of Iesus Christ than was the Iewes temple vno Moses vpon the mount Therefore is ours the true church and shall continue for euer whereas yours shall consume perish and come to a fearefull end Furthermore ye boast that the church of God hath long continued quiet without anie generall resistance till now of late that the learned men in Germanie and else-where began to disdaine that the truth of God should so shamefullie be abused by couetous and carelesse men Ye consider not that your forgeries crept in by little and little now one thing and than another whole ages betweene that they sproong vp of deuotion of a pretense of holines of a wrong conceit of Gods omnipotencie of a zeale towards religion but yet without knowledge that manie times your opinions either were not resisted bicause learned men were otherwise better occupied in confuting of more grosse palpable heresies or if they were resisted those monuments haue perished by the enuie of your side or else through manie barbarous nations which inuaded Christendome that manie of your opinions grew by mistaking of councels and misconstruing of the fathers and of their darke and hyperbolicall speeches and not of anie authoritie receiued from the primitiue church that your church of Rome might more liberallie and without resistance and therefore more dangerouslie raise vp errors hir citie being the mistresse that commanded all nations that those errors of yours were pretended vnto the common people to be taught out of the woord of God and that it behooued to keepe them vpon paine of damnation that the godlie were humble and charitable and besides the opinion they had of the authoritie and learning of bishops and councels either for charitie they would not or for feare they durst not find fault with anie ordinance made by them further that God had not as yet put into the harts of kings and great estates to defend those that should find fault with the corruptions of the church that the professours of the Gospell had not prepared so smooth stones nor had so apt slings for the purpose as now they haue for God had not yet prepared the art of Printing whereby the word runneth verie swiftlie into all parts of the world that the kings of the earth had not as yet droonke the full draught of the whoore of Babylons cup nor thorough the infection thereof had shead the vniust measure of innocent bloud bicause the mysterie of iniquitie had not yet wrought all his force neither was that man of sinne so notoriouslie reuealed whome now the Lord dooth euerie daie more and more destroie with the spirit of his mouth Further that the time was not yet come wherein God by his eternall prouidence had decreed to build vp the walles of decaied Ierusalem neither yet was the iudgement of God so neare at hand Lastlie that all things were not yet fulfilled which Christ and his spirit prophesied should come to passe before the latter daie Giue ouer therefore these insolent and vaine boastings for the Lord dooth all things in time in measure and in weight his purposes are far from mens cogitations he oftentimes maketh the vilest and basest beginnings to grow vp to the greatest advancements of his glorie and he knew before all eternitie whome he had chosen to himselfe The sinnes of your forefathers shall not excuse your wilfull obstinacie for I saie vnto you that not onelie they but the cities of Sodome and Gomorrha would haue conuerted before this time if either they had seene the wonders that haue beene doone in your daies or else had heard the hundred part of preaching instructing and confuting of those errors that ye haue heard and learned and throughlie tried And sith our preachers haue preached vnto you not themselues but Iesus Christ not anie deuise of their owne but what they haue found in the holie word and haue taken this labour vpon them not for ostentation of their owne learning or for enuie they beare to your persons but in defense of the truth but with a zeale of the Lords house but for reformation of Christs church but for the manifesting of your false opinions for the earnest desire of your saluation ye should haue imbrased them as the Angels of God much lesse haue persecuted them to the death Ye should haue taken this faithfull trauell of theirs as an infallible token from heauen that as GOD before the first comming of his sonne sent manie prophets betimes in the morning to rebuke the sinnes of the people and to shew wherein the priests had violated the lawe of the Lord and how greeuouslie the false worshippers had defaced his holie sanctuarie so now before his second comming he hath sent heapes of these godlie and zealous preachers to laie open the errors of the church and to gather into the sheepefold the wandering flocke those whom he had predestinated to his kingdom before the foundations of the world were laid If none of all these things will serue if nothing will make ye relent if not yet at the length ye will returne to the true church for all the spirituall and supernaturall signes and wonders of your daies for all the admonitions that haue beene giuen you for all the arguments that haue confuted you for all the word that preuaileth against you for all you see the latter daie creeping towards you and the sonne of man as a theefe in the nightstealing vpon you if still ye will be selfe willing and obstinate if still ye will giue more credite to your selues than to the liuelie word of God if no not yet ye will leaue persecuting of your brethren by fire sword by malicious lies and reproches and by all maner of wicked waies ye can deuise and that contrarie to godlines contrarie to iustice contrarie to all humanitie contrarie to the law of nature and contrarie to your owne consciences ye will haue the iudgement of religion in your owne hands and will haue no other interpretation but such as your selues deuise behold I pronounce vnto you that the mightie God Iehouah commeth he commeth and that speedilie in his owne person riding vpon the wings of the wind He will not now seeke anie more reuenge vpon Pharao and Nabuchad-nezar for his people of Israell nor yet vpon Dioclesian Iulian and other heathen tyrants for oppressing the Christians but hee will require the bloud of righteous Abell at the hands of his owne brother Cain of Lot at his owne citie Sodome of Iacob at his owne brother Esau of Zacharie at the prince of his owne people of Christ at the hands of his owne Ierusalem and of his saints and martyrs of England at the hands of their owne countrimen kinsmen and brethren He will not reprooue you for intermitting your vnbloudie sacrifice of the masse and for not offering vp his sonne euerie daie to his father which himselfe once for all offered vpon the crosse seeing he neuer commanded you thus to doo No but he will
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
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
sacrificing priests and monks séeking after gaine doo spread abroad manie things altogither false which were neuer anie where doone or spoken But whie the elders as we haue aboue said signed their forehead with a crosse it is no easie matter to alledge the certeine cause Before in art 14. But I thinke that there were two respects first to testifie themselues to be Christians as though they were not ashamed of the crosse of Christ And this I gather by Augustine De verbis apostoli the eight sermon for the Ethniks triumphed ouer the Christians casting their follie in their téeth bicause they worshipped Christ that was nailed on the crosse To whom that father maketh answer A hart in déed we haue but yet no such as ye haue neither are we ashamed of him that was crucified but in that part where the signe of shamefastnesse is there haue we the signe of his crosse An other cause is that they would of a certeine euill and preposterous zeale imitate the legall ceremonies and bicause it might not be lawfull after the comming of Christ to sacrifice after the maner of the Hebrues Exod. 12 22 who were bidden to besprinkle the doore-posts of their houses with the blood of the paschall lambe our Christians in semblance thereof signed their foreheads with the crosse As Augustine dooth testifie in the 20. chapter De catechizandis rudibus Moreouer they persuaded themselues as it is alreadie shewed that the euill spirits were by such a signe chased awaie Yea and Gregorius Romanus also in his third booke of Dialogs writeth A wonderfull historie of a Iew that came by night into the temple of the idols that A Iew entering by night into a temple of an idoll there to take his rest and being greatlie astonished with the sight of verie manie wicked spirits which were in that place armed himselfe by the signe of the crosse And when the prince of the euill spirits vnderstood that a man was present he commanded one of the diuels that he should go vnto him and trie him what he was Who after he had beheld him returned and said Trulie I found an emptie vessell but it was marked and he left the Iew quite and cleane without anie harme Which thing he considering with himselfe came to the religion of Christ But Gregorie in that booke heaped vp togither manie vaine fabulous things the which not onlie may mooue the readers of them vnto laughter but also they are verie much against the religion of Christ The signe of the crosse is worne by princes vpon their crownes without superstition bicause by that signe they onelie testifie and professe that they honor and mainteine the religion of Christ Further if it be lawfull for a man to beare in armes the badge of his owne familie it is also lawfull for him by the signe of the crosse to professe Christian religion The signe of the crosse appeered vnto Constantine And in times past there appeared in heauen the signe of the crosse vnto Constantine the great and an inscription was added In this signe shalt thou ouercome For God was minded by a miracle to cōfirme him in the religion of Christ which he had latelie receiued Neither may he be condemned for that he caused that signe to be expressed in the banner which he ment to vse But that he afterward made such a maner of signe in gold that I allow not bicause by the dooing thereof he opened no small gap to superstition Concerning the finding of the Lords owne crosse by Helen wise men maruell that Eusebius Caesariensis who was verie familiar with Constantine and set foorth his life wrote nothing of it But Theodoretus Sozomenus indéed write somwhat of that matter Howbeit rather of the report of others than by the certeintie of their owne knowledge Yet in the reading of that historie there is found no mention of worshipping neuerthelesse it is said that it was placed in the temple Moreouer what great estimation Helen made of the nailes which the report is that she found it appéereth in that it is written that she put one of them in the bridle of that horsse which hir sonne vsed an other into his helmet and the third she cast into the sea for appeasing of tempests The speare which pearsed Christs side At this daie also they worship and honour at Rome with singular adoration the speare wherewithall they saie the Lords side was pearsed vpon the crosse This is the wilinesse of the diuell that he may perpetuallie driue men forward till at length they be throwne downe headlong into the bottomlesse gulfe of impietie An other obiection 21 Our aduersaries blame vs as being ouer hard and bitter and they saie If one walking by chance shall espie a faire plant not onelie gréene but loden with fruit and he being inflamed with an earnest affection towards the most bountifull goodnesse of God and féeling his mind stirred to worship God the author of so beautifull a worke what should let but that he may prostrate himselfe néere vnto that pleasant trée and there worship God and render thanks vnto him for his singular benefits bestowed on men Nothing as I thinke So in like maner if one shall behold the image of Christ and is earnestlie affected to the benefit of Christ his death wherefore may he not worship Christ the author of his life néere vnto the same Héerevnto I answer that the word of God must alwaies be before our eies whereby it is forbidden for religion sake to prostrate before a creature This ought to remaine alwais firme and sure and to be in force that neither we prostrate our selues vnto a trée nor yet vnto an image Neither is it lawfull to excuse these things by saieng that they doo not worship the outward matter neither the figure nor the lineaments What then doo they honour They saie they honour the thing signified So might the Ethniks likewise haue excused their idolatrie that they did not worship stones wood and metall but onelie the properties which were represented by those signes The epistle of Symmachus of restoring images confuted by Ambrose Verelie Symmachus wrote an epistle to the emperours that they would at length restore the images of the Romans and there he vseth such and such like arguments verie Rhetoricallie but Ambrose most stronglie hath confuted them all The writings on both parts are yet at this daie to be séene in the epistles of Ambrose God commanded absolutelie that images should not be worshipped wherefore we must rather obey his words than the subtill sophistications of men Augustine vpon the 113. psalme wrote this argument By the iudgement of Paule it is said Rom. 1 25. They turned the glorie and truth of GOD into a lie and they desired rather to worship the creature than the creator The first part of Pauls saieng condemneth images bicause they be lies which are repugnant vnto the truth and glorie of God and the other
that receiueth the sacraments as touching the substance of them otherwise than they were instituted by God it is dangerous vnto him and an abhomination vnto God proposition 6 As God called sacrifices abhomination when they were doone without faith so may we truelie determine of other good works in generall which be doone without faith Probable proposition 1 THe originall of lights in the Church procéeded hereof that the temples in old time were darke and the christians watched there in the night proposition 2 The eleuation and motion of the bread in the Masse which is doone by the massing priests is taken out of Leuiticus by reason of the lifting vp and moouing of those things which were offered vnto God Propositions out of the eleuenth chapter of the booke of the Iudges And the brethren cast foorth Ieptha and said Thou shalt be no heire in our fathers house for thou art the sonne of a strange woman proposition 1 As touching the punishments of eternall damnation Deut. 24 16 Eze. c. 18 20 euerie one shall beare his own burthen not another mans proposition 2 Whereas some are said to suffer temporall punishments for others they cannot complaine but themselues haue deserued the same proposition 3 GOD committeth no iniustice if at anie time he punish the children with temporall punishments for the safetie of their parents proposition 4 It must not onelie be attributed to the iustice but also to the mercie of GOD that he punisheth the sinnes of the parents vnto the third and fourth generation proposition 5 Séeing that good men are bewrapped in the temporall punishments of the wicked GOD hath appointed a discipline vpon the earth proposition 6 This is proper vnto GOD and must not be vsed of men to punish children for the sinnes of their parents when they consent not to their parents crimes Thus end the Propositions of Doctor Peter Martyr out of the bookes of Genesis Exodus Leuiticus and Iudges A disputation of the Sacrament of the Eucharist held within the famous Vniuersitie of Oxford betweene D. Peter Martyr and other Diuines of that Vniuersitie Peter Martyr to the Christian reader THere be two causes that haue moued me to write of the Eucharist namelie the slanders of euill men and the desires of my freends The one whereof to contemne had beene a point of vncurtesie and the other to neglect were vngodlie since I perceiued that thereof depended no small hinderance to the religion of GOD. For if onelie mine owne cause were heere dealt withall I might easilie haue contemned these things sith I make not so great an account of mine owne estimation that I thinke I ought to be mooued with the slanders of aduersaries and with the vaine rumors of enimies I knowe it is a wise mans part to dissemble verie manie things and especiallie such as be of this sort and that Christian charitie endureth all things that it seeketh not his owne but those things that be Iesus Christs howbeit not mine owne cause but Christs is here in hand not my name but the word of God is ill reported of For the danger of the authoritie of the ministerie is so ioined with the word of God as it reacheth euen to himselfe for so we see it come to passe that albeit good and godlie things be neuer so godlie and learnedlie handled yet if he that handleth them shall want authoritie speciallie if he be defaced or disgraced by anie blemish they proceed with little or no fruit at all But what the impudencie of some hath spred abroad as concerning the disputation had by me at Oxford the summer last past and how they slandered me to all sorts of men both princes noble men commonaltie citizens and countrie men I will not saie for they haue doone nothing in secret but euerie corner street house shop and tauerne doo still sound of their lieng triumphs and victories And I doubt not but that these ill reports are come also into other nations Wherefore one cause that vrged mee to set foorth these disputations was this and another as I said at the beginning is the requests of freends which in verie deed I denied vntill this present time as well for that I knew there were bookes enow extant of this matter wherein euerie godlie man might be sufficientlie instructed as also for that no man knoweth mine owne dooings better than my selfe which hitherto I haue so accounted of as I would not gentle reader hinder thee by them from the reading of better bookes But now these my freends being mooued and that not a little with the false reports of euill men haue so vrged me that granting to the requests of some compelled by the authoritie of others at the length I yeelded For what could I denie vnto the most reuerend Archbishop of Canturburie vnto whom I am most of all beholding Or what could I denie to the kings visitors which were not onelie present at these disputations but were also presidents thereof Wherfore I deliuer vnto thee this disputation Looke this treatise before part 4 chap. 10. togither with a treatise of the same matter for the plainer declaration thereof All which things I haue written in simple sort and as I may saie without anie stile neuerthelesse faithfullie For as concerning the disputation I compared mine owne with the examples of the aduersaries Which when I had diligentlie read those things which I sawe I had omitted that were of some importance I indeuoured as much as the truth of the matter would suffer to restore againe out of their writings and whereas I perceiued them otherwhile to haue expounded their reasons more largelie and in writing to haue handled them more artificiallie than they were vttered in the time of disputing I also reteining the truth of the matter haue expounded the same somewhat more largelie which neuerthelesse happeneth verie seldome But as concerning the effect the principall points and substance of the arguments and of the confutations or answers I haue not so far as I knowe changed or inuerted anie thing wherein I might doo wrong to them which disputed with me yea and I haue caused that oftentimes and in a maner alwaies the selfe-same words might be set downe which we vsed on either side when we disputed togither so far as either my memorie would serue me or their notes which gathered would giue me to vnderstand Whosoeuer therefore was present at our disputation shall perceiue that in truth there was no argument omitted nor added and shall vnderstand that I haue no where fled from the summe and sense of those things that were spoken But and if anie ill disposed persons shall for such is their nature complaine that I haue omitted or wrested anie thing those things let them put in writing and let them not deale against me by words which maketh no matter if they be spent in vaine but let them deale by written reasons which sith men may both read and well consider this kind of disputation
