned of an other that wente before whyche thyng as yt moued Plato erroniouslye to teache that suche conceauyng ys nothyng ells but a calling to remembrauÌ„ce so by good reason it oughte to compell vs to confesse that the beginnyng thereof is naturally planted in the witte of man These poyntes therefore done plainely testyfye that there ys geuen to men naturally an vniuersall conceyuynge of reason and of vnderstandynge Yet ys yt so an vniuersall benyfyte that therein euery manne oughte for himselfe to acknoweledge the peculiar grace of God To whyche thankefullnesse the creatore hym selfe doothe suffycyently awake vs when hee createth naturall fooles in whome hee maketh vs to see wyth what gyftes mans soule excelleth yf it bee not endued wyth hys lyghte whyche ys so naturall in all men that yt ys yet altogether a free gyfte of hys lyberalytye towarde euerye man But the inuention and ordrely teachynge of the same artes or a more inwarde and excellente knoweledge of them whyche is propre but to a fewe is no perfecte argumente of the common conceyuynge of wytte yet bycause wythoute dyfference it happeneth to the godlye and vngodlye yt ys ryghtefully reckened amonge naturall gyftes So oft therefore as we lyghte vpon profane wryters lette vs be putte in mynde by that maruaylous lyghte of trueth that shyneth in them that the wytte of manne howe muche soeuer yt bee peruerted and fallen from the fyrste integrytye ys yet styll clothed and garnyshed wyth excellente gyftes of God If wee consyder that the spyryte of God ys the onely fountayne of trueth wee wyll neyther refuse nor despise the trueth yt selfe wheresoeuer yt shall appeare excepte wee wyl dishonourably vse the spyryte of God for the gyftes of the holy ghoste canne not bee sette lyghte by without contempte and reproche of hymselfe And what Shall wee denye that the trueth shyned to the oulde Laweyers whyche haue sette fourth Ciuile ordre and Dyscyplyne wyth so greate equytye Shall wee saye that the Phylosophers were blynde boothe in that exquysyte contemplation and cunnynge descryption of nature Shall wee saye that thei had no wytte whiche by settinge in ordre the arte of speache haue taught vs to speake wyth reason Shal we saye that they were madde whithe in settynge fourthe Physycke haue employed theyr dilygence for vs What of all the Mathematicall scienses shall wee thynke them dotynge erroures of madde menne no rather wee canne not readde the wrytynges of the oulde menne concernyng these thynges wythoute greate admiration of theyr wytte But shall wee thynke any thynge praysewoorthy or excellente whyche wee doe not reknoweledge to come of God Let vs bee ashamed of so greate vnthankefulnesse into whyche the Heathen Poetes fell not whyche confessed that boothe Phylosophye and Lawes and all good artes were the inuentions of mods Sythe then yt appeareth that these men whome the Scripture calleth naturall menne were of so sharpe and deepe sygthe in searchynge oute of inferioure thynges lette vs learne by suche exaumples howe manye good thynges the Lorde hathe lefte to the nature of manne after that it hathe been spoyled of the true God But in the meane tyme yte lette vs not forgette that these are the moste excellente good gyftes of the spyryte of God whyche for the common benefyte of mankinde hee dealeth abroade to whome it pleaseth him For if it behoued that the vnderstanding and skill that was requyred for the framyng of the tabernacle shold be poured into Beseleel Oliab by the spirit of god it is no merâ—el if the knowledg of those thinges whiche are moste excellent in mans life be sayde to be communicated vnto vs by the spirite of God Neither is there cause why any manne
it vs doth argue our need let no man nowe doubte to confesse that he is so much able to vnderstande the misteries of God as he is enlightened with his grace He that geueth to him selfe more vnderstanding is so much the more blinde for that he doth not acknoweledge his owne blindenesse Nowe remaineth the thirde pointe of knowyng the rule of well framynge of life whiche we doe rightly call the knoweledge of the workes of righteousnesse wherein mans wit semeth to bee of somewhat more sharpe sight than in the other two before For the Apostle testifieth that the Gentiles whiche haue no lawe while they doe the workes of the lawe are to themselues in stede of a lawe and do shewe the lawe written in their heartes their consciēces bearing them witnesse and their thoughtes accusyng them within themselues or excusing them before the iudgement of God If the Gentiles haue righteousnesse naturally grauē in their mindes surely we can not say that we are altogether blynde in the order of life And nothing is more cōmon than that man by the lawe naturall of whiche the Apostle speaketh in that place is sufficiently instructed to a right rule of life But let vs waye to what purpose this knowledge of the lawe is planted in men then it shall by and by appeare howe far it bringeth them toward the marke of reason and truthe The same is also euident by the wordes of Paul if a man do marke the placing of them He had sayde a litle before that they whiche sinned in the lawe are iudged by the lawe they that haue sinned without lawe do perishe without lawe Because this might seme vnreasonable that the gentils should perish without any iudgement going before he by and by addeth that their conscience is to them in steade of a lawe and therfore is sufficient for their iust damnation Therfore the