Christ commanded by those words that they should sacrifice him in euerie holie supper or as they had rather saie in euerie Masse Trulie I am ashamed to confute such a feined sophisticall deuise but this one thing I saie that doctrine must not be grounded vpon doubtfull spéeches and speciallie commandements touching so great matters were not woont in the holie scriptures to be giuen with spéeches of double vnderstanding Paule and the Euangelists who haue made such plaine mention of these mysteries in what place I beséech you haue they shewed one word either of a sacrifice or of an oblation to be offered of vs And here would not that impudent boldnesse of theirs staie it selfe for to this false sacrifice An application of the oblation it feined a certeine application thereof to wit that it should be in the choise of the Massing priest to communicate the oblation of Christ to whome he would either liuing or dead As if we were ignorant that the death of Christ is applied to euerie christian by the preaching of the Gospell if it be receiued of them by faith But to receiue a sacrament for an other man is nothing else than if I shuld eate or drinke for thée which how it can be a helpe vnto thée be thou thine owne selfe the iudge Who at anie time hath baptised himselfe for an other man And yet neuerthelesse this rout of Massing priests dare affirme that in this their feined sacrifice they eate and drinke the sacraments for whome they will liuing and dead Howbeit in these their sacrifices falselie feined so far are they off from communicating the death of Christ either to themselues or to others deceiued by them as rather themselues and they which obeie them are by such Masses depriued of the benefit of the true sacrifice of Christ once offered vpon the crosse Wherefore aptlie doo they séeme to haue called these Masses wherein onelie the priest dooth eate and drinke priuate Masses a name in verie déed not heard of among the fathers bicause they be void and destitute of all the fruit of Christs sacrifice Awaie therefore out of the church at length with these priuate Masses and let those that are perfect come in their places wherein is obserued the iust and true institution of Christ which he left vnto his disciples for the true kéeping of the Lords supper Wherein there may be a communion of the brethren which togither may be made partakers of the perfect iust sacraments of the Lord. For in these priuate Masses there is rather an excommunication than a communion sith therein one onelie so receiueth those things that are offered as others doo receiue nothing at all I knowe that they go about to shift off these things with this feined deuise to saie that one priest dooth communicate in the name of the whole church But by what commandement dooth he this By what word of GOD is this ceremonie mainteined Which if it be profitable it ought to be doone by faith but faith hath no place where the word of God soundeth not By that reason a man may go and baptise himselfe euerie daie and may make pretense that he doth this in the name of the whole church and may applie this baptisme of his to whome he will either liuing or dead And no lesse is this to be considered that we in this time of the new testament haue no outward sacrifice and therefore we find Rom. 12 1. that ours is called by Paule A reasonable seruice of God And Christ warned that it would come to passe Iohn 4 23. that The true worshippers shall worship in spirit and in truth Wherefore we saie that that argument is ill concluded There were before the lawe and vnder the lawe outward sacrifices Therefore they ought to be so now For as the priesthood is now translated to Christ and that there be no priests extant besides him so is there in sacrifice besides that which he himselfe offered vpon the crosse Wherefore we said that the sacrifices of the forefathers were shadowes and figures of the death of Christ and as it were pictures The altar and slaieng of beasts for sacrifice did serue their turnes but Christ offered the true sacrifice his bodie was the offering and the crosse was the altar wherevpon he was offered but for vs that haue now the fruit and benefit of Christs pretious death and passion it is not fit nor conuenient in such sort to represent and shadowe it bicause it is past For it is méet of this sacrifice to haue a feast prepared whereof the minister of the church is a dispenser and not the offerer neither hath be a little altar except thou wilt figuratiuelie call a table an altar Whosoeuer therefore will labor to renew the priesthood the altar and outward sacrifice those without doubt indeuour to transforme the new testament into the old Hereof it commeth that the elder fathers said that our sacrifices are vnbloudie that is spirituall and reasonable It is moreouer to be considered which the Lord commanded 1. Co. 11 26 while he celebrated his supper that his death should be shewed Which assuredlie is no other thing than to make mention of his death as it was a sacrifice whereby God is reconciled vnto vs and to giue thanks for it Doubtlesse I thinke there is no man but vnderstandeth that the remembrance or token of anie thing differeth in nature from the thing it selfe which it betokeneth and sheweth to the memorie For if it were all one with it it should not be called a token but should haue the name of the thing to the end that the name might agrée with the nature Wherefore séeing we grant that this action is a memorie of the oblation of Christ it should be absurd to saie that the same is the oblation of Christ it selfe But they saie that the argument dooth conclude that the Masse is not that bloudie sacrifice once made on the crosse by the sonne of God himselfe A feigned difference betweene a bloudie and an vnbloudie sacrifice But they contend that they neither affirme this as they that saie This is a certeine other oblation of the bodie and bloud of Christ vnbloudie which they must oftentimes renew Howbeit to answer thus is to saie nothing bicause herein are two things to be knowne of vs neither dooth there appeare a third vnlesse thou wilt imagine some thing For it is necessarie that those things which be spoken of the oblation of Christ be either referred vnto his death which of his owne accord he offered vpon the crosse for our saluation or else they must be vnderstood of the remembrance thereof and thanks-giuing for the same Betwéene these two we can perceiue no meane either by the nature of things or by the holie scriptures that can be called a sacrifice wherein Christ should be offered vnto the father And this is declared by the propertie of the names for among the Latins that which they
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
earth There is also another psalme alledged Therefore hath God euen thy God annointed thee with oile of gladnes aboue thy fellowes Hebr. 1 9. And there is a comparison of Christ with Melchisedecke namelie that they were both without father Hebru 7 3. without mother and without genealogie which thing accordeth not with Christ but so far foorth as he is God Vnto the Colossinas we reade Coloss 2 9. that In Christ dwelleth all the fulnes of the godhead bodilie Colo. 1 16. Againe All things are made by him whether they be things visible or inuisible Titus 2 13. or thrones or dominions Vnto Titus We expecting the blessed hope and comming of the glorie of the great God Héere Christ is most plainelie called The great God And in the second to the Corinthians 2. Cor. 8 9. When he was rich he was made poore for all men It can not be meant that he was rich but in respect of his diuine nature 1. Cor. 2 8. And in the first epistle to the Corinthians If they had knowne him they would neuer haue crucified the Lord of glorie And in the eight chapter 1. Cor. 8 6. To vs neuertheles there is one God which is the father of whom are all things and we in him and one Lord Iesus Christ by whome are all things and we by him But if that all things are by him verelie there is no doubt but that he is God And vnto the Galathians as touching the time of infidelitie it is written Gala. 4 8. When as yee serued those which in nature be no gods c. By which words the contrarie is gathered that séeing they were conuerted vnto Christ and serued him they serued him that in nature is God But to followe the sure and more vndoubted testimonies of the old Testament Psal 110 1. out of Dauid we haue The Lord said vnto my Lord Sit on my right hand vntill I make thine enimies thy footestoole Esaie calleth him Emanuel Esaie 7 14. Esaie 9 6. And againe he saith His name shall be called Woonderfull a Counsellour God c. Ieremie in the 21. chapter saith Ierem. 21 6. that he must be called God our righteousnes he vseth the name Tetragrammaton The verie which thing thou maist sée to be done by the same Prophet in the 31. chapter Iere. 31 23. wherein though he speake of the citie I meane of the people of God or of the church yet neuertheles all that doth appertaine vnto Christ which is the head of the same yea rather by him is such a name attributed to the church people of God Also we reade in Esaie Esaie 53 8. Who shall be able to reckon his generation And in the Prophet Micheas Miche 5 2. And thou Bethleem of Iewrie art not the least among the thousands of Iuda for out of thee shall come foorth vnto me one that shall rule my people Israel whose out-going hath bin from the beginning and from euerlasting by which words both the natures of Christ are shewed Esaie 11 10. Adde againe out of the Prophet Esaie that which is cited by Paule in the 15. chapter to the Romanes Rom. 15 12. There shall be a roote of Iesse which shall arise to rule ouer the Gentiles and in him shall the Gentiles trust And certaine it is that he is to be accursed Looke In Rom. 1 and 4 25 8 verse 34 9 a 5 33 10 17 11 7 27. 1. Cor. 11 verse 3. which putteth anie hope in a creature Therefore séeing we must put our trust in Christ and that he is to be called vpon it plainelie appéereth that he is God There might be heapt vp other testimonies of this matter but these I thinke to be enough and enough againe to confute the boldnes of these men VVhether the holie Ghost be God In 1. Cor. 12. 6 Now it shall not be from the purpose to confirme by manie reasons that the holy Ghost is God The word spirit diuerslie taken This word spirit sometime signifieth a certeine motion or a nature mooueable sometimes it is taken for life or mind or the force of the mind whereby we are mooued to doo anie thing it is also transfferred to the signifieng of things Why our soules and angels and God are called spirits which be seperate from matter as be the angels which the philosophers call Intelligencies yea and it is so far drawne as it representeth our soules Which metaphor séemeth to haue respect therevnto bicause we somtimes signifie by this name the thin exhalations which breath either from the earth from the water from the bloud or from the humors of liuing creatures which exhalations although they be not easilie perceiued by the sense yet are they effectuall and of excéeding great force as it appéereth by winds earthquakes and such like things And so it commeth to passe hereby that the name of these most subtill bodies whose force is excéeding great hath béene translated to the expressing of substances without bodies Wherefore it is taken for a word generall Spirit is a generall word both vnto God vnto angels and vnto our soules And that it is attributed vnto God Christ sheweth when he saith God is a spirit Iohn 4 24. and therevpon concludeth that he must be worshipped in spirit and truth When it is so taken this name comprehendeth vnder it the Father the Sonne and the holie Ghost But somtime it is taken particularlie That the holie Ghost is a person distinct frō the Father and the Sonne for the third person of the Trinitie which is distinct from the Father and the Sonne And of this person we speake at this time wherein two things must be shewed first that he is a person distinct as well from the Father as the Sonne secondlie we will shew that the holie Ghost is by this meane described to be God The first reason Matt. 28 19. 7 As touching the first the apostles are commanded in the Gospell that they should baptise in the name of the Father of the Sonne and of the holie Ghost Which place dooth most plainlie expresse the distinction of the thrée persons and dooth signifie nothing else but that we be deliuered from our sinnes by the name power and authoritie of the Father of the Sonne and of the holie Ghost And in the baptisme of Christ as Luke rehearseth The second reason Matt. 3 16. Luke 3 21. the voice of the Father was heard which said This is my beloued sonne c. Further the holie Ghost appéered vnder the forme of a dooue Here as thou séest the sonne is baptised the father speaketh and the holie Ghost sheweth himselfe in forme of a dooue In Iohn it is said Iohn 14 16. The third reason I will aske my Father and he shall giue you another Comforter Here also the Sonne praieth the Father heareth and the Comforter is
sent And againe He shall receiue of mine The fourth reason Iohn 16 14. whereby is signified that the holie Ghost dooth so differ from the Father and the Sonne as he is deriued from both And least that anie man should thinke that when Christ promised that the holie Ghost shuld come vpon the beléeuers as in the daie of Pentecost it came to passe onlie a diuine inspiration and motion of the mind was signified the words of Christ are against it wherein he said The fift reason Iohn 14 26. He shall teach you all things and bring all things to your remembrance which I haue told you But inspiration and motion of the mind doo not teach nor prompt anie thing but are onelie instruments whereby something is taught and prompted And the action of teaching and prompting cannot be attributed but vnto one that is a person indéed Which is prooued by other words of Christ when he said of the holie Ghost The sixt reason Iohn 16 13 He shall speake whatsoeuer he shall heare And that this third person procéedeth from the Father and the Sonne it is euident enough in the same Gospell of Iohn where it is written Iohn 15 26 The 7. reason When the Comforter shall come whom I will send vnto you euen the Spirit of truth which proceedeth from the Father Séeing the sonne saith that he will send the Spirit and as we said before affirmeth him to receiue of his no man doubteth but that hée procéedeth from the sonne And he now expresselie addeth Who proceedeth from the Father 8 Now haue we first declared out of the holie scriptures Whether the holie Ghost be God that the person of the holie Ghost is distinguished as well from the Father as the Sonne and that he procéedeth from them both Now must we sée whether he be God This dooth Paule shew two maner of waies first when it is said There be diuersitie of gifts but one Spirit The first reason 1. Cor. 12 4. diuersitie of operations but one and the same God But to giue gifts and spirituall faculties is no whit lesse than to distribute operations wherefore séeing the holie Ghost is said to distribute gifts God to impart actions vnto men it is manifest that the holie Ghost is God If the spirit be the author of graces the Father of operations it is méet that the holie Ghost should be equall to God the Father Further it is added that The same spirit dooth worke all these things The second reason 1. Co. 12 11 distributing to euerie one euen as he will Séeing then the souereigne choise is in him to impart heauenlie gifts he is God And it is written Ye are the temple of God 1. Cor. 3 16. The third reason and the Spirit of God dwelleth in you if anie man doo violate the temple of God him shall God destroie But it is not méete for anie creature to haue a temple séeing the same is proper vnto the diuine nature Wherefore séeing we be called The temples of the holie Ghost it is now manifest that he is God And least we should thinke it lawfull to build temples vnto martyrs Augustine saith that temples are not builded vnto martyrs let vs heare Augustine who denieth that we build temples vnto martyrs we build them saith he vnto God although they be called The memories of martyrs and out of Augustine himselfe is this forme of reasoning gathered Neither did the apostle but onlie once saie that We are the temples of the holie Ghost but he hath the verie same thing in the sixt chapter of the same epistle where it is written And doo yee not knowe that your bodies are the temples of the holie Ghost 1. Cor. 6 19. Furthermore the power of creating which is proper vnto God The fourth reason Psal 33. 6. is ascribed vnto the holie Ghost séeing Dauid hath written By the word of the Lord were the heauens made all the powers of him by the spirit of his mouth And againe Send foorth thy spirit Psa 104 30. and they shall be created and thou shalt renew the face of the earth And in Matthew it is said of the bodie of Christ which should be brought foorth in the virgins wombe Matth. 1 20. That which is borne in hir is of the holie Ghost Againe Luke 1 45. The holy Ghost shall come vpon thee and the power of the most high shall ouershadowe thee Séeing then the holie Ghost hath the power of creating as it hath béene declared vndoubtedlie he is God 1. Cor. 2 verse 10. In the same epistle to the Corinthians it is said that he searcheth the bottome of Gods secrets it séemeth that the apostle maketh this kind of argument The fift reason The things which be of man no man knoweth but the spirit of man which is in him euen so the things that be of God none knoweth but the spirit of God And so he will haue it that euen as the spirit of man is vnto man so the spirit of God is towards God And no man is ignorant but that the spirit of man belongeth vnto the nature of man whereby it is certeine that the spirit of God is of his diuine nature Basil The sixt reason Basil against Eunomius vseth another reason which commeth in a manner to the selfe-same he saith that the holie Ghost is the spirit both of the father and of the sonne and therefore of the verie same nature that they be For it is written in the epistle to the Romans And if the spirit of him Rom. 8 11. which raised vp Iesus frō death doo abide in you he that raised vp Christ shall also raise vp your mortall bodies This place declareth that the holie Ghost dooth belong vnto the father who in the same epistle is shewed to belong also vnto the sonne when as a little before it is said He that hath not the spirit of Christ the same is not his But in the epistle to the Galathians Galat. 4 6. The seuenth reason both togither is expressed in these words And bicause yee be children therefore hath God sent the spirit of his sonne into your harts whereby ye crie Abba father Wherefore séeing the holie Ghost is the spirit aswell of the father as of the sonne he is wholie partaker of their nature 9 Moreouer in the Acts of the apostles the fift chapter Peter said to Ananias Acts. 5 3. How darest thou lie vnto the holie Ghost The eight reason Thou diddest not lie vnto men but vnto God Now in this place he most manifestlie calleth the holy Ghost God Augustine in his booke De trinitate else where and Ambrose also De spiritu sancto doo both cite the apostle to the Philippians the third chapter Phil. 3 3. where he writeth Beware of dogs beware of euill workers beware of concision for we be the circumcision which serue God in the
these three be one but and if ye receiue the testimonie of men the testimonie of God is greater In this place thou séest saith he that the testimonie of the holie Ghost is called the testimonie of God whereby it is prooued that the holie Ghost is God The spirit bloud and water represent the three persons And that those thrée I meane the spirit bloud and water doo represent the thrée persons it is shewed by thrée reasons The first is taken from the Analogie or conueniencie of the signes which Augustine recited Secondlie thou perceiuest that those thrée are said to be one which is not méete for them vnles thou shalt respect those things which be represented for otherwise spirit bloud and water doo varie in nature or kind one from another Thirdlie those thrée nounes in the Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is water spirit and bloud be of the neuter gender vnto which afterward is put the masculine article in the plurall number namelie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is These three be vnto one or be one But the masculine article as touching signes which be of the neuter gender might take no place vnles it should be applied vnto those which are signified that is vnto the Father the Sonne and the holie Ghost Neither let it trouble vs that it is read some-where These three be vnto one as though it should make for the Arrians which said that these thrée persons be vnto one bicause they consented togither in one testimonie as though the spéech concerneth not one maner of nature but one maner of will The Hebrue phrase And the phrase commeth néere vnto the Hebrue so as To be vnto one and To be one is the selfe-same thing As when we read in the psalme I will be vnto him a Father and he shall be vnto me a Sonne it is as if it were said I will be his Father and he shall be my Sonne And in another place They shall be vnto me a people 2. Cor. 6 18. and I will be vnto them a God is all one as to saie I will be their God and they shall be my people And when it is said They be one there is signified both a distinction of persons and an vnitie of substance For vnlesse there were some distinction it should haue bin said It is one The 21. reason verse 57. 12 Also they alledge the song of the thrée children wherein when all creatures are stirred vp vnto the praises of God the Sonne the holie Ghost are not mentioned whereby it is plaine that they be not reckoned among creatures Neither maist thou saie that this song is a part of the Apocrypha bicause this part of Daniel is wanting in the Chaldean edition for thou shalt sée the verie same to be done euerie-where in the Psalmes of Dauid wherein is the same stirring vp of creatures vnto diuine praises Iohn in his first epistle saith 1. Iohn 5 6. The spirit is truth and this cannot be written of a creature séeing truth is chiefe and principall The 22. reason and dependeth not of another They are woont to alledge the beginning of the booke of Genesis The 23. reason where it is said The spirit of the Lord mooued vpon the face of the waters Genes 1 2. In which place they affirme that there is mention made of thrée persons namelie of the Father which created of the Sonne by whome all things were made as when it is said In the beginning it is all one as to saie By the beginning and of the holie Ghost I knowe that the Hebrue expositors interpret far otherwise of these words but I haue onlie taken vpon me to shew those places by which the fathers gathered the Godhead of the holie Ghost Wherevnto adde The 24. reason that Paule in his epistles seldome maketh mention of the father and the sonne but he also speaketh of the holie ghost either expreslie or by adding of somewhat pertaining to him And Basil sheweth The 25. reason that it was a custome receiued in the whole church to adde in the end of the Psalmes that which we now vse Glorie be to the Father to the Sonne and to the holie Ghost wherein the thrée persons are made equall the one to the other The 26. reason 13 The Synod of Nice set foorth a créed in which we saie I beleeue in the holie Ghost But it is verie manifest that we must not repose our confidence in anie thing that is created And bicause in those daies the contention was not much sproong vp of the holie Ghost there was nothing else added but afterwards when diuers and sundrie heresies grew vp as touching him The Councell of Constantinople then in the Councell of Constantinople which was the second among the foure principall manie things were added to make this article plaine For we grant that We beleeue in the holie Ghost both the Lord giuer of life By the particle Lord they make him equall vnto Christ who in the scriptures is commonlie called Lord which epitheton or addition they would therefore to be expressed Against the Arrians bicause the Arrians affirmed that Christ was altogether a creature but yet the noblest they said which next vnto God was the chéefe And they said that the holie ghost was yet lesse than the sonne and euen his minister Wherefore the Synod in place of Minister put the title of Lord. The selfe-same thing did they in the particle The giuer of life for they saw that it is written in Iohn that not onlie the father doth giue life but that the sonne also can quicken whom-soeuer he will and so least the holie ghost might séeme to be excluded from this propertie they added that particle And that his Godhead might be the more manifest it was added The 27. reason that He together with the father and the sonne is woorshipped and glorified 14 Further Athanasius hath in his créed The 28. reason God the Father God the Sonne and God the holie Ghost And to prooue this thing no lesse is the forgiuing of sins taken for an argument which they grant as proper to the holie Ghost For when Christ had breathed vpon his disciples he said Receiue yee the holie Ghost Iohn 20 22. and whose sinnes ye remit they be remitted vnto them and whose sinnes ye reteine they be reteined Whereby it appéereth that this power is yéelded to the holie Ghost and is proper vnto God And this euen the Scribes themselues testified The 29. reason who hearing Christ saie to the man sick of the palsie Thy sinnes be forgiuen thee Matth. 9 2. cried out that he spake blasphemie in that he durst take vpon him the office of God Furthermore The 30. reason the holie scriptures doo call this self-same spirit both A sanctifier and giuer of light which faculties are méete to be attributed vnto God onlie In Exodus the fourth chapter