argument is to no purpose being taken from a wrong sense as Augustine testified to Vincentius the Donatist An argument deriued otherwise than from the literall sense is of small force to persuade anie thing by an effectuall inference Or else it may be otherwise answered to wit that he speaketh of the substance of bread which before consecration was either vnleuened or leuened D. Martyr It is plainelie declared that Gregorie spake nothing allegoricallie in this place For it was then called into doubt and the controuersie was whether the bread of the Eucharist should be vsed either vnleuened or leuened Gregorie being consulted herevpon in Registro setteth downe his opinion vpon this matter D. Tresham Now doo I better vnderstand it than before For I remember the controuersie and the Gréeks erre euen vntill this daie reteining still leuened bread but yet the place conteineth nothing against me for Gregorie would not haue it to make anie matter whether the bread wherof the sacrament is made be vnleuened or leuened and it is called vnleuened or leuened of that which it was before D. Martyr I maruell that you in your answer doo saie that the Gréeks doo erre vntill this daie since Gregorie sheweth that it maketh no matter whether it be vnderstood of vnleuened or of leuened bread And whereas you saie that he meaneth that which he spake to be before consecration that agréeth not with his words For he saith While we doo receiue neither is the sacrament receiued before consecration D. Tresham After that the bread is transubstantiated it is named according to that thing whereof it is deriued D. Martyr That the holie scriptures acknowledge no transubstantiation Alwaies when similitudes be brought in which doo prooue bread to be in the sacrament you shift off those matters by a figure taken from their former nature and therefore I am minded to dispute with you after this maner Transubstantiation is not declared nor prooued by the holie scriptures Therfore it must not be receiued D. Tresham By the power of the holie scripture which saith This is my bodie the church was compelled to decrée transubstantiation For it is not possible that this proposition shuld properlie be true vnlesse that this change be determined D. Martyr If the accidents remaine whie dooth not the substance Whie so My thinks I héere news now If the accidents doo remaine with the bodie of Christ whie not the substance What hath the substance more offended than the accidents that it may not abide with the bodie of Christ And especiallie since a great part of the contention séemeth to be about measure and quantitie which notwithstanding ye reteine for the quantitie and masse of bread is not abolished D. Tresham Therefore dooth not the substance remaine bicause it did not so please Christ the institutor of this sacrament Christ might haue brought to passe that the bread should remaine but now bicause of his word the same hauing his accustomed power it cannot remaine D. Martyr Since that you answered me not sufficientlie I demanded whie the bread might not remaine By no other meanes saie you but by the word of God and will of Christ But I do not as yet vnderstand what the words of Christ should let Neither doo I sée from whence you haue this testimonie of the will of GOD whereby he will not haue bread to remaine D. Tresham Euen bicause it is vnpossible that the word of God should be false Also it is vnpossible out of the proprietie of words to prooue the truth of the Lords words wherein he said This is my bodie without transubstantiation Whether that proposition This is my bodie may be done without transubstantiation D. Martyr I could now speake of the figuratiue spéech of that propositiō wherby I might shew it to be a true proposition as manie such like are true the things remaining still as they were before but I let this passe and I procéed in the question alreadie made to wit whie the substance dooth here perish rather than the accidents Neither doo I heare anie reason whie you should rather plucke awaie one of these than an other D. Tresham I haue alreadie said that the words of the proposition This is my bodie cannot be true vnlesse that a transubstantiation followe bicause the bread is not the bodie of Christ nor the accidents the bodie of Christ Moreouer the word of God should not be working and effectuall vnlesse there were a transubstantiation therewithall and that the accident did euidentlie appeare to remaine And therfore the propertie of the saieng being kept and putting no figure in the words it is vnpossible that the proposition should be true vnlesse that there be a transubstantiation admitted D. Martyr I doo note in your answer that the bodie of Christ cannot trulie be spoken either of the bread or of the accidents where neuerthelesse Epiphanius saith in Anchorato True he is who togither with grace hath giuen vnto man that which is according to the image And how manie things are there which be of like similitude For we sée what our sauiour tooke into his hands according as we haue it in the Gospell that he rose in the supper and when he had giuen thanks he said This is mine and this and this and we sée that it is not equall nor alike neither to the image in the flesh nor to the inuisible deitie nor yet to the lineaments of the members For this is of a round forme and insensible as touching the power thorough grace he would saie This is mine and this and this The bodie of the Lord is said of that which as touching power is insensible and yet there is no man but beléeueth his saieng for he that beléeueth not that the same is true according as he spake it such a one falleth awaie from grace and from saluation But what we haue heard that we beléeue bicause it is his word Verelie we knowe out owne Lord who is altogither sense altogither sensible altogither God altogither the moouer altogither the worker altogither the light and altogither incomprehensible but yet such a one as is the same to vs which he giueth by his grace By which words you heare as concerning a thing of round shape and insensible in respect of the power thereof the Lord of his grace said This is my bodie Neither can you auoid it but that that which is round whether it be substance or accident is that wherof Epiphanius saith that it is called the bodie of the Lord for he will haue the bodie of Christ to be spoken of that which is insensible according to power But it agréeth not with the bodie of Christ that it should be without sense euen as you haue it expreslie shewed in the sentence alledged D. Tresham It behooueth to read the ancient fathers fauourablie as Erasmus saith And let the notaries write that neither I name the accidents nor yet the bread the bodie of Christ And further it
against all commers Againe whereas he vndertooke to dispute he disprooued the vaine saiengs of vaine men which spread enuious and odious things against him namelie that he would not or durst not defend his doctrine Finallie that he so singularlie well answered the expectation of the great magistrates yea and of the Kings maiestie while he not onelie hath deliuered vnto the Vniuersitie the doctrine of Christ out of the liuelie fountaines of the word of God but so far as laie in him hath not suffered anie man either to trouble or stop the fountaines Wee haue heard this christian contention the which was taken in hand for the trieng and searching out of the truth The verie which maner of proceeding ought to bee as the onelie marke whervnto all men doo bend their eie in euerie disputation This ought all men to search out which haue a loue to sincere religion For what else meaneth that saieng Search the scriptures but diligentlie to search the truth out of the scriptures Howbeit wee are not now minded to giue iudgement of these controuersies and vtterlie to breake the strife But then shall it be determined when it shall seeme good vnto the Kings Maiestie and the Estates of the church of England Neuerthelesse if I whome you of your courtesie haue chosen to be your Chancellor did not now supplie the place of an other person for the Kings authoritie hath now otherwise appointed mee I would most gladlie yeeld an account of my faith in these propositions For I am not ashamed of the Gospell of Christ nor yet of the truth which shineth vnto all men out of his word and this doubtlesse will I be readie to doo at an other time when oportunitie shall be offered And now in the meane time I exhort you that be strangers and forrenners if now there be anie that ye will returne to your owne home I would not haue you continuallie to wander in the fathers and Councels as in your countrie doo not you suppose that those be your principles I would not haue you to be deceiued in the probable words of mans wisedome What principles had the fathers What Councels had they How shamefullie did the fathers fall in manie things How fowlie did the Councels erre I will not here rehearse their errours I will not here stir this puddle And yet for all this shall the fathers and the Councels be the grounds of disputations There haue beene heretofore heretikes which denied either a part of the scripture or else the whole And at this daie there be Libertines which be infected with the selfe-same madnesse those doo denie and tread vnder foote the cheefe principles of our christianitie who place the word of God in the highest watchtower and haue it in verie great reuerence and from hence onelie doo seeke for life and saluation holding principles which bee most assured sound and holie And yet in the meane time not reiecting the most holsome testimonies of godlie fathers naie rather imbracing and reuerencing them as bright beames of the holie Ghost which after some sort doo lighten the darknesse of our eies Wherefore I beseech you for your saluation sake and for the mercie of GOD as well you that be yoong as old that you will performe two things First that you will now at the last laie awaie those controuersies which haue disquieted and rent in sunder the church of Christ these manie ages as touching transubstantiation and I wot not what reall presence There is no end of quarelling these be the diuels snares wherein he perpetuallie wrappeth vs and letteth vs from true godlinesse But it behooueth vs that be godlie christians cheeflie yea generally to regard what Christ did and what he hath commanded vs to do Let vs consider those be the most holie and dreadfull mysteries of Christ Let vs vse them verie oftentimes vnto our saluation let vs come vnto them with feare and trembling least we at anie time come vnworthilie and receiue the same to our iudgement and condemnation Secondlie that ye betake your selues to the studie of the word of God Vnto this marke direct all your darts herevnto refer all your studies Whether they be philosophicall or mathematicall or matters physicall or whatsoeuer else they be let them be as it were the waiting maids of this Queene From hence seeke all your faith From hence let your religion be established and made perfect Heauen and earth shall passe but my word shall not passe By this as it were by a certeine rule let all controuersies be examined and defined Besides this there is one thing wherof we must admonish you all namelie that ye abandoning all papisticall vanities superstitious feined worshipping of God you giue diligent indeuour to search out the truth or at the leastwise that ye be no impediment but that they which be desirous of the truth may proceed in the worke of godlinesse For wee knowe and bee certeinlie assured that there be some vnquiet and troublesome persons mooued of a preposterous zeale to hinder the proceeding of the truth We knowe there bee some which doo perniciouslie follow the example of their father while they spread euerie where the seed of discord and doo inuentlies I knowe there be false and enuious rumors carried about We knowe that vaine men when they cannot by true meanes further their cause they woorke by slanderous speeches so easilie intreated is an euill custome to worke against the truth Howbeit to make an end if yee bee indued with anie loue of the truth seeke out the same with patient minds require it with feruent praiers of almightie God Atteine to the knowledge thereof by a sincere comparing of places togither Let christian charitie wax hot in you Hee that is weake in faith receiue him For the stronger saith Paule ought to susteine the imbecillities of the weake ones and not please themselues let euerie man please his neighbour vnto good edifieng Beware of the wilinesse of Satan which lieth in wait for you least you should yeeld to the words of our Lord Iesus Christ that you may dote about questions and differences and strifes of words whereof arise enuies contentions blasphemies ill suspicion c. We may by our authoritie command you and threaten the obstinate with due punishment yet we had rather for the loue we beare you desire and exhort you Wherefore if there be anie consolation in Christ if anie comfort of loue if anie fellowship of the spirit if anie bowels of compassion fulfill you our ioie And our ioie is that we see manie in this Vniuersitie to grow vp notablie in good learning and godlinesse Our ioie is that wee see you so modest and readie to obeie Fulfill you therefore our ioie that is search ye the truth which hath now manie ages lien hidden as it were in a darke dungion when yee haue found it out receiue it with a sincere faith and beeing receiued beautifie the same with good maners So shall your light shine before
and the bodie but that though the bodie die and be dissolued into dust yet the soule is immortall and neuer perisheth And therefore all people in the world in what countrie soeuer they liue and what maner of God soeuer they serue doo most highlie esteeme their owne religion whereby they thinke of mortall and corrupt creatures to make a long and euerlasting generation and of a dailie dissolued knot of societie to make a perpetuall bond of friendship And for this cause when all other questions and debates betweene man man betweene state and state betweene kingdome and kingdome whether they concerne the bodie or the temporall goods possessions are easilie decided and in processe of time are finished and the aduersaries at the length reconciled yet the controuersie in religion which toucheth the conscience which concerneth soules which perteineth to eternall saluation not of one onlie but of innumerable others is neuer finished is neuer pacified is neuer quieted And as this happeneth generallie betweene all religions in the world so the neerer that religions be of likenesse the harder it is to discerne the difference the neerer the aduersaries be of countrie and kindred the sharper is the contention and the more desperate is the hope of reconciliation Now then if euer this position haue beene found true betweene anie religions or anie people in the world how cleerelie is it seene in the differences of the Christian religion but how sensiblie is it perceiued here among our owne nation For who can without great lamentation and greefe yea without abundance of teares flowing from his hart remember the endlesse strife which groweth as well by words as writing betweene the Romanists and vs for the cause of religion Or what hart dooth not melt to fee the intollerable rage vnmercifull crueltie which the pretended Catholiks execute against the poore professors of the Gospell Would to God that once all we which be as it were of one faith and for whom Christ shed but one and the selfe same bloud and which hold the grounds of one and the selfe-same religion and which haue but one and the selfe-same word for the comfort of all our soules would once condescend to one and the selfe-same doctrine Which we might easilie bring to passe if they that make themselues the rulers of the Lords house would seeke not their owne but Iesus Christs if they would not trust in their owne righteousnesse but in the righteousnesse of faith which Christ hath obteined for vs if they would iudge themselues that they might not be iudged of the Lord if they would once with indifferent eares and obedient harts giue place to the truth when it is laid before them out of the holie word or when their errors be plainlie confuted by inuincible arguments and authorities if they would shake off the dregs of their owne vaine opinions and the maliciousnesse of their owne cruell minds towards vs and with a single hart and faithfull zeale towards God and his truth would read and vnderstand and laieng aside all the trust and confidence that they haue of their owne cause would come and confer charitablie with vs with all desire of true knowledge and sincere vnderstanding of the heauenlie word Or if they that call themselues ancient and catholike would once effectuallie shew that their doctrine was written or taught either by the apostles or by the primitiue church Or else when they call vs new masters would shew where any one opinion which we hold is newlie sproong vp and deuised of vs and which we doo not sensiblie prooue to be deriued from Christ and his apostles Wherfore to the intent that all ye my beloued brethren whose saluation in Christ I regard as mine owne may haue continuallie before your eies if ye be of the reformed church how to answer your aduersaries or if ye be of the deformed synagog how to discerne your errors I haue laid before your eies in your owne mother toong the summe of all D. Martyrs doctrine not your countrieman indeed but yet one that for your sakes passed manie dangerous brunts by sea and by land before kings and princes publikelie and priuatelie that left his owne welth and quietnes to instruct you in truth and godlinesse that rested neither daie nor night to teach you the right waie of the Lord and who contemned his owne life to gaine you to the Gospell of Christ Innumerable books at this daie are written by manie zealous and faithfull men wherein the errors of the Romish church haue beene discouered but yet in none nor scarselie of all are so cleerelie confuted all the arguments of the aduersaries as in this booke Manie hard questions in the scriptures by manie haue beene assoiled but no-where so manie and so difficult as in this booke Behold therefore here in the steed of all volumes one to satisfie both the learned and vnlearned the true professor and the false worshiper in all the waies of godlinesse and all the principall points of true religion If this will not suffice thee in all the controuersies handled therein and therein are handled in a maner all of what opinion soeuer thou be thou wilt neuer be satisfied Fiue yeeres continuallie haue I trauelled herein that since the Lord hath not indued me with such sufficient knowledge and vtterance as I might be accounted woorthie the roome of a builder in the church yet at the least-wise I might serue the seruants of the Lord in bringing to their hands such excellent stuffe and matter as the most skilfull artificers and messengers of Christ haue alreadie prepared for the worke What paines diligence and faithfulnesse I haue vsed therein I shall not need to be mine owne witnesse others will testifie for me And to shew the maner of my proceeding and the manifold lets I had before I could atchieue to my purpose by reason of the heape of Editions and multitude of Additions that came foortn togither while the worke was in hand were ouer-long to recite Neuerthelesse by comparing of this booke with the last edition in Latine printed this present yeere of the Lord 1583 which also at my speciall request and instance was in manie places amended and greatlie increased the same will most euidentlie appeere Yet this must I needs shew you good Reader both for your contentment and mine owne discharge that if you find that the number of Common places herein and euerie particular section in euerie place concur not in each respect with the said last Latine copie vnderstand that we haue gained somwhat thereby seeing you shall there perceiue that I haue heaped more matter of Common place out of Master Martyrs Commentaries than did Massonius a learned and painfull man who gathered togither the Latine booke or else I haue placed some certeine things in a more exquisite order All which notwithstanding I did by the aduise of verie learned and excellent men And besides sundrie and manifold additions which out of the Commentaries I haue