ende of the lawe naturall is that man may be made inexcusable And it shal be defined not il after this sorte that it is a knowledge of conscience that sufficiently discerneth betwene iust and vniust to take away from men the pretence of ignoraunce while they are proued gilty by their owne testimony Such is the tendernesse of man toward him selfe that in doing of euyls he alway turneth away his mynde so muche as he may from the feling of sinne By whiche reason it semeth that Plato was moued to thynke that there is no sinne done but by ignorance That in dede were fitly sayd of him if mens hypocrisie went so farre in hiding of vices that the mynde might not knowe itselfe gilty before God But when the sinner seking to escheue the iudgement emprinted in him is now and then drawen back vnto it and not suffered so to winke but that he be compelled whether he wil or no some time to open his eies it is falsly sayd that he sinneth only by ignoraunce Themistius sayth more truly which teacheth that vnderstanding is seldome deceiued that it is blyndenesse when it goeth any further that is whē he cometh down to the speciall case Euery man if it be generally asked wil affirme that manslaughter is euell but he that conspireth to kil his enemies deliberateth vpon it as on a good thyng The adulterer generally will condemne adulterie but in his owne priuately he will flatter himself This is ignoraunce when a man cōmyng to the speciall case forgetteth the rule that he had lately agreed vpon in the generall question Of whiche thyng Augustine discourseth very finely in his exposition of the first verse of the .lvij. Psalme albeit the same thyng is not continuall For sometime the shamefulnesse of the euell deede so presseth the conscience that not deceyuynge him selfe vnder false resemblance of a good thing but wittingly and willingly he runneth into euell Out of whiche affectiō came these sayinges I see thee better and allowe it but I followe the worse Wherefore me thinke Aristotele hath very aptely made distinction betwene Incontinence and Temperance Where incontinence reigneth he sayeth that there by reason of troubled affection or passion knoweledge is taken away from the minde that it marketh not the euell in his owne acte which it generally seeth in the like and when the troubled affectiō is cooled repentaunce immediatly foloweth But intemperaunce is not extinguished or broken by feeling of sinne but on the other side obstinately standeth still in her conceyued choyse of euell Now when thou hearest iudgement vniuersally named in the difference of good and euell thinke it not euery sounde perfect iudgement For if mās heartes are furnished with choise of iust and vniust only to this ende that they should not pretēde ignorance it is not then nedefull to see the trueth in euery thyng But it is enough and more that they vnderstande so farre that they canne not escape awaye but beyng conuict by witnesse of their conscience they euen now already beginne to tremble at the iudgement seate of God And if we wil trie our reason by the lawe of God whych is the exampler of true righteousnesse we shal finde howe many wayes it is blinde Truely it atteineth not at all to those that are the chiefe things in the First table as of confidence in God of geuyng to hym the prayse of strength and righteousnesse of callyng vpon his name of the true kepyng of Sabbat What soule euer be naturall sense did smell out that the lawful worshippyng of God consisteth in these and like thinges For when prophane men will worshippe God although they be called awaye a hundred times from theyr vaine trifles yet they alwaye slyde backe thither agayne They denie in deede that sacrifices dooe please God vnlesse there be adioyned a purenesse of minde wherby thei declare that they tonceyue somewhat of the spirituall worshippyng of God whyche yet they by and by corrupte with false inuentions For it can neuer be persuaded thē that al is true that the lawe perscribeth of it Shall I saye that that wit excelleth in any sharpe vnderstandynge whych can neyther of it selfe be wise nor harken to teachyng In the commaundementes of the Second table it hath some more vnderstandyng by so much as they came nerer to the preseruation of ciuile felowshyppe among menne Albeit euen herein also it is founde many times to faile To euery excellēt nature is semeth moste vnresonable to suffer an vniuste and to imperious a manner of gouernyng ouer them if by any meane he may put it away and the iudgement of mās reason is none other but that it is the part of seruile and base courage to suffer it patiently and againe the part of an honest and free borne heart ▪ to shake it of And reuenge of iniuries is rekened for no fault among the Philosophers But the lorde condempning that to muche noblenesse of courage cōmaūdeth his to kepe the same patience that is so ill reported among men And in all the keping of the lawe our vnderstandinge marketh