chapter where he saith The first image of brasse was made vnto Ceres at the proper costs and charges of Spurius Cassius Here we sée that this writer calleth the idoll of Ceres Simulachrum Vitruuius in his second booke and eleuenth chapter where he intreateth of the hewing of stuffe calleth the image of Diana Simulachrum The seuentie interpretors where it is in Hebrue Atsabbim there they translate it in Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Latine text hath Simulachra Yea and Iohn in the place a little before alledged saith Defend your selues from images 1. Ioh. 5 21 We read it in the Latine translation Fugite simulachra Ierom vpon the eleuenth chapter of Esaie declareth that Idols be the images of them which be dead Wherefore it appéereth that these men deuise distinctions which be fond and ridiculous Againe it must be considered Frō whence the worshipping of idols came into the church of Christ that this worshipping of images which is outwardlie of them vsed hath béene fetched as well from the Hebrues as also from the Gentils For in the tabernacle of Moses there was the candlesticke and the altar and also the incense such as these men doo set before their images Albeit Christ is now come and hath abrogated the ceremonies of Moses Cicero in his third booke of offices saith that Perfumes and wax candles were set before images Wherefore such rites or ceremonies were deriued aswell from the Gentils as from the Hebrues But at the last the matter came to such passe which is more intollerable as it is now thought of them which be called christians that some diuine power is in those images In which point I sée not what they differ from Ethniks They vndoubtedlie did thinke that such as vsed the image of Alexander were more fortunate than other men Wherefore Augustus which had before vsed the image of the Sphynx did afterward vse the image of Alexander Marius was delighted with a siluer eagle the which came afterward to the hands of Cateline who also worshipped the same himselfe and praied victorie of it Euen so doo they at this daie attribute sundrie vertues vnto images they make sacrifice vnto them and doo aske manie things of them Ierom vpon the 57. chapter of Esaie declareth that in his time at Rome the image of Tutela was worshipped in the entries of houses The image of Tutela worshipped at Rome in the time of Ierom. with tapers and lights But for vs if we be true christians it is no decent thing to take rites and ceremonies either from the Iewes or from other nations but we must onelie vse those things which are commanded vs in the word of God 1. Co. 11 23 Wherevpon Paule being desirous to commend the vse of the Lords supper saith that He deliuered vnto the Corinthians that which he had receiued of the Lord. 17 Wherefore séeing we haue it manifest out of the word of God that we must not worship images we ought to obeie suffering our selues to be gouerned by the lawe of God and not by the inuentions of men Moreouer we knowe Iohn 4 23. that God must be worshipped in spirit and in truth but no man is ignorant that images be not spirit and truth for so much as they be things which may be séene 2. Co. 5 16. And Paule saith that We knowe Christ no more after the flesh therefore much lesse after an image I beséech you let vs conferre the state of the primitiue church where vnto the seruice of God images were not vsed at all with the latter state wherin they be allowed and it will most manifestlie appéere that all things are become more corrupt Moreouer Augustine in his booke De quantitate animae most wiselie wrote that It behoueth him that is worshipped to be much better than he that dooth yéeld the worship but all men vnderstand that images be not better than men Further if they might be indued with life and reason they would honor their makers by whose hands they were made When men sinne in this kind of worshipping they doo nothing else but as S. Paule taught the Romans They change the glorie of God into the similitude of a mortall man of birds Rom. 1 23. of foure footed beasts and of serpents Those which defend and mainteine such worshippings doo drawe awaie men from the true worshipping of God For 1. kin 12 28 when as Ieroboam went about to drawe awaie the children of Israel from the worshipping of the true God he erected two images of calues one in Bethel and the other in Dan. Furthermore in this matter we knowe the forwardnes of men for whereas Christ hath commanded that we should beare his crosse we had rather worship the same and all to becrosse our head and forehead therewith which thing he commanded vs not Neither can we but grant that the Christians as we may learne by Tertullian began euen at the first to fortifie themselues with the signe of the crosse Matt. 13 25. For the diuell began foorthwith to sowe cockle vpon the good séed of the church Also Paule putteth the Corinthians in remembrance 1. Cor. 12 2. that they were sometime carried awaie vnto dumbe images the which verie thing we sée doone at this day in euerie place We read not anie where in the time of the primitiue church that faithfull and godlie men did direct their praiers vnto pictures and images But now this is vsed euerie where and it is come to that passe that men giue more honor vnto images than they doo vnto the word of God For there is not a man found at this daie that dooth worship and honor the holie scriptures Christ when he was vpon the earth Iohn 15 7. bicause he was now readie to depart comforted his apostles saieng that Vnlesse he departed the spirit of the Comforter should not be sent vnto them Which the interpretors expound to be said bicause that the presence of Christ as concerning his flesh would hinder them that they should not be fit to receiue the spirit Which thing if it be trulie said as touching the flesh of the Lord how much rather shall it be affirmed of his images and pictures Neither doo we doubt that Peter would not be worshipped of Cornelius the Centurion If Peter would not be worshipped himselfe much lesse his image who was not to be thought that he would doo diuine honor vnto him With what mind thinke we dooth he beare that his images and pictures should now be worshipped among men But if they will saie We doo not honor them with the chéefest honor let them vnderstand that neither Cornelius minded so to worship Peter 18 Neither must we be ignorant Apo. 19 10. and 22 9. that the angell in the Apocalypse did twise reprooue Iohn for that he would haue worshipped him Then if so be that neither angels nor men must be worshipped much lesse their images and pictures And
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
of such ornaments haue some of the good Fathers made no account whereupon as Ierom sheweth Exuperius Bishop of Tholosa ministred the holie Supper with a cup of glasse Exuperius and with a wicker basket And in the Triburien Councell they began to dispute whether golden or woodden vessels should be had for the vse of the Sacraments Boniface saying of golden Priests and woodē cups and contrariwise There Boniface the Martyr being demaunded of his opinion said When they were golden Priests they had woodden cups now being woodden Priests they will haue golden Challices And after this manner he derided the question put forth Yea and Persius and Ethnick Poet taunted this vanitie of men Persius writing Tell mee ye Bishops what doeth gold in your sacrifice Which verse Bernarde something changed Bernard very wel vsed the verse of Persius when as alreadie in his age the Bishops had golde in the furniture of their horses and said Tell mée ye Bishops what doeth gold in your brydle But the aduersaries saie that by these riche mettals and precious stones their ministerie is beautified Let them be holie of life and maners let them teache reprooue and féede the people committed vnto them It is verie diligentlie taught by Paule in the Epistles vnto Timothie and Titus 1. Tim. 3. 1 Titus 1. 6. with what ornamentes the holie ministerie shoulde be decked 24 But they still saie it cannot be denied An obiectiō why that should not be lawful in the newe Testament that was lawfull in the old but that such things were vsed in the olde Testament why is not the same lawfull for vs But if they haue determined to reuoke all things which were done in the old Testament why doe they not also renue the sacrifices of Moses Let them confesse that they haue the spirit of children not of men and of bondage not of fréedome They that be delighted with this kinde of worshipping had néede to deuise to themselues another Christ For true Christ neuer required such things We graunt that in the old Testament God would haue the Iewes to haue these things but of the Christians he hath not required them So as they which at this day giue vnto him without asking doe ill We liue now in that age The true worshipping of God Iohn 4. 24. wherein God must bee worshipped not in this place nor vpon that mountaine but in spirit and trueth as we reade in the 4. Chapter of Iohn Wherefore the charges which are lauished vpō these things should much rather be bestowed for the maintenance of the poore and aduauncement of learning and especiallie diuine learning Further that the ornaments of Salomon in that time also were not so necessarie Those ornaments of Salomon were of no necessitie to them of that time but that GOD might be worshipped without them it is thereby declared that by the will of God they were taken awaie by the Chaldeans Moreouer if we calculate the times Those ornaments were not long kept in the Temple 1. kings 14. 25. we shall easilie perceiue that this golde of Salomon was not long kept in the temple because Rehabam his sonne tooke awaie the greatest part thereof to deliuer it vnto Sesack the King of Egypt whose prisoner he became And againe Abias gaue no small part of that gold vnto the King that beséeged him Ezechias also did the like 2. kin 18. 15 But let vs returne to our owne The beginning of superfluous expenses in our Temples Constantinus the first Emperour of that name opened the window vnto this so great a charge who as Eusebius writeth in the third booke of his life dedicated a temple at Ierusalem which he magnificentlie garnished with offerings with golde siluer and precious stones Furthermore I knowe that Optatus the Bishop of Millaine in the first booke against Parmenianus made mention of such Ornaments and so also did other of the Fathers But whatsoeuer they eyther affirme or decrée if it should be receiued by vs it ought to be allowed by the testimonie of God The sixth Chapter Of Schisme and whether the Gospellers bee Schismatikes because they haue alienated themselues from the Papists Looke after in the 20. Place In 1. kin 12 at the end I Will diuide this defence into thrée principall pointes A diuision of this question First I will shew that there happened most iust causes of our separation Secondly I will prooue that this separation was necessarie for vs. Thirdlie I will make it plaine that we haue not departed from the Church but haue rather returned to the same But before I enter to the explaining of these things I minde to speake somewhat of Schisme The Etymologie of Schisme The word is a Gréeke word deriued in Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to diuide to cut hewe in sunder But betwéene Schismes and Heresies The difference betwéene Schisme Heresie Looke In 1. Cor. 1. 10. Augustine against Cresconius Grammaticus so distinguisheth as a Schisme is called a late separatiō of the congregation by reason of some diuersitie of opinions the which when it hath waxed old is called an heresie Howbeit it séemes not verie likelie to be true that these should differ one from another by the difference of newnesse and oldnesse This doth rather agrée that mē maie be infected with schisme who neuerthelesse retaine the selfe same faith as it hath oftentimes happened in the papacie And the propertie of heresie is that it taketh some opinion to be defended seuerallie from others the which is repugnant aswell to the word of God as to the common faith Yet doth Paul in the first Epistle to the Corinthians séeme to confounde these two 1. Cor. 11. 18. For he accuseth them both of Heresie and Schisme The efficient cause of Schisme 2 It must not be passed ouer that Augustine affirmeth hatred against the neighbour to be the cause of Schisme And of this hatred there maie bée shewed foure chiefe partes namelie that men among themselues as touching the principall points doe not consent 2. Cor. 13. 11. and therefore Paul wished that the Corinthians were agréed and ioyned together in one minde Secondlie they oftentimes iarre in those things which are deriued and concluded of principles and therefore the Apostle added That they maie bee knit together in one and the same opinion It also happeneth sometime that although they agrée in minde and opinion yet are some so in loue with their owne phrases and forme of spéech and so obstinatelie maintaine the same as rather than they will forsake them they will be separated frō their brethren therfore Paul wished that they might speake al one thing Lastlie they therefore hate their brethren because some made one their guide and some another as it happened among the Corinthians of whom some saide I hold of Caephas 1. Cor. 1. 13. I of Paule and I of Apollo and euerie one hated
both be touched and handled to the intent that both he might remooue dissimulation from God also confirme the truth of humane flesh in Christ Whereby it is prooued that mens senses beguiled thē not as touching these things as the Papists confirme that men are deceiued about the bread and wine of the Eucharist Origin 13 But Origin in his booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Ierom citeth him against Iohn bishop of Ierusalem was of a far other mind For whereas we saie that the visions of Angels may be conceiued thrée maner of waies to wit either in phantasie or in bodie but not humane or else in the verie true bodie of a man he taketh a certeine meane and saith that The bodies of Angels wherein they present themselues to the eies of men are neither perfect bodies nor humane bodies nor yet phantasticall bodies and yet bodies neuertheles and that he applieth to them that rise againe For we shall saith he haue bodies in the resurrection but yet onlie bodies not bones not sinewes not flesh And indéed there is some difference betwéene a bodie and flesh Euerie flesh is a bodie but not euerie bodie flesh for euerie flesh is a bodie but euerie bodie is not flesh Such a difference Paule toucheth in the first chapter of his epistle to the Colossians when he said Ye are reconciled in the bodie of his flesh Col. 1 22. And in the second chapter Col. 2 11. By putting off the sinfull bodie of the flesh Yea and in the Créed also we saie that We beleeue in the resurrection of the flesh and saie not Of the bodie Origin said that he sawe two excéeding errors the one was of them which said that there was no resurrection Such were the Valentinians and Marcionites 2. Tim. 2 18. of which sort also were Hymenaeus and Philetus who as Paule witnesseth taught that the resurrection was alreadie past and such are the Libertines at this daie reported to be For they babble I cannot tell what of the matter both vngodlie and vnlearnedlie Another of those which think that perfect and true bodies shall rise againe with flesh sinewes and bones which thing he saith is not possible for Flesh bloud cannot inherit the kingdome of God But Origin should haue weighed what Paule said afterward for he addeth Neither shall corruption possesse incorruption 1. Co. 15 50. Wherefore his meaning is that a corruptible bodie cannot possesse the kingdome of GOD. But Origin to kéepe himselfe within that meane which he appointed confessed that bodies indéed shall rise againe yet not grosse and bonie but spirituall according as Paule said 1. Co. 15 44 It shall rise a spirituall bodie But Origin in these words marked not that Paule calleth it A spirituall bodie not bicause it shall be wholie conuerted into a spirit but bicause it shall haue spirituall qualities namelie incorruption and most cléere brightnes But bicause he perceiued that the bodie of Christ which he after his resurrection offered to his disciples to be handled and fealt was against his doctrine therefore he saith Let not the bodie of Christ deceiue you for it had manie singular properties which are not granted vnto other bodies Further he would haue a true bodie after his resurrection to the intent he might prooue by this dispensation that he was trulie risen from the dead not to signifie that other bodies should be semblable vnto it at the resurrection But he shewed the nature of a spirituall bodie at Emaus Luk. 24 13. when he vanished from the sight of his disciples and at another time when he went in to his disciples Iohn 20 19. the doores being fast shut 14 Against these things Ierom repugneth Ierom. If Christ saith he after his resurrection did verelie eate with his disciples he had also a verie true bodie if he did not eate how did he by a false thing prooue the truth of his bodie Luk. 24 31. In that he vanished from the sight of his disciples this was not through the nature of his bodie but by his owne power Luke 4 30. for so in Nazareth when the people would haue assailed him with stones he withdrew himselfe out of their sight And shall we not thinke that the sonne of GOD was able to doo that which a magician could doo Apollonius Tyanaeus For Apollonius Tyanaeus when he was brought into the councell before Domitian he foorthwith vanished awaie That this was in Christ not in respect of the nature of his bodie but of his diuine power it is shewed by that which went before in the historie For while he was in the waie with his disciples their eies were held Luke 24 16 so as they could not knowe him And whereas Origin affirmeth that the bodie of Christ was spirituall Iohn 20 19 bicause it came in where the doores were shut Ierom answereth that the creature gaue place to the creator In what sort the body of Christ entred in the doores being shut c. Wherefore the bodie of Christ persed not through the middest of the planks and boords so as two bodies had béene togither in one and the selfe-same place but herein was the miracle in that the verie timber of the doores gaue waie vnto the bodie of Christ Luke 24 2. Further whereas some doo obiect that the bodie of Christ came foorth of the sepulchre being close shut The bodie of Christ came not out of the sepulchre the same being shut that also is not of necessitie to be beléeued but it may be thought that the stone was rolled away before he came out And least any should thinke that I deuise this of my self let him read the 83. epistle of Leo vnto the bishops of Palestine The flesh saith he of Christ which came out of the sepulchre the stone being rolled awaie c. Now to returne to the purpose The bodies wherein Angels appeared were true humane bodies Bicause I said that the bodies of Angels which they take vnto them maie be thought either to haue béene phantasticall or spirituall or else substantiall and verie humane bodies and that the two first opinions are reiected it now resteth that the bodies of Angels wherein they shew themselues to be men are verie true and humane bodies and this onelie I affirme to be true séeing Angels were in such sort séene as they wrestled with men and offered their féet to be washed The visions of the prophets were sometime imaginatiue And I iudge it not lawfull to say that mens senses were there deceiued séeing the things were outwardlie doone I denie not indéed but that somtimes there happened to the prophets visions imaginatiue when they said that they sawe God or the cherubims or such other like things For in asmuch as that happened often in their mind or power imaginatiue it might be doone by forms images and visions Angels appering in mens bodies were not men 15 Now
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