ashamed and yeeld when they see your diligence in gouerning and vnblameablenesse of liuing ioined with the godlie zeale of your preaching if they perceiue you to contemne all things as dung in comparison of the Gospell of Christ and to be readie if need shall require to laie downe your life for the brethren finallie if ye mortifie your selues to the world that yee may liue vnto Christ For vnlesse life and gouernement be ioined with preaching and teaching ye labour in vaine and withhold the truth of God in vnrighteousnesse making the word of God of none effect And ye shall but loose your labour in rising earlie and in late taking rest and in eating the bread of carefulnesse For if all these things be not performed of you whatsoeuer ye build vp with the one hand ye plucke downe with the other Againe ye that be the heads of both the Vniuersities haue ye a circumspect eie that there be no corrupt member within your Colleges and where yee perceiue anie such to growe vp let him be examined and weeded out from the good come least he persuade Israell to commit sinne and idolatrie Cease ye not but declare him to the magistrates which may take further order for him least he by his libertie infect other places in the realme And generallie all ye that be the common people which liue in hope of your felicitie and looke for the second comming of our Sauiour be ye diligent in hearing and reading of the word And cease not there but if there be anie necessarie place which you doo not easilie vnderstand compare it diligentlie with other places of the scripture which concerne that matter If this will not suffice consult ye either with some godlie and learned man or with this and such other learned bookes how that place should be trulie vnderstood And for this cause speciallie beloued Readers I haue set foorth vnto you large and ample tables whereby ye may by the alphabet of letters find out a full exposition of all those things which this booke setteth foorth out of the holie scriptures necessarie to saluation Those read I saie with all humilitie but be not too curious in searching out of the mysteries which be too high aboue you but desire God alwaies that ye may see what the good and acceptable will of the Lord is For it is no woonder why a great part of the world is yet still lead in blindnesse sith it is their owne wilfulnesse that causeth their error it is their owne negligence that maketh their ignorance it is their owne malignant hart that driueth the Lord to refuse them When Augustine was conuerted from Manicheisme to the true religion hee was commanded by the spirit of God To take vp the booke and read And the Eunuch in the Acts when he was diligent in searching out of a mysterie that tended to saluation God sent Philip to interpret vnto him And thinke we that he will not send his spirit to interpret vnto vs when we earnestlie desire him by praier to vouchsafe vnto vs the right vnderstanding of his word Now last of all though with griefe and lamentation of hart I conuert my speech vnto you the pretended Catholiks of England O ye blind guides the leaders of the blind into the destruction of their soules I bewaile your wofull case howsoeuer ye your selues reioise in your euils The God of this world hath blinded your minds for ye disdaine the glorious Gospell of Christ and deride the plaine sinceritie thereof ye are enimies to the true church euen to them that Christ bought with his pretious bloud yee hate your owne flesh and bloud ye storme and rage against your mothers children and that more furiouslie and maliciouslie than against the Turks and infidels that haue no knowledge of Christ Ye are deceiued and seduced in the waie of the Lord and your ignorance is wilfull bicause ye will not take vp the booke of the holie scriptures and labour earnestlie therein that ye might trie and search out the truth but ye followe your owne waies and the deceiueable paths of your forefathers neither will ye suffer the simple sort to read it or the true interpretors of it Ye knowe that there is but one true religion and that there be assured marks to knowe the same by but ye in so diuine a thing choose rather to trie a certeintie by such vncerteine marks as the corrupt hart of man doth deuise than by the infallible rule of the word of God Ye knowe that all things in the world which are out of square must be compared by that rule and paterne from whence it was deriued The picture of a man is examined according to that man whom it representeth or by the first lineaments taken from him A house to be built is set vp according to the platforme drawne for the same A keie is shapen according to the print of the originall Euerie offense committed against the lawe of man is examined by the lawe prouided against that offense If it so fare in temporal things and that by reason of the vncerteintie of mans iudgement humane things must be tried not by mans will but by mens rules how much more then must the doctrine of Gods religion be tried by the rule of Gods word and by no other meanes Howbeit ye will haue no other iudges of controuersies but your selues nor anie others to interpret the truth but your selues you consider not that ye be our aduersaries and that no aduersarie parts may be their owne iudges ye see not that we are growne of equall number with you our bookes and volumes as manie and as great as yours our arguments not onelie in number as manie but in proofe and substance more inuincible than yours The fathers doo differ your selues doo varie Councels doo erre all men be lyers but the word of God is true and endureth for euer Why doo you not then confesse that the written word is the most equall and indifferent iudge and that the spirit of God speaking out of it to the harts of men is the verie right and iust interpretor of the Lords will and that no mortall man may presume to knowe his will further than he hath declared vnto him out of his holie word but ye intermingle all both diuine and humane things togither Ye make the waies of the Lord to be your waies ye thinke it vnpossible that Christ sitting in heauen can rule his church vpon the earth by his spirit and by the gouernement of Christian magistrates vnlesse he haue one principall prelate on the earth for his vicar and him onelie will you haue to be the bishop of Rome vnlesse the counsels of men doo establish after their maner that which the counsell of God hath alreadie decreed after his maner Besides this of an insatiable hatred that you beare vnto vs and vnto the truth which we professe ye crie out against all our translations of the bible and ye continuallie beate into the eares
of the simple that they differ one from another and euerie one from the truth and for this cause ye forbid men to read them at all vnles they be translated by your selues We grant indeed that our translations differ in words but verie seldome in sense if at anie time in sense yet neuer in matter of great importance As for differing in words we prooue that there was neuer yet anie mortall men two three or mo that without an apparent miracle could speake write and interpret one and the selfe-same thing after one and the selfe-same maner with the verie same words Which interpretors notwithstanding whilest they keepe the true sense are not to be condemned though they varie in words wherefore to saie the verie truth the difference of our translations is rather in sound of words than in sense or meaning And where there be anie alterations they be seldome anie corrections but explications But put the case there be some few escapes of small weight in some of the first editions perhaps some few in the latter by reason of mistaking some Greeke or Hebrue or Syrian word or phrase shall this make the word of God to be of none effect Shall the people for this cause not once looke into the whole scripture for their owne comfort and edification Shall the few small faults of an interpretor forbid a wounded conscience to seeke a medicine for his maladie and a salue for his sore Shall men be denied the vse of all vessels gold and siluer if anie cracke or flawe happen vnto them Shall euerie pretious iewell that is not adorned with the finest gold and with the best foiles be cast awaie Shall euerie good land that hath a bauke or bunch be left vnmanured Shall euerie good man that is able to do seruice in the Common-weale be abandoned for committing one or two small offenses If we see no pretious thing in the world that for anie accidentall blemish is contemned cast awaie shall the rich diamond of the word of God be kept from the vse of Christians bicause of some few words misconstrued by some vnaduised men Will ye denie the new testament latelie translated by your Iesuits into English to all the English pretended Catholiks bicause some certeine words be misinterpreted therein some childishlie affectate some in the verie sense it selfe corrupted You should haue dealt more charitablie with vs and not so vniustlie haue accused all our translations but especiallie if you had spied anie thing amisse in the first Editions which are mended in the latter you should not so maliciouslie haue laid those things to our charge and with more trauell you should haue learned the truth of the Greeke before you had obiected vnto vs such things as now turne to your owne shame and reproofe I thought to haue spoken somewhat at large in the defense of our translations but sith that learned Diuine Master D. Fulke whose great labour and diligence in the church I can neuer sufficientlie commend hath so stronglie and so latelie confuted all the causis obiected against the same as all you that be the aduersaries shall neuer be able by all your replies to shake the credit of that booke much lesse to conuince or disprooue it therefore I passe it ouer with a word or two assuring you that we haue doone nothing parciallie but so far as God hath lent vs his talent we haue searched out both the Latine and Greeke in all those places wherein might be anie mistrust of corruption and wrong interpretation Againe if we according to the Greeke copies haue translated otherwise than your Latine translations will beare so long as the same agreeth with the rest of the doctrine of the holie scriptures it is warrant enough for vs to vse the same and too great rashnesse of you to denie it Furthermore we confesse that we in our translations are not so precise but that where the words of the Greeke or Hebrue or Latine be so difficult as they cannot be liuelie expressed word for word especiallie in the English toong we haue sometimes added a necessarie word by the sense of the place to be vnderstood which you haue not doone in your translation of the new testament and therefore haue you left such vnperfect sentences and haue giuen such absurd termes as euerie good man dooth pitie and lament your great fruitlesse labour Furthermore it may be that we haue not in euerie word kept the proper English of the Greeke or Hebrue as neither yee haue doone altogither out of the vulgar Latine in your translation yet neuerthelesse will the circumstances alwaies beare the same and so can it not be iustlie said that we haue anie waie altered the sense But now would I not haue you thinke that we haue spoken this as though the doctrine which we teach cannot be defended vnlesse our translations be iustified at large For our doctrine is vnreproouable and that which we defend is sound and the verie same that Christ left in his word that the apostles and all the fathers taught in the primitiue church that we haue receiued from them by the testimonie of their owne writings and haue manie times sealed with our owne bloud finallie that we haue confirmed with innumerable books and writings and that we will still stedfastlie defend so long as we haue breath in our bodie Wherevpon also we conclude that since all our translations are consonant to this doctrine consonant to the originall copies of the Greeke and Hebrue and consonant to that which the apostles and fathers taught in the primitiue church they be sufficientlie authorised of themselues without receiuing anie further defense from vs. But what doo ye of the Seminarie of Rhemes thinke if we should receiue into our church the translation which ye your selues latelie made simplie I meane and nakedlie without anie of your corrupt notes and blasphemous glosses would not the verie same confirme all our opinions in the cheefest matters as much in a maner as our owne translations For it is not your phantasticall new deuised termes that can make Christs true religion contrarie to it selfe that can alter the sense and meaning of the holie Ghost that can either infeeble our true grounded positions or strengthen your false forged obiections Neither can the name of Chalice in steed of Cup turne our Communion into your Masse nor Supersubstantiall in steed of Dailie or true bread from heauen in the Lords praier turne naturall bread into the bodie flesh and bloud of Christ nor Hosts in steed of Sacrifices conuert our sacrifices of Thanks-giuing Praier Almes and Mortification into the vnbloudie sacrifice of the Masse and hanged vp Idoll of the Altar Nor can the name of Penance for Repentance establish your Satisfactions nor Condigne for Woorthie take awaie the woorthinesse of Christs death to erect your merits of Condignitie nor Inuocate for Calling vpon establish your Inuocation of Saints nor yet anie other of your new inkpot terms
God into parts signes of heauen and to other creatures And the same men when they acknowledged that the nature of GOD was seuered from all corporall matter that is to saie that he is a Spirit and therefore to be worshipped in mind and spirit they thinking the common people to be so rude in comparison of themselues as they could not attaine vnto this brought in outward rites and ceremonies deuised of their owne heads the which men hauing performed they should thinke that they had fulfilled the seruice of God and so by their slender reasons they corrupted that which being pure they had gathered out of the creatures and gaue no such credit as they ought to haue done to the truth which they knew The Philosophers yelded not thēselues to the prouidence of God Otherwise they would haue submitted themselues to the mightie power which they acknowledged and would haue suffered themselues to be ruled by the prouidence of God and would haue trusted to him in their aduersities which neuertheles they did not The Philosophers despaired naie rather they shamefullie despaired Cicero crieth out in his later time in an Epistle to Octauius O that I was neuer wise And in his bookes De natura deorum he bringeth in Cotta notwithstanding hée were chéefe bishop to saie that he would verie faine haue it prooued indéed that there be anie gods at all And so whilest they would not beléeue those things which they knew naturallie of God they were not onelie wicked towards him but also iniurious towards their neighbours The greate◠the philosophers the fowler of life And oftentimes the more famous philosophers they were the more infamous life they led According as the Poet taunteth them Curious life they faine but followe Bacchus vaine For the wrath of GOD waxed hot against them And euen as a schoolmaister that continuallie instructeth his scholler who yet in the meane time is thinking dooing other things cannot suffer so great negligence so doth God behaue himselfe towards vs. For he conitnuallie holdeth open before our eies the booke of the things created he is euer calling and illuminating of vs but we alwaies turne awaie our mind from his doctrine otherwise occupieng our selues Wherefore God will cast vs awaie as naughtie schollers neither will hée suffer so great an iniurie vnreuenged 3 And by these woords which Paule addeth namelie For God hath made manifest vnto them it was gathered that all truth commeth of God For it springeth not from vs How it is that all truth comes of God but how it is of God there be two opinions For some saie that therfore it is bicause God hath made those things by which wée may perceiue these truths But others saie whom I better allow that God hath planted in our minds certaine fore-gatherings and informations wherby we are driuen to conceiue excellent and woorthie things of the nature of God And these knowledges of God being naturallie ingraffed in vs by God are euerie daie more and more confirmed and made perfect by the obseruation of things created Some doo fondlie and no lesse wickedlie saie that they haue learned those truthes of Aristotle or of Plato so as they will giue God no thanks at all for them Indéed Plato and Aristotle were organs and instruments Teachers are instruments but not auctors but yet not authors But these men saie euen as if an Israelite should saie that hée knew the truthes of the lawe not by GOD but by Moses whereas he was but onlie a mediator messenger of God and one who made relation vnto the people of those things whereof God was the author And it is to be noted that wheras God is a nature so disseuered from anie matter as he cannot sensiblie be perceiued yet he hath béene accustomed by signes and certeine sensible woords to declare himselfe The creatures are signes which set foorth God And those signes which from the beginning haue declared God vnto vs are creatures which when the naturall philosophers did weie as touching the woonderfull properties qualities of nature they are brought vnto the knowledge of God How the Philosophers knew that there is a God For they knew the order of causes and the coniunction of them with their effects and when they easilie vnderstood that an infinite procéeding of things could not be determined they concluded that they must attaine to some chéefe thing and so included that there is a God These things both Plato Aristotle and Galen haue singularlie well set foorth But least wée should neglect the holie Scriptures they also haue declared vnto vs euen the same waie Matth. 6 26. and 28. The holie Scriptures send vs to the creatures to learne of them Prou. 6 6. For Christ sendeth vs to the fowles of the aire and to the lillies grasse of the field to the intent wée should acknowledge the singular prouidence of God in preseruing of those things which he had brought foorth And Salomon setteth before vs the Ant to be followed for his wisedome whereby hée prouideth in summer those things which shall be néedfull in winter Esaie 1 3. Esaie saith that the asse knew the manger of his lord and the oxe his maister but that Israel knew not his Lord. Hereby it plainlie appeareth that we may be taught manie things by the creatures Dauid wrote a Psalme wherein he declared the selfe-same thing Psalm 19 1. The heauens set foorth the glorie of God c. But among other bookes of the holie Scriptures which abound in this matter is the dialogue of the booke of Iob. The booke of Iob. For the speakers which he bringeth in were Ethnikes therfore the matter is there handled onelie by naturall reasons Manie things are spoken of there concerning the reuolutions of heauen of the stars of the earth of the sea of the light of the winds raine thunder lightenings snowe and I se also of beasts as of lions goats harts horsse and Behemoth which manie thinke to be the Elephant and finallie of the Leuiathan the most huge beast of the sea 4 All these things are so handeled there as they preach vnto vs the eternall power and diuinitie of God But among other things which doo chéeflie set foorth God vnto vs is the nature of our owne selues For we are made vnto his owne image and likenes The nature of man doth most resemble God Wherefore we most of all resemble him and especiallie as touching the soule wherein shineth the prouidence of things to come iustice wisedome and manie other most noble qualities and also the knowledge of that which is right and honest lewd and dishonest And séeing that man and his soule is not sproong vp of himselfe but dependeth of God it followeth that we ought not to denie vnto God the verie same that we tooke of him but that we yéeld it vnto him as vnto the chéefe and principall authour reasoning after this maner that God foreséeth