by him it is not mente thereby that man as it were striuing agaynst it and resistyng is compelled to obeye as we compell bondeslaues agaynst their wil by reason of beyng their lordes to do our coÌ„maundementes but that beyng bewitched with the deceites of Satan it of necessitie yeldeth it selfe obedient to euery leadyng of him For whome the Lord vouchesaueth not to rule with his spirite them by iust iudgement he sendeth away to be moued of Satan Wherfore the Apostle sayth that the god of this world hath blinded the mindes of the vnbeleuers ordeyned to destruction that they should not see the light of the Gospell And in an other place That he worketh in the disobedient children The blindynge of the wicked and as the wicked deedes that followe thereupon are called the workes of Satan of whiche yet the cause is not to bee sought elswhere than in the will of man out of which ariseth the roote of euell wherin resteth the fundation of the kingdome of Satan whiche is Sinne. But farre other is the order of Gods doyng in such thinges And that the same may appere more certainly vnto vs let the hurt done to the holy man Iob by the Chaldees be an exaÌ„ple The Chaldees killed his herdemen and like enemies in warre droue awaye his cattle for booties Nowe is their wicked deede plainely seene and in that worke Satan is not idle from whome the Historie sayeth that all this dyd procede But Iob himself did acknowledge the worke of the lord in it whome he saith to haue take away from him those things that were taken away by the Chaldees How can we referre the selfe same work to God as authour to Sathan as authour and to maÌ„ as authour of it but that we must either excuse Sathan by the company of God or report God to be the authour of euill Uery easely if first we loke vpon the ende why it was done and then the manner how The purpose of the Lorde is by calamitie to exercise the patience of his seruant The deuil goeth about to driue him to despeir The Chaldees against right and lawe seke gaine of that whiche is an other mans Suche diuersitie in purposes maketh great difference in the worke And in the maner of doing there is no lesse diuersitie The Lord leaueth his seruant to Sathan to be afflicted and the Chaldees whome he did chose for ministers to execute it he did leaue and deliuer to him to be driuen to it Sathan with his venemous stinges pricked forward the myndes of the Chaldees whiche otherwyse were peruerse of them selues to do that mischief they furiously runne to do wrong and do bynde and defile all their membres with wicked doing Therfore it is properly said that Sathan doth worke in the reprobate in whome he exerciseth his kingdome that is to say the kingdome of wickednesse It is also sayd that God worketh in them after his maner because SathaÌ„ him selfe for as muche as he is the instrument of his wrath according to his bidding and commaundement turneth him self hether thither to execute his iust iudgementes I speake not here of Gods vniuersall mouing wherby as al creatures are susteined so from thence thei take their effectuall power of doing any thing I speake only of that special doing whiche appeareth in euery special act We see therfore that it is no absurditie that one selfe acte be ascribed to God to Satan and to man but the diuersitie in the ende and maner of doing causeth that therin appeareth the iustice of God to be without fault and also the wickednesse of Sathan and man bewrayeth it selfe to their reproche The olde wryters in this point also are somtime to precisely afraid simply to confesse the truthe because they feare least they should so open a wyndowe to wickednesse to speake irreuerently of the workes of God Whiche sobrietie as I embrace so I thinke it nothing daungerous if we simply holde what the Scripture teacheth Augustine hym selfe sometime was not free from that superstition as where he saith that hardening and blynding perteine not to the worke of God but to his foreknowledge But the phrases of scripture allowe not these subtilties whiche phrases do plainly shew that there is therin somwhat els of God besides his forknowledge And Augustine himselfe in his v. boke against Iulianus goeth earnestly about with a long processe to proue that sinnes are not only of the permissioÌ„ or sufferaâ—ce of God but also of his power that so former sinnes might be punished Lykewyse that whiche they being fourth concerning permission is to weake to stande It is oftentimes sayd that God blyndeth and hardeneth the reprobate that he turneth boweth moueth their heartes as I haue els where taught more at large But of what maner that is it is neuer expressed if we flee to free forknowledge or sufferance Therfore we answere that it is done after two maners For first where as when his light is taken away there remaineth nothing but darknesse and blyndnesse where as when his spirite is taken away our heartes ware hard and become stones where as when his direction cesseth they are wrasted into crokednesse it is well sayd that he doeth blinde harden bowe them from whome he taketh away the power to se obey and do rightly The second manner whiche commeth nere to the propertie of the wordes is that for the executing of his iudgementes by Sathan the minister of his wrath he bothe appointeth their purposes to what ende it pleaseth hym and stirreth vp their willes streÌ„gtheneth their endeuors So wheÌ„ Moses reherseth that king Sehon did not geue passage to the people because God had hardened his spirite and made his heart obstinate he by and by adioyneth the ende of his purpose that he might saith he geue him into our handes Therfore because it was Gods will to haue him destroied the making of his heart obstinate was Gods preparation to his destruction After the firste manner this seemeth to bee spoken He taketh away the lyppe from the speakers of truth and taketh away reason from the Elders He taketh the heart away from them that are set ouer the people hee maketh then to waÌ„der where no way is Again Lord why haste thou made vs mad and hardened oure hearte that wee shoulde not feare theeâ— Because they iudge rather of what sorte God maketh men by forsaking them than how he perfourmeth his worke in them But there are other testimonies that goe further as are these of the hardening of Pharao I wyll harden the heart of Pharao that he do not heare you and let the people go Afterward he saith that he hath made heauy and hardened his heart Did he harden it in not susteining it That is true in deede but he did somwhat more that he committed his heart to Sathan to be confirmed with obstinacie Where vpon he had before sayd I wyll holde his heart The people went out of Egypt