our selues But if that our nature were innocent and perfect there would be no néed why we should renounce the same We must not denie the things that be good for things that be good should be reteined and not abandoned from vs. With this definition which we haue made of originall sinne agréeth the want of originall iustice Augustine Anshelme agree with our opinion so likewise agréeth Augustines definition wherein he saith that the same is concupiscence of the flesh so that both the one and the other be rightlie vnderstood Those which were chéefe among the Schoole-men acknowledged this doctrine as Thomas Scotus and especiallie Bonauentura these affirme the materiall part in this sinne Whether guiltines in this sin be the formall part to be the corruption of nature or concupiscence the formall part to be the want of righteousnes and so of those two opinions which I now spake of they make one But there be some of our men Striuing wrestling against the law of God seems to be the formall part of this sinne which would haue the formall part to be guiltines or the imputation of God but séeing that this is an outward thing from sinne I had rather incline to that sentence which maketh those formall parts to be the fight and wrestling against the lawe of God for that is the principall reason why the corruptions of nature must be called sinnes 20 And there must be no credit giuen vnto them which crie out that our nature is good Indéed I would grant it to be true How nature is good not good as concerning our first creation of nature but not as the same is fallen for good it is indéed but yet so good as it hath some corruption ioined therewith But whereas these men saie that lusting is good they must giue me leaue if I giue more credit vnto Paule than vnto them But he saith I knowe that in me that is in my flesh there dwelleth no good thing Rom. 7 18. So good is the flesh as in it dwelleth no good thing verse 21. Gala. 5 24. Naturall concupiscence dooth not alwaies wish profitable things and a little after I find by the lawe that when I would doo good euill is present with me In this place he saith that concupiscence is euill To the Galathians also he sufficientlie prooueth it to be euill when as he willeth the same to be crucified It is also false which they say that it doth alwaies desire things which be profitable and which tend to preseruation for we find by experience that the same is continuallie prone to offenses and to those things which be enimies vnto life Moreouer if nature were as innocent good as they imagin it to be wherefore should it be so gréeuouslie punished by God An argument is taken from the punishments and greefs of men Among all the kinds of liuing creatures we sée in a maner none more miserable than man If we respect either his birth infancie childhood education and discipline all things are replenished with teares with sorrowe with lamentation with infirmitie and with paines taking The bodie must labour to get his liuing the mind is continuallie disquieted with troblesome affections the hart is stirred vp with perturbations the whole bodie is tormented with diseases all which things some considering with themselues haue said that nature is not a mother but a step-mother I passe ouer that the bodie and soules also of children and infants are some deliuered vnto the diuell to be vexed so we read in the Gospell that a yoong man was in such sort tormented by the diuell The bodies and soules of infants are otherwhile deliuered to the diuell to be vexed Mat. 17 15. that he cast himselfe sometime into the fire and sometime into the water so as the seueritie of God dooth so account of the innocencie of mans nature as he gréeuouslie punisheth the same And it should appéere that the verie Ethnike men perceiued more concerning this thing than these diuines for Plato in his second booke De republica saith that Men by nature are euill as those which cannot be led by their owne accord to imbrace righteousnes but onelie to be discontent with iniurie And Socrates sheweth that vnlesse men be inspired as it is said the poets were with some diuine power vertues cannot be had And Cicero in his third booke De republica as Augustine alledgeth in his 4. booke against Iulian saith that Man is brought into light by nature his stepmother with a naked fraile and weake bodie hauing a mind vexed with gréefe subiect to feares féeble vnto labours prone vnto lusts in whom is hidden the feruent loue of God and also his mind and his wit Also the ecclesiasticall writers haue condescended to this opinion manie of whose consents Augustine hath gathered togither in his booke against Iulian. 21 Touching Irenaeus and Tertullian The opinions of the fathers I haue alreadie spoken Cyprian also saith that Christ healed the wounds which Adam made and the venom wherewith the diuell infected our nature Cyprian Cyprian acknowledgeth infirmitie to be deriued from the sin of our first parent wherewith we be so prouoked vnto sinne as no man can flatter himselfe in his owne innocencie for who can boast that he hath a cleane hart For as Iohn saith 1. Ioh. 1 10. If we shall saie that we haue no sinne we deceiue our selues and there is no truth in vs. Againe Cyprian in his epistle vnto Fidus teacheth that Children must be baptised least they perish euerlastinglie Also Augustine citeth Reticius the bishop whose words we recited before he citeth also Olympius a bishop of Spaine who saith that The sinne of Adam the first framed man was so sprinkled among the yoong plants that sinne is borne togither with man He also citeth Hilarius which thus wrote concerning the flesh of Christ Therefore he being sent in the similitude of sinfull flesh euen so he had sinne But bicause all flesh is of sinne namelie of the sinne deriued from Adam the first parent he was sent in the similitude of sinfull flesh so that there was no sinne in him but the similitude of sinfull flesh The same father in another place expounding the 18. psalme vrgeth this sentence of Dauid Behold how I was shapen in wickednes and in sinne my mother hath conceiued me The same father in an homilie vpon the booke of Iob saith that The bodie is a matter of naughtines which could not so be said to be at the first creation Ambrose And Ambrose vpon Luke saith that The bodie is a fowle puddle and harborough of sinnes but by the benefite of Christ it is changed into the temple of God and a holie place of vertues The same father writing against the Nouatians saith that Our beginning was in sinne againe in his apologie Psal 51 7. Dauid saith that afore we be borne we are spotted with contagion and before we haue the
state of men not yet regenerate first they are frée from the seruitude of compulsion secondlie in morall and ciuill works they be able to doo manie things by their frée will lastlie among sinnes they haue some choise and sometimes imbrace this sinne and sometimes that sinne as their will serueth them but yet they be not so frée as to doo those things which may please God also they be bound to the miseries and calamities of this life will they or no. Now must we speake of the libertie of men regenerate The godlie can atteine vnto works acceptable vnto God which besides that it is not lesse than the same which we haue declared to be in the wicked yet in this point it goeth beyond it that it can atteine vnto good works which be acceptable vnto God For who is ignorant that the worke of Abraham Gen. 22 10 and 19. wherein he was prepared to sacrifice his owne sonne was most acceptable vnto God For he was therefore highlie commended by God himselfe Paule vnto the Philippians calleth their almes Phil. 4 18. sacrifices hauing a good sauour And vnto the Hebrues we be taught Heb. 13 16. that God is maruellouslie delighted with such sacrifices And hereof it commeth that Paule warneth the Philippians Phil. 2 12. that with feare and trembling they should worke their owne saluation But what néed is there of anie other testimonies when as the Iudge himselfe in the latter daie Matt. 25 35. shall reckon vp the good works which godlie men haue bestowed vpon the members of Christ Séeing therefore that men regenerate be good trées it is agréeable that they both can and doo bring foorth good fruits The regenerate haue their freedome by the benefit of God not by their owne merit Ezec. 36 26 Iohn 6 44. Howbeit they which be thus regenerate must neuer forget that they obteined not this fréedome by their owne merits but by the benefit of God for he fashioned them anew in stéed of stonie harts hath put into them a hart of flesh Finallie it came not of themselues but of the heauenlie father that they should be drawne to Christ for vnlesse they had béene with great efficacie persuaded inwardlie in their minds by God the father they had no lesse fled awaie from Christ than other men Wherefore in that first change o◠impression of the holie Ghost At the first impulsion of the holie Ghost the mind suffereth our mind onelie suffereth as they vse to speake but after that we be once persuaded and changed we are so restored that we be able to worke togither with the holie Ghost and with grace 24. And in what sort this restoring of frée will is it must be considered by two principall points out of which we at the beginning when we described the nature of will declared that euerie sinne and euerie errour that is in election or choise dooth come bicause that when we deliberate touching anie matter either we are vtterlie ignorant what is iust or vniust or else for that though we sée what is iust and vniust yet lust and perturbation intermingleth it selfe which by their great force cause vs to preferre the weaker reasons before sure and strong reasons Wherefore the knowledge of that which is right cannot take place For the violence of the affections and the whole attention of the mind is fastened vpon those reasons which serue for pleasure and lust and the honester arguments are not considered and therefore doo not breake foorth to effect But by the benefit of regeneration both these discommodities are holpen By the benefit of regeneration both the vnderstanding and lust are holpen for as touching the first the light of faith is present which by adding the rule of the lawe of GOD manifestlie vnderstandeth in the practising of things what things are iust and vniust Furthermore by the power of the holie Ghost although all corruption of the affections be not taken awaie yet is it so broken made féeble that it is not able as before to hinder the making of a right choise Howbeit for that this lust so long as we liue here cannot vtterlie be consumed therefore it coms to passe The libertie also of the godlie is vnperfect that this libertie which is giuen vnto the godlie to doo things which may please God is not perfect and absolute but weake and maimed and in this sort it is set foorth in the holie scriptures For touching those works which be acceptable to God manie men are greatlie letted manie waies that they cannot doo them as they would as the lawe requireth for they alwaies féele a lawe in their members which fighteth against the lawe of the mind that whether they will or no they be led captiue vnto the lawe of sin For euen as we read to the Galathians Gal. 5 17. The flesh so lusteth against the spirit as they doo not the things which they would And Paule complaineth that he did not the good Rom. 7 15. which he earnestlie desired but rather the euill which he hated Godlie men no doubt doo in mind Serue the lawe of God Ibidem 25. but in their flesh the lawe of sinne in whom yet this is a notable gift of God that they excéedinglie bewaile and lament these impediments that although they doubt not but that they haue the first fruits of the spirit yet they grone and feruentlie wish for the perfect restitution Moreouer there happeneth fallings vnto them euerie daie which doo admonish vs how weake this our libertie is For this cause Iohn saith If we saie that we haue no sinne 1. Ioh. 1 10 Iames. 3 2. Matth. 6 12 We are not let by the imperfection of libertie but that we may worke togither with God we deceiue our selues and there is no truth in vs. Also Iames saith We all offend in manie things And the Lord hath taught vs in our dailie praier to crie vnto the father Forgiue vs our trespasses But neuertheles we are not hindered by this imperfection of libertie but that we may worke togither with God and to frame our selues as apt instruments vnto the holie Ghost Wherefore Paule warned Timothie to stirre vp the grace that he had in him 2. Tim. 1 6. And in the first epistle to the Corinthians 1. Cor. 14 1. he admonished them to applie themselues to the frée gifts of God and to gifts more excellent as though their diligence were required to be able to vse rather this gift of the spirit than that The regenerate are called men of God not men simplie 2. Tim. 3 17. But those which are said to haue these things are not simple and bare men but when they be indued with the grace and the spirit of God they be called the men of God and bicause they be the men of God they be also called perfect and instructed to euerie good worke Wherefore we grant that men borne anew in
sinne much more gréeuouslie than the common persons For they sit at the sterne Princes sinne more greeuouslie than the publike sort and haue in their hand the helme of the church or common-weale by reason whereof all men take example by them Some sinne also are counted the more gréeuous bicause they be not alone but they drawe manie other mischéefes with them By reason whereof the sinne of Dauid is verie much reprooued 2. Sam. 11. bicause his adulterie was ioined with the murther of a good and faithfull man namelie of Vrias besides that there happened the slaieng of manie valiant soldiers and the victorie betraied and translated vnto the enimies of Gods name Wherefore more gréeuous is that sinne iudged to be than if the fault had béene single and alone Also that crime is most condemned that bringeth most harme For vndoubtedlie he that taketh awaie a mans life dooth more harme than if hée doo but wound or else maime anie one part of the bodie And further the vehemencie and ardent desire of the will is considered wherewith men runne headlong into sinne For they that with all libertie runne into mischéefe are more to be reprooued than they that vnwillinglie and striuing there against with great fight of conscience transgresse the lawe of God Also the offense of them is lesse which after a sort be constrained to fall into sinne through great feare and want of strength to endure affliction than if they should willinglie and of their owne accord fall thereinto And wonderfull gréeuous dooth the contempt of the word of GOD make sinne to be Furthermore those things that be openlie committed bicause they giue an offense and stumbling blocke vnto others therefore are more condemned than such as are doone priuatelie and in secret And the sinnes which be committed against holie men such as are the prophets and ministers of the church be horrible bicause that iniurie and contumelie dooth more euidentlie redound vnto God Wherefore it is written Zach. 2 8. He that hurteth you dooth as if hee should touch the apple of mine owne eie Luk. 10 16. Hee that despiseth you saith Christ despiseth me also And God warned the princes of this world Psal 1 16. that they should doo no violence against his Christ that is his annointed Also euen in ciuill matters the dignitie of the person that is hurt is weiged For he dooth woorse that hurteth his owne father and the daughter that riseth against hir owne mother than if they should rage against anie other persons as the prophet Micheas in the seuenth chapter dooth testifie Againe verse 6. he is more sharplie rebuked that hurteth the magistrate and publike power than he which worketh iniurie to priuate men Wherefore by expresse words it is commanded of God Exo. 22 18. Thou shalt not speake euill of the prince of the people Likewise sinne becommeth more detestable through continuance And certeinlie God dooth more gréeuouslie punish them which doo as it were rot in their sinnes than others which once or twise doo amisse Wherefore Amos the prophet Amos. 1. in the name of GOD repeated verie often that sentence Vpon three or foure wickednesses I will not conuert him Exo. 20 4. Yea and God testified in the lawe that he would take vengeance vpon sins vnto the third and fourth generation when as they should be continued through so manie degrées Herevnto the place time and age dooth drawe a great weight with it And there might be gathered well-néere innumerable other things which either aggrauate or lighten sinnes the which both willinglie and wittinglie I ouer-passe 5 Chrysostome noted that we must not conclude that all sinnes be of equalitie Chrysost In 1. Cor 6. verse 9. All sinnes be not of like equalitie Although it be reckoned that euen the least sinnes be of so great a moment as they exclude vs from the kingdome of God This is common with them all that they bereaue men of the most happie inheritance yet shall they not be punished with the like paines Augustine in his fourth booke of baptisme against the Donatists saith that The woords of Paule are not so to be vnderstood as though none should be excluded from the kingdome of God vnlesse they be guiltie in all sins ioined togither but we must vnderstand that whosoeuer shall be defiled but euen with one of them he is to be banished out of the kingdome of Christ Indéed he granteth that it is vnpossible anie one sinne should be committed but the same is accompanied with some other Albeit it be not of necessitie that where one vice is all the rest should followe for sinnes are not linked togither as vertues be Which is declared by two reasons The first is that vnto one vertue are repugnant two vices Sinnes are not necessarilie knit togither as vertues be which are of the greatest diuersitie one from an other wherevpon he which is infected with one of them cannot alwaies be defiled with the other so as one man should all at once be both fearefull and bold Further it hapneth oftentimes that one sinne expelleth an other as ambition putteth awaie couetousnes couetousnesse droonkennesse and surfetting So then we cannot saie that vices are alwaies ioined one with an other 6 But that vertues be ioined one with an other the Philosophers make no doubt as Augustine writeth in an epistle vnto Ierom. Augustine For bicause there is no wisdome found that is vniust and intemperate and againe no temperance vnwise or slothfull But Aristotle in his fift booke of Ethiks Aristotle declareth this more plainelie to wit that we cannot appoint wisdome to be where other morall vertues be wanting bicause reason should then be troubled by naughtie desires neither could it kéepe still the right course thereof And againe the rest of the vertues without wisdome can take no place séeing euerie one of them is an habit according to right reason And the goodnesse and right course of reason hath no other being but in wisedome it selfe These things doo the Philosophers affirme But a Christian man must not verie easilie be lead to consent vnto them séeing he cannot denie but that godlie men are indued with manie most excellent vertues and yet he ought to confesse that they doo sinne verie often For Iames saith Iames. 3 2. Iohn 1 10. In manie things we sinne all And Iohn saith If we saie that we haue no sinne we deceiue our selues and there is no truth in vs. But he that hath sinnes how can he be adorned with all vertues séeing sinne is contrarie and likewise repugnant to vertues Wherefore the Christian seemeth in this matter to dissent or disagrée from the Philosopher Augustine in the same epistle Augustine goeth about to vndoo this knot on this wise to wit that the onelie vertue in Christian religion is charitie which conteineth in it selfe all other vertues and the same if it could be most perfectlie had would vtterlie suffer
sinnes as saith Dauid be not imputed vnto him Psal 32 2. which shall come vnto felicitie Wherefore séeing we haue néed of mercie it is manifest that our good works are not sufficient Augustine The same Augustine writeth in another place that the perfection of the saints herein consisteth to acknowledge how much they want still of perfection And that sentence of Paule 2. Tim. 4 7. I haue fought a good fight I haue finished my course I haue kept the faith he so expoundeth as he thinketh that the apostle saith not that he is vtterlie without sinne but that he leaning vnto faith and vnto hope did wholie appoint with himselfe that it should come to passe in the last houre of his death which was then euen at hand that whatsoeuer sinne and wickednes had crept into him the same should by the mercie of God through Christ be wholie forgiuen him euen as he had forgiuen vnto others their offenses And it is so far off Augustine thought not that Paule was without sinne but affirms the contrarie Phil. 3 8. that Augustine thought Paule to be without sinne that he interpreteth this place vnto the Philippians Yea also I thinke all things to be but losse for the excellent knowledge sake of Iesus Christ my Lord for whom I haue counted all things losse and iudge them to be doong of works doone after he came to christianitie For when as before hauing made mention of works doone when he was yet of the Iewish religion he said But the things that were vantage Ibidem 7. the same I counted losse for Christ his sake those words which are afterward added he addeth by the waie of correction shewing that not onelie works of Iewish religion but also all other were to be counted for losses and things vncleane For he considered that in all things there is found some fault and defect And that sinnes are mingled with our good works the scriptures most manifestlie teach Sinnes are mingled with our good works when they saie that No man can be iustified in the sight of God And the godlie doo make their praier to be deliuered from that streight examination of iustice Psa 143 2. Enter not saie they into iudgment with thy seruant ô Lord. And Iohn saith If a man saie he hath no sinne 1. Ioh. 1 8. he deceiueth himselfe and the truth is not in him And Salomon saith in the booke of Kings 3. Kin. 8 46. There is not a man on earth so iust that he sinneth not Which words Augustine diligentlie weighing applieth them to the forme of the present time least anie man should refer that sentence of Salomon vnto those things which we haue committed before regeneration We ought all to praie that our trespasses may be forgiuen vs Matt. 6 12. as they that in this life may rather thirst after righteousnes than can atteine to a perfect and absolute righteousnes For that precept of the Lord Deut. 6 5. where in we are commanded to loue God with all our hart with all our soule and with all our strength shall then at the last be performed when we shall come to that place where we shall sée God face to face as he is Augustine as Augustine writeth in his booke De spiritu litera towards the end In which place also he demandeth why this commandement was giuen if it cannot be performed in this life He answereth that therefore God commanded it bicause we should knowe what by faith we ought to desire wherevnto our hope should be leuelled and what we ought continuallie to go about in all our actions And he thinketh him to haue much profited in this life which can at the length sée how farre he is off from that which is perfect 19 The same Augustine in his second booke De peccatorum meritis remissione Augustine chapters 16. 17. and 18. writing manie things as touching this matter saith that In the scripture men are somtimes called perfect Why the saints are called perfect notwithstanding the breach of the commandements God requireth of men that they should be vtterlie without sin Whie God gaue a lawe which he knew could not be obserued not bicause they are vtterlie without sinne but for that in innocencie of life they haue much profited and bicause they continuallie bend their study and indeuour to obteine perfection also bicause God forgiueth them their faults and that which they want of righteousnes he imputeth vnto them of the fulnesse of Christs righteousnes Neither denieth he but that God requireth of men that they should vtterlie be without sinne for there could be no sinne vnlesse there were a lawe which when we sinne we transgresse Further he demandeth whie God gaue that lawe which he right well sawe could by no meanes be perfourmed And he answereth that it was therefore doone that he might condemne them according to their deserts which contemned the same by contempt did transgresse it but that he might heare the praiers of them which applied themselues to it and more and more to helpe them dailie to accomplish the same And to this purpose he bringeth that sentence Pro. 3 12. which is written namelie that God correcteth and chastiseth those whom he loueth yet not with furie or reuenge but with a fatherlie correction but no man that is chastised or afflicted is without sinne No man chastised is without sin for this thing onelie suffered our sauiour namelie to suffer most gréeuous punishments without anie fault of his Wherefore séeing all men whom God loueth are corrected with aduersities it followeth of necessitie that they are all subiect to sin Which thing Paule vnto the Galathians most assuredlie affirmeth of the godlie Gala. 5 17. for he saith that in them the flesh so repugneth against the spirit that they cannot doo those things which they would And in the 7. chapter to the Romans he writeth verse 15. that He himselfe did the euill which he hated By all these things may easilie be gathered They that be the holiest are not without sin but haue need of forgiuenesse that a man though he be neuer so holie yet so long as he here liueth hath alwaies somwhat in him that hath néed to be forgiuen of God Which thing also Augustine testifieth towards the end of his booke De spiritu litera And hereby is most euidentlie gathered that our good works are not sufficient vnto eternall life But our aduersaries crake and boast that the regenerate are not vile in the sight of God but we saie that we before God are miserable for vnlesse it were so God could not vse mercie towards vs. Which mercie yet Augustine writeth If we were not miserable God should not need to vse mercie What mercie is that we haue altogither néed of if we desire to be crowned for mercie is an affection whereby we are mooued toward the miserable wherefore if eternall