would namelie that he might be iustified when he condemneth and punisheth The doctrine that Iudas the traitour receiued of Christ did thus much profit him that at the length he condemned himselfe Matth. 27 4. saieng I haue sinned in betraieng the innocent bloud For to this passe are the wicked driuen that at the length they are condemned by their owne iudgement And they which should haue taken profit by the doctrine are gréeuouslie hurt by the same as we read in the prophet Esaie the sixt chapter when it is said Esaie 6 10. Make blind the hart of this people dull their eares and shut vp their eies least peraduenture they should see heare vnderstand and be conuerted and I shuld heale them Euen so by the words of Moses Exod. 7 13. was the hart of Pharao euer more and more hardened In Rom. 1 18. 9 And the cause why they are inexcusable is declared in these words Which withhold the truth in vnrighteousnes They attained vnto so much truth as thereby they vnderstood how to behaue themselues towards God and towards their neighbors and yet withheld they the truth in vnrighteousnes The verie which thing did the Hebrues as touching the truth which God reuealed vnto them by the lawe Séeing therefore that both these Hebrues and those Gentils haue béene so gréeuouslie punished what ought men that be christians in profession to hope for which withhold to themselues so great a light of the Gospell without fruit Doubtles they shall become most wretched of all And the thing it selfe teacheth that they which boast of Christ and liue dishonestly doo at the length excéed all men be they neuer so wicked in naughtines and dishonestie The truth is after a sort withheld captiue in them In whom the truth is withheld captiue which vnderstand the same and yet expresse it not in work and life And it is bound and tied with the chaines of naughtie lusts the which With what bonds the truth is bound when they breath out from the inferiour parts of our mind they darken the vnderstanding and close vp the knowen truth in a darke dungeon God doth lighten it in our minds but through naughtie lusts it is woonderfullie darkened We must not thinke as Chrysostome warneth vs that the truth of his owne nature can suffer anie thing For the truth of his owne nature is vnchangable But what discommoditie soeuer happeneth The truth suffereth nothing in it selfe the same hurteth our mind and soule Paule in two words toucheth those things which Aristotle in his Ethicks when he disputeth of the incontinent person vttereth at large Aristotle in his Ethicks For he demandeth by what meanes the incontinent person declineth vnto vices since that in his mind he hath a right opinion And hée answereth that this happeneth by reason hée is too much affected to the particular good which is obiected presentlie to the sense by the weight wherof the better part also is oppressed so as he giueth place vnto the lusts neither doth he his part in effectuall considering of the truth which before he knew Ouid of Medea Which also the Poet affirmeth of Medea I see the best which I allow But yet the woorst I doo insue All this dooth Paule teach vs when he saith that The wicked withhold the truth in vnrighteousnes The truth doth alwaies as much as can be indeuour to breake foorth into act but it is hindered by concupiscence or lust And this is it which is written in the first booke of the Ethicks that the best part of the soule doth alwaies exhort and prouoke to the best things The better part of the soule exhorteth to the better things For so hath God and nature framed vs that the thing which wée knowe we desire to expresse in act which being not doone we are reprooued by our owne iudgement And herein appéereth the woonderfull force of the conscience which in the more gréeuous sort of offences can neuer be perfectlie setled 10 To withhold the truth in vnrighteousnes is properlie to refuse the calling of God which continuallie by his truth calleth vs backe vnto himselfe Wherefore it shall be verie profitable for vs if whensoeuer we haue attained vnto anie truth either through studie or obseruation of things we reckon straitwaie with our selues wherevnto God calleth vs through that truth which he laieth before our minds By this word vnrighteousnes the Apostle vnderstood generallie whatsoeuer sinne we commit either against God or against men Wherefore Paule speaketh of that truth which is naturallie ingraffed in vs also of that which we attaine vnto by our owne studie For either of those instructeth vs of most excellent things touching God Neither is the vnrighteousnes which we commit able to blot it out of our minds Which thing neuertheles the Academicall philosophers indeuoured to teach The error of the Academicks séeing they earnestlie affirme that there can be nothing certainlie taught by vs and so would not haue vs to imbrace anie thing as being sure therof that it is true but would haue vs account all things as vncertaine and doubtfull Likewise the Epicures go about to pull out of our minds those things The error of the Epicures which by a naturall former conceit are printed in our hart◠concerning God And yet neither of these were able to bring to passe that which they indeuoured For will they nill they these truthes remaine still in the minds of men Whether truth bee stronger in it selfe as it is laid hold on by faith or as it is ingraffed by nature Wherin the difference consisteth but which is to be lamented they are withholden in vnrighteousnes 11 Perhaps thou wilt demand how it commeth to passe that the truth which we haue by faith is of more strength to breake out into act than is the truth which we naturallie perceiue This vndoubtedlie commeth not for this cause that one truth by it selfe and seuerallie vnderstood is of more force than another For truth on both parts hath the selfe-same nature but the difference commeth by the meane and instrument whereby the same is perceiued The strength of nature is corrupt féeble and defiled through sinne and therefore the truth which it taketh hold of it hath not effectuallie But faith hath ioined with it the inspiration of God and the power of the holie Ghost and therefore it taketh hold of the truth effectuallie wherefore the diuersitie is not in the truth it selfe but in the meane and instrument whereby we imbrace the same Hereof it commeth that there we be changed but here we remaine the selfe-same that we were before Sundrie examples of apprehension of the truth Matt. 19 22. Of which thing we haue a cléere testimonie in the Gospell Christ set forth vnto the yoong man what he should doo to obtaine saluation the which he hearing was not persuaded to giue place but went awaie sorowfull He trusted vnto naturall strength and
chaste both in bodie and spirit For those night visions by the which either the mind is troubled or the bodie defiled are certeine punishments of sinne especiallie of that which hath béene drawne from our first creation For so it should not haue béene in paradise if Adam had abidden in that truth wherein he was made as Augustine wrote in his fift booke and eight chapter against Iulian. Looke In Gen. chapter 20 verse 3. The sixt Chapter Of the holie scriptures out of the Preface vpon the first epistle to the Corinthians NOw wée must speake something of the holie scriptures whereby wée are both encouraged to studie them and somewhat also are holpen in the following of that studie A diuision and this shall be doon if I touch first in few words the woorthines and profit of them secondlie if we shew by what certeine marks tokens we may be able to iudge and saie what is the sense or meaning of them and lastlie if we shall open the waie and means how to challenge them vnto our selues Of the dignitie and vtilitie of the holie scriptures This diuision I mind to folowe as being most conuenient for the vnderstanding of those things which shall be spoken And first of al bicause we are to speake of the worthines and profit of the holie scriptures A definition of the holie scriptures I will giue this plaine and homelie definition of them For it is a hard matter for anie man perfectlie and exactlie to define those things which are of God The holie scripture inspired by the spirit of God Wherefore let vs define the holie scriptures to be a certeine declaration of the wisdome of God inspired by the holie Ghost into godlie men and then set downe in monuments writings That it is inspired by the inward motion of the holie Ghost for the saluation and restoring of vs Peter testifieth in the first chapter of his latter epistle when he saith 2. Pet. 1 21 that Prophesie came not in old time by the will of men but holie men of GOD spake as they were mooued by the holie Ghost And verie great honour hath come therevnto bicause as well Christ as the apostles The sute proofes of diuine things are takē out of the scriptures onlie and sound councels haue vsed the testimonie of it for the confirmation of those things which were decréed yea we may not thinke that anie traditions be necessarie to saluation which are not surelie and stronglie grounded therevpon And we must alwaies beare in mind Christ sent vs to the reading of the scriptures Iohn 5 39. how wée are sent awaie by Christ the best teacher of the church to search out the scripture when he saith in the fift of Iohns gospell Search ye the scriptures Moreouer euerie facultie and learning borroweth his woorthines from the matter about which it is occupied For according as that dooth excell so is anie science accounted of more or lesse estimation Wherefore séeing this science of ours intreateth of nothing else but of Christ The sum of all that is done in the scripture is Christ it is so much the more to be accounted the head of all other as Christ is the most excellent aboue all other things And as I suppose no man doubteth but that the new testament speaketh chieflie of Christ But bicause some man perhaps doubteth whether the old testament doo so likewise let him heare euen Paule writing to the Romans the 10. chapter Christ is the end of the lawe Rom. 10. And in the fift of Iohn when the Lord had said that which euen now I recited Search the scriptures Iohn 5 39. he added incontinent For they beare witnes of me And in the same chapter it is said of Moses He hath written of me Iohn 5 46. And manie other places may be brought to confirme this selfe-same thing but let vs content our selues with these for this time 2 The holie scriptures also are highlie commended The notable properties of the holie scripture They shine as a candle in the darknes through those excellent properties wherwith God hath adorned them For they are so glorious that they séeme vnto vs which walke as it were in darknes to be like a candle lighted of God whereof Peter hath admonished vs in the first chapter of the second epistle And we haue a sure speech of prophesie wherevnto if you giue heed as vnto a light shining in a darke place 2. Pet. 1 19. ye doo well till the daie appeare and the daie star arise in your harts The holie scriptures be sure and certeine In which words thou shalt note this also that they be verie sure For godlie men are so assured of the truth of them that for them they feare not to suffer anie cruell death which thing hath seldome or neuer happened among naturall philosophers or mathematicians To the godlie they be cleere and perspicuous that they confirmed the opinions of their knowledge with their blood and with the losse of their liues And vnto faithfull and godlie harts there is in the scriptures no want of cléerenes which the Gréeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines perspicuitie For whatsoeuer the sounder Diuines dispute they alwaies finish their conclusion according to the testimonies of the scriptures as rules commonlie knowne among christians whereof it is not lawfull for any man to doubt So that this ought to be estéemed as the chéefe principle They are the cheefe principles of diuinitie by the which all matters of true diuinitie are to be resolued and examined to wit The Lord hath said But yet this perspicuitie is not to be sought at the light of mans sense reason but at the light of faith The clearenes of them is discerned by the light of faith Luke 24 45. whereby we ought to be most certainlie persuaded of whatsoeuer is contained in the holie scriptures For as we read in the last chapter of Luke when Christ was about to send out his disciples to preach throughout the world that they might increse the number of his disciples he opened vnto them the meaning of the scriptures which declareth that otherwise they were not able by their owne industrie to vnderstand them 1. Tim. 3 15. And in the first of Timothie the third chapter the church is for no other cause said to be the piller and ground of truth Why the church is called the piller and ground of truth but bicause it hath the word of God and vseth the same perpetuallie in hir opinions and definitions which when it doth not it dealeth not as the church of Christ should doo Augustine Augustine Contra epistolam Fundamenti saith that things defined in the scriptures must be preferred aboue all other Besides this the truth of them hath an euerlasting continuance The truth of the scripture is euerlasting Matt. 24 35. Which thing Christ taught vs when
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
voice of Christ that is to wit doo followe the true and naturall sense of the scriptures Againe we haue in the second chap. of the 1. epistle to the Corinthians A naturall man doth not perceiue those things that be of God 1. Cor. 2 24. neither is he able to do it bicause they be but foolishnesse vnto him But the spirituall man iudgeth all things And againe in the same place Ibidem 10. The spirit searcheth out the deepe mysteries of God And Christ himselfe said The spirit of comfort shall declare all things that I haue said vnto you Iohn 14 26. Also Iohn in his epistle saith 1. Ioh. 2 27. The spirituall vnction shall shew you of all things But some will saie These things be true indéede but we be destitute of the spirit To whom I answere saieng If you haue not the spirit Whether all men haue the spirit of Christ Rom. 8 9. how dare you call your selues christians séeing Paul to the Rom. sheweth vs that They be none of Christs which haue not the spirit of Christ And yet I speake not this as though I were ignorant that there must be degrées of this spirit geuen séeing it is euident that all men cannot haue a like vnderstanding of the scriptures But yet this I affirme Euerie one may gather out of the scriptures so much as is necessary to saluation Chrysost that there is no true christian man to whom so small a portion of this spirit is giuen but that he may gather iudge out of the holie scriptures such things as be necessarie to saluation so as he neglect not to be conuersant in the reading of them both daie and night Which thing Chrysostome vpon the preface to the epistle vnto the Romans hath plainlie declared when he saith This thing commeth not by ignorance but bicause they will not haue this holie mans writings continuallie in their hands Neither doo those things which we knowe if we knowe any thing come vnto vs by the goodnesse and pregnancie of our wit but bicause we being alwaies throughlie affected to that man we neuer cease reading of him For they which loue A similitude doo knowe more than all other the dooings of them whom they loue as béeing carefull of them Wherefore saith he a litle after if ye also will applie your minds and trauell in the diligent reading herof it shall not be néedefull to require anie other thing of you True is that saieng of Christ Seeke Matth. 7 7. and you shall find knocke and it shal be opened vnto you And there is no doubt but that Chrysostom spake these words to all men for he spake them in a sermon to the people And marke well what he affirmeth namelie that if they would but diligentlie reade saint Paules epistles they should not néed of anie other teacher The word is a sure token to find the truth of the scriptures 6 The second note and sure token by which we may throughlie search out the truth of the holie scriptures is the verie scriptures themselues For it is requisite that we should determine that péece of scripture which is hard and darke We must iudge of an obscure place by a more clere place by another part which is more plaine and easie Christ hath giuen vnto his church the old testament the authoritie whereof let the Manichies the Martionits and such other pestilent heretikes fret thereat neuer so much is most stable and sure insomuch as by it The old testament proueth the new Acts. 17 11. the old christians also haue iudged of the new testament It is written in the 17 of the Acts that the Thessalonians hauing heard Paule repaired to the scriptures to sée whether things were as Paule had declared or otherwise And Augustine De doctrina christiana teaching what manner of man a preacher should be willeth him to conferre the places of the scripture together and dooth not send him to search out the opinions of the fathers or to séeke out the determinations of the church or the canons or the traditions of men A third arbitter but no high censor is the consent of the church 7 To these two arbitrers which I haue declared to be the faithfull interpretors of the holie scriptures we willinglie ioine the firme consent and authoritie of the catholike church yet not in such sort that as our aduersaries indeuour to prooue all the iudgement of the scriptures should depend thereon For it is not lawfull either for a councell or for the church to interpret the scriptures as séemeth good vnto them For that were to haue dominion ouer the faith of godlie men Therefore when they interpret the word of God it is their part to prooue that they haue expounded such things according to the consent and proportiō of other places of the scripture Wherfore the most dangerous error of the antichrists must be auoided with great circumspection It is not the church that giueth authoritie to the word which presume to saie that it is the church which hath woone authoritie to the books of God where it is far otherwise For whatsoeuer estimation or authoritie hath happened vnto the church all that hath come from the word of God It is detestable to heare that the holie oracles woords of God should purchase their credit of men which otherwise are but liers Yet neuertheles such things they imagine and deuise that when they be found to decrée constitute in manie places of the sacraments and other points of doctrine far otherwise than Gods word doth permit they will maintaine that it is lawfull for them so to doo Looke part 4 chap. 4 art 12 and chap. 6 art 11. bicause the church saie they which hath brought credit and authoritie to the word of God may change alter therein whatsoeuer shall séeme good vnto hir Wherefore that which they ground vpon must by all maner of meanes be resisted Let vs not be brought to thinke that the holy scriptures haue gotten their credit and authoritie by the church And yet I vrge not this much as though I despised or contemned the dignitie of the church Three functions of the church about the word of God For I attribute vnto it thrée goodlie functions about the word of God The first is that I grant she doth as it were a witnesse preserue the holie bookes but it cannot be gathered thereby that it is lawfull for the church either to alter or peruert anie thing in the holie scriptures A similitude The church as a witnes preserueth the holie bookes Experience teacheth vs that both priuate and publike euidences are committed to registers notaries to be safelie kept and preserued and yet no man in his right mind will saie that it is lawfull for them to change any thing in them Neither may we thinke that the power of those registers can be greater than their wils which appointed them to be