our owne vnderstandinges do of themselues imagine but such a one as he is painted out in the Scripture with whose brightnesse the starres shal be darkened by whose strength the hilles do melt away by whose wrath the earth is shakeÌ„ by whose wisedome the wise are takeÌ„ in their sutteltie by whose purenesse all thinges are proued vnpure whose righteousnesse the Angels are not able to beare whiche maketh the innocent not innocent whole vengeance when it is ones kindled pearceth to the bottome of hel If he I saye sit to examine mens doynges whoe shall appere assured before his throne whoe shall dwell with a deuouryng fâ—er sayth the Prophet Whoe shall abide with continuall burninges he that walketh in righteousnesses speaketh truth c. But let suche a one come forth what so euer he be But that answer maketh that none coÌ„meth forth For this terrible sayeng soundeth to the coÌ„trarie Lord if thou marke iniquities Lord who shal abide it truely all must needes immediatly perish as it is writteÌ„ in an other place Shall man be iustified if he be compared with God or shall he be purer than his maker Beholde they that serue him are not faythfull and he hath found peruersnesse in his Angels How much more shall they that dwell in houses of â—â—aye that haue an earthly fundation be consumed with mothes thâ—y shal be cut downe from the mornyng to the euenyng Beholde among his Saintes there is none faythfull and the heauens are not â—â—ane in his sight how much more is man abhominable and vnproâ—â—table whiche drinketh iniquitie as water I graunt in deede that in the booke of Iob is mention made of a righteousnesse that is hyer than the kepyng of the lawe And it is good to vnderstande this distinction bicause although a manne did satisfie the lawe yet he could not so stand to the triall of that righteousnesse that passeth all senses Therefore although Iob be cleare in his owne conscience yet he is amased and not able to speake bicause he seeth that very angelike holinesse can not appease God if he exactly weye their workes But I therfore wil at this time ouerpasse that righteousnesse which I haue spoken of bicause it is incomprehensible but only this I saye that yf our life be examined by the rule of the written lawe we are more than senslesse if so many curses wherewith the Lorde hath willed vs to be awaked do not torment vs with horrible feare and among other this general curse Cursed is euery one that doth not abide in al the thinges that are written in this boke Finally al this discourse shal be but vnsauorie and colde vnlesse euery maÌ„ yelde himself gilty before the heauenly iudge and willingly throwe downe and abace himselfe beyng carefull how he may be acquited To this to this I say we should haue lifted vp our eyes to learne rather to tremble for feare thaÌ„ vainely to reioyse It is in deede easy so long as the coÌ„parison extendeth no further than men for euery maÌ„ to thinke himself to haue somwhat which other ought not to despise But when we rise vp to haue respect vnto God then sodenly that coÌ„fidence falleth to the ground and commeth to nought And in the same case altogether is our soule in respect of God as mans body is in respect of the heauen For the sight of the eye so long as it coÌ„tinueth in vewyng things that lie nere vnto it doth shew of what pearcing force it is but if it be ones directed vp to the sunne then bryng daseled and dulled with the to great brightnesse therof it feleth no lesse feblenesse of it self in beholding of the sunne than it perceiued strength in beholdyng inferiour thinges Therfore let vs not deceyue our selues with vayne confidence although we compt our selues eyther egal or superiour to other menne but that is nothyng to God by whose will this knowlege is to be tried But if our wildenesse can not be tamed with these admonitions he will answer to vs as he sayd to the Pharisees you be they that iustifie your selues before men but that which is hie to men is abhominable to God Now goe thy way and proudely boste of thy righteousnesse among men while God from heauen abhorreth it But what say the seruantes of God that are truely instructed with his Spirit Entre not into iudgement with thy seruant because euery liuing maÌ„ shal not be iustified in thy sight An other sayth although in somwhat diuerse meanyng Man can not be righteous with God if he will comende with him he shall not be able to answer one for a thousand Here we nowe playnely heare what is the righteousnesse of God euen such as can be satisfied with no workes of men to whom when it examineth vs of a thousand offenses we can not purge our selues of one Such a righteousnesse had that same chosen instrumeÌ„t of God Paule conceyued when he professed that he knewe himselfe gilty in nothyng but that he was not thereby iustified And not only such examples are