and discerning them from other writings They will answer that bicause it is gouerned by the holie Ghost But I beséech you how knowe ye that Bicause they will saie Christ hath promised Matt. 28. 20 that Hee will be with it euen to the end of the world And bicause he hath also said Matt. 19 18. Where soeuer shall be two or three gathered togither in my name there am I in the middest of them And againe I will send the holie Ghost the comforter Iohn 16 13 which shall lead you into all truth These are the things saie they which persuade vs of the authoritie of the church but I would faine knowe from whence ye receiued these things The church hath hir authoritie of the scriptures but out of the holie scriptures wherefore we may contrariwise conclude that the church hath hir authoritie of the scriptures 4 Further by that place of Paule is declared another difference of faith Faith is a sinne assent Rom. 4 20. namelie that it is a firme assent For he pronounceth of Abraham that he nothing doubted and he vseth this verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth To reason with himselfe and to put doubts In which signification Luke in the Acts vseth the selfe-same word for so it is said vnto Peter Acts. 10 20. that he should go vnto Cornelius the centurion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Doubting nothing Abraham had a respect vnto the will and power of God which made the promise and not vnto his owne infirmitie or to the infirmitie of his wife Without God he had nothing whereby he could promise himselfe anie such thing wherefore as saith the apostle he was strengthened in faith neither doubted he through vnbeléefe which is all one as if he had said Else-where on euerie side were offered vnto him incredulitie and doubting Neither ought this sentence to be reprooued as though we doo féele no such experience in our selues for there is none in whose mind there riseth not at anie time some doubt touching those things which we beléeue for this commeth not of faith but of our infirmitie Of which thing we may be easilie instructed by that which we sée to happen in the habit of anie science especiallie of the mathematicall science for therein is certeintie and that verie great certeintie for there the conclusions doo necessarilie and most euidentlie followe of the premisses But if a man haue not perfectlie learned or perfectlie attained vnto the science hée shall sometimes doubt and this commeth to passe not by meanes of the science but by reason of the fault of him that vseth the science Euen so we bicause so long as we liue here we be weake neither can haue a full and perfect faith Why douts doo sometimes arise in vs euen against our wils therefore doubts doo oftentimes arise vnto vs yea euen against our wils But touching the nature of an opinion thou maiest perceiue it to be otherwise the which is such as there can be no blame laid vnto vs if we somewhat incline to the other part from that which we thinke to be true But the infirmitie which happeneth to vs concerning faith may come two waies for sometimes we firmelie cleaue vnto those things which we beléeue howbeit there are other things behind which are to be beléeued the which as yet we perceiue not And after this maner they which togither with the Gospell obserued choise of meates and other ceremonies are called by Paule in his epistle to the Romans Weake in faith Rom. 14 1. for they knew not as yet that the ceremonies of the lawe were abrogated Sometimes it commeth to passe that we sée indéed the things which are to be beléeued but yet we are not so perfect in faith that wée can firmelie and constantlie cleaue vnto them So Christ called the apostles Men of little faith and especiallie Peter Matt. 8 26 14 31. We must praie vnto God to increase our faith when through doubting hée was almost drowned with the waues of the sea Wherefore as touching each part we must alwaies praie vnto God to increase our faith It is also to be noted that the power of beléeuing commeth of the holie Ghost when as we yéeld not vnto so manie and so dangerous flouds of doubting which doo inuade the mind but doo in the end ouercome them which thing cannot be doone without a heauenlie and supernaturall power But in this assent of the faith What things we are to examine in the assent of the faith we must diligentlie examine both what he is that hath spoken and also what it is that is said and is set before vs to beléeue bicause the diuell dooth studie nothing more than to cause vs to beléeue that God hath spoken that which hée spake not Oftentimes also those things which be spoken by God himselfe are by false deceiuers wrested to a wrong sense are corrupted and so forced vpon vs to be beléeued Wherefore We must praie vnto God that he will not suffer vs to be deceiued séeing we haue néed of reuelation concerning each part we must praie vnto God that he will not suffer vs to be deceiued One of them which writeth vpon the sentences is of this opinion that If it were most assuredlie knowne that God spake anie thing faith therein could take no place for straitwaie saith he by the light of nature we should knowe that it ought to be true which GOD hath spoken vnles we will thinke him to be a lier But this man is woonderfull far out of the waie for we doubt not but that the prophets assuredlie knew that GOD spake in them yet they beléeued those things which they foretold We also assuredlie knowe that God spake those things Whether it followeth that they beleeue which knowe assuredlie that God hath spoken anie thing which are read in the holie scriptures and yet we beléeue them The apostles knew that they had receiued the holie Ghost and yet were they not therefore destitute of faith But that which is spoken of this man should then be true if we could knowe euidentlie by reason or sense that God spake these things which thing can in no wise be doone for they come not to our knowledge otherwise than by reuelation But this man in stead of euidence did put certeintie The last part which is in the definition wherein it is said that this assent wrestleth with the sense and wisedome of the flesh may manifestlie be declared Examples not onlie by the example of Abraham but also by a great manie of other examples God promised deliuerance vnto the children of Israel Exod. 3 8. Exod. 5 6. and yet in the meane time increased their affliction they were charged with a great number of bricks they had no strawe giuen them for their worke they were sharplie and cruellie beaten and when they were alreadie departed out of Aegypt the sea came against them on the
onelie the true God and Iesus Christ whom thou hast sent All these things which we haue recited séeing they be had by saith and without charitie they take no place doo shew that of necessitie true faith is ioined with charitie 25 In the first epistle of Iohn the fift chapter verse 1. Whosoeuer beleeueth that Iesus is that Christ The truth reason is borne of God Some there be which sâ—…e that those which haue faith are not presentlie the children of God but that they may easilie become the children of God bicause they haue alredie atteined to some preparation vnto the same And Pighius who amongst other defends this opinion bringeth in the Gospell of Iohn Iohn 1 12. And how manie soeuer haue receiued him to them hath he giuen power to be made the children of God Behold saith he the euangelist hath giuen to them which alonelie beléeue the power to obteine the adoption of the children Howbeit this man should prudentlie haue weied those words which followe The place of Iohn is assoiled for the euangelist addeth that this power is giuen vnto them which beléeued in his name Which are borne not of bloud nor of the flesh nor of the will of man but of God Wherefore they which haue receiued him and beléeued in his name are said to be borne of God and therefore are regenerated and iustified the which things without charitie cannot be had And whereas they are said to haue receiued power it is all one as if it should be said that they receiued the gift and grace to be the children of God How the beleeuers may haue power to be made the sonnes of God Power here in this place is not vnderstood to be that which is disseuered from the thing it selfe and from the effect Wherefore Hilarie in his first booke De trinitate saith They which haue receiued are augmented to be the sonnes of God not by growing of the flesh but by the springing of faith Further if we would grant that power in that place doth make shew of some thing as yet to be looked for which had no effect they haue not yet gotten that which they would namelie that they should interpret charitie or iustification to be looked for after faith as though these things for a certeine space of time were differed from faith begun but it should rather be referred to perfect adoption Adoption of two sorts Rom. 8. 15. For adoption as Paule speaketh is of two sorts one we haue now presentlie which is spoken of vnto the Romans Ye haue not receiued the spirit of bondage to feare anie more but the spirit of adoption of the children wherein we crie Abba Father And this adoption haue they alreadie obteined who haue receiued Christ by faith and as the euangelist saith They be borne of God and the selfe-same men be indued with charitie But there is another adoption which is perfect this shall be giuen in the resurrection when we shall be frée from all gréefe corruption Of this there is plaine mention made in the said chapter to the Romans when it is said Ibidem 19. Euerie creature groneth and waiteth for the reuelation of the children of God yea we our selues hauing the first fruits of the spirit doo grone amongst our selues waiting for the adoption and redemption of our bodies Wherefore we will saie that the beléeuers and those that be iustified and borne of God haue a power I meane a right vnto that perfect adoption the which we expect to obteine at the time appointed Wherefore howsoeuer they haue vnderstood that word Power they prooue nothing against vs. What is to be siad of them which liue vnpurelie and yet confesse that the articles of the faith be true 26 But they be woont to cast vs in the téeth with them which liue an vncleane life which acquaint themselues with hainous crimes who neuerthelesse agrée to all the articles of saith that we doo and yet for all that it is certeine that they behauing themselues so dishonestly be destitute of charitie wherefore saie they it cannot be denied but that in them at the least wise faith is separated from charitie I answere that the faith of these men may indéed be called a true faith as touching those things which they confesse but concerning the faith it selfe if we throughlie consider the nature thereof it is no verie true and lawfull faith To make this thing manifest I will vse examples A similitude If a man conclude that an eclipse shall be which is to com but prooueth it by a false kind of argument sheweth not the same by anie iust demonstration his knowledge as touching the conclusion which he brought in may be called true yet bicause he vseth a naughtie reason the sense thereof shall neuer be called a true knowledge but a false sophisticall Also verie many Turks do confesse manie things that we beléeue as the creation of the world What the Turks beleeue togither with vs. the resurrection of the dead and that Christ was borne of the virgin Marie whom neuerthelesse we will neuer account to be indued with the true faith Againe they obiect that which is in Iohn that There were certeine princes Ioh. 12 42. which beleeued in Christ which notwithstanding durst not confesse his name And againe Iohn 2 24. That there were some which beleeued vnto whom neuerthelesse Christ committed not himselfe Now these things saie they declare that these men had faith without charitie Howbeit we yéeld not as they would haue vs that these princes were indued with the true faith and Christ taught that they did not beléeue trulie How saith he can you beleeue which seeke glorie of your selues And certeine indéed it is Iohn 5 44. Note a testimonie of Christ that the princes which iudged not euill of Christ would not therefore confesse him bicause they feared to be cast out of the synagog and while they desired too much the preseruation of their honor dignitie they were turned awaie from the confession of Christ wherefore Christ pronounced them not to beléeue These men saie moreouer They which beléeue trulie when they fall into gréeuous sinnes and yet neuerthelesse doo beléeue the same things which they did before cannot be counted without faith when as yet they be despoiled of charitie But we admit not that while they be conuersant in their sins they haue faith Titus 1 16. The deâ—…eng of God standeth not with the faith of Christ They haue an image of faith but not faith Against them the apostle beareth record that They confesse themselues to knowe God but in their deeds they deny him But with a sound true faith the denieng of God cannot stand wherefore these men shall be rather said to retaine an image and shew of faith than the true faith of which we now intreat And these things shall suffice at this time for the first question
spake Christ to his disciples to his apostles I meane to them which were now conuerted to saluation who if they worke vnprofitable works what shall we then iudge of those which haue not yet receiued the faith of Christ But the Sophisters haue made the world such fooles that they saie that works before iustification doo after a sort deserue it and those works which followe they call most profitable of all Wherefore now men would in a maner make account with God and with beades number how manie praiers they haue said for what other thing ment they by them than that they should by a certeine number recite so manie Pater nosters or so many Aue Maries thinking by that recitall to haue GOD most assuredlie bound to them In the 15. of Iohn verse 1. Christ is compared vnto a vinetrée and we vnto the branches thereof wherefore he saith Euen as the branch cannot bring foorth fruit of it selfe vnlesse it abide in the vine no more also can ye vnlesse ye abide in me I am the vine and ye be the branches he that abideth in me and I in him the same bringeth foorth much fruit And whosoeuer shall not abide in me they are cast out of the doores euen as the branches or cuttings off from the vine and they shall gather them and cast them into the fire Now that we haue recited these words of the Lord how agréeth it that men being strangers from Christ and yet not regenerate can worke good works whereby they may be iustified séeing they are called drie branches which shall be cast into the fire And it is said that they onelie can bring foorth fruit which cleaue vnto Christ as branches cleaue to the vine And that we shuld the better vnderstand the will of Christ verse 5. there is added Without me yee can doo nothing The 54. reason Which sentence some go about to make obscure and saie that Nothing can be doone without Christ in respect the he is God forsomuch as he is the first cause of all things as though the Lord disputed then of the generall conseruation of naturall things and of that power whereby God bringeth foorth all things vniuersallie Christ came not into the world to teach this philosophie he vndoubtedlie intreated of the fruit of saluation and of eternall life and spake of those which should cleaue vnto his doctrine or else should be strangers from it The 55. reason 18 Moreouer the sonne of God commanded that the faithfull should in their praiers saie Forgiue vs our trespasses Matt. 6 12. signifieng thereby that the faithfull also haue néed of forgiuenes in those things which they doo for our works are vnperfect neither are they able to satisfie Wherfore if our works which we doo after our regeneration néed purging by the merit of Christ and we praie they may so be how can they be propitiatorie A great deale lesse can we thinke of those works which are doone before regeneration that they should be acceptable and pleasant vnto God And further no man can iustlie saie that he is not one of this number séeing God hath commanded all men to praie in that maner and his will is not that anie man should make a lie in his praier The 56. reason Yea and Iohn also writeth If we shall saie that we haue no sinne Iohn 1 10. we deceiue our selues there is no truth in vs. And I suppose there is none that will iudge it a thing méet that there should be manie mediators brought in when as There is but onelie one mediator betweene God and man namelie the man Christ Iesus But if besides him and his merits our works should also iustifie vs then should they be set betwéene God and vs neither should Christ be the onelie mediator The 57. reason Mal. 3 3. Psal 51 4. Ouer this the prophets doo euerie-where praie and Dauid also that God would wash clense purifie and purge their sinnes namelie in forgiuing and remitting them but if they could haue atteined vnto that thing by their works then néeded they not to haue requested it by praier or at the least-waie not with so great feruencie The 53. reason verse 15. verse 18. And in Iob the 15. chapter it is written that The verie heauens are not pure before God and in the fourth chapter he pronounceth the angels not to be pure In what case then shall men be The 59. reason Psa 130 3. The 60. reason Esai 55 1. before they obteine iustification Dauid also in his Psalmes crieth If thou Lord looke streictlie vpon our iniquities Lord who shall be able to abide it Esaie calleth the thirstie vnto the waters and bidden them buie without siluer But our men forsooth will merit and be iustified both by merits and by works and also by siluer Moreouer verse 6. in the fortie chapter the same prophet when he heard a voice The 61. reason wherein it was said Crie out answered What shall I crie And it was said vnto him that he should crie All flesh is grasse and Chasdo that is his pietie or religion or mercie wherewith he succoureth his neighbour is as the flower of the field that is a thing vanishing which straitwaie vadeth awaie neither can it continue The same thing also affirmeth he in the 64. chapter verse 6. where hée saith that All our righteousnes is as filthie rags The 62. reason Which sentence whether a man applie it vnto works doone after regeneration or before I passe not much for either waie will make on our side And in the selfe-same chapter he addeth O our God we are claie and thou art our creator and we are the worke of thy hands And the same similitude of the claie and potter vseth Paule to the Romans in the ninth chapter wherein is notablie declared Ibidem 8 and 20. The 63. reason that so much are we able to doo towards our iustification as can the claie towards the potter to cause him to make it after this maner or that maner We might also recite testimonies Rom. 9. 20. which are written of the maliciousnes of our harts both in Genesis and in Ieremie Gen. 6 5. and 8 21. Ier. 17 9. but I suppose I haue alreadie brought testimonies enow for the confirmation of our proposition And this now onelie will I saie that there haue béene men so rash that they haue not onelie attributed some merit of iustification vnto honest works and which are as they terme them morallie good but also vnto superstitious works which they themselues haue imagined and inuented For who is ignorant of the rimes commonlie set abroad of holie water Aqua benedicta deleantur tua delicta sit tibi laus vita that is To holie water and other trifles the aduersaries ascribe forgiuenes of sinnes By holie water let thy sinnes be blotted out and let it be vnto thee praise and life They ascribe