him for he of his owne accord suffered it for our saluation But to affirme that there be some without sinne although all men doo die is euen to ioine together things which be repugnant and contrarie one with another By testimonies it is prooued that infants are not without sinne Psal 51 7. Ephe. 3 3. Gen. 8 21. But besides this place there be a great manie of others also which maie prooue that infants be not without sinne for Dauid saith Behold I am conceiued in iniquitie and in sinne hath my mother conceiued me And Paule to the Ephesians calleth vs The children of wrath by nature And in Genesis it is written The hart of man is prone to euill euen from his infancie Also there be manie other places which serue for this purpose besides these which are brought foorth by vs. 48 Now séeing it hath bin declared of me what the apostle meaneth by Sinne and by what One man the same is entred into the world there remaineth to consider by what meanes the same hath bin spred abroad The matter indéed is obscure and verie hard and therefore I purpose the lesse to stand vpon it For séeing the word of God doth plainlie teach vs that there is originall sinne and that it is conueâ—hed ouer vnto the posteritie The maner of propagation of originall sinne is obscure although we vnderstand not the maner and waie how it is powred into them yet we must yéeld vnto truth and not to be too carefull or to trouble our selues in reasoning more than is necessarie as touching the waie and maner which is hard to be knowne and maie without damage be left vnknowne Howbeit I will not thinke much to rehearse those meanes which I haue obserued amongst the Ecclesiasticall writers whose opinions touching this matter are foure in number The first is of them which supposed that we receiue of the parents the soule together with the bodie that euen as GOD by humane séed dooth frame the bodie so of the same he createth the soule This opinion Augustine mentioneth in his tenth booke vpon Genesis ad literam and in manie other places and did neuer so farre as I can remember disallow the same yea rather he saith that by this doctrine maie be dissolued this knot of originall sinne Tertullian thought that men receiue their soule from parents Tertullian and manie of the ancient writers fauoured this opinion whose arguments when I examine diligentlie I iudge them probable but yet not necessarie for that which they alledge out of the 46. chapter of the booke of Genesis touching the 66. soules which came foorth of Iacobs thigh What is alledged for the same out of the scriptures verse 26. it may be expounded not vnfitlie by the figure Synecdoche so that by the soule which is the chéefe part of man is vnderstood the bodie which without controuersie is begotten of the séed of parents Also by the soule we may vnderstand the groser parts of the soule such be the vegetatiue part the sensitiue part which doubtles are procreated of the séed And that the holie scriptures sometime vse this word Soule in that sense Christ testifieth in the Gospell where he saith Mat. 16 25. He that looseth his soule for my sake shall find it Another of their reckons as Augustine writeth in his tenth booke vpon Genesis is this In the creation of the woman Gen. 2 â—1 Whether God breathed a soule into Eue. it is not written that God breathed into hir a liuing soule wherevpon they gather that she had not onlie her bodie from Adam but hir soule also But this reason Augustine iudgeth weake for it might be replied vpon that it had bin once alreadie said that God breathed a soule into Adam and that therefore there néeded no repetition therof For if there had bin a new maner of procreation of soules brought in the scripture would not haue passed it ouer with silence but séeing the scripture maketh no mention at all of a new maner we ought to vse that which it had before expressed especiallie séeing we sée that Adam said of his wife Gen. 2 14. This is now bone of my bones and flesh of my flesh but did not adde And soule of my soule the which had bin more swéeter and had rather serued to expresse the knitting of matrimonie But Augustine confesseth that the doubt is not therefore dissolued for if we affirme that there be soules created euerie daie and so created as in the bodies of them there goeth before no meanes of séed which he calleth Ratio seminalis Whether God ceased the seuenth daie from all his works then God shall not séeme to haue perfectlie ceased from all his workes the seuenth daie séeing he still euerie daie createth soules of nothing But vnto this argument it maie peraduenture be answered that in the bodie deriued from parents it is sufficient if there be found qualities and conditions whereby it is able to receiue a reasonable soule and this is that Seminalis ratio here spoken of 49 But whatsoeuer is to be said as touching these arguments and answers so it is Augustine thinketh that the soule of Christ proceeded not from the virgin by propagation Heb. 7 9. that Augustine altogether inclineth this waie that at the lest wise he thinketh that the soule of Christ procéeded not from the blessed virgine by propagation Which he saith that others also did iudge besides himselfe and that they did affirme that the same might be prooued by the epistle to the Hebrues for there it is thus said that The priesthood of Christ did excell the priesthood of Aaron because Christ is a priest according to the order of Melchisedech And the priesthood of Melchisedech was more excellent than the préesthood of Aaron bicause Leuie gaue tenths vnto Melchisedech for he was in the loines of Abraham who paid tithes vnto Melchisedech But Christ also should haue béene no lesse in the loines of Abraham Christ was otherwise in the loins of Abraham than was Leuie than was Leuie if he had receiued both his soule and his bodie from him And so in this respect the dignitie of each préesthood had béene alike séeing either of them in Abraham paid tithes to Melchisedech But here they which fauour that opinion might answer that there was besides some other maner of difference betwéene Christ and Leuie bicause albeit both of them were in the loines of Abraham as well concerning the bodie as touching the soule yet did not both of them after one maner deriue their nature from him For Christ was borne of the virgine by the meanes of the holie Ghost but Leuie was begotten and borne after the ordinarie maner that other men be procreated Wherefore Augustine passeth ouer this reason and bringeth another out of the booke of Wisedome wherein is written as he thinketh vnder the person of Christ Wisd 8 19. I haue by lot obteined a good soule For he thinketh
for me So as they thinke that the saints doo altogither heare and vnderstand their praiers which if they thought not then were their dooings vtterlie foolish The Papists attribute more vnto creatures that is meet 5 They declare also by their titles and additions which they ascribe vnto the blessed virgin vnto the crosse and other creatures how far more woorthie they estéeme and repute of them than their condition can beare Neither are they afraid to set vp lights wax candles and lamps to cense and doo other things vnto them which the Ethniks and also the Iewes in the old lawe were woont to performe vnto God alone What shall I saie more Doo they not build vp altars vnto the images of saints But to whom altars are built those are confirmed by a sure testimonie to be gods Augustine Augustine in his tenth Tome and sixt sermon writeth thus It is an altar which testifieth that to be counted for god Altars must not be erected but to God to whom it is erected For the altar dooth testifie that they namelie the Ethniks haue a god and doo take that image for a god What should an altar doo there if that were not taken for a god Let no man tell me it is not a power diuine it is not a god But I would to God they knew this so well as all we knowe it But what they account of it for what purpose they haue it about what they be there occupied that altar dooth testifie 6 Howbeit our aduersaries saie We therfore doo these things bicause we haue tried by experience that they doo please God for there he worketh miracles Indéed I knowe that God hath sometime doone miracles by saints euen by such as were dead for the bones of Elizaeus 2. Kin. 13 21 by the touching of them restored a dead man to life 2. King 2 14 And the same Elizaeus vsed the cloke of Elias to diuide the waters of the riuers that he might make the more expedition in his iournie But GOD dooth therefore worke these things sometimes that the doctrine of the prophets and apostles which was the verie word of God might be confirmed And yet the scripture declareth not that there was anie inuocation either of Elias or of Elizaeus when those miracles were doone But séeing the Papists doo not by these their inuocations séeke the confirmation of the euangelicall doctrine but rather are busilie occupied to establish their superstitions those miracles which they boast of must rather be referred to the diuell than to God For satan séeketh nothing more than to lead men awaie from the sincere seruice of GOD. This doubtlesse he attempted by the inchanters of Pharao Exod. 7 21. 8 17 1◠and that such things must somtimes happen vnto vs by Antichrist Paule hath faithfullie admonished the Thessalonians 2. Thes 2 9. But thou wilt saie that the diuell hath no power to doo these things vnlesse God will and giue licence I grant it And why he will so haue it there be two causes set foorth in the scriptures whereof the one is gathered out of Deuteronomie Deut. 13 3. namelie to trie vs to the end it may plainlie appéere in what estimation we haue his word and whether by such illusions we will suffer our selues to be drawne from him The second cause is to punish the vnbeléeuers for so Paule teacheth vs vnto the Thessalonians 2. Thes 2. 11 Bicause saith he they haue not receiued the loue of the truth therefore they are deliuered vp to be beguiled with strong illusions and diuelish miracles 7 But we méet with two places in the scriptures which must be examined wherby our doctrine now in hand may be the more confirmed The first is in the Acts of the apostles verse 25. the tenth chapter touching Cornelius the Centurion to whom when Peter came Cornelius cast himselfe at the feet of Peter he threw himselfe at his féet but Peter would not suffer it yea rather he reprooued him and said Doo not so rise vp I also am a man It is read likewise in the Apocalypse that Iohn prostrated himselfe before the angel but he admonished him that he should not so doo Apoc. 22 8. I am saith he thy fellowe seruant Iohn prostrated himselfe before the angel These two places might thus be vnderstood that Peter and the angel condemned these actions as in a maner idolatrous as though the Centurion and Iohn should attribute anie diuine nature the one to Peter and the other to the angel and should giue them more honour than was due vnto creatures But it séemeth that this must not easily be beléeued as touching anie of both these The scripture testifieth with the Centurion that he did feare and worship God How can we then thinke that he could be brought to beléeue that Peter was a god or that he would attribute diuine honours vnto a creature And it is verie likelie that Iohn which was either an apostle or else as some will haue it a notable Diuine did put no difference betwéene an angel and God But if so be that neither of these would worship the creature in stéed of the Creator it may séeme to remaine that it is not lawfull to giue vnto creatures this kind of outward reuerence Wherefore we shall séeme not to haue said well before in affirming that these things may be doone to princes and kings Vnto this I answer that there must be a difference obserued betwéene ciuill and worldlie honour and a diuine or religious worshipping as we haue before declared Further we must vnderstand that these two men Cornelius I meane and Iohn intended not by this their worshipping to transfer the honour of GOD vnto creatures Howbeit it may easilie be that they fell into an vnmeasurable shew of reuerence and so somewhat offended in excesse 8 But as touching kings and princes we are in much lesse danger of offending than towards angels or ministers of Christ for they insomuch as they execute the spirituall function the honour which is giuen vnto them draweth nigher vnto religious worship Wherefore in those places either the bowing of the knée or of the bodie are not of themselues to be condemned but in respect that they be doone for religion sake Moderate honours therefore must be vsed especiallie when they be doone for religion And thus much shall be sufficient for this time concerning this matter But let vs remember that which we haue admonished before that this also dooth belong vnto idolatrie To worship God otherwise than he hath appointed is idolatrie when as we worship the true God by other means and rites than he hath willed and prescribed vnto vs. For if we otherwise doo we shall worship an idoll according to that second forme before described by feigning to our selues in our mind or hart anie god which is delighted with the worship inuented by men and such a god is there none Wherefore we shall not
That also doth euerie one of vs sée and which is more to be reckoned of it is not hidden from God himselfe whom yet cōmanding we must obeie Let vs commit the end vnto him vnto whom the church belongeth he no doubt will verie well in good time prouide for his spouse Christ said to Peter when he called him and he prolonged and demanded what should become of Iohn If I will that he tarie till I come Ioh. 21 22. what is that to thee Followe thou me We be taught therefore to followe the word of God whither so euer it call vs and let vs commit the care of other things which séeme to hinder vs to him that calleth vs. Furthermore this is not to be ouerpassed that that doctrine oftentimes is more woorth and doth greater edifie which is sealed by flieng awaie and by death than that which is onelie set foorth by words Let vs not be afraid though one of vs fall or flie but let vs hope that God in his place will raise vp manie more But if we continue and that our dissembling indure long the light of the truth and fire of charitie which is kindled in our harts will by little and little be extinguished 34 They alledge examples of the prophets Whether it were lawfull in the corrupt church of the Iewes to communicate with the legall ceremonies of Zacharie of Iohn Baptist of Marie the virgin and of Ioseph who in those corrupt and vnpure times came vnto the publike seruice and vnto the temple of the Iewes and therefore thinke that it is permitted vnto them to doo the like But they ought to consider with themselues that in that age there were manie pernicious doctrines euill opinions among the Scribes and Pharisies Howbeit the custome of sacrificing was changed for as yet the same sort of beasts and oblations were offred which the lawe commanded the same daies and ceremonies were obserued Wherefore it was lawfull for holie men to vse them for so much as they had the word of God ioined with them But as for the corrupt opinions conceits and maners of certeine priests bishops and Scribes they were no let vnto holie men especiallie séeing they were pure and cleane from them and both iudged and liued in all things according to the word of God But the corruptions faults of doctrine Augustine when oportunitie serued they did reprehend sharplie reprooue This doth Augustine testifie as it is in the 23. cause qu. 1. cap. Recedite in certeine other chapters which be there read Let the papists doo so in these daies with vs let them so set foorth the Lords supper and other rites as they be appointed by the word of God and we will not refuse to vse them so that they compell vs not to the confession of wicked opinions and preach not heresies vnto vs but deliuer to vs the pure and vncorrupt word of God But and if so be they themselues thinke euill if they liue shamefullie we will be sorie for them we will admonish rebuke and blame them and if we may we will driue them from the holie administration and when they be past amendment we will depriue them of their office although we abstaine not from the sacraments This no doubt was the will of the Lord when he said Matth. 23 2. The Scribes and Phariseis sit on the chaire of Moses and what they saie doo ye but what they doo doo ye not It was lawfull therefore for the blessed virgin after she was deliuered of our sauior to offer a paire of turtle dooues or two yoong pigeons bicause it was so commanded in the lawe Wherefore let them shew vnto vs that their Masse by them corrupted is commanded by the word of God and not forbidden and then we will not contend with them about that matter 35 Last of all being confuted in these obiections they be brought to that passe as they saie Although it be sinne to be present at Masse yet it is but a light offense and should not by vs be so seuerelie reprooued Frō whence sinne hath his weight But when they saie thus why doo they not remember that all sinnes haue their weight not of the nature it selfe of works prohibited but of the word of God and the lawe whereby they were forbidden Hereby sinnes doo procure all their burthen and weight A place of Iames expounded verse 10. Whervnto Iames the apostle had respect when he saith in his second chapter He that shall obserue the whole lawe and offendeth in one thing is guiltie of all All sinnes are not alike Augustine Neither doo I speake as though I would haue all sinnes by all meanes alike for this Augustine in his nine and twentie epistle to Ierom aptlie and manifestlie denieth Indéed he confesseth that the philosophers went about to prooue it when they affirme that all vertues are so knit togither that he which hath one vertue hath all and he which dooth want one dooth want them all For wisedome is not fearefull neither vntemperate nor yet vniust wherefore it hath all the other vertues with it And againe iustice fortitude temperance and the other vertues be not without wisedome and therefore they be knit all togither These things saie they doo not agrée with the holie scriptures for there it is written In manie things we sinne all And if we saie we haue no sinne Iam. 3 2. 1. Ioh. 1 10. we deceiue our selues and there is no truth in vs. Séeing then we sinne in manie things doubtlesse in sinning we cannot haue vertue which is opposite vnto the sinne which we commit And neuerthelesse it often chanceth Oftentimes he that falleth in one thing is constant in another that he which falleth in one thing may be constant in other things Peraduenture he which is angrie or that eateth and drinketh excessiuelie yet yéeldeth to euerie man his owne is readie with a good courage to giue his life for God and therefore notwithstanding he be somewhat testie or vntemperate he may for all that be called iust bountifull and valiant Moreouer the same father confuteth the similitude of the Stoiks A similitude wherein they saie that He is as well drowned in water aboue whose head the water is but one hand bredth as he ouer whom it floweth ten or twentie cubits The similitude saith he is not aptlie brought but we must bring in another more fit to the purpose namelie a similitude of light and darknesse Vndoubtedlie while a man departeth from darknes and commeth néerer the light he beginneth then somewhat to sée so that it commeth to passe that although he be couered with darknes yet for all that after a sort he is somwhat partaker of the light But he that is desirous to vnderstand more hereof let him peruse the same 29. epistle And these things haue I to this end brought to confirme that all sinnes are not equall as the Stoiks iudged 36 Now