in the holy Scriptures but also all godly writers do shewe that they were alwaye of this minde So Augustine sayth All the godly that grone vnder this burden of corruptible flesh and in this weakenesse of life haue this only hope that we haue one mediatour Iesus Christ the righteous and he is the appeasement for our sinnes What sayth he If this be their only hope where is the confidence of workes For wheÌ„ he calleth it only he leaueth none other And Bernard sayth And in deede where is safe and stedfast rest and assurednesse for the weake but in the woundes of the Sauiour and so much the surer I dwell therein as he is mightier to saue The world rageth the body burdeneth the deuel lieth in waite I fall not bicause I am bulded vpon the sure rocke I haue sinned a greuous sinne my conscience is troubled but it shall not be ouertrobled bicause I shall remember the woundes of the Lord. And hereupon afterward he concludeth Therefore my merite is the Lordes takyng of mercie I am not vtterly without merite so longe as he is not without mercies But if the mercies of the Lord be many then I also haue as many merites Shal I sing mine owne righteousnesses Lord I will remember only thy righteousnesse For that is also my righteousnesse for he is made vnto me righteousnesse of God Againe in an other place This is the whole merite of man if he put his whole hope in him that saueth whole man Likewise where reteyning peace to him self he leaueth the glorie to God To thee sayth he let glorie remaine vnminished it shal be well with me if I haue peace I forswere glorie altogether least if I wrongfully take vpon me that whiche is not mine owne I lose also that whiche is offred me And more plainely in an other place he sayth Why should the church be careful of merites
small and contemptible number lyeth hid vnder a huge multitude and a fewe graines of wheate are couered wyth a heape of chaffe to God onely is to be lefte the knowledge of his Churche the fundation whereof is his secrete election But it is not sufficiente to conceiue in thoughte and mynde the multitude of the elect vnlesse we thinke vppon suche an vnitie of the Churche into whiche we be truely perswaded that we our selues be engraffed For vnlesse we be vnder our head Chryste vnited together wyth all the reste of his members there abydeth for vs no hope of the inheritaunce to come It is therefore called Catholike or Uniuersall because we can not fynde two or three Churches but that Christe muste be torne in sonder whyche can not be done But all the electe of God are so knitt together in Christe that as they hang vpon one head so they may growe together as it were into one body cleauing together wyth suche a compacting of ioyntes as the members of one selfe body beeing truely made one whiche with one hope Fayth Charitie with one selfe Spirite of God dooe lyue together beeing called not onely into one inheritaunce of eternall lyfe but also into one partaking of one God and Christe Wherefore althoughe the sorowefull desolation that on eche syde presenteth it selfe in sighte crieth out that there is nothing lefte of the Churche yet lette vs knowe that Christes death is frutefull and that God maruellously as it were in secrete corners preserueth his Church As it was sayed to Elias I haue kept to my selfe seuen thousande men that haue not bowed their knee before Baal Albeit this article of the Crede doeth in some respecte belong to the outwarde Churche that euery one of vs shoulde holde himselfe in brotherly consente with all the children of God shoulde yelde vnto the Churche that authoritie whiche it deserueth finally should so behaue himself as a shepe of the flocke And therefore is adioyned the communion of Saintes Which parcell although commonly the old writers doe leaue it out yet is not to be neglected because it very wel expresseth the qualitie of the Churche as if it had been sayed that the Saintes are gathered together into the felowshyppe of Christ with this condition that whatsoeuer benefites God bestoweth vpon them they shoulde coÌ„tinually communicate them one to an other Wherby yet the diuersitie of graces is not taken away as we know that the gyftes of the Holy ghost are diuersly distributed neyther is the order of ciuile gouernemente disturbed by whiche it is lawfull for euery man priuately to enioye his owne possessions as it is necessarye that for preseruatyon of peace among men they should haue among them selues peculiare and deuyded properties of thynges But there is a communitie affirmed such as Luke descrybeth that of the multitude of the beleuers there was one harte and one soule and Paule when he exhorteth the Ephesians to be one body one Spirite as they be called in one hope For it is not possible if they be truely perswaded that God is the common father and Christ the common head to them all but that being conioyned among themselues with brotherly loue they shoulde continually communicate those thynges that they haue Nowe it muche behoueth vs to knowe what profyte therupon returneth vnto vs. For we beleue the Churche to thys ende that we may be certainly perswaded that we are the members of it For by thys meane our saluation resteth vpon sure and sounde stayes that it although the whole frame of the world be shaken can not come to ruine and fall downe Firste it standeth wyth goddes election neyther can it varye or faile but together wyth hys eternall Prouidence Then it is after a certayne manner ioyned wyth the stedfastnesse