volumes for the lawe and the Gospell are not separated asunder by volumes or bookes for both in the old testament are conteined the promises of the Gospell and also in the Gospell the lawe is not onelie comprehended but also most perfectlie by Christ expounded Wherefore by those words we are commanded to forgiue iniuries doone vnto vs. And forsomuch as we are bound to doo that After what maner we ought to forgiue iniuries according to the prescript of the lawe and that lawe dependeth of this great precept Thou shalt loue the Lord thy God with all thy hart with all thy soule and with all thy strength according to the forme therof we ought to forgiue our enimies Which thing bicause no man hath at anie time performed neither can performe it followeth that we ought to flie to Christ by whome we maie by faith be iustified afterward being iustified we maie after a sort fulfill that which is commanded which though we doo not perfectlie performe yet it pleaseth God And he fréelie giueth vnto vs the promise that is added not bicause of our works or of our merits but onelie for Christes sake They go about also to blind our eies with the words of Daniel when he exhorteth the king Dan. 4 24. To redeeme his sins with almes But in that place by Sinnes we maie vnderstand Redeeme the sinnes by almes is expounded the paines and punishments due vnto sinne for the scripture vseth oftentimes such phrases of spéech which thing we neuer denied Yea rather we willinglie grant that in respect of the works which procéed from faith God is woont to forgiue manie things especiallie as touching the mitigation of plagues and punishments 33 They obiect also this sentence out of the first chapter of Iohn verse 12. God gaue them power to be made the sonnes of God wherefore they saie that those which haue alreadie receiued Christ that is haue beléeued in him are not yet iustified and regenerate and made the children of God but onelie haue receiued power to be made the children of God as they thinke by works And in this argument Pighius the great champion and Achilles of the papists putteth great affiance but yet in vaine for he thinketh that he of necessitie to whome power is giuen to haue anie thing as yet hath not the same As though we should héere deale philosophicallie that power excludeth act which yet euen amongst the philosophers also is not vniuersallie true For when they define the soule they saie that It is an act of a bodie naturall hauing members or instruments and also hauing life in power By which definition appeareth that our bodie hath life in power when neuerthelesse it hath life in act in verie déed But that word Power here signifieth that the bodie hath not life of it selfe but of another namelie of the soule Which thing we maie here also at this present affirme to wit that those which haue receiued the Lord and haue beléeued in him are regenerate and made the children of God and yet not of themselues but some other waie namelie of the spirit and grace of GOD. For so signifieth this word Power although the euangelist in that place spake not Peripateticallie but simplie and most plainelie for a litle before he said Iohn 1 11. that His receiued him not By this word His he meant the Iewes which peculiarlie professed the knowledge of the true God but when they had refused the truth offered vnto them GOD would not be without a people but appointed them to be his peculiar people which should beléeue and receiue Christ Wherefore he gaue vnto them Power that is a right and a prerogatiue that when they had receiued the Lord by faith they should he made and be in déed the sonnes of GOD. And therefore Cyrillus expounding the place The power is adoption and grace saith that This Power signifieth adoption and grace Further Pighius although he thinke him selfe verie sharpe of wit yet séeth not that when he thus reasoneth he speaketh things repugnant For how is it possible that anie man should haue life in himselfe and not liue Assuredlie if they in beléeuing haue receiued Christ it must néeds be that straightwaie they haue righteousnes for as Paule writeth in the first epistle to the Corinthians 1. Cor. 1 30. He is made of God vnto vs wisedome righteousnes and redemption But what néed we so long a discourse The euangelist himselfe declareth vnto vs who those be which haue receiued such a power namelie Which are not borne of bloud nor of the will of the flesh nor of the will of man but of God And if they be borne of God then followeth it of necessitie that they are iustified and regenerated They obiect also vnto vs a seruile feare which goeth before charitie as though by it we should be prepared vnto iustification and the more easilie to receiue charitie Vnto whome we answer that such a feare without charitie is sinne They replie againe and saie that Christ commanded that feare But God commandeth not sinne And he commanded such a feare saie they when he said Matt. 10 28. I will shew vnto you whom ye ought to feare feare him which when he hath killed the bodie can also cast the soule into hell-fire And that this feare prepareth vnto iustification they thinke maie hereby be prooued for that Augustine expounding that out of the first epistle of Iohn 1. Iohn 4 18 Perfect charitie casteth out feare saith This seruile feare is not vnprofitable for euen as a bristle being put in by the shoomaker A similitude draweth the thread after it so this feare draweth with it charitie As touching the first I answer that their ground is false namelie that God hath euer in anie place commanded such a feare as wanteth charitie and faith which thing I knowe right well these men are neuer able to find But as touching Augustine we answer that in that place of Iohn Herein is charitie perfect in vs that in the daie of iudgement we haue confidence that euen as he is so are we A place of Iohn expounded in this world there is not feare in charitie but perfect charitie casteth out feare by charitie is not to be vnderstood our loue towards GOD but the loue of GOD towards vs for he speakth of perfect charitie such as we haue not in this life And the meaning of Iohn is that after we be persuaded of the perfect loue of God wherwith he imbraceth vs we haue confidence that in the daie of iudgement we shal be in safetie And this perfect charitie of God after we once knowe it casteth out feare bicause it suffereth vs not to feare Wherefore that interpretation of Augustine touching our loue towards God maketh nothing to the purpose But suppose that Iohn spake of our loue towards God as that place is commonlie taken in that sense also maie the words of Augustine be true but yet
call it Ab accidenti so that it is faltie for it is an accident A fallacie or happeneth to faith to be out worke in that it iustifieth vs. Wherfore it is a fallacie or deceitfull reason as the Logicians terme it of the accident Besides Pighius obiecteth that charitie iustifieth rather than faith for that it is the nobler and more excellent vertue But this reason we haue before confuted as ridiculous Charitie is more nobler than faith Therefore it iustifieth rather than faith For nobilitie or dignitie serueth nothing to iustification The dignitie of the vertue serueth nothing to the power of iustifieng For it is all one as if a man would thus reason The eies are more excellent than the mouth and the hands Ergo meats are to be receiued with the eies and not with the mouth or the hands Which also we sée happeneth in naturall things that things which followe are of more perfection although they giue not life A similitude In the child conceiued nature ascendeth as it were by degrées from the power of quickning to the power of féeling and from the power of féeling to the power of vnderstanding and yet doth it not thereof followe that the powers of vnderstanding or of féeling for that they are more noble than the power of quickening doo therefore giue life vnto the child And that to iustifie It is shewed by reason that faith not charitie iustifieth rather perteineth vnto faith than vnto charitie besides that the holie scriptures doo teach the same it may also be shewed by good probable reasons for the power of knowledge which perteineth vnto vnderstanding consisteth in perceiuing And therefore they which are taught anie thing after they once vnderstand it are accustomed to saie Accipio or Teneo that is I take it or I hold it For in verie déed by knowledge a thing is after a sort receiued into the mind wherefore it ought not to séeme strange that by faith we are said to take hold of the promises of God and the merits of Christ But charitie consisteth in powring out bestowing and communicating our goods vnto others which thing ought to followe iustification and not to go before for before that we are regenerate we are euill neither can we vprightlie or in such sort as God will allow of it communicate anie good thing vnto others 63 Herevnto Pighius addeth that If so be faith which iustifieth suffereth not with it selfe hainous sinnes which may spoile the conscience alienate a man from God it must néeds followe that if a man which beléeueth doo chance to fall into anie gréeuous wicked crime he is straitwaie destitute of faith and ceaseth to beléeue that there is a God when as yet notwithstanding we sée that wicked men doo not onelie beléeue that there is a God but also doo confesse all the articles of the faith This argument at the first sight séemeth to be verie terrible Whether true faith abideth with sinnes that be grieuous and waste the conscience but suffer not thy selfe gentle reader to be deceiued with a vaine shew examine it well and trie it diligentlie and thou shalt find it is a weake and ridiculous argument We grant that a man that is by sinnes and wicked facts alienated from God may assent vnto the articles of the faith beléeue that there is a God But this good man shuld haue taught further that the same is done by the motion and impulsion of true faith There may in déed be left to a wicked man a certeine humane persuasion either by education or by opinion bicause he thinketh it to be most likelie But least anie man should thinke that this that I saie is of mine owne inuenting namelie that a man which gréeuouslie sinneth is destitute of the true and iustifieng faith let him rather consider what Paule saith For he vnto Timothie saith 1. Tim. 5 8. He which hath not a care ouer his owne and especiallie ouer his household hath renounced faith and is woorse than an infidell Doubtlesse he which renounceth faith hath not faith And vnto Titus he saith Tit. 1 16. They confesse they knowe God but in deeds they denie him To confesse and to denie are things contrarie wherfore it must néeds be that forsomuch as both are spoken of the same men they are to be taken in diuers senses Wherfore they may haue faith that is a certeine humane opinion such as it is but yet not that firme forceable assent inspired by the holie Ghost whereof we now intreat Iohn saith in his first epistle and second chapter He which saith that he knoweth God verse 4. and keepeth not his commandements is a lier and the truth is not in him So then the true faith whereby we beléeue trulie in God is not without good works Neither ought it to séeme vnto anie man absurd that one and the selfe-same thing may be knowne diuers waies The diuell is not indued with a true faith for the diuell also as well as we both knoweth and confesseth manie things touching Christ whom yet Pighius doubtles as I suppose will not grant to be indued with the true faith whereby wée are persuaded to beléeue those things which we confesse of Christ It is possible also A similitude that one skilfull in the Mathematiks may assent to some one conclusion confirmed prooued by demonstration which demonstration if he chance afterward as oftentimes it happeneth by reason of age or some disease to forget he will not yet for all that cease to affirme that proposition which he before knew but this he will doo by opinion or some probable argument and not as he before did by demonstration Therfore the knowledge of one and the selfe-same thing dooth not of necessitie inferre the selfe-same ground and principle of knowledge And let these things be spoken onelie as it were by supposition as though we granted that opinion which held that after a man hath committed anie great hainous and wicked fact true faith is lost which yet in the elect is afterward by the benefite of God againe recouered otherwise it maie be said that in men iustified and also appointed of God vnto saluation faith cannot through the committing of anie hainous crime be vtterlie extinguished but as it were cast into a sléepe and lie hidden neither breake out to shew his life by good actions vnlesse it be againe stirred vp by the holie Ghost for in such men as haue so fallen the séed of God still abideth although for a time it bringeth not foorth fruit But Pighius goeth on and saith Faith is the foundation Therefore it is farre from the perfection of the building so then it iustifieth not for vnto iustification manie other preparations are required If by this perfection of the building Faith is verie far from the last perfection he vnderstand the blessed resurrection and chéefe felicitie wherein we shall sée God face to face
Psal 44 25. For thee are we killed all the daie long we haue beene counted as sheepe appointed to the slaughter but in all these things we haue preuailed and doone more than ouercome It had béene inough saie they to haue ouercome but when they doo more than ouercome then doo they more than they are bound to doo 3 But on the other side there be manie things which ouerthrowe this assertion Against the works of supererogation Deut. 6 5. The first reason for the Lord requireth that we shuld loue him with all our hart with all our mind and with all our strength Wherefore there is no ouerplus in vs that we can giue more than is due For what soeuer we doo we doo it with hart with soule with mind and with strength therefore are we bound and doo owe vnto God all that is in vs. And Augustine saith in his booke De doctrina christiana Augustine When he saith With all thy hart with all thy mind with all thy soule and with all thy strength he hath left nothing in thée vntouched so then thou must referre all thy cogitations and forces and labours vnto that end wherevnto they were giuen thée And whatsoeuer happeneth vnto thée to be beloued it must of necessitie be drawen to that place wherevnto the whole streame of loue runneth The same Augustine But more euidentlie in his booke De spiritu litera at the end he saith Séeing we know not God perfectlie while we liue héere While we are in this life we can not perfectlie keepe the commandement of loue 1. Co. 13 12 we can not perfectlie loue him for no man loueth more than he can know Heere we know by a glasse and in a darke saieng now we knowe in part wherevpon we loue in part In the heauenlie habitation we shall fulfill that commandement and it shall not be fulfilled vnlesse it be with all the hart with all the soule and with all the strength And thus it followeth that we doo not now loue him with all our hart with all our soule and with all our strength but with all these as they be diminished and abated And if peraduenture thou wilt demand Why God commanded that which we can not performe whie God hath commanded vs to kéepe that which in this life we are not able to doo He answereth It is doone to the intent that our faith while it séeth wherevnto it must be bent maie make vs more earnest in praiers and indeuour to go forward so as we will neuer iudge our selues to be come vnto the fulnesse of perfection Yea and in religion he dooth most of all profit which beholdeth how farre he is from that which he ought to performe Wherefore it appéereth by these things that we are so tied in the midst betwéene the first commandement as touching the imbrasing of one God and the last We can not satisfie the first commandement and the last while we are in this life which commandeth vs to shunne all lust that there is not in vs to doo and answer that which is commanded For whatsoeuer good thing we doo either in absteining from the ill or following of the good that is conteined in these two commandements Further Christ said that The gate is narrowe Matt. 7 13. and the waie straict that leadeth vnto life Neither spake he héere of ouerplus of good works The second reason but of such as are necessarie vnto life Now then how dare these men declare those things to be so easie as not onelie they may be performed but also that a great deale more than inough is added by manie Further in what sort our works be vnperfect The third reason and how there is found a great lacke in each one of them the holie scriptures in euerie place beare record Rom. 7 14. Paule vnto the Romanes dooth confesse that he is sold vnder sinne and plainlie saith that in his flesh dwelleth no good thing so as he dooth not that which he would but rather that which he would not Ibidem 12. In my mind saith he I serue the lawe of God but in my flesh the lawe of sinne and I feele an other lawe in my members resisting the lawe of my mind and leading me captiue vnto the lawe of sinne and death And vnto the Galathians Gal. 5 â—… So that ye doo not those things that ye would And Iob said Iob. 9 28. that he dooth perpetuallie feare his owne works And in Esaie Our righteousnes will appeere like filthie rags Esai 64 6. Wherefore Dauid cried out Enter not into iudgement with thy seruant Which things being on this wise Psal 143 2 with what face can we affirme that there be works of supererogation The 4. reason 4 The words also of Christ which are in the 17. of Luke doo vtterlie confute this fained deuise When ye shall haue doone all these things saie ye verse 10. we are vnprofitable seruants we haue doone that which was our duetie to doo Christ would haue vs thus to saie when we haue doone that which is well certeinlie he would not haue vs to lie Wherefore the seruants of God if they doo anie thing they are bound to doo it neither doo they anie more than their dutie is to doo for a seruant of what value so euer he be oweth to his maister all that is in him The 5. reason Besides this we are bound by the commandement of Christ to praie continuallie Matt. 6 12. Forgiue vs our trespasses And in Iohn we read 1. Iohn 1 8. If we saie we haue no sinne we deceiue our selues there is no truth in vs. Iam. 3 2. And in the epistle of Iames In manie things we offend all 1. Kin. 8 46. And in another place There is no man that liueth vpon the earth without sinne Mark 10 24 The 6. reason And Christ said that He which trusteth in his riches cannot enter into the kingdome of heauen wherevpon the Apostles maruelled and said Who is he that can be saued So farre were they off from thinking of the works of supererogation as there was in them a doubt of saluation it selfe Neither did Christ answer them Ye not onelie may be saued but may also atteine to an ouerplus of well doing and impart thereof to others but as touching saluation he said Ibidem 17. That which is vnpossible to men The 7. reason Iere. 17 5. Iere. 48 10. is possible for God Ieremie saith Cursed is he that trusteth in man And also Cursed is he that dooth the worke of God negligentlie Here let euerie man examine himself he shall sée whether he doo the works of supererogation The 8. reason Iohn 15 12. And touching the loue of our neighbor Christ commanded that we should loue one another as he himselfe loued vs who died for vs. Let a man sée what he is able to doo as touching
to sing hymnes before daie vnto their Christ And it is not to be ouerpassed that these words were written in the same time that Iohn the euangelist liued for he remained aliue vntill the time of Traian Singing in churches in the apostles time Wherefore if one will saie that in the time of the apostles there was singing in the holie assemblies he shall not straie from the truth Paule being before these times saith vnto the Ephesians Be not filled with wine Ephe. 5 18. wherein is wantonnesse but be ye filled with the spirit speking to your selues in psalms hymnes and spirituall songs singing in your hart giuing thanks alwaies vnto GOD for all things in the name of our Lord Iesus Christ Against wine the apostle opposeth the spirit and he plucketh vs awaie from the pleasure of the senses when he will haue christians in stéed of wine to be filled with the spirit For in wine as he saith is wantonnesse but in the spirit is true and perfect ioie Droonkards talke more than enough but yet foolish and vaine things Speake ye saith he but yet spirituall things and that not onlie in mouth but in hart for the voice soundeth in vaine where the mind is not affected They which be filled with wine speake foolish fowle and blasphemous things but giue ye thanks to God alwaies I saie and for all things To this end doubtlesse ought the ecclesiasticall songs to tend Also to the Colossians are written certeine things not disagréeing from these Col. 3 16. Let the word of the Lord saith the apostle abound plentifullie among you teach and admonish one another in psalmes hymnes and spirituall songs singing with grace in your harts In these words Paule expresseth two things First that our songs should be the word of God which must abound plentifullie in vs and they must not onelie serue for giuing of thanks but also for teaching and admonishing And then it is added With grace which must be so vnderstood as though he had said Aptlie and properlie both to the senses and to the measure and also vnto the voices Let them not sing rude and rusticall things neither yet so immoderatelie as common minstrels doo In the first epistle to the Corinthians verse 26 the 14. chapter where he intreateth of an holie congregation the same apostle writeth acter this maner When ye assemble togither according as euerie one of you hath a psalme or doctrine or a toong or reuelation or interpretation let all things be doone vnto edifieng By which words is declared that singers of songs and psalmes had their place in the church West churches Augustine But the West churches more latelie receiued the maner of singing for Augustine in his ninth booke of Confessions testifieth that it happened in the time of Ambrose For when that holie man togither with the people watched euen in the church lest he should haue béene betraied to the Arrians he brought in singing to auoid tediousnes to passe awaie the time 28 But as touching the maner of the song which ought to be reteined in church Musicke these things are worthie to be noted Augustine Augustine in the same booke of Confessions both confesseth and is sorie that he had sometimes fallen in that he had giuen attentiue héed vnto the measures and times of Musicke more than vnto the words which were vttered vnder them Which hereby he prooueth to be sinne bicause measures and singing were brought in for the words sake and not words for Musicke sake And he so repented him of his fault that the earnestlie allowed the maner which the church of Alexandria vsed vnder Athanasius The maner of the church of Alexandria for he commanded the reader that when he sang he should alter his voice but a little so as he might rather be like vnto one that readeth than vnto one that singeth Howbeit on the contrarie part when he considered how at the beginning of his conuersion he was inwardlie moued with these songs namelie that through the zeale of godlines he burst foorth into teares for this cause I saie he consented that Musicke should be reteined in the church yet in such sort that he saith he was readie to change his mind if a better reason could be made And he addeth that those doo sinne penallie as he speaketh which giue greater heâ—… vnto Musicke than vnto the words of GOD. Vnto which saieng Ierom dooth plainelie agrée Ierom. as he hath noted vpon the epistle vnto the Ephesians Also Gregorius Romanus Gregorie in the Synod of Rome was of the same opinion And both their words are written in the Decrées distinct 92. in the chapter Cantantes and in the chapter In sancta Romana in the verie which place we read in the Glosse these two verses indéed not eloquent but godlie Non vox sed votum non chordula musica sed cor Non clamor sed amor cantat in aure Dei that is Not the voice but the desire not the musicall tune but the hart not crieng but louing soundeth in the eare of God And in the words of Gregorie this must not be slightlie passed ouer where he saith that while the swéetnesse of the tune is sought for the life is neglected and when naughtie maners prouoke God the people is rauished with pleasantnes of the voice 29 But now let vs declare the cautions which me thinks should be vsed that we may lawfullie and profitablie vse singing in the church Cautions in the vsing of ecclesiasticall musicke caution 1 The first caution is that in Musicke be not put the whole summe and effect of godlines and of the worshipping of God For almost euerie where in popish religion they thinke that they haue in the churches fullie worshipped God when they haue a great while and a great deale sung and bellowed caution 2 Further we must take héed that we put no merit nor remission of sinnes therein For there be manie priests monks which for this cause doo thinke that they haue hereby verie well deserued of God bicause they haue sung a great number of psalmes yea and the Pope also and the cardinals bishops and abbats when they haue heard songs of Masses and euensongs doo oftentimes pronounce vnto the people pardons of their sinnes caution 3 Also this vice must be taken awaie namelie that singing be not so much occupied in the church as there be almost no time left for to preach the word of GOD and holie doctrine As we sée it come to passe in a maner euerie where for all is so filled with chanting and piping that there is no part of time left for preaching whereby it coÌ„meth to passe that the people depart out of the church full of Musicke harmonie but touching heauenlie doctrine fasting and hunger starued caution 4 Moreouer so rich and large stipends are appointed for Musicians that either verie little or in a maner nothing is prouided for Ministers which labour