principall 40 But some man perhaps will saie that If the prince should compell those vnto the right vsing of the sacraments which are not yet persuaded of the truth he should driue them headlong vnto sinne so farre is he from furthering of their saluation For there they shall doo against their conscience and whatsoeuer they doo in such wise Rom. 14 23 is sinne as the apostle testifieth And héere I thinke it good to make a distinction betwéene that which is of or by it selfe and that which is by aduenture and by hap or as they speake in the schooles that commeth by accident The magistrate in this matter which we haue now in hand setteth foorth to his subiects that which is right good and iust but whereas sinne is committed in the meane time that happeneth nothing at all by his default but rather by the incredulitie and misbeliefe of them whereof he is not to be accused when he hath diligentlie laboured to haue his subiects well instructed Whethe princes ought at the length to driue their owne subiects to the right vse of the sacramēts Neither are the Papists which at this daie be suffered by christian magistrates ignorant that we ought to haue in vse the sacraments instituted by the Lord. So as they can not iustlie complaine of their magistrates if they would haue them to be vprightlie and in due order ministred vnto them Besides they which obiect these things vnto vs must note diligentlie that by the same waie we may cauill against God for he hath set foorth vnto men his lawe which is most perfect to be kept of them Shall we then saie vnto him We be weake corrupt vicious of nature and not able to performe thy commandements as thou hast willed vs and so whether we doo against that which thou hast commanded or performe that which thou hast willed we shall euer sinne bicause we shall faile neither can we obeie as we should doo wherefore whatsoeuer we doo we shall not auoid sinne Thus whosoeuer shall contumeliouslie speake against God will not he of good right answer him againe The things which I haue declared vnto you to be kept be iust and right but in that ye be weake and feeble it ought not to be imputed vnto my default for I haue especiallie holpen your weaknesse hauing giuen mine onelie sonne vnto death for your sakes If ye will beléeue in him onelie whatsoeuer ye shall not accomplish in performing my precepts it shall not be imputed to you to euerlasting death So may a good prince answer I require of you those things which are conteined in the word of God and the things which are decent and doo edifie now if your opinion or conscience be against it that must not be ascribed vnto me which haue diligentlie imploied my trauell that ye might not be ignorant of the truth and miserablie perish For I haue verie carefullie studied that ye might be taught and instructed in the truth and so will I still procéed in exhorting admonishing and commanding you that ye read the holie scriptures and that ye praie vnto God to open the eies of your mind These things if the prince shall saie I sée not by what right or by what reason he may be reprooued 41 And I thinke it not méet to be omitted Augustine changed his mind touching the compulsion of heretiks which Augustine said that he was once of the opinion that nothing should be doone to heretiks by compulsion but they to be instructed by admonitions and doctrine But he confesseth that he was warned by certeine bishops of more experience which shewed him of certeine cities which before were in a maner vtterlie destroied by the error of the Donatists and were by violence and lawes of emperors compelled to come vnto the catholike church which cities being thus at the length sincerelie conuerted vnto the truth rendred thanks vnto God neither would they if by anie meanes they might returne vnto such pernicious opinions Wherefore the godlie prince shall nothing at all hurt such men naie rather he shall profit them verie much if when instruction hath béen giuen he compell them to receiue the sacraments dulie as they be deliuered by the word of God But this I would haue to be vnderstood concerning his owne subiects his natiue countriemen and denizens which inioie the right of the citie or prouince Otherwise I doo not thinke that he ought to vse anie violence towards strangers that passe to and fro and which occupie the trade of merchandize either inward or outward And yet I iudge also that he must take diligent héed touching these least they infect the people with wicked doctrine So as I suppose that the steppes of the Israelites are to be followed who made none a Iew or a Proselyte neither infranchised anie among their nation Leuit. 17 8. Exod. 14 7. vnlesse they had béene first circumcised receiued the lawe of Moses and communicated with their sacrifices Which thing being so diligentlie obserued by them there is no cause whie our princes should not doo the like vnto anie namelie to suffer no citizen of theirs either natiue or stranger borne but that they might compell or constraine him vnto the ceremonies and seruices consonant or agréeing to the word of God 42 But now let vs procéed and speake of those lords or magistrates which are subiect vnto the power of superiours A distinction Looke part 4. place 13. art 22. These séeme on this maner to be diuided some to haue iurisdiction either proper or by inheritance or else committed vnto them by emperours kings and publike weales Or else they be without iurisdiction and are reputed noble men onelie for the nobilitie of their bloud or by reason of notable riches gotten togither And surelie séeing this latter sort differ in a maner nothing at all from priuate men we must in my opinion so iudge of them as of those other priuate persons of whom I haue before spoken But the first which be rulers of prouinces cities and places either by inheritance or by office committed vnto them they ought not otherwise to doo in the thing whereof we now discourse than we haue before prescribed for those which are méere and absolute magistrates For by the commandement of the superiour princes it is not lawfull for them to compell the subiects whom they gouerne vnto vngodlie religion neither to permit the same to those infidels which inhabit their territories But if thou shalt saie We must obeie the higher powers I grant it but yet Vsque ad aras that is So far as religion shall permit The answer of the Lacedemonians When they which ouercame the Lacedaemonians commanded such things as were against their lawes and institutions they said If ye shall command vs things more harder than death we will rather die Then such kind of magistrates must in all other things be subiect to the superiour power but in those things which are against the word
c Also that maner of worshipping was a certeine schooling for the fathers were taught that the death which they had procured vnto themselues by their sins was through the bountifull goodnesse of God translated from themselues vnto the sacrifices And Christ was euidentlie shewed who tooke vpon himselfe all our sinnes and death and therefore died that we might be absolued This was the schooling of the sacrifices of Moses Howbeit we must not saie that we are altogither without humane sacrifices which we may offer vp to God For euerie man may and ought to sacrifice himselfe as Paule taught in the twelfe chapter to the Romans writing Rom. 12 1. I beseech you by the mercie of God that ye giue vp your bodies a liuing sacrifice holie c. And Dauid pronounced Psal 51 19. A sacrifice to God is a troubled spirit a broken hart c. In like maner may we offer vp our children vnto God if they be godlie and sincerelie instructed to the honour of the true God which may not be doone according to the inuentions of men but according to the word of God And this may now suffice as touching humane sacrifices 41 But no lesse doubt is offered vnto vs to wit 2. King 3 26 that the horrible sacrifice of the king of Moab may séeme to haue béene verie profitable vnto him for immediatelie the siege was dissolued and the host of the Israelites so departing awaie there is an occasion giuen of exercising a peruerse rite in time of aduersitie What then Shall we accuse God which gaue such a successe No not in anie wise for no man may or ought to put a lawe vpon him Who shall prescribe vnto him séeing he is the cause of all things By that reason we will find fault with him that the sorcerers of Pharao resisted Moses Exod. 7 8. and did shew foorth manie signes and miracles against him There also was an occasion giuen of refusing the word of God We might also complaine of Antichrist bicause with miracles and woonders as it is written to the Thessalonians he shall driue men to fall from the truth 2. The. 2 19 Also in these latter times miracles and delusions are doone vnto images reliks and sepulchres of saints whereby superstitions and idolatrous worshippings are confirmed But we are not for these causes to complaine iustlie of God séeing he is verie iustice it selfe and dooth all things iustlie Those verelie which for such occasions are drawne to euill those I saie as it is written vnto the Thessalonians haue not receiued the loue of the truth 2. The. 2 10 and therefore are giuen vp vnto errors and seducements of Antichrist Wherefore we are hereby admonished while we take anie thing in hand that the successes and euents should not be regarded sith we might be easilie deceiued For we should oftentimes sée that godlie men are pressed with troubles and contrariwise the wicked doo flourish and enioie at their pleasure riches and earthlie felicitie The will of God is onelie to be regarded which he hath reuealed vnto vs in the holie scriptures according to which we must examine what is to be followed and what to be eschewed The establishing of the second commandement whether the child shall beare the inqiuitie of his father In Iud. 11. at the beginning Looke before pla 1. art 34. and In Gen. 19. 29. In 2. Sa. 21 at the beginning and In 2. King 5 25. Exod. 20 5. Deut. 5 9. Exod. 34 7. 42 But in this place there is a most weightie and verie difficult question bicause the child dooth séeme to beare the iniquitie of his father For it is written in the fift chapter of Deuteronomie which also is in Exodus I will visit the wickednesse of the fathers vpon the children vnto the third and fourth generation And the verie same did GOD repeate to Moses when he went foorth before him for among others his titles the same Of recompensing the wickednesse of fathers vpon the children vnto the third and fourth generation is added And it séemeth to be a maruell how that could be rehearsed among the titles of mercie The Heretiks left not this vnspoken of namelie the Marcionits the Valentinians and the Carpocratians which for this cause reiected the old testament and God the author thereof they affirmed to be euill as he that would spare the parents which were sinners and would punish the children being innocents And that he is so far from mercie as he cannot forget sinne but kéepeth anger in store euen vnto the third and fourth generation Ezech. 18 verse 2. Also the Iewes tooke the same in ill part who in the 18. chapter of Ezechiel said that The fathers did eate sower grapes and the childrens teeth were set on edge This was as if they should saie Ieroboam erected calues Manasses set forward idolatrie were it méet that we should suffer punishment for them But the Lord answereth by the prophet All soules be mine Like as the soule of the father is mine so is the soule of the sonne mine also The soule which sinneth the same shall die and the sonne shall not beare the iniquitie of the father These things séeme not sufficientlie to agrée one with an other A distinction of punishments 43 Some haue thought that there must be vsed a distinction of euils and punishments For they saie there be some punishments which apperteine to euerlasting damnation others which are but temporall And they vnderstand the said place of Ezechiel to be spoken of the former kind of punishments For as concerning euerlasting saluation or damnation euerie man shall beare his owne burden and The soule which sinneth the same shall die Neither doo they otherwise vnderstand the place of Ieremie in the 31. chapter Ierem. 31 verse 29. But as touching temporall punishments of which sort are sicknesse pouertie banishment death and such like they affirme that it is not contrarie to the iustice of God that the father togither with the sonne and the people with the princes should be wrapt in those punishments And so they expound that which in the lawe is said I will reward the sinne of the fathers vpon the children vnto the third and fourth generation Augustine Augustine séemeth somtime to haue allowed of this distinction for in the questions vpon Iosua the eight question Iosua 7 24. when he disputeth of Achan which had hidden some of the accursed things for whose sinne all the Israelits were miserablie afflicted and for that not onelie Achan was punished but also his sonnes and daughters were put to death togither There I saie Augustine writeth that those punishments might as well profit as hurt the which thing God himselfe knew and that therefore they were tempered by him according to his righteousnesse For God dooth so moderate them as both they may afflict the wicked and not hurt the good For such is his prouidence that those things which séeme to be euill
reason is added for that God will haue all men to be saued 1. Iohn 5 16 And yet Iohn saith that Some doo sinne vnto death and for them saith he we ought not to praie What sinne we must not praie for Which yet we ought to vnderstand when we plainelie perceiue that they haue sinned vnto the death Now then as touching that trope or figure of Augustine wherein he saith that these imprecations of the saints were predictions or foretellings as we doo not vtterlie reiect it euen so we saie that it is not necessarie Neither doo we grant that in the execrations of the prophets and of the apostles there were not earnest requests and desires For how could they but desire that which they sawe God had willed and decréed vnlesse peraduenture by request and desire he ment the sense of the flesh or of reason as it is led by mens counsels Last of all this is to be noted that it is not absurd that in one and the selfe-same will of godlie men Contrarie motions in one will of the godlie are contrarie motions sith they happen not in respect of one and the selfe-same thing but in respect of diuers For in that they looke vpon the will and decrée of God and the destruction of sinne and such like they cannot but reioise in the punishments of the wicked but as they looke vpon them being men ioined vnto them by nature of one and the selfe-same flesh and lumpe An example of Samuel toward Saule 1. Sa. 15 11. they are excéedinglie sorrie for their destruction Thus Samuel moorned for Saule being reiected by God as we haue it in the 15. chapter of the first booke of Kings How far it may be lawfull to reioise in our enimies ouerthrowe 25 Wherefore if it be demanded In 2. Sam. 8 verse 10. whether it be lawfull for a man to delite in the miserable state of an enimie first I answer this in generall that for his ruine into sinne Whether it be lawfull to reioise at the destruction of enimies verse 17. not onelie we should not reioise but also we ought earnestlie to lament As touching aduersitie some doubt there may be Salomon saith in the Prouerbes the 24. chapter Reioise not thou at the fall of thine enimie and let not thy hart be glad when he stumbleth least the Lord see it and it displease him and he take awaie his wrath from him How then wilt thou saie did Moses when Pharao was destroied and dead sing that triumphant song Sing we vnto the Lord Exod. 15. and not onelie reioised in mind but also appointed timbrels and danses Some men doo thus distinguish this question That so long as the enimie is afflicted we should not reioise bicause we are vncerteine of the will of God for that euerie man ought to remember that he also is a man and that the selfe-same may happen vnto him that happeneth to another for that no humane thing is strange frō him But when God by the slaughter and destruction of his enimie hath declared his will and purpose then wée ought to reioise Thus haue they said But I saie that when thou doost thus reioise we must sée whether thou séeke thine owne or not thine owne For there be some which onelie haue consideration to their owne and when the enimie is afflicted they thinke that their iniuries be reuenged of God But if thou withdrawe thy mind from these cogitations vnto the glorie of God and considerest that GOD dooth therefore reuenge his owne cause that thine enimie may be bettered that sinne may be hindered that the Gospell be no more disturbed or the word of God repressed then are we to reioise earnestlie and from the hart And in verie déed we must not in this matter take examples from holie men but from the lawe of God For Dauid wept at the death of Absolom 2. Sam. 1 11 2. Sa. 18 33. 2. Sam. 3 32 1. Sa. 25 39. 1. Sa. 15 35. of Abner and of Saule but at the death of Nabal he reioised Samuel moorned for Saule but not for Agag For so doo sundrie affections followe in godlie men according as they be diuerslie stirred vp by the spirit of God In these affections we must altogither séeke not what is for owne profit but what furthereth the saluation of our neighbour and the glorie of God Yea and these two affections are oftentimes ioined in one man For so farre foorth as we sée our enimie is a man humanitie it selfe causeth that we bewaile his calamitie but if on the other part we cast our eies vpon the will of GOD godlinesse requireth that we should reioise in his iudgements In Rom. 11. 26 But there is none to be found of so euill and lewd a nature but a man hauing due consideration may sée some gifts of God in him for he is either actiue or strong or learned or noble In Rom. 12 verse 14. or eloquent or wittie These things though we be prouoked by iniuries we ought not to deface or kéepe in silence if anie oportunitie be offered to speake well of our enimies Aeschines an Ethnike neither dissembled nor diminished before the Rhodians the eloquence of Demosthenes his most professed enimie but rather amplified it as much as he could and recited vnto them that most venemous oration which Demosthenes had written against him and he added that it was nothing without the action and pronuntiation of that Orator 1. Sam. 26 9. Dauid both in words and déeds reuerenced Saule being his enimie for that he was the annointed of the Lord. And the apostle therefore commandeth the same bicause the world iudgeth that man should deale farre otherwise For either it delighteth in curssed speakers and enimies of the truth or it thinketh it an honestie to requite iniuries Vespasianus Wherfore Vespasian when as there arose a contention betwéene a certeine Senator and a knight of Rome did with this sentence appease the strife Doubtlesse to reuile a Senator it is not lawfull but to reuile againe when a man is reuiled that is both lawfull and ciuill for that he which first prouoked did depriue himselfe of the prerogatiue of his honour But Paule commandeth vs farre otherwise for we must not consider what our aduersarie deserueth but what becommeth our owne selues Neither dooth the apostle require onelie that we should speake well of our enimies but also wish well vnto them for so thinke I that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blesse ye is to be taken in the second place as an Antithesis to that which followeth And cursse not Some thinke it is onelie a repetition for the greater vehemencie But I thinke it better agréeth that we are first commanded to speake well of our enimies and then to wish them good and in no wise to cursse them as men commonlie vse to doo And if this séeme a hard matter to be doone let vs remember that We are the children of him