of Christe whiche will no more suffer his faithfull to be plucked from hym than hys owne members to be rente and torne in peces Beside that we are assured that trueth shall alwaye abyde wyth vs so long as we are holden in the bosome of the Churche Laste of all that we fele that these promises belong to vs there shal be saluation in Syon God shall for euer abide in Hierusalem that it may not at any time be moued So muche can the partaking of the Churche doe that it holdeth vs in the felowshippe of God Also in the very worde Communion is muche comforte because while it remayneth certayne that what soeuer the Lorde geueth to hys and oure members belongeth to vs oure hope is by all theyr good thynges confirmed But in suche sorte to embrace the vnitie of the Churche it is not nedefull as we haue already sayed to see the Churche it selfe wyth our eies or fele it with our handes but rather by thys that it consisteth in Faith we are admonished that we oughte no lesse to thinke it to be when it passeth our vnderstanding than if it openly appeared Neither is our Fayth therefore the worse because it conceiueth it vnknowen for asmuche as we are not herein commaunded to discerne the reprobate from the electe whiche is the office of God onely and not oures but to determine assuredly in our mindes that all they that by the mercifull kindnesse of God the Father throughe the effectual working of the Holy ghost are come into the partaking of Christ are seuered into the peculiar righte and proper possession of Christe and that for asmuche as we be in the number of those we are partakers of so greate a grace But sithe it is nowe our purpose to entreate of the visible Church lette vs learne euen by thys one title of Mother howe muche â—he knowledge thereof is profitable yea necessarye for vs for asmuche as there is no other entrye into life vnlesse she conceiue vs in hee wombe vnlesse she bryng vs fourth vnlesse she fede vs with her breastes fynallye vnlesse she kepe vs vnder her custodye and gouernaunce vntyll suche tyme as beyng vnclothed of mortall fleshe we shall be lyke vnto Angels For oure weakenesse suffreth vs not to be dismissed from schole tyll we haue been scholars throughout the whole course of our lyfe Beside that oute of her bosome there is no forgeuenesse of synnes and no saluation to be hoped for as wytnesseth Esaye and Ioel with whom agreeth Ezechiel when he declareth that they shall not be in the number of Goddes people whome he putteth awaye from the heauenly lyfe As on the contrarie side they are sayed to wryte their names among the citezens of Hierusalem that turne them selues to the folowyng of true godlynesse After whiche manner it is also sayed in an other Psalme Remember me Lord in the good wyll of thy people visite me in thy saluation that I maye see the benefytes of thy electe that I maye be merry in the myrth of thy people that I maye reioyse wyth thy enherytaunce In whiche woordes the fatherly fauoure of GOD and the peculyar testimonie of the Spirituall lyfe is restrayned to
be his shall bynde in earthe he limitteth the power of byndyng to the Censure of the Chirch by whiche they that are excommunicate are not throwen into euerlastyng ruine and damnation but hearyng their lyues and maners to be condemned they are also certified of their owne euerlastyng condemnation vnlesse they repente For excommunication hearyng differeth from accursyng that accursyng takyng away all pardon doeth condemne a man and adiudge him to eternall destruction excommunication rather reuengeth and punisheth maners And though the same do also punishe the man yet it doeth so punyshe hym that in forewarnyng hym of his damnation to come it doth call hym backe to saluation If that be obteined reconciliation and restoryng to the coÌ„munion is ready But accursyng is either very seldome or neuer in vse Therfore although ecclesiasticall discipline permitteth not to liue familiarly or to haue frendly conuersation with them that be excommunicate yet we ought to endeuor by such meanes as we may that returnyng to amendment they may returne to the felowshyp and vnitie of the Chirch as the Apostle also teacheth Do not saith he think them as enemies but correct them as brethren Unlesse this geÌ„tlenesse be kept as well priuately as in common there is danger least from discipline we forthwith fall to butcherie This also is principally required to the moderation of discipline whithe Augustine entreateth of in disputyng against the Donatistes that neither priuate men if they see faultes not diligently enough corrected by the Councell of Elders should therefore by and by depart from the Chirch nor the Pastors themselues if they can not accordyng to theyr hartes desyre purge all thynges that nede amendment should therfore throwe awaye the ministerie or with vnwonted rigorousnesse trouble the whole Chirch For it is most true which he writeth that he is free and discharged from curse whosoeuer he be that eyther by rebukyng amendeth what he can or what he can not amende excludeth sauing the bonde of peace or what he can not exclude sauyng the bond of peace he doeth disalowe with equitie and beare with stedfastnesse He rendreth a reason therof in an other place because all godly order and maner of ecclesiasticall discipline ought alway to haue respecte vnto the vnitie of the Spirite in the bond of peace which the Apostle commaundeth to be kept by our bearing one with an other and when it is not kept the medicine of punishement