there and in paradise And therefore he wholie transferreth this vnto the diuine nature which had not béene méet if according to that promise as these men will the felicitie of the théefe should haue béene deferred vntill a thousand yeares and longer Nor dooth Peter in that place they bring will vs to interpret that a thousand yeares in euerie place should be taken for one daie he onelie indeuored most significantlie to declare the eternitie of GOD When daies are to be taken for yeeres the scripture teacheth vnto the which a thousand yeares béeing compared would be but as one daie Howbeit if at anie time daies are to be taken for yéeres that is not permitted to our iudgement but thereof we are admonished by the word of God Dan. 9 21. verse 5 6. as it appéereth in Daniel when the wéekes are reckoned vp And in the fourth chapter of Ezechiel where the prophet is commanded that he should lie vpon his left side thrée hundreth and nintie daies and againe fortie daies vpon his right side and that in the same place daies doo represent yeares the scriptures doo expresselie shew vs. 20 They haue also an other shift for they saie that these two aduerbes of time yesterdaie and to daie signifie the old and the new testament which they gather out of the epistle to the Hebrues Heb. 13 8. where it is said Christ yesterdaie and to daie Christ yesterdaie and to daie how it is to be vnderstood Wherefore they would haue the meaning to be that to haue the théefe to be brought to daie into paradise should belong to the new testament But this conceit of theirs is vaine bicause in the epistle to the Hebrues it must so be vnderstood that Christ is yesterdaie and to daie and as it is added For euer that his eternitie may be vnderstood the which they are woont to distinguish into thrée times as if it should be said He was he is and he shall be The third couert wherein they shrowd themselues is that it was said vnto the first parents Gen. 2 17. In what houre soeuer ye eate ye shall die the death and yet is it euident that they did not presentlie die after they had transgressed So saie they it might be that the promise made vnto the théefe which seemeth to be spoken of that daie might be deferred vntill a longer time But that which these men take as granted we denie namelie that the first parents when they had transgressed did not foorthwith perish For death is accounted nothing else Death is a departing from life but a departing from life neither haue we life without God So then they died bicause they departed from God and their soule was not seuered from the bodie but after a sort buried therein so as if a man will iudge truelie we doo not now presentlie liue a life but a death which the longer it is the more gréeuous it is thought to be by them which iudge aright But bicause we will not séeme to hast we willinglie accept the similitude both of the théefe The first parents were dead straitwaie after sinne and also of the first parents they had the beginnings of death immediatelie after the transgression albeit they had not the triall of absolute death so also the théefe was with Christ in paradise albeit he obteined not that daie the perfect felicitie which is attended in the resurrection Wherefore the argument which we haue alreadie put foorth standeth firme neither can it with friuolous arguments be ouerthrowne Phil. 1 23. The 2. reason 21 Furthermore Paule writeth vnto the Philippians that He wished to be loosed from hence and to be with Christ for that he doubted not but it would be an aduantage to him Which desire of his had not béene godlie if after the death of our bodie we should sléepe with our soules vntill the resurrection What profit had it béene to Paule to haue béene loosed from hence if he should not straitwaie haue liued with his Christ Vndoubtedlie while he liued here he wrote of himselfe And now doo not I liue Galat. 2 20. but Christ liueth in me And according to this sentence Christ was not to liue but to sléepe in him after death Moreouer while he liued here he might acknowledge and loue Christ but after this life if he should be asléepe he was of necessitie to leaue off those actions 22 There is also another reason brought against them The 3. reason Luke 16 vers 23 c. as touching the rich man and poore Lazarus by that storie is shewed that the spirits after this life doo not sléepe but either doo enioie good things or else are tormented with punishments They answer that this is a parable and that therefore it maketh nothing against them Vnto whom we saie that all the fathers which interpret that place doo not thinke it to be a parable but manie rather thinke it an historie among whom are Gregorie and Ierom. Gregorie Ierom. Tertullian Chrysost Augustine And Tertullian goeth so farre as he thinketh the rich man was Herod and that Lazarus was Iohn Baptist Howbeit Chrysostome and Augustine sometime call it a parable But this reléeueth them not séeing a parable is nothing else but a similitude deriued from the truth of a thing A parable is deriued from the truth of things as when the parable is brought in of the good man of the house which diuided his inheritance to two of his children Albeit that the same be a parable yet is it expedient that there be a good man of the house that children be found among the nature of things and that it be a custome among them to distribute the fathers possessions otherwise parables should be taken of feigned and vaine things which is against the nature of them So as although we grant that the parable was contriued by Christ touching these two yet is it necessarie that not onelie rich men and poore men should be found but that vnto our soules departing out of this life should be giuen either a place of torments or else the bosom of Abraham Neither doo we vnderstand by the bosome of Abraham anie thing else What is vnderstood by the bosome of Abraham than a certeine place and receptacle of soules in the which is granted vnto them peace and tranquillitie in the sight of their GOD. For they haue a peaceable conscience and they looke vpon GOD being present This place is said to be the bosome of Abraham Gen. 12. 3. bicause vnto him God first promised that in his séed all nations should be blessed The same man moreouer sawe the daie of the Lord Iohn 8 56. and he reioised Of him also we first read that He beleeued Gen. 15 6. and his faith was imputed vnto him vnto righteousnes Iohn 8 16. And Christ when he made mention hereof he spake vnto the Hebrues who boasted of hauing Abraham to their father In
short a space of time the doctrine of Christ could be spread abrode throughout the world when as it had so many aduersaries the diuell wicked persons and also tyrants the high Bishops and Priestes the wise men both of the Iewes and also of the Gentils and when as otherwise as touching humane artes the simplicitie and rudenes of the preachers was great Within the space of xx or xxx yéeres the preaching of Christ was in a maner euerie where heard Long before the Philosophers doctrine could be spread as Chrysostome writeth but it was verie long before the wise and learned Philosophers could spread abroade their doctrines further than Greece And in such sort were they at the length published in some places that verie fewe vnderstoode them or gaue credite to them Why Mahomets doctrine was so soone spread The doctrine of Mahomet perhappes may séeme to haue bin published with woonderfull expedition but we must consider that those thinges which he preached as touching the effect were no new opinions For he denieth not the Creator of heauen and of earth he beléeueth that the soules be immortall he commendeth Christ as a Prophet he affirmeth the resurrection of the dead he setteth forth also eternall punishmentes and eternall felicitie and verie manie other things which are contained in the old and new Testament Mahomets doctrine may be called an heresie Wherefore it maie iustlie be called an heresie And in déede they be fragments of the Arrians For he commendeth Christ but yet as a creature he builded therefore vppon another mans foundation But Christ and the Apostles when they began to preache the Gospell found all things vtterly strange from their doctrine so that it was an incredible miracle that the heauenlie doctrine could be published abroade in so short a time and that in some part it remained of long time welnéere in all places For there came vnto Christ some families of beléeuers almost throughout all prouinces and Cities In 1. Sam. 10. v. 9. Looke part 1. place 3. A definition of prophesie 8 But prophesie is a power giuen from God through the inspiration of the holie Ghost whereby the secrets and counsels of God may be knowen and expounded vnto others for the edifying of the church whether those things be present or past or to come And God reuealeth his counsels for the commoditie of the Church Prou. 29. 18. Therefore saieth Salomon in the 29. of Prouerbes Where there is no prophesie the people shall be scattered for prophesie is of great force to kéepe men in their duetie They prophesied in Musicall instrumentes Verse 1. For in the first booke of Chronicles the 25. Chapter they are appointed which should prophesie in Cimbals and Harpes Paul in the 14. Chapter of the first Epistle to the Corinthians 1. Cor. 14. 3. 5. teacheth that Prophesie must be done to edifying he that prophesieth speaketh to men to edifying to exhortation and comfort And if so be that all doe prophesie and there come in one that beleeueth not or is vnlearned he is rebuked of all men and is iudged of all and so the secrets of his heart are made manifest and so falling downe vpon his face he will worship God confessing that God of a trueth is in you The diuell also as he is an Ape of God would haue also his diuine worshippers and phantasticall Priests of Sibill The Diuels Prophets who did fret and fume in their ceremonies not to edification but to destruction Deut. 18. 10. 18. 21. God in Deuteronomie doth earnestly forbid that none should aske counsell of a Magitian Soothsayer or Diuinour I saieth he will raise vnto you a Prophet him ye shall heare And by two signes he saieth ye shall knowe him to be the Prophet of God both if the things come to passe which he hath foreshewed and also if he leade not the people to Idolatrie I know that place of S. Peter in the Actes of the Apostles Actes 3. 22. is most truely applied vnto Christ yet also it may be vnderstoode not amisse as touching the Prophets of whom the people should aske counsell yea and in the Psalme Psal 74. 9. the people complaine that prophesie ceased We see not say they our signes At this day also the Iewes are miserablie destitute of all kinde of prophesie But in the Primatiue Church when prophesie florished The difference betwéene doctors and Prophets what differēce was there betwéene a Prophet and a Doctor I answere that although the office of them both were all one yet Doctors were instructed by Maisters but Prophets spake vpon the suddaine being moued by the inspiration of the holy Ghost without any helpe of man 9 But yet it is to be thought that Prophetes in olde time were of the tribe of Leuie In 1. Sam. 19. v. 18. Prophets of the tribe of Leui. for all administration and care of holie seruices pertained vnto that tribe Wherefore they that were chosen out of that tribe were brought that after they had bin well and godlie instructed they should afterward offer sacrifice and teach the people And they were taught euen from their childhood that godlinesse being planted betimes it might fasten with the more continuance and stedfastnesse They were exercised vnto no other trade of life than to teach the lawe to offer sacrifice and to pray for the people But thou wilt saie these be the giftes of God why then should they be learned of a Maister In déede I graunt they are the giftes of God yet there is no let but that young men may adorne their mindes with good arts the which afterward the holie Ghost may vse Children of the Prophets and why they were so called 1. Kings 2. v. 3. 5. 7. c. Gal. 3. 19. They were called the children of the Prophets bicause they held and reuerenced instead of fathers the elder Prophets of whom they were taught Also disciples and hearers in the holie scriptures are oftentimes called children Paul to the Galathians My little children saieth he of whom I now trauell in birth And vnto the Corinthians Children lay not vp for parents 2. Cor. 12. 14. Iohn 1. 12. 8. 35. 11. 52. 1. Iohn 5. Esay 8. 16. 18. but parents for children Also in Iohn Christ oftentimes calleth his Disciples Children And Iohn in his Epistles Little children saieth he beware of Idols Esaie in the 8. Chapter saieth Seale the law in my Disciples And straight way he addeth I and the children which the Lord hath giuen mee Vnto these children of the Prophetes the Nazarites of other tribes did oftentimes sort themselues those were vtterlie seuered from the common people and they caried some shew of our Moonkes who also might haue bin suffered Vnder what conditions our Mōkes might haue bin suffered if all things among them had not bin contaminated with superstitions For they had vowes inuocations of the dead Masses and
reconciliation with God and the right of eternall life are knit together of which things they be called ministers which haue the gouernment of the Church If that they be appointed as Organs and Instruments of our faith who will not haue them in honour and estimation The Anabaptistes reiect and despise Ministers The Anabaptists therefore hitherto they haue had no true Church For it cannot continue neither can the diuine worshipping be openlie retained if so be that consideration of ministers be not had We must take heede that we attribute not too much vnto ministers Iere 17. 5. Ambrose Neuerthelesse take thou héede that neither thou attribute ouer much vnto them nor yet put ouer much trust in them For it is written Cursed is he that trusteth in man and that maketh flesh his arme For as Ambrose writeth they doe notable contumelie vnto God which giue vnto them being but creatures the honours due vnto God which litle differeth from the wickednesse of the Gentiles whereby they gaue diuine honours vnto things created The verie which thing must be taken heede of We must take the same héede as touching the Saincts that it be not done towardes the Saints whom we rob of their owne good reputation while we adorne them with diuine Titles For then when as we with our ornaments and dignities cannot make them equall vnto God we depriue them as much as lieth in vs of the ministerie of God which is most agréeable to their nature How shall we excuse them who commonlie call the blessed Virgin the mother of mercie Certain tytles giuen to our Lady reprooued which is proper to God who in the holie scriptures is called The father of mercie 1. Cor. 1. 3. And they name her to be their life whereas Christ vnto the Colossians is called Our life Col. 3. 3. and he himself said of himselfe Iohn 14. 6. I am the waie the trueth and the life Also in that song she is called our swéetenesse as though in her were laid vp the consolation of the godlie Howbeit God is the father of our consolation and comfort 2. Cor. 1. 3. Finallie they call her their hope as if they woulde put hope in a creature Shewe vnto vs say they Iesus Christ thy sonne But this pertaineth onelie vnto the father according as it is written Iohn 6. 44. None commeth vnto me vnlesse the father drawe him Much doubtlesse is attributed vnto ministers when they be accounted the ministers and seruants of God For euen Christ himselfe as touching men tooke vpon him this name of a Minister Vnto the Romans we reade Rom. 15. 8. I saie that Iesus Christ was a Minister of the circumcision Also in the Epistle to the Romans Rom. 13. 4. Magistrates and rulers of the Church haue their functions ioyned togither Heâ— 1. 5. 1. The definition of a high Priest out of the Epistle to the Hebrues a Magistrate is called the Minister of God Wherefore we must not passe ouer that Magistrats and Prelates of the Church are defined much in like sort I woulde to God their mindes were aswell vnited as their offices and charges doe in a maner concerne one another In the Epistle to the Hebrewes a high Priest is defined that he is taken from among men and for men is appointed in those things which pertaine vnto God that he maie offer giftes and sacrifices for sinnes And if thou wilt define a Magistrate thou shalt perceiue how néere he commeth vnto the nature of a high Priest He also is taken from among men The definition of a magistrate and for men is ordained vnto those things which pertaine vnto ciuill good that is to saie that we maie liue vnder them a peaceable and quiet life vnto godlinesse and temperance as is gathered out of the Epistle vnto Timothie 1. Tim. 2. 2 Then seeing the Magistrate also is accounted the minister of God we owe great honour vnto him but yet so as we attribute not those things which be of God vnto him and that when he shal command those things which be against God let him not be hearkened vnto 36 But to returne vnto Paul In the first to the Corinthians the 3. Chapter In 1. Cor. 3. 3. 1. Cor. 3. 6. Asimilitude in the two wordes of planting and watring he comprehendeth all the workes of husband men God giueth the increase so as that which hath bin planted and watred maie liue And that vnder the name of increasing he meaneth life hereof I suppose it maie be gathered séeing plants haue no life except that which they commonlie call Vegetatiue bicause they be mooued vnto nourishments whereby commeth greater increasings For although they seeme to change place or to varie in qualities all these things happen vnto them bicause they receiue increase or nourishment The similitude of the Apostle doth verie well concurre The increase successe of the fields must be expected from God Bicause although the husbandmen doe diligently imploie their labour yet the increase is to be expected from heauen But and if so be it shall not come to passe after their mind they haue lost their labour Albeit we must ascribe the whole matter not vnto heauen but rather vnto God himself He it is that maketh his sunne to rise both vpon the good and bad Matt. 5. 45. and raineth vpon the iust vniust And that he doth rule and moderate these things after his owne pleasure it appeareth out of Leuiticus Leui. 26. 19 where he threateneth the Israelits when they grieuouslie sinned that he would giue them a heauen of Iron and an earth of brasse In like manner we reade in Deuteronomie where he addeth also a promise Deut 28. 12 that if they shall abide in his commandements he woulde open his treasures vnto them giuing raine in due season Wherefore that the Metaphor of the Apostle is most profitable The metaphor of puâ—ting and water 〈◊〉 profitable two maner of wayes thereby it is declared in that he not onlie teacheth the thing which he hath in hand but also with fruite expoundeth that nature from whence it is deriued For it is no lesse profitable to knowe that the successes of humane labours in all arts and enterprises and in like maner in the increase of naturall things must be expected to come from God than so to vnderstand that by the ministerie of the Church nothing is brought to passe but so much as the power and goodnesse of God shall further Therefore in the Actes of the Apostles the 16. Act. 16. 14. Chapter we reade that the woman which solde Purple heard the Apostolike doctrine Of the woman which sold purple whose heart the Lord opened that she might vnderstande those things which were spoken by Paul Apollo Apollo succeeded Paul in the Church of Corinth of whom there is mention there succéeded Paul in the Church of the Corinthians therefore he is saide
The father 's accepted and discerned the holie Scriptures from other writings therefore they ought to be preferred aboue them Because we also acknowledge one verie God Similitudes and admit Iesus Christ wee disseuer him from Idols and from the Deuill yet for all that we cannot inferre that we are more excellent either than Christ or God Also our minde admitteth the perswasions and motions of the holie Ghost vnto reading and praying vnto chast liuing and them discerneth from the intisementes of the diuell the flesh and the world yet shall not our minde for that cause be called either superiour or better than the holie Ghost Further also a man indued with the knowledge of Philosophie when as he shal receiue Aristotle or Galen or noble Philosophers and shall place them aboue Epicurus Aristippus or Democritus dare he therefore because he hath so iudged as touching Philosophie preferre his owne authoritie either aboue Aristotle or Galen The first way to iudge of the scriptures is by faith and the spirit Wherefore men haue by faith and illumination of the holie Ghost knowen that those things which the Patriarches Prophetes Christ and the Apostles haue spoken are the words of God Which things being so knowen and receiued they did not accompt themselues either greater or better than the Scriptures of them naie rather as we said at the first they coÌ„mitted themselues to be gouerned and ruled by them There was also an other manner of iudging of the Scriptures An other way to iudge of the scriptures that those things which the latter Canonicall writers did speake or write did not disagrée with the first but they agréeed verie well with them The Prophets agrée vnto the lawe in all things The Euangelists and Apostles borowed the Testimonies of their sayings aswell of the lawe as of the Prophets Whereby thou séest that the law is allowed by the Prophets and the Prophets are confirmed by the Apostles and by the Euangelistes And when they demaund Why some Gospels how it came to passe that Luke and Marke being writers of the Gospell were receiued whereas the Gospel of Bartholomew Were allowed and soâ—…e not of Thomas of Thaddeus and of the Nazarits was excluded we will aunswere that the holie Ghost did not perswade the hearts and the minds of faithfull men that these were the words of God as were those which bée written both of Luke and also of Marke To this there were manie yet remaining in those daies which had heard Christ and had béene much conuersaunt with him as Peter Iohn and many others of the Disciples who bare faithfull witnesse vnto the writings of Marke and Luke and did not so vnto the monuments of others who perhappes erred not onelie from the trueth of the Historie but also péeced in manie things which sounded to be contrarie to the olde Testament and to the other Euangelistes VVhat authoritie the Fathers are of 14 Finallie as touching this to wit Out of the Booke of Vowes We must not appeale from the scriptures to the Fathers Looke in the Treatise against Gardiner pag. 49. set forth at Tigur Ro. 10. 17. 1. Cor. 2. 8. 2. Tim. 3. 16 the iudgement of Fathers I protest that it séemes vnto me not the part of a Christian man to appeale from the Scriptures of God to the iudgements of men For this is to doe iniurie to the holie Ghost For faith commeth of hearing and hearing of the worde of God and not of the Fathers And vnto the Corinthians That your faith as he saith may be yours not through the wisedome of men but by the power of God And vnto Timothie The whole Scripture saith he giuen by the inspiration of God is profitable to teach to conuince to correct and to instruct in righteousnesse that the man of God maie be perfect and instructed to euerie good worke These words must be diligentlie noted For there be foure things necessarie in Ecclesiasticall doctrine to wit that wée should teach true things that we shoulde confute false things that we should instruct vnto vertues and reprooue vices And all these things are to be sought out of the holie Scriptures And to speake more manifestlie hereof whatsoeuer the minister doth vnto the people that belongeth either vnto doctrine or vnto maners And either must the opinions be taught which are true or else be confuted which are false and either must manners which bee good bee taught or which be euill bee corrected So shall the man of GOD be perfect that nothing can be wanting vnto him as touching either doctrine or manners There is also an other place in the same Chapter Thou hast learned the holie scriptures Ibid. ver 15 out of which thou maist haue saluation These things manifestlie teach that we must not appeale from the Scriptures vnto the Fathers for that would be to appeale from certainties to vncertainties froÌ„ manifest things to obscure from strong to weake For although fathers being wise and learned saw much yet were they men and might erre And that which I haue said is most of all to be considered namelie that the Fathers do not alwayes agrée among themselues and otherwhiles not one of them indéed doeth agrée with himselfe But here the aduersaries aunswere But they must be heard when they all agrée among themselues But we saie that they must not therefore be heard because they agrée among themselues but for that they consent with the word of God so as that maie be said vnto them which was spoken vnto the Woman of Samaria Iohn 4. 42. Now doe we not beleeue because of thy worde but because we our selues haue seene For albeit that all the Fathers shall consent among themselues yet wil we not do this iniurie to the holie Ghost that we shoulde rather giue credite to them than to the word of GOD. Yea and the Fathers themselues would neuer haue themselues to be so beléeued and that haue they sufficientlie testified by their writings that they will not haue that honour to be giuen vnto them but to the holie Scriptures onelie So as he that appealeth from the Scriptures to the Fathers appealeth vnto the Fathers against the Fathers Augustine 15 This hath Augustine in manie places confirmed That when Cyprian in his treatise de baptismo Haereticorum was obiected he aunswered that he accompted not the Epistles of Cyprian for Canonicall but that he attributed that to the word of God onlie And he oftentimes reprooued theÌ„ which yelded more vnto his owne writinges than was méete And when as Ierom had cited thrée or foure fathers as touching the reproouing of Peter he answereth that he also can cite fathers but that hee had rather appeale vnto the holie Scriptures Basilius Ro. 14. 23. Ro. 10. 17. Basil in his Morals Summa 80. Chapter 22. saith If all that is not of faith be sinne and faith is of hearing and hearing by the word of God then whatsoeuer is not of the