By what resons they that defend this practise resist them that cōdemne it For séeing all things that stir men vnto lust are sin we thinke that all things which prouoke men vnto concupiscence are to be condemned That the case dooth not so stand A similitude they also bring an instance of naturall beautie the which out of doubt kindleth naughtie concupiscence with the sight of the same yet none will saie that the naturall appéerance of beautie is to be defamed as a sin Some grant that sinne may happen thereby howbeit not through the nature of the thing it selfe but by the circumstances adioined that is if they go about to paint their face to the intent they would be vnhonestlie loued of those which behold them Or else if they be so proud and hautie as by such meanes they indeuour and are desirous to excell other women in beautie then saie they that euill créepeth in by accidentall meanes and not by the nature of the counterfetted colour Wherefore they affirme that there be two sorts of prouocations vnto wantonnesse namelie that either it commeth according vnto the naturall condition or else through a lewdnesse of the intent and lust And in these they grant sinne to be in respect of the corrupt will and vnhonest desire but they admit not that there is sinne by the naturall condition of the counterfet colour And they saie moreouer that the effect is to be considered all alike whether it procéed from nature or come by art Whereby they indeuour to prooue that if the fault be not in the naturall beautie no more is it in the artificiall beautie A similitude They bring a similitude of the health that it is all after one nature and maner whether it grow by temperature and naturall equalitie of humors or else if the same hauing béene distempered is restored by the art of physicians Moreouer they put a difference betwéene cause and occasion And they saie that coloured faces be not causes of the ruine and offense taking of the beholders but are onelie an occasion and that things must not be iudged by the occasion but by their owne proper nature otherwise we should in a maner doo nothing but we might be accused of sinne For euen the verie best things may be occasions of falling vnto sinne and that it should not be lawfull for anie man to shew either gold or siluer or pretious stones bicause there would be an occasion giuen of coueting them And that by this meanes it would followe that a beautifull woman ought neuer to step out of hir house least she should be an occasion of wicked concupiscence Wherefore let vs reiect saie they the things that come by accidentall meanes and those things which be occasions and let vs onelie haue respect vnto them which be causes both iust and by themselues And let vs remooue corrupt nature and naughtie concupiscence as vice and sinne which be the true causes of vnhonest loues and raging lusts and let vs not blame either feigned colours or else naturall beautie Lastlie they saie that we cannot denie but that God hath made the nature of colours and painting and that we cannot but grant euerie creature of God to be good and that therefore it followeth that Christian women may vse them fréelie These are the things which be alledged by these men But we on the other part iudge that they be not lawfull the which we will prooue as well by the scripture as by verie likelie arguments Proofes on the contrarie part 63 Paule when he went about to teach that the ceremonies of Moses were not necessarie to saluation was ill reported of by the Iewes and by the false apostles Gal. 1 10. the which they verie oftentimes obiected against him But he answered If I would please men I should not be Christs seruant By the which saieng he giueth vs to vnderstand that we must not greatlie striue to be well liked of men But those women which set a false colour vpon themselues doo labour all the waies they can to please men If it were not lawfull for Paule to please men in the ceremonies which were not mens inuentions but had their beginning from the word of GOD how much lesse must we yéeld to these men in the thing which procéedeth from the follie of man from naughtie lust and as Cyprian saith from the diuell himselfe Further it is chéefelie commended to the Christians that they should imbrace sinceritie and truth for we ought to banket in the vnleauened bread of sinceritie and truth as Paule verie well admonished vs 1. Cor. 5 8. but in feigned colours neither sinceritie nor truth can take place And Christ saith in the fift of Matthew that verse 36. Men cannot make no not one haire of their head white or blacke But they which practise feigned colours indeuour by their art to impugne that sentence when as they die their face and their haire with colours at their owne pleasure Also Paule in his epistle to Timothie 1. Tim. 2 9. forbad that women should dresse themselues with curled haire with gold and pretious stones And euen thereof dooth Peter in his epistle 1. Pet. 3 3. giue warning Wherefore the part of Christians is to obeie so great masters of the church And if so be thou wilt saie that they made no mention of counterfeiting or colouring I answer that there is lesse naughtinesse in gold siluer and pretious stone than in false colours Which I alone doo not speake but I haue Augustine for my warrant in his epistle to Possidius I haue also Chrysostome in the 31. homilie vpon Matthew Now for so much as the apostles forbad that which is the lesse euill we must consider that they also remooued that which is counted for the more gréeuous fault Also it is read in Deuteronomie the 22. chapter verse 5. that God commanded that men should not be clothed in womens apparell nor women in mens for bicause that is to hide the sex giuen by nature and to shew themselues to be of an other sort than God did create them Séeing therefore this dissimulation is forbidden to be doone in garments whie shall it be granted that we may feigne and alter the forme and fauour of our countenance To these things adde that Paule did forbid Christian women to go with their heads vncouered 1. Cor. 11 6. least in verie déed by the comlinesse of their long haire they might be an occasion of offense vnto men Wherfore séeing he forbad that they should laie before mens eies the beautie of their haire how much rather must we vnderstand that he forbad them to make that ostentation of beautie whereof they be destitute by nature And whereas we by the diuine Oracles are commanded not onelie to prouide for our owne saluation but for other mens also how may there be safelie vsed anie feigned colours which be swords poisons and firie flames vnto yong men who are
that anie man should feigne himselfe to haue committed anie crime which he hath not doone Gregorie though Gregorie saith that It is the part of good minds there to acknowledge a fault where none is Of this matter Augustine Augustine in his 29. sermon De verbis apostoli hath taught more soundlie and trulie For he writeth By feigning on this wise if thou wast not a sinner before thou shalt become a sinner namelie in saieng that thou hast cōmitted that which thou hast not committed Indéed it is lawfull for euerie man to confesse himselfe generallie to be a sinner but this or that crime speciallie hauing not committed the same no man ought to take vpon him Moreouer we must note this to be true to wit that it is not required of vs to open the truth at all times and in all places to speake all that we knowe Howbeit in iudgement the case is otherwise for there while we be examined as witnesses we are bound to testifie that which we knowe to serue vnto the thing whereof we be at that time demanded Of Truth and of a Lie which place is treated of In Iudges 3. and also In 1. Sam. 21 verse 12. Of truth 28 Now let vs treat of another question namelie whether it be lawfull for a good and godlie man to lie But before I speake of a lie I thinke best to speake somewhat of truth which doubtlesse is an excellent vertue What is truth Cicero Truth as saith Tullie in his booke De inuentione is that whereby things which are haue béene and shall be are spoken without alteration Wherein we will first note that it consisteth in words for he saith that they are spoken Not that I am ignorant but that dumbe men and others doo sometimes speake by signes Augustine But bicause as saith Augustine in his first booke De doctrina christiana among other signes words are the principall and most plaine Further we be taught hereby that truth is not onelie to be considered as touching one difference of time but as touching thrée differences For he saith that both those things which are which haue béene and which shall be These things be then spoken trulie when they be set foorth without alteration that is euen as they are and by speaking made neither more ample nor lesse than they be The verie selfe-same thing in a maner hath Augustine said in his booke De vera religione Augustine the 36. chapter where he writeth that Truth is whereby that which is is signified And it is a vertue Truth is a vertue bicause by it men are made prone and readie to speake that which is true If thou demand what is the generall word of truth It is equalitie wherevnto is ioined The generall word of truth for difference sake namelie of words about the things which are signified And as it is well knowne to all men all vertues doo aime at the meane and eschew extremities Wherefore Two faults in speeches in the kind of speaking thou shalt perceiue two faults namelie if thou speake more than the thing will permit or lesse than the thing is Neither is vertue content onelie with the meane for we must adde circumstances which vse commonlie to followe it So as the truth must not alwaies be spoken to euerie man neither at all times nor yet of euerie thing and yet we must not lie But it is wisedome sometime to kéepe secret those things which for iust cause we will not haue known He which should vaunt abroad euerie-where and to all men the gifts of God giuen vnto him should be counted foolish and fond As contrariewise he which should boast of a crime whereinto by mans infirmitie he hath fallen ought iustlie and woorthilie to be reprooued Wherefore truth requireth What thing truth requireth that what we haue within vs as touching our sense and will that should prudentlie be signified by vs as it is Further the vertue whereof we speake hath simplicitie most of all ioined with it and it is verie contrarie vnto doublenesse Besides this it is a part of iustice for both vnto things it giueth the proper words and vnto a neighbour the truth which is due vnto him without the which mans fellowship cannot stand For if a man should continuallie suspect himselfe to be deceiued by anie man he would neuer giue anie credit vnto him by meanes whereof all trades and societies among men would decaie Aristotle in his Ethiks Aristotle affirmeth that Truth declineth somewhat toward the defect especiallie when anie man speaketh of himselfe For this wisedome requireth that a man boast not of himselfe Wherevpon Paule in his second epistle to the Corinthians and twelfe chapter wrote If I will boast of my selfe 2. Cor. 12 6. I shall not be vnwise but I will forbeare lest anie man should thinke of me more than that he seeth in me or that he heareth of me By these words he reprooueth them as foolish and vnwise which doo boast and glorie euen of those good things which they haue and he saith that he will absteine from it Neither saith he doo I require that anie man should thinke more of me than either he séeth in me He that speaketh lesse of himselfe than he hath lieth not or heareth of me And he which speaketh lesse of himselfe than he is is not straitwaie to be accused as a lier For that which is the more comprehendeth and conteineth in it the lesse For whosoeuer hath fiftie he may truelie saie that he hath twentie although he speaketh not of all that he hath Howbeit if the same man should affirme that he hath but twentie onelie or else should denie that he hath anie at all We must not lie for humilitie sake out of doubt he should lie the which must not be committed either for modestie sake or as they saie for humilitie 29 Concerning testimonies out of the holie scriptures which doo stir vs vp to speake the truth doubtlesse verie manie might be alledged but a few shall suffice In the ten commandements Exo. 20 16. it is written Thou shalt not beare false witnesse Which commandement must be obserued not onelie in iudgement but in all things which in our talke we testifie to be either true or false Moreouer God is set before our eies to be followed Rom. 3 4. whom the scriptures in euerie place pronounce to be true Wherefore we also ought to be most feruent louers of the truth verse 21. And for that cause Iethro in the 18. chapter of Exodus counselled Moses to set such men to be rulers ouer the people as did feare God men of courage louers of the truth and those which hated couetousnesse Psal 51 8. Also Dauid saith Behold thou hast loued truth and therefore thou hast made me to vnderstand wisdome in the inward and secret parts of my mind These things sufficientlie declare that we are taught of God
both by inward inspiration and also by outward doctrine bicause he is a louer of the truth neither dooth he suffer that his children should either erre or be deceiued by lies In Zacharie the eight chapter verse 16. it is written Speake ye the truth euerie man to his neighbour Which selfe-same sentence Paule vseth to the Ephesians Ephes 4 25. Col. 3 9. and he commandeth the same to the Colossians But in the latter epistle to the Corinthians 2. Cor. 3 8. he saith of himselfe and of the other apostles that they can haue nothing against the truth Yea and the Scribes and Pharisies being ioined with the Herodians on this wise flattered Christ whom they went about to intrap in his spéech Maister Matt. 22 16. we knowe that thou acceptest no persons yea thou teachest the waie of God in truth Hereby they declared that it is a singular vertue for a noble and notable man to prefer the truth before all things But let these testimonies of the holie scriptures be sufficient at this time 30 It remaineth Of a lie that I now come to treat of a lie Augustine Augustine who wrote thereof to Consentius affirmeth that A lie is the false signification of the spéech And vndoubtedlie of this vice may all those things be spoken by a contrarie position which are before declared of truth And first contrarie to that which Tullie affirmed of truth that that is true whereby things which are which haue béene and which shall be are said to be vnaltered And a lie is that whereby is signified that which is not for Augustine defined truth by the contrarie This vice is so hurtfull that it maketh a man which is infected therewith to reioise and be glad in falsehood The generall word of truth is equalitie Inequalitie the generall word of a lie and the generall of this vice inequalitie And as truth is verie néere ioined with simplicitie so a lie belongeth to doublenesse Truth is a part of iustice but a lie is a part of iniustice By truth the societie of man is preserued but by lieng it is hurt and ouerthrowne But returne we to Augustine who writeth that He is said to lie which with a will to deceiue speaketh that which is false that To lie is nothing else but to go against the mind for liers speake another thing than they haue in their mind But the desire to deceiue is vtterlie against iustice loue and amitie which we mutuallie owe one towards another So then there be thrée things in a lie first Three things incident to a lie to speake that which is false secondlie his will in speaking and thirdlie a desire to deceiue The first part belongeth to the matter of a lie the other two parts perteine vnto the forme 31 A lie is distinguished into an officious lie a sporting lie and a pernicious lie The distinction of a lie And this diuision commeth of no other thing but of the effects or of the ends For this is euermore true that the ends themselues may haue the nature both of the cause and of the effect séeing lies doo either profit or delite or else hurt The end of a pernicious lie is to hurt the end of a sporting lie is to delite and the end of an officious lie is to profit But forsomuch as in vertue Aristotle Aristotle hath respect chéeflie vnto the meane if then in speaking thou excéed that meane Looke In 2. Sam. 16 verse 33. he calleth it boasting but if thou come short he nameth it dissimulation or mocking And in this euill that most of all hurteth bicause an euill or false opinion is ingendred in the mind of our neighbor For which cause it séemeth that the same Aristotle said well that Lieng is a wicked thing A lie is wicked and must be shunned and must be auoided Which we may prooue by testimonies of the holie scriptures For herevnto belong all those things which we rehearsed before for prouoking of vs to speake the truth And there be manie other places dispersed here and there which detest lieng Dauid saith Psal 5 6. Thou shalt destroie all those which speake lies Psal 5 6. There be reasons also which persuade the same whereof one is In a lie is an abuse of signes that in a lie there is an abuse of signes And for so much as it is not lawfull to abuse the gifts of GOD a lie also is vnderstood to be forbidden Moreouer as it is before said a lie is enimie vnto the societie of man For in lieng the vnderstanding of the mind is not communicated vnto our brethren but lies Wherefore séeing by nature man is made vnto societie and communication when he speaketh that which is false he striueth against his owne nature And as Augustine saith Augustine Faith héerein is harmed bicause he which heareth beléeueth those things which are spoken Wherefore that faith which he giueth vnto others words is made void and so notable a thing cannot be hurt without blame And to conclude euerie man by lieng looseth his owne credit for being taken in a lie he shall be euer after suspected of it Wherefore though he would he shall not be able by admonition or correction to helpe his neighbour So the fault that is in a lie not onelie respecteth the losse or hurt of our neighbour but it is in it of his owne kind as manifestlie appéereth by that which we haue alreadie said What kind of lie is most greeuous But among lies that séemeth to be most heinous which is in matter of religion doctrine and godlinesse for in no other thing can guile be more hurtfull and pernicious For if we shall erre therein we be cast from euerlasting felicitie Wherefore Augustine in his Enchiridion the 18. chapter hath verie well written that They indéed sinne gréeuouslie which deceiue trauelling men in shewing them a contrarie waie But they be much more detestable which in lieng about matters of religion doo bring men into error 32 If the thrée kinds of lies should be compared togither I meane the pernicious lie the sporting lie and the officious lie the pernicious lie should iustlie be counted the more detestable Bicause in it are two euils one is the abuse of signes In a pernicious lie are two euils an other is the hurt of our neighbour and that both of the mind that is deceiued which is common to all lies and also of the thing which is lost But as for other lies although they be not without fault yet is the same fault much diminished by the benefit either of delight or of supplie of the helpe A sporting lie And indéed a sporting lie hath in it but a small and slender nature of a lie for so much as the falshood is straitwaie found out neither can it be long hidden from the hearers Augustine Yea Augustine writeth that such lies are not to be counted