begynneth to be not onely superfluous but also hurtfull therfore cesseth to be a medicine He that saith he doth diligeÌ„tly thinke vpon these thinges doth neither in preseruyng of vnitie neglecte the seueritie of discipline nor doeth with immeasurablenesse of correction breake the bonde of felowship He graunteth in dede that not only the Pastors ought to trauail to this point that there may remaine no fault in the Chirch but also that euery man ought to his power to endeuor therunto and he plainly declareth that he which neglecteth to monish rebuke correct the euell although he do not fauor them nor syn with them yet is giltie before the Lorde But if he be in suche degree that he may also seuer them from the partaking of sacraments and doth it not now he sinneth not by an others euell but by his owne Only he willeth it to be done with vsing of discretion which the Lord also requireth least while the taâ—es be in rootyng out the corne be hurte Hereupon he gathereth out of Cyprian Let a man therfore mercyfully correct what he can and what he can not lette hym patiently suffer and with loue grone and lament it This he saith because of the precisenesse of the Donatistes who when they saw faultes in the Chirches which the Bishops did in dede rebuke with words but not punishe with excoÌ„municatioÌ„ because thei thought that they could this way nothing preuaile did sharply inuey against the Bishops as betrayers of discipline and did with an vngodly schisme deuide themselues froÌ„ the flock of Christ. As the Anabaptists do at this day which when they acknowlege no congregation to be of Christ vnlesse it do in euery point shine with angelike perfectioÌ„ do vnder preteÌ„ce of their zele ouerthrow al edificatioÌ„ Such saith Augustine not for hatred of other mens wickednesse but for desire to mainteyne their owne contentions do couet either wholly to draw away or at least to diuide the weake people snared with the bostyng of their name they swelling with pride mad with stubbornesse traiterous with sclauÌ„ders troublesome with seditions least it shold openly appere that they want the light of truth do pretend a shadow of rigorous seueritie and those thinges which in scripture are coÌ„mauÌ„ded to be done with moderate healing for correcting of the faultes of brethren preseruing the sincerenesse of loue and keping the vnitie of peace they abuse to sacrilege of schisme and occasion of cutting of So doeth Satan transforme hymselfe into an angel of light when by occasion as it were of iuste seueritie he persuadeth vnmercifull crueltie coueting nothyng els but to corrupt breake the bond of peace and vnitie which bond remainyng tast among ChristiaÌ„s all his foes are made weake to hurt his trappes of treasons are broken and his councels of ouerthrowing do vanishe away This one thing he chefely commendeth that if the infection of sinne haue entred into the whole multitude then the seuere mercie of liuely discipline is necessarie For saith he the diuises of separation are vaine hurtful ful of sacrilege because they are vngodly proude do more trouble the weake good ones than they amende the stoute euell ones And that which he there teacheth other he himself also faithfully folowed For writing to Aurelius bishop of Carthage he coÌ„plaineth that dronkennesse which is so sore coÌ„deÌ„ned in scripturs doth range vnpunished in Affrica he aduiseth him that asseÌ„bling a CouÌ„cel of Bishops he shold prouide remedy for it He addeth by and by after These thinges as I thinke are taken away not roughely not hardly not after an imperious maner but more by teaching than by commauÌ„dyng more by admonishing than by thretenyng For so must we deale with a multitude of synners â–ª but seueritie is to be exercised vpon the sinnes of fewe Yet he doth not meane that Bishops should therefore winke or holde their peace at publike faultes because they can not seuerely punishe them as he himself afterwarde expoundeth it But he willeth that the measure of correction be so tempered that so farre as may be it may rather bryng healthe than destruction to the body And therfore at length he concludeth thus Wherefore bothe this commaundement of the Apostle is in no wyse to be neglected to seuer the euell when it may be doone without peryll of breakyng of peace and this is also to be kept that bearyng one with an other we shoulde endeuor to preserue vnitie of the Spirite in the bonde of peace The parte that
to haue made distinction of the maner of presence And verily some had rather with great shame to vtter their ignorance than to yelde neuer so litle of their error I speake not of the Papistes whoe 's doctrine is more tolerable or at the least more shamefast But contentiousnesse so carrieth some away that they say that by reson of the natures vnited in Christ wheresoeuer the Godhed of Christ is there is also his fleshe which can not be seuered from hys Godhed As though that same vniting haue compounded of those twoo natures I wote not what meane thing which was neither God nor man So in dede did Eutyches and after hym Seruettus But it is plainly gathered out of the Scripture that the only one person of Christ doth so consist of twoo natures that either of them hath still her owne propertie remayning safe And that Eutyches was rightfully condemned they wil be ashamed to deny it is maruel that they marke not the cause of hys condemning that takyng away the difference betwene the natures enforcing the vnitie of persō he made of God