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
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
they which receiue the Sacrament be transubstantiated And the same Father in the same fourth booke de Sacramentis the fourth chapter This we adde moreouer How can it be that which is bread should by consecration be the body of Christ And straight way If there be so great a strength in the worde of the Lorde as things should begin to be which were not how much rather is the worde so effectuous that the things which were may remaine and yet be changed into an other thing Ierome vpon Matthew saith plainly Chrysost that in breade and wine are represented the body and bloud of the Lord. Chrysostome vpon the later Epistle vnto the Corinthians saith that not alonely that which is set before vs vpon the table is the body of Christ but also the poore people vnto whom we are bound to do good bicause euen he that saith This is my body said also by his word that he receiueth almes and is néedie in the poore In his eleuenth homily vpon Matthew in his worke which is called vnperfect he saith that in the holy vessels there is not the body of Christ and the bloud of Christ but a mysterie of the body and bloud of Christ Also vpon the twelfth chapter of the seconde Epistle to the Corinthians the 27. homilie Euen as Christ both in the breade and in the cup said Do this in the remembrance of me The same father vpon the 22. psalme vpon these wordes Thou hast prepared a table in my sight As it is shewed vnto vs that there is euery day in the sacrament breade and wine according to the order of Melchisedech vnto thē similitude of the body and blood of Christ Emisenus whom they cite de Consecratione distinct Emisenus 2. And he séemeth to put a change of the signes euen the selfesame man maketh mention of our changing into Christ Augustine 26 Augustine hath many testimonies of this matter vpon the 82. psalme This that ye sée ye shal not eate neither shall ye drinke this bloud which they wil powre out it is a mysterie that I speake vnto you which if it be spiritually vnderstood it wil quicken you De Trinitate the thirde booke and tenth chapter The breade for this purpose made is eaten vp in receiuing of the sacrament Neither is there any cause why the Bishop of Rochester should go about to draw this saying vnto the Shewbreade for we haue shewed elsewhere by diuers arguments that his interpretation is not right First bicause if thou follow the plaine sense and that sense which at the first view offereth it selfe vnto thée and which the wordes make shew of thou shalt manifestly perceiue that the spéech is of the Eucharist And Erasmus in the books of Augustine which he mended wrote in the margēt Eucharist Further a litle after in the same chapter while he treateth of the same thing he maketh so euident mention of the Eucharist as euen the aduersarie cannot deny it And of the same Eucharist he had written before in the fourth chapter of that booke when he began the same treatise Adde herewithall that expresly in these wordes which we haue in hande it is plainly called a sacrament which if he had meant that it should be vnderstoode in common it had béene no lesse agréeable vnto those things that he had reckened before namelie vnto the brasen serpent and to the stone erected by Iacob than vnto the Shewbreade But in those wordes he expressed not this worde Sacrament which afterward that we may vnderstande hee speaketh of the Eucharist hee would not suppresse Lastly he saith The breade made for this purpose is eaten vp in the sacrament which agréeth not with the Shewbreade for that was not made to this ende that it should be eaten but that they béeing set vpon the table should remaine before the Lord wherfore they be called in the Hebrew Panim Afterward it came to passe that without regarde or by hap they were eaten least happily it shold putrifie before the Lord. For therefore it was changed euery wéeke And when it had béen once dedicated vnto God he would haue this honor to be giuen vnto it that it should be eaten of the Priests But the breade of our Eucharist was verily made to this purpose that in receauing of the sacrament it should be eaten And vnto the arguments already said I ad one more strong than the rest For Augustine saith in the present tence It is eaten and not It was eaten which it behooued to haue béen if he had spoken of a figure and ceremonie of the olde testament De Fide ad Petrum the 19. chapter he calleth it a sacrament of breade and wine As touching the memory and death of Christ he aboundantly instructed the same Peter in the faith but of this transubstantiatiō which these men so greatly vrge at this day he speaketh not one worde Against Faustus in the 20. booke the 21. chapter he saith that the flesh and bloud of Christ was promised to vs in the olde testament vnder the similitude of sacrificed beasts vpon the crosse it was giuē in very déede but he saith that in the sacrament it was celebrated by a memoriall And in the 21. booke De Ciuitate dei the 25. chapter he plainely affirmeth that the wicked doe not eate the matter of the sacrament that is the bodie of Christ For he is not to be accompted saith he to eate the bodie of Christ which is not in the bodie of Christ And he in whom Christ abideth not neither doeth he abide in Christ And the like wordes he hath in the 20. treatise vpō Iohn but in the 30. treatise he saith that the body of Christ is in some certaine place in heauen but that his truth is euery where spread which he therfore speaketh bicause truth is spirituall and is alwaies present with the faithfull And communicants wheresoeuer they be do confesse Christ and beléeue that he had a true body no feined body as the heretikes thought 27 Against Adamantus the Maniche the 12. Chapter he writeth The Lord doubted not to say This is my bodie when as yet he gaue a signe of his bodie Neither maketh it any matter if thou say he gaue both the signe and the thing signified for Augustine had not respect vnto this but he would shew that the saying is figuratiue and like vnto another which he alleageth out of Deuteronomie The bloud is the life Deu. 12. 23. Therefore he said the Lord doubted not because in tropes or figures we dare doe something In his 3. Booke of Christian doctrine the 16. Chapter he shewed that it was a figuratiue kinde of spéeche which wee haue in the 6. of Iohn Verse 35. to wit Vnlesse yee shall eate the flesh of the sonne of man c. because a wicked thing séemeth to be commanded For it is more haynous to eate the flesh of man than to kil him and to drinke bloud than to shed
of Iayes Againe the same father vppon Matthew the 26. Chapter Homilie 83. They were about to iourney frō Egypt into Palestina and therefore they did weare the habit of a traueler thou from the earth must ascend into heauen And in the 3. booke De Sacerdotio Doost thou thinke to dwell among mortal men and to stay and be in the earth And doost thou not rather thinke that thou shalt foorthwith be translated into heauen And in casting away all cogitation of the flesh doest thou not with a single heart and pure minde consider those things that be in heauē 73 Augustine vnto Boniface hath all these things after the same order and sense The time of Easter being at hand hee saith As this or the next day saue one Christ dyed and on the Sonday This day Christ rose againe Baptisme is faith and the Sacrament of the bodie of Christ is the bodie of Christ And wee sée that in all the sayings which we haue reckoned The thing absent is really spoken of the thing present Acts. 9. 4. that which is absent is really pronounced of that which is present The same Father vpon the 54. Psalme The head was in heauen and he saide Why doest thou persecute mée Wee are with him in heauen by hope he is with vs in the earth by loue And in the 119. Epistle to Ianuarius Wherefore to that persecutor whom with his voyce he slue and translating him into his bodie after a sort hath eaten he sounded frō heauen Saul Saul why persecutest thou mee Vpon Iohn the 30. Treatise and we haue it in the Title de Consecratione distinction the 2. yet the first in déede The Lord is aboue but here also is the truth of the Lord For the Lords body wherin he rose againe ought to be in one place his trueth is euerywhere spread Also vpon Iohn the 50. Treatise For according to his Maiestie according to his prouidence according to this vnspeakeable inuisible grace is fulfilled that which was spokē by him Behold I wil bee with you vntill the ende of the world Mat. 28. 20 But according to the flesh which the word tooke vpon it according to that which was borne of the Virgin according to that which was taken holde of by the Iewes which was fastened to the trée which was taken downe from the crosse which was wrapped in cloathes which was buried in the sepulchre which was made manifest in the resurrection Ye shall not alwaies haue mee with you Mat. 26. 11. Wherefore after he had béene conuersant as touching his bodilie presence fourtie daies with his Disciples they leading him foorth while they saw him but not followed him he ascended into heauen and is not here for there he sitteth at the right hand of his Father and is héere for he departed not with the presence of his Maiestie we haue Christ alwaies As touching the presence of the flesh it was rightlie saide vnto the Disciples Mat. 26. 11 Me ye shal not haue alwaies For the Church had him but a fewe daies as touching the presence of the flesh Nowe it houldeth him by faith it séeth him not with the eyes And the same Father vpon the Epistle of Iohn at the end Wherefore our Lord Iesus Christ did for this cause ascend into heauen on the fortie daie hee in this respect commended his bodie because it was to be left on the earth in his members for that he sawe that many would honor him for that he ascended into heauen and perceaued that their honoring is vnprofitable if they tread downe his members vppon the earth And that none might be deceaued nor when he should woorship the head in heauen should oppresse the séete vppon the earth he tould them where his members should be For when he was about to ascend he spake the last wordes after these wordes he spake no more vppon the earth The head being about to ascend into heauen commended his members vppon the earth and so departed Thou shalt not now finde Christ to speake vppon the earth Thou findest him to speake howbeit in heauen and out of heauen it selfe Wherefore because the members were ouertrodden vppon the earth For vnto Paul the persecuter he said Saul Saul why persecutest thou me Acts. 9. 4. I ascended into heauen but I lie still vpon the earth Here I sit at the right hand of the father there I still hunger thyrst and am a straunger After what sort then commended he his bodie vpō the earth being about to ascend Acts. 1. 6. When his disciples had demaunded of him Lord if thou wilt at this time be presented when wilt thou restore the kingdome of Israel He aunswered vpon his departure It is not for you to know the time which the father hath layd vp in his owne power but ye shal receaue the power of the holy spirit comming vppon you ye shall be witnesses vnto me in Ierusalem Behold in what respect he spreadeth out his bodie behold when he wil not be trodden vppon ye shal be my witnesses in Ierusalem and ouer all Iury and Samaria and vnto the endes of the earth Behold I lie which doe ascend For I ascend because I am the head my bodie yet still lyeth In what sort dooth it lie Ouer the whole earth 74 Vnto Augustine Cyrillus dooth consent who saith vppon Iohn the 6. booke and 14. Chapter Here must we note that although he tooke from hence the presence of his bodie euen as he promised that he would be away from his disciples yet in the maiestie of his Godhead he is alwayes present Behold I am with you alwayes euen vntill the end of the world And the same father in the 9. booke vppon Iohn the 21. Chapter And Christ said that he would be with his disciples a little while not because he would vtterly depart from them for he is with vs alwayes euen vntill the end of the world but because he would not liue together with thē as he did before For the time was now at hand that he should goe euen into heauen vnto the father And the faithfull ought to beléeue that although he be absent from vs in bodie yet that we and all thinges are gouerned by his power and that he is alwaies present with all men which loue him Therfore he said Mat. 18. 20 Verilie verilie I say vnto you that wheresoeuer two or three be gathered in my name there am I in the middest of them For euen as when he was conuersant vppon the earth as man he then also filled the heauens and left not the fellowship of the Angels after the same manner now he being in the heauens filleth not the earth with his flesh and yet is with them that loue him And it must be obserued that although hee should be absent onely according to the flesh for he is alwayes present by the power of the Godhead as we haue said yet he said he would be a little while with
depart from the institution of Christ as wel by consecrating the cuppe as by distributing of it vnto the people Wherefore the cauil is vtterlie confuted An answere to the reasons of the aduersaries To the first 6 Now remaineth that we declare that the reasons which they thinke to make for them be of none effect They said that the Church in the first times vsed both kindes while it was yet ignorant I would to God that we were so instructed as the Christians were taught in the first times Afterward say they it sawe that the laie people may be content with one kinde What I beséech you sawe our Popes that the Apostles and prelates of the primitiue Church sawe not who were most plentifullie indued with the holy Ghost What is it else that we sée but méere darkenesse if it shall be compared to the most cleare knowledge of them They adde To the intent that the error of them should be auoyded who perhappes would think that the bodie of Christ is giuen a part from the bloud as though the bodie should sit in heauen at the right hand of the father without bloud These be their monstrous opinions None of the heretickes euer deuised this kinde of error But admit there had bin sometime such an heresie might it not otherwise be amended than by corrupting of the Sacrament of the Eucharist Vndoutedlie many pernitious opinions may arise as touching the other part of the Eucharist which they haue made to remaine And will they because of those thinges take away this also To the second 7 And that which they obiect as touching the Councell of Constance or Basil we passe not of it Neither the Gréeke Church nor the whole East part obayed them not without a cause For they decréed against the word of God And oftentimes Councels doe erre as it is euident of the Councels of Ariminum Chalcedon Ephesus the second and of the Councell of Africa that was vnder Cyprian and many others Yea and in the time of Christ did not the Councell of the Priestes and the Church of that time shamefully erre when it refused the doctrine of Christ and condemned Christ himselfe and the Apostles Elsewhere I haue warned that Councels haue not alwayes decreed that which was true The greater part there had the ouerhād of the lesser and oftentimes the woorser of the better Here bragge they Our Church hath the holy Ghost and therefore it cannot erre They vse a fallacie of the Accident For they that haue the holy Ghost A false argument of the accident doe not all that they doe by him Euen in lyke manner as a Maister builder in that he is a Maister builder in building dooth not amisse but because it happeneth sometime that he is occupied in other cogitations and perhappes hath droonke ouermuch therefore he otherwhile dooth amisse Ioh. 14. 15. 16. Mat. 28. 20 But the Church say they hath a promise of the holie Ghost and that it shal not be forsaken at any time I graunt neither is this promise wanting but is fulfilled and there be verie manie alwayes in the Church which doe iudge rightlie Euen as in the Iewish Church in most corrupt seasons were Simeon Zacharias Elizabeth Iohn Baptist Mary the virgin and Ioseph Nathanael and manie others which were partakers of this promise Wherefore it followeth that trueth preuaileth and errors are discouered Yet is it not gathered by the power of this promise that they alwayes define wel in Councels Oftentimes they be troubled with affections and oftentimes they grope in the dark How should this be knowen of vs How shal we vnderstand whether they haue decréed well or amisse All thinges must be tryed by the touchstone of the holy scriptures there the trueth is found out But let vs procéede to confute other their Argumentes 8 They said that the preceptes of outward thinges and of ceremonies are not so firme To the third as they cannot be changed by any meanes Against this maketh Cyprian in the Epistle now alledged against the Aquarij where he calleth the preceptes of this Sacrament great preceptes Matt. 5. 19. And Christ also saith that he shall be called the least or none at all in the kingdome of heauen which breaketh the least of his commaundementes Moreouer the places out of Deuteronomie the 4. and 12. Chapters and out of the 15 of Numbers the which we alledged before doe plainlie shew that it was not lawfull to change any thing in ceremonies yet doe we graunt that there is some difference in the preceptes of GOD. A distinction of the precepts For there be some of them from which we be neuer loosed as be all those which prohibit Also that same sūme whereof the whole lawe and the Prophets depend To loue the Lorde GOD with all the heart with all the strength and with all the soule and our neighbour as our selues But there be other precepts which we are not alwayes bound to execute except it be when time place and reason require that they should be doone For the Hebrewes were not bound to doe their holie thinges euery where and at all times but at certaine dayes and in the place which the Lord had chosen And vppon the Sabbaoth day they could not alwayes be voyd of outward woorkes Sometimes it behooued them to fight as we reade in the bookes of the Machabies neither might circumcision be ministred before the 8. day At this day also he that would desire Baptisme Baptisme imputed where it cannot be had and might not haue the libertie thereof his desire should be imputed in stead of the woorke Wherefore in these thinges when the commaundement of the Lord is to be doone it is not lawfull to change or inuert anie thing And although thou be not alwayes bound to doe that which is commaunded yet when thou doest it it is not méete thou should depart frō the order which GOD hath appointed Deut. 10. 1. Nadab and Abihu would alter some thing about the holy seruice and they were consumed with fire Oza dyed for his rashnesse 2. Sam. 6. 6. 2. Paral. 26 ver 16. And king Ozias when he would burne incense which was not lawful was stricken with leprosie Why are they not mooued with the example of their pretie Sacrificers who take very carefull héede in their Masse that they say not Masse without their Orarium or as they terme them without their stole or maniple And they iudge it to be a grieuous offence if they shal omit anie signe of the crosse or anie the least iot of this kinde which neuerthelesse be the inuentions of men méere toyes and trifles Why should not we rather beware that we passe not ouer those thinges which Christ himselfe in his word commaunded And among the Ethnickes there was very great care had in their sacred ceremonies least the priest should trippe or misse in a word which if it happened it was iudged to be no light