for lies But as touching an officious lie Whether a sâ—…ssable lie be sinne the iudgement thereof is more hard and obscure séeing some denie it to be sinne for they saie it hath a respect vnto helping of our neighbour whom we ought in woords and déeds to reléeue as much as we can So as they thinke that therein is no abuse of the signes forsomuch as all our dooings ought to haue respect to the commoditie of our brethren Neither doo they thinke that therin is offense committed against mans societie bicause through this kind of lie men are made safe and kept harmelesse Further they saie that whereas it is written in the holie scriptures Psal 5 6. that God will destroie all those that speake lies the same is not to be vnderstood of euerie kind of lie but of a pernicious lie onelie Which Augustine also in his Enchiridion the 18. chapter séemeth to grant They alledge also the opinion of Plato Plato in his booke De Repub. who as he did fraie the common people from lies yet he gaue magistrates libertie to lie especiallie in making of lawes But in my iudgement the thing is farre otherwise Neither can I easilie grant that an officious lie is without the abuse of the signes For Aristotle Aristotle in his booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in defining of words saith that They are notes of those affections which we haue in our mind Whereby it followeth that all they abuse words which signifie things to be otherwise than they thinke in their mind Further that reason which they bring of loue is verie weake For we ought to helpe our neighbours but that must be by iust and honest meanes otherwise we will suffer our selues to steale to the intent to bestowe it in giuing of almes But the sentence of the apostle must stand fast which is that Euill must not be doone Rom. 3 8. to the intent that good may come thereof Neither doo I thinke it to be true that by those kind of lies the societie of man is not hurt séeing that if fidelitie be taken awaie there remaineth no dealing of one man with an other 33 But as touching that sentence of the holie scriptures wherein it is said Thou shalt destroie all them that speake lies we grant with Augustine that that sentence is not vniuersallie spoken For so long as the strength of our faith and ioining togither with Christ indureth so long those sinnes are not imputed which otherwise of their owne nature would be our destruction And this also I may easilie grant touching officious and sporting lies bicause they are not so much against charitie as pernicious lies be But this no man can denie but that in making of a lie we deale against faith And we must wholie grant that he which lieth dooth loose his owne credit thereby so that afterward he cannot profitablie admonish reprooue or fruitfullie giue counsell as he ought to doo For they which heare him will soone thinke that he lieth officiouslie to call them againe into the waie and not that the thing is so in verie déed Certeinlie this was the cause that Augustine was against Ierom who in a maner fathered an officious lie vpon the holie scriptures If this saith he should be so the authoritie of the holie scriptures would soone be impaired for the readers thereof would soone saie that the thing is not so but that it is so written for the kéeping of men in their dutie Neither ought the authoritie of Plato to mooue vs much Plato in an error séeing in that place he erred greatlie granting that in things perteining to GOD they might feine fables which should serue to bring foorth and kéepe a good opinion of them Doubtles we must not ieast in diuine matters Further the lawe of God is equall and euermore one and as it will not haue the common people to lie so dooth it also forbid the same to magistrates Howbeit they cannot iustlie be accused of a lie which in their talke be farre from double meaning For otherwhile it commeth to passe that some speake that which is false and yet they thought the same to be true Who are to be excused of a lie Among which men they also are to be excused who haue giuen a promise to doo a thing which afterward they be not able to performe bicause at the beginning when they promised it they were fullie minded to doo that which they had promised and therefore they haue not lied If they afterward doo not accomplish those things which they spake the same happeneth by some other occasion And otherwhile it commeth to passe that he which deliuereth his sword to a man to kéepe falleth afterward mad wherefore he that hath the custodie of the sword ought not to redeliuer it vnto him bicause as the lawiers saie a new case requireth a new helpe Rom. 15 24 and 28. After the verie same sort is Paule excused who said that he would go into Spaine when as neuerthelesse he went not thither 2. Cor. 1 15. Paule also promised to the Corinthians that he would come vnto them which he performed not but yet he lied not bicause when he spake those words he was minded so to doo but God had otherwise appointed it as Gelasius hath well written as we find in the 22. cause question the second in the chapter Beatus Vndoubtedlie the disposition of God breaketh and dissolueth all bonds as it is written in the 19. cause question the second chapter Duae sunt 34 But what shall we saie touching the hyperbolicall spéeches which are in the holie scriptures which at the first sight séeme to be lies I answer that although there in signification the sentence kéepe not a meane in respect of quantitie yet as touching the maner it dooth For those excessiue spéeches amplifie a matter bicause their nature is not onelie to set foorth a thing but also to lead men into an admiration which by that maner of spéech they most commodiouslie atteine vnto Neither haue lies anie place there forsomuch as they bréed not in the the minds of the readers and hearers anie false or corrupt sense A meane therefore must there be kept vndoubtedlie not of the thing but of the maner The euangelists also are not to be holden as liers when as they setting foorth the acts of Christ doo not all vse the selfe same words For it is sufficient vnto the truth that a thing be set foorth as it was but it is not required to be expressed by the selfe same words Yea it is oftentimes doone through the goodnesse of the holie Ghost that the maner of the narration should differ For by such meanes those things which are not sufficientlie expressed by one are more plainelie shewed by an other 35 But they vse to obiect the midwiues of the Hebrues which although they lied Exod. 1 19. yet God rewarded them Iosua 2 5. The same also happened to Rahab
haue promised anie thing that we ought not to haue doone or else if the things themselues be now changed Some haue added If thou being compelled either by force or feare dooest promise anie thing that thou wouldest not But it can scarselie be perceiued how so great a feare and compulsion can happen vnto a couragious and good man that he should promise that which might be against either his dutie or the word of God Howbeit if a man be fallen in such wise he is at libertie But aboue all we must take héed that we doo not craftilie colour our promises and séeke by fraud and counterfet meanes to vnwind our selues out séeing fraud as Cicero verie rightlie said dooth not vndoo periurie but it tieth it fast Dauid when as perhaps he might haue inuented manie things to breake his promises yet would he doo no such thing For being a godlie prince he was rather minded to followe truth and faithfulnesse 43 Certeinlie the nature and consideration of these two vertues namelie truth and faith is both alike yet is it not altogither the selfe-same wherein they doo agree and how they differ I will in few words declare Wherein truth and faith doâ— differ Truth is a vertue whereby we are readie to speake those things which the meanings and cogitations of our mind doo expresse for hereby bicause we speake those things which we thinke are we called faithfull and true of our word And faith is a vertue whereby is brought to passe that our déeds be answerable to our promises There is some conformitie on both parts In truth there is a conformitie of words with the meaning of the mind and in faith a conformitie of déeds with promises So as lieng is contrarie vnto truth and falsehood vnto faith For Cicero thinketh that Faith is so called bicause that is doone which is spoken And he defined the same after a sort on this maner A definition of faith Faith is a constancie of words and of couenants In another place he saith that Faith is the truth of a mans word But thus the definition will be more full Faith is a good habit according to right reason whereby we are readie to doo those things that we haue promised This definition as I haue said is more perfect and it consisteth of a generall word and of a difference For faith apperteineth vnto iustice and it causeth vs to yéeld vnto euerie man that which perteineth to him séeing what thou shalt promise to anie man that is now become his to whom thou hast promised And the same vnlesse thou performe in time thou withholdest that which is another mans And so great is the force of faith as it comprehendeth in one all the parts of mans life bicause neither matrimonie neither the bargains which citizens haue among themselues neither anie part of the Common-weale can consist without faith It differeth as I said from truth although with the same it hath manie things that be like The matter of truth is infinite for all things that we speake are either true or false whether they be past whether they be present or whether they be to come But faith hath to doo onelie in promises neuerthelesse those promises must be of the thing that is good and not of that which is euill or a hinderance to good otherwise they ought not to be firme Wherefore faith should haue the verie same companions ioined therewith that an oth hath namelie truth righteousnesse and iudgement So as he that breaketh his promâ—se dooth not onelie sinne in so dooing but he must also make amends for the hinderance which through his vnfaithfulnesse the other partie receiueth to whom the promise is made Dauid being singularlie adorned with these vertues would not depart from the promises For he made the promise of his owne accord being not forced thereto by anie feare or violence and that which he promised was neither repugnant to the word of God nor yet hurtfull to the Common-weale For is was a matter of good example that so notable a king did fulfill his promise neither was there anie danger least they to whom he had promised should become the woorse by his promise for they were alreadie dead Wherefore there was no cause why he should shrinke from it And bicause he would performe his promise vnto Saule therefore he demanded whether anie of his familie were remaining whom he might doo good vnto But he speaketh of Ionathan by name bicause he was bound vnto him not onelie by the bond of promise but also of fréendship and most néere acquaintance Vndoubtedlie he that faileth of his faith is vnwoorthie to haue faith kept with him Howbeit we must haue a speciall regard vnto these circumstances least for the naughtinesse of another we also should become naught our selues and séeke corners for periurie Of a Fable and Apollogie In Iudg. 9. 44 They saie that an apollogie is a kind of fable What a fable is Augustine and a fable they define to be a narration of a false thing deuised for commoditie or delite sake Or as Augustine in his second booke 11. chapter De soliloquijs saith A fable is a lie made for delectation sake although properlie it cannot be called a lie For the falsehood of it is straitwaie found out and especiallie in apollogies For in them are brought in insensible and vnreasonable creatures talking one with another and intreating of verie weightie matters And so soone as the hearer perceiueth this he straitwaie vnderstandeth that the matter is feigned Of fables some are likelie to be true and some not and not so doone as it is vttered And doubtlesse some fables are likelie to be true and some are far from probabilitie For it is verie likelie that once there fell a contention betwéene Aiax and Vlysses for the armor of Achilles which at the length was iudged vnto Vlysses and that Aiax tooke so great displeasure thereat as becomming mad he slue himselfe But contrariewise it is without all probabilitie that a woman was turned into a plant or into a stone An apollogie so as an apollogie may be likened to a fable that is not likelie to be true 45 The kinds or sorts of a fable are comedies tragedies satyrs and narrations of harping and hâ—…dicall poets and also apollogies But which of these feignings be lawfull and which be not lawfull may thus be defined Those which haue vnmanerlines and scurrilitie that is a mirth ioined with dishonestie ought not to be admitted But those which are written honestlie and with shamefastnesse so that they can refresh the mind with some pleasure and are also profitable to teach good maners are not to be despised That such as be vnciuill must be put awaie it is confirmed by two testimonies of the apostle To the Corinthians he writeth Euill talke corrupteth good maners 1. Co. 15 33 And vnto the Ephesians the fift chapter it is written Let not whooredome nor anie vncleannesse
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
much did set by their estimations and the iudgements of men that rather than they would be cast out of the synagog or yet be noted of anie infamie with the people they would forsake the confession of the name of Christ Wherefore when as the Lord saith that Such cannot beleeue and Iohn affirmeth that They did beleeue it is manifest that they spake of a diuerse and sundrie faith vnlesse we will saie that two contradictories maie both at one and the selfe-same time be true Wherefore Iohn spake of an humane faith but Christ of the sincere and true faith Two places reconcilled which at the first sight seeme repugnant Rom. 10 10. which true faith ought to be ioined with confession as Paule declareth saieng With the hart we beleeue vnto righteousnes and with the mouth man confesseth to saluation He which séeth the connexion betwéene righteousnes and saluation must néeds also sée the coniunction which ought to be betwéene faith profession Wherefore we saie that their faith was a dead faith but a dead faith is not a faith A dead faith is no faith no more than a dead man is a man 60 Although Smith in a certeine little booke of iustification which he wrote against me Smith contendeth that a dead faith is a faith which he prooueth chéeflie by this argument for that he by bodie of a dead man although it be dead is notwithstanding a bodie And this good wise man woonderfullie delighteth in this his similitude in which yet he hath vttered a sophisticall argument not disagréeing from his studie and skill For let vs a little examine this notable similitude Whether a carcase be the bodie of a man I would haue him to answer me whether a carcase be the bodie of a dead man or simplie the bodie of a man I thinke he will not answer that it is the bodie of a man for the bodie of a man and a dead carcase doo differ much the one from the other and that in verie déed more than two particular kinds which are of one and the selfe-same generall for that they are conteined vnder diuerse generall kinds from which they come next and as it were lineallie descend I grant that the carcase of a dead man is a bodie in the generall nature of substance as are stones stocks such other like but that it is in verie déed the bodie of a man I vtterlie denie For death taketh away from the bodie of a man the proper forme nature which he had before but it leaueth the generall nature onlie so that it maie be called a bodie Euen so true and iustifieng faith when it is lost or ceaseth to be a true and proper faith it maie indéed as touching the generall word which dooth betoken all kind and nature of faith be called a certeine cold assent sproong of humane persuasion and not such as commeth of the holie Ghost and which hath the selfe-same strength efficacie that it had before Wherfore if on either side be kept the selfe-same proportion of the similitude this woonderfull subtill shift shall make nothing against vs for as we confesse that a dead bodie is a bodie so we grant a dead faith is a faith so that by faith we vnderstand the generall kind which comprehendeth all sorts of faith and not that liuelie true faith whereby we are iustified Parlogismus aequiuocationis This reason is as they call it Paralogismus aequiuocationis that is a false argument comming of a word of diuerse significations He addeth moreouer that faith cannot iustifie bicause of his owne nature it is a thing dead receiueth life of another thing namelie of charitie and of good works True faith is no dead thing These obiections are vaine and trifling for none that is in his right wits will grant that true faith is a dead thing for The iust man is said to liue by his faith Abac. 2 4. And if out of faith we drawe life how can it then vnto anie man séeme dead But that it taketh life of an other thing From whence the life of faith commeth we denie not for it hath it partlie of those things which it beléeueth namelie of Christ and of the promises of God and partlie of the holie Ghost by whose breathing it is inspired In this sort we will grant that it hath life of another thing but not in that sort that this man will namelie that it hath it either of charitie or of good works For what man that is well in his wits will euer saie that either the stock of a trée or the branches or the fruits or the flowers doo giue life vnto the roots A similitude And faith is before either hope or charitie therefore of them it receiueth not life for in verie déed faith cannot be the matter of these vertues And euen as that facultie or power of the soule wherby we liue and are quickened which they call Vegetatiue giueth life to the bodie and receiueth not life of the facultie or power sensitiue whereby we féele or rationall whereby we vnderstand the which dooth followe euen so faith giueth life vnto the soule but taketh not that life either of charitie or of good works How faith is increased by good works Howbeit I grant that that life of faith is made so much the greater and ampler as it hath more and better works more feruent charitie breaking foorth of it not that it is increased by dooing of manie actions as they saie of vertues which they call morall but bicause God of his grace mercy multiplieth the talent for that it was not idle and bicause God by his power bringeth to passe that faith when it worketh through loue is stronger than it selfe when it dooth not so 61 But omitting these things let vs returne againe to Pighius He as much as lieth in him laboureth to prooue that a man cannot be iustified by that faith which is in Christ and in the remission of sinnes for that faith saith he whereby Abraham was iustified was not applied vnto these things For God promised vnto him onelie a plentifull séed and possession of a countrie and straitwaie is added that Abraham beleeued God Gene. 15 6. and it was imputed vnto him for righteousnes In this argument Pighius dooth scorne and triumph in words against the truth and vtterlie derideth this our opinion and iudgement but this is nothing else than to deride Paule himselfe For he by most expresse words affirmeth Rom. 4 3. that We are iustified by faith in Christ and by the remission of sinnes Neither is there anie thing else in Pighius than a méere madnesse and a wicked desire to contend But let Paule come foorth and answer for himselfe what he thought to be vnderstood by the séed promised vnto Abraham Vndoubtedlie in his epistle vnto the Galathians the third chapter he calleth that séed Christ verse 16. Vnto Abraham
afterward is made perfect and full when other good works come vnto it But how vaine this is Rom. 3 28. Paule himselfe sufficientlie teacheth for he dooth not onelie saie that We are iustified by faith onelie but also he addeth without works Further this also maketh against these men which is written in the booke of Wisedome To knowe God is full righteousnesse Wisd 15 3. In which place it is a sport to sée how Smith wringeth himselfe First he dares not denie the sentence for he counteth that booke for canonicall but as he is of a sharpe wit at the last this he deuiseth that God is not knowen by faith onelie but also by loue But who euer would so saie but onelie this man Vndoubtedlie by loue we doo not knowe but we doo loue But that which is spoken in the booke of Wisdome which yet with me is not of so great authoritie Christ himselfe hath most manifestlie testified in the