man and of man God What madnesse therefore is it rather to mingle heauen and earth together than not to draw the body of Christ out of the heauenly Sancturarie For wheras they bring for themselues these testimonies None is gone vp to heauen but he that is come down the Sonne of man which is in heauen Againe The sonne which is in the bosome of the Father he shall declare them it is a poynt of like senslesse dullnesse to despise the communicating of properties which was in olde tyme not without cause inuēted of the holy Fathers Truely when the Lord of glory is said to be crucified Paule doth not meane that he suffred any thīg in his godhed but because the same Christ which being an abiect and despised in the flesh did suffer was both God and Lord of glory After thys manner also the Sonne of man was in heauen because the selfe same Christ which according to the fleshe did dwel the Sonne of man in earth was God in heauen In which sorte he is sayd to haue descended from the sayd place according to hys Godhed not that the Godhed did forsake heauen to hide it selfe in the prison of the body but because although it fylled all thynges yet in the verye māhode of Christ it dwelled corporally that is to say naturally and after a certaine vnspeakable maner It is a cōmon distinction in scholes which I am not ashamed to reherse that although whole Christ be euery where yet not the whole that is in hym is euery where And I wold to God the Scholemen themselues had wel weyed the pith of thys sayeng for so should the vnsauorie inuention of the fleshly presēce of Christ haue ben met withall Therefore our mediator sithe he is whole euery where is alway at hande with his and in the Supper after a speciall maner geueth himselfe present but yet so that whole he is present not the whole that he is because as it is said in his fleshe he is conteined in heauen till he appeare to iudgement But they are farre deceiued which conceiue no presence of the fleshe of Christ in the Supper vnlesse it be made present in bread For so they leaue nothyng to the secrete workyng of the Spirite whiche vniteth Christ hymself vnto vs. They thinke not Christ present vnlesse he come downe to vs. As though if he did lift vs vp to hym we should not aswel enioy his presence Therfore the question is only of the maner because they place Christ in the bread but we think it not lawful for vs to pluck hym out of heauen Let the readers iudge whether is the righter Only let this cauillation be driuen away that Christe is taken awaye from his Supper vnlesse he be hidden vnder the couer of bread For sith this mysterie is heauenly it is no nede to drawe Christ into the earth that he may be ioyned to vs. Nowe if any man do aske me of the maner I will not be ashamed to confesse that it is a hyer secrete than that it can be eyther cōprehended with my witt or vttered with my woordes and to speake it more plainly I rather fele it than I can vnderstand it Therfore I do herein without controuersie embrace the truthe of God in whiche I maye safely rest He pronounceth that his fleshe is the meate of my soule and his blood is the drinke With suche foode I offre my soule to hym to bee fedde In his holy Supper he commaundeth me vnder the signes of bread and wyne to take eate and drinke his body and blood I nothing dout that bothe he dothe truely deliuer them and I doo receiue them Onely I refuse the absurdities whiche appeare to be either vnworthy of the heauenly maiestie of Christ or disagreyng from the truth of his nature of manhode forasmuche as they must also fight with the word of God which also teacheth that Christ was so taken vp into the glorie of the heauenly kyngdome that it lyfteth hym vp aboue all estate of the worlde and no lesse diligently setteth forth in his nature of man those thynges that are proprely belongyng to his true manhode Neither ought this to seme incredible or not consonant to reason because as the whole kyngdome of Christ is spirituall so whatsoeuer he doth with his Chirch ought not to be reduced to the reason of this worlde Or that I may vse the wordes of Augustine this mysterie as other are is done by men but from God in earth but from heauen Such I say is the presence of the body as the nature of the Sacrament requireth which we say here to excell with so great force and so great effectualnesse that it not only bryngeth to our myndes vndouted trust of eternall lyfe but also assureth vs of the immortalitie of our fleshe For it is nowe quickned of his immortall fleshe and after a certaine manner communicateth of his immortalitie They whyche are caried aboue this with their excessiue speches do nothyng but with suche entanglementes darken the simple and playne truthe If any be not yet satisfied I wold haue hym here a whyle to consider with me that we now speake of a Sacrament all the partes wherof ought to be referred to Faith But we do no lesse deintyly and plentifully feede Faith with this partakyng of the bodye which we haue declared than they that plucke Christe hymselfe oute of heauen In the meane tyme I plainly confesse that I refuse that mixture of the fleshe of Christ with our soule or the pouryng out of it suche as they teache because it suffiseth vs that Christ dothe out of the substance of his fleshe breathe life into our soules yea doth poure into vs his owne lyfe although the very flesh of Christ doth not entre into vs. Moreouer it is no doute that the proportion of Faith whereby Paule willeth vs to examine all