of planting watering there is one thing doone in them whose outward eares are mooued by a bodilie voice an other thing in them whose inward sense God hath opened in whose hart he hath put the foundation of faith the feruencie of loue c. Those two kinds of calling could not more euidentlie be expressed Zuinglius in his book De prouidentia tome 1. leafe the 370. That appointment or ordinance wherby is decréed that a man is now called by God not onelie by this generall calling which betokeneth the outward preaching of the apostles but also by that whereby the spirit dooth earnestlie put the elect in remembrance that they desire to obeie GOD in that he commandeth or promiseth c. The same author vpon the epistle to the Romans the eight chapter tome 4. leafe 428. To them which according to the purpose who indéed were called from the beginning These words doo I vnderstand of the inward calling that is of the election not of the outward calling of the word As if he should saie I haue now said that to the saints or them which be called all things turne vnto good Which saieng I allow for all things are grounded vpon the frée election of God God which knew all things before they were determined also before hand that they should be coheires with his sonne so neuerthelesse that Christ is the first begotten that is the naturall and essentiall sonne of God and we the adopted sonnes Whom he hath so before hand appointed and ordeined those afterward he calleth by an inward calling that is he draweth inwardlie Iohn 6. that is he maketh faithfull he draweth them that their mind may cleaue fast and trust vnto him Whom he thus maketh faithfull those also he iustifieth through an assured faith that is to wit of his sonne c. The same author in his booke De prouidentia tome 1. leafe the 368. saith For they sawe that this thing is not now signified by signes but doone before the eies whereby the sinnes of the whole world were purged but as touching this outward calling there was nothing doone bicause onelie they did repent whom the holie Ghost lightened that they might knowe this man to be the sauiour and the father did drawe them that they might come vnto him and might imbrace him further to knowe that outward things are not able to doo anie thing else but signifie and shew c. Conradus Pellicanus vpon the first chapter to the Ephesians interpreting these words Ephe. 1 5. Who hath predestinated vs to the adoption of sonnes thus writeth In the which thing must be noted the order wherein election holdeth the first place next vnto that the adoption to be sonnes which is said to be the calling while the Lord draweth vnto him those which he indued with the spirit in giuing a knowledge of himselfe finallie there succéedeth an holinesse of life c. Now by these excellent and holie men appéereth these two maner of callings not deuised by me but both receiued and put in writing by them Whereof it commeth that of them which be at one and the selfe-same sermon and heare the selfe-same Gospell some beléeue some contend some imbrace and some laugh to scorne Verelie they which contend scorne and refuse doo it of their owne naughtinesse which God infuseth not into them but they which beléeue and imbrace doo this by the effectuall caling of God the which is not giuen vnto all men Wherefore Augustine De praedestinatione sanctorum chapter eight Therefore when the Gospell is preached some beléeue and some beléeue not they which beléeue the preacher speaking outwardlie do inwardlie heare of the father do learne but they which doo not beléeue doo heare outwardlie inwardlie they doo not heare nor yet learne This is as much to saie as To the one sort it is giuen to beléeue to the other it is not giuen Iohn 6 44. bicause No man saith he commeth vnto me except my father shall drawe him The same father euen in that booke the sixt chapter Many heare the word of truth but some beléeue and some speake against it That these therefore will beléeue and that those will not who can be ignorant of this Who can denie it Howbeit séeing the will of some is prepared by the Lord and of some not we are in verie déed to discerne what springeth of his mercie or what springeth of his iudgement Rom. 10 3. That which Israel sought saith the apostle it obteined not but election obteined it Acts. 2 37. But others be blinded as it is written God hath giuen vnto them the spirit of slumber eies that they might nor see and eares that they might not heare euen vnto this daie c. Wherefore verie great is the difference of hearers the which Augustine as we haue knowne noteth by the diuersitie of callings And wherefore God so tempereth and distributeth them he in the same booke the eight chapter teacheth in these words But whie he teacheth not all men the apostle hath opened so much as he thought méet to be opened bicause He minding to shew his wrath Rom. 9 22. and to make his power knowne suffered with long patience the vessels of wrath prepared to destruction and that he might declare the riches of his glorie vpon the vessels of mercie which he prepared vnto glorie c. Here the reason as it manifestlie appeareth is deriued from the finall cause bicause God determined to make manifest not onelie his goodnesse but also his righteousnesse and seueritie But some man will saie If thus the case stand God shall not be vniuersall but particular The which doubtlesse in this respect cannot be denied for we sée that he ruleth at his pleasure and distributeth these two kinds of callings But of this matter we will speake afterward when we shall come vnto predestination The vse of this doctrine 14 In the meane time let vs answer them who say it is but a small matter that they desire and that the frée will which they would haue to be granted them they saie i◠but a certeine little sparke The same we doo grant so farre as godlinesse will permit namelie in those things which are subiect to the sense reason of man and which doo not excéed the capacitie of our nature Also to them that be renewed we grant it as much as mans infirmitie dooth suffer while we liue in this world But vnto those which be not renewed we cannot grant the same as touching heauenlie and spirituall good things bicause such a sparke it is as it would not bréed brightnes but smoke wherby men would soone become proud and withdraw much from the grace and mercie of God For by this little sparke they would boast that they are discerned from others but the scriptures will not haue them discerned otherwise than by the grace and mercie of God not by free will or by their owne gifts and vertues
not onlie would forgiue him the fault of an euill will and action but also would giue him grace to will well to doo well and therin to continue Iam. 1 17. For euerie good gift saith the apostle Iames and euerie perfect gift is from aboue and commeth downe from the father of lights c. By these things we sée that vnto Liberum arbitrium that is to will now reformed no small power must be attributed Therefore I affirme that the regenerate can knowe spirituall things that they can also make choise of them and after a sort can doo them bicause they are not now onelie méere and bare men but they are men of God they be ingraffed into Christ they be his members and therefore partakers of his fréedome To them it is said Phil. 2 15. Ephes 2 15. Iohn 15 15. Worke you your saluation with feare and trembling They be no longer the enimies of God but fréends of God and of Christ and therefore he hath made knowne vnto them those things which he heard of his father Iere. 31 33. Now they haue the lawes of God written in their harts and in their bowels They are not in the first point of the drawing from whence the motion beginneth but hauing procéeded further of vnwilling they are made willing A similitude Fitlie agréeth vnto them the similitude of Augustine vpon Iohn of the gréene bough shewed to the yoong shéepe and of the child vnto whom nuts are offered before they would not go afterward they are drawne with great delight Of them also this may be aptlie said If thou be not drawne praie that thou maiest be drawne When they be children they are now led by the spirit of God Rom. 8 14. and are so led as themselues doo those things that be right Of which matter wrot Prosper in an epistle to Ruffinus saieng thus For all men haue not faith neither doo all men beléeue the Gospell but they which beléeue are led by the spirit of God they which beléeue not are turned awaie by frée will Wherefore our conuersion vnto God is not of vs Ephe. 2 8. but of GOD as the apostle saith By grace ye are saued through faith and this not of your selues but it is the gift of GOD not of works least anie man should boast himselfe c. Also the regenerate can stir vp in themselues the gifts and grace of God as Paule wrot vnto Timothie the second epistle 2. Tim. 2 6. Also they applie themselues vnto the holie Ghost that they may possesse and vse the more excellent and profitable spirituall gifts 2. Cor. 12 1. as the Corinthians are admonished by Paule in the first epistle Again they that be renewed doo works which are pleasing vnto God Gen. 22 19. for Abraham is commended by God bicause he for Gods sake spared not his onelie begotten sonne And the almes of the Philippians were called an odour of a good smell before God Phil. 4 18. And vnto the Hebrues the 13. chapter it is written Hebr. 13 16. that Good turnes and hospitalitie are acceptable sacrifices to God Mat. 7 17. They are now good trées Mat. 25 35. and therefore no maruell if they doo bring foorth good fruits who euen of Christ himselfe being iudge shall at the last daie be allowed 2. Tim. 3 17. And herevnto doo the regenerate atteine that they be called perfect and prepared to euerie good worke who neuerthelesse in all things that are to be doone well haue alwaies néed of the speciall helpe of God And hereof wrote Prosper in the epistle so often alledged Therefore whomesoeuer the grace of God iustifieth it maketh not of good men better but of euill men it maketh good afterward by profiting it will make of good men better not by taking awaie of our frée will but by setting of it frée vnto righteousnesse But when it is lightened by the mercie of Christ it is deliuered from the kingdome of the diuell and is made the kingdome of God wherein also it may continue Neither doubtlesse is it strengthened sufficientlie by that power except it obteine thereby a perseuerance from whence it receiued an indeuour Yet for all this haue not they which be conuerted prepared and healed anie full fréedome of the will while they liue here but They perceiue an other lawe in their members rebelling against the lawe of the mind They doo not the good Rom. 7 23. Ibid. vers 19 which they would but the euill which they hate Neither are they able throughlie to fulfill the lawe verse 25. In their mind they serue the lawe of God but in their flesh the lawe of sinne Gal. 5. 7. The spirit lusteth against the flesh and the flesh against the spirit so as they doo not those things which they would Mat. 26 29. 2. Sam. 11 1. And sometime the euent dooth not answer to their determinations and horrible faults doo otherwhiles happen as it came to passe in Peter and Dauid Neither can they be without sinnes for Iohn said 1. Iohn 1 10 If we shall saie that we haue no sinne we deceiue our selues and there is no truth in vs. Iam. 3 2. Also Iames wrote In manie things we sinne all 19 Howbeit there is a difference betwéene the wicked and the regenerate for those delight and reioise in sinnes but the godlie doo sorrowe and mourne and doo euerie daie praie Mat. 6 12. Rom. 8 24. Forgiue vs our debts c. They crie also O vnhappie man that I am Who shall deliuer mee And when they sée themselues vnperfect and to haue onelie the first fruits of the spirit they wish that their daie of death were present to wit that they may be made fullie perfect in the last regeneration And finallie they séeme to haue said rightlie which haue appointed thrée sorts of fréedome of the will One from necessitie constraining the which is common as well to the godlie as to the vngodlie for mans will cannot be constrained An other fréedome they haue appointed from sinne which the vngodlie in no wise haue but the regenerate doo in some part possesse it as it hath béene alreadie declared The third fréedome is from miserie which the wicked haue not but we after some sort haue it For although we be tossed with diuers misfortunes yet by hope we are saued both from sinne and from miserie When we shall come into the kingdome of heauen we shall be at full libertie And let these things suffice as touching frée will Certeine clauses or sentences concerning Free will Those things which are set foorth to be knowne as touching frée will are no light matters but they are of verie great importance For so manie of vs as are renewed by the grace of Christ well knowing the féeblenesse and infirmitie of fréewill will not become proud neither will we extoll our selues by the power thereof Nay rather we will be the more earnestlie
serue the lawe of God but in flesh the lawe of sinne Also the euents and successes are not in their owne power Gréeuous faults also doo happen betwéene whiles neither are they frée from sin Iohn saith Iohn 1 10. If we shall saie that we haue no sin we deceiue our selues and the truth is not in vs. Iames saith Iames 3 2. In manie things we sinne all But yet this is the difference betwéene the wieked and the regenerate that the wicked doo delight themselues in sinnes they sorrowe not naie rather they be occupied in them willinglie and of their owne accord But the regenerat doo lament sorrowe sigh moorne and perpetuallie crie Forgiue vs our trespasses And séeing they haue the first fruits of the spirit they wish that their last houre were come And thus much of free will Of Prouidence and Predestination THe doctrine of prouidence and predestination is most profitable for in it is shewed the fountaine of our saluation And therfore it coms that we attribute all our goodnes not to our owne selues but to the administration and dispensation of God and in the reprobate we may sée what might also haue béene doone iustlie to vs vnlesse that the mercie of God by his predestination had preuented By this faith that we are predestinate we receiue great comfort in aduersities From hence reasoned Saint Paule to the Romans We haue also out of this ground a certeintie of our saluation which if it depended of most inconstant frée will and not of the stedfast predestination of God should be vncerteine The prouidence of God is his ordeined The definition of prouidence vnmooueable and perpetuall gouernement of all things and by the same especiallie he directeth all things that he hath made vnto their proper ends And therefore it is not a bare vnderstanding but there is also a will added therevnto the which doth direct all things according to the pleasure thereof This power cannot be separated from God For he disposeth kingdoms at his owne pleasure All the heares of our heads are numbered Dani. 2 21. Mat. 10 30. Ibid. 29. Exod. 21 13 Deut. 19 5. Two sparowes light not vpon the ground without the will of the father He that is slaine by chance it is said that God deliuered him into the hand of another Esai 10 5. Princes are in his hand as a staffe and a sawe He beareth vp all things by the word of his power Vnto the Hebrues and Ephesians He worketh all things according to the counsell of his will Therefore the holie Ghost saith Psal 37 5. Cast thy care vpon God and he will support or nourish thee Peter He careth for vs. 1. Pet. 5 7. Zach. 2 18. He that toucheth you toucheth the apple of mine eie This is a great comfort of the godlie that they knowe themselues to be in the hand of God Let the wicked doo what they will they can doo nothing but according to the prouidence of God Acts. 4 27. like as Peter saith in the Acts Herod and Pilate agreed to doo those things that thy hand and thy counsell had decreed to doo And Iob said Iob. 1 21. The Lord hath giuen and the Lord hath taken awaie Those things which séeme to happen by chance are gouerned by prouidence Gen. 45 8. Ioseph said GOD sent me before into Aegypt God saith that he sent Saule to Samuel 2. Sam. 9 16 although it might séeme that he came thither by chance And Christ saith There shall a man meet you bearing a pitcher of water Mark 14 13 The largenesse of this prouidence is declared Psal 139 7. If I shall ascend into heauen thou art there If I shall go downe into hell thou art there also if I take the wings of the morning c. The decrées of this prouidence are immutable Malac. 3 6. I am the Lord and am not changed With God there is no variablenesse Iames. 1 17. Esai 46 10. nor shadowe of change The counsell of the Lord abideth stedfast The prouidence of God dooth not take awaie mans election neither yet dooth it take awaie chance bicause things are to be estéemed according to the nature of the néerest causes Therfore séeing it is nothing repugnant to the will and the order of nature that they be doone as well one waie as another waie the causes may be called contingent in respect of mens choises and the effects of nature Further the prouidence of God dooth not gouerne things but according to their owne natures Wherefore he so gouerneth causes contingent and voluntarie that they may worke both by chance and by will But if the things themselues be referred vnto God there is onelie a necessitie by supposition as there is a necessitie of prophesieng things to come Luke 22 27 and 24 36. It behooued that the scriptures should be fulfilled and it behooued that Christ should haue suffered Howbeit in prouidence there is a greater power than in foretelling of things to come for prophesies worke not vpon creatures as the prouidence of GOD dooth although neither dooth the same violate the natures and properties of the second causes As touching the prouidence of God things are definite or certeine from euerlasting for to him all things are numbered but in our will and mind they be not definite Wherefore yet as touching vs they may be called both voluntarie and contingent although as touching God nothing is by chance or fortune God saith in Esaie Esaie 55 11 Ephe. 1 11. All things that I will I doo c. Paule He worketh all things according to the purpose of his owne will Séeing the prouidence of God is in this wise there is place left for counsels and admonitions and deliberations and corrections sith it hath decréed by these meanes to atteine vnto the ends which it prescribed As when it hath determined to change some euill will it decréeth by these meanes to conuert the same Wherfore these meanes be the instruments of God Predestination is as a certeine part of the prouidence of God Of predestination for the same is the strength and power of God whereby he appointeth men A definition of predestination and directeth them to the obteining of eternall life through Iesus Christ By predestination the natures of things are not changed as touching necessitie contingencie and deliberations as it hath beene spoken of prouidence Albeit that all things are present vnto the foreknowledge and eternitie of God yet the creatures which haue had a beginning are not coeternall with God so as they may be togither with his eternitie Therefore Paule saith Ephes 1 4. that We were chosen before the foundation of the world was laid And of Iacob and Esau it is said Before they had doone either good or euill Rom. 9 11. Iacob haue I loued but Esau haue I hated They which affirme that with God things are not appointed but in respect of
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
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
he beginneth his argument as méet it is from a thing that is greater And that the second kind of change serueth to the purpose héereby it appéereth séeing in the 4. booke of sacraments where he minded to prooue the same matter but more bréeflie he reciteth onelie those examples which doo shew a change of the properties and speaketh not of the first kind wherein nature is doone awaie That the words of Christ are effectuall to worke I willinglie grant for thereby the signes whose nature remaineth are made another thing that is to wit sacraments And whereas you saie that our change is made by grace and is spirituall I grant it but that Ambrose speaketh not of that change I denie it Neither is it anie let A plaine declaration of Amboses words that he calleth the same a change of the elements as I haue declared before Forsomuch as the element is that part of the sacrament which is perceiued and the same is trulie said to be changed bicause it hath and executeth another office than before And that which you infer of the fift chapter of the first booke and of the first chapter of the sixt booke if you will obiect we will answer Now is it shewed sufficientlie that there is nothing of the which you haue cited dooth make against vs but that all things serue for our part D. Chadse I desire you that you will read these chapters at home by your selues and yée shall sée that they cannot be otherwise vnderstood than of transubstantiation Heere the Commissioners commanded that we should proceed to the second question The second question D. Chadse THat the true reall bodie of Christ is in the Eucharist thus I prooue Chrysostome in his 17. homilie vpon the Hebrues Doo we not offer euerie daie Yes indéed we offer howbeit we doo the same in remembrance of his death and the sacrifice is one not manie How is it one and not manie And bicause that sacrifice was once offered it was offered in the most holie place of all but this sacrifice is an example of that Euen this doo we offer alwaies and not now one lambe and to morrowe another but alwaies the selfe-same and therefore this sacrifice is one otherwise by this reason there be manie Christs bicause it is offered in manie places God forbid But one Christ is euerie where both being héere full and there full one bodie c. Out of these words thus I dispute Our oblation is all one with that which Christ offered but Christ offered his true and reall bodie therefore we doo offer the same D. Martyr That we haue the selfe-same bodie in the supper of the Lord which Christ offered vpon the crosse as touching the substance and truth of nature I grant but yet not after the selfe-same maner bicause we receiue it spirituallie that is by faith But this bodie in a substantiall and corporall presence did hang vpon the crosse And these two things which I affirme you may gather out of Chrysostome He saith It is all one which we offer to wit as touching the matter and bodie of Christ Howbeit he addeth alwaies Remembrance Example and Commemoration the which words doo shew a diuerse maner And this opinion of mine will I euidentlie shew out of the words of Barnard in his 33. sermon vpon the canticles But in how great an abundance soeuer these things doo war fat not with the like plesantnesse is receiued the barke of the sacrament and the fatnesse of the wheate faith and the kind memorie and presence eternitie and time the face and the glasse c. Where you sée that he putteth an Antithesis betwéene memorie and presence And therefore we confesse with Chrysostome that we haue the verie same bodie that was offered vpon the crosse Howbeit bicause he alwaies interlaceth memorie and mindfulnesse he sheweth that it is no waie of receiuing the same by a bodilie presence but by the presence of faith which can make things that be absent spirituallie present as Paule to the Galathians saith Gal. 3 1. that Christ was crucified in them Iohn 1 56. Eph. 1 20. Againe that Abraham sawe the daie of the Lord and was glad And God made vs now to sit at the right hand in heauenlie places How was this By a carnall presence No but by faith which excludeth not the truth of the thing And bréefelie as touching the argument we haue euen the verie same but not after the selfe-same maner that is to wit in the same kind of presence Faith excludeth not the truth of the thing And so it followeth not Christ reallie and corporallie gaue himselfe vpon the crosse and Therefore we haue him after the selfe-same maner in the communion D. Chadse We offer saith Chrysostome euen the selfe-same that he offered although he be there after an other maner and after an other forme and as this man testifieth we offer not now one lambe or an other lambe to morrowe but euermore one and the selfe-same Otherwise it is confessed that Christ offered himselfe for a price and we for a mysterie and remembrance D. Martyr They which communicate the selfe-same Christ and full whole that is neither of his natures cut off or diminished doo receiue him by faith For faith dooth neither hurt him nor defile him nor yet diminish him Naie rather it dooth suffer him to be as he is and to remaine in his owne place and yet dooth it spirituallie imbrace euen himselfe full and whole D. Chadse Is there in the sacrament the bodie of Christ or no D. Martyr I denie not but that in the sacrament is the verie bodie of Christ sacramentallie that is to saie by an effectuall signification and I assuredlie affirme that he is trulie giuen vs and receiued of vs but yet with the mind and with faith that is spirituallie or sacramentallie to wit that he is verelie present to our faith The difference betwéene vs is as touching the maner of the presence Ye doo imagine and feigne to your selues a certeine hiding of Christ in the bread or in the formes of bread the which I denie That he is present after such a maner as I haue declared I grant and I haue prooued after what sort he may be granted to be in the sacrament D. Chadse It is euen the selfe-same saith Chrysostome D. Martyr He affirmeth it to be the selfe-same but yet he addeth In remembrance and recordation the which words belong to the mind and to faith not vnto bodilie presence D. Chadse Is it a true and carnall bodie which is in the sacrament or is it a spirituall bodie D. Martyr I haue alreadie granted it to be a true bodie but yet that I may so speake not by a reall presence It is the selfe-same bodie as I haue declared as concerning nature but yet we receiue the same with the mind and with faith euen in such wise as we receiue the signe of the same with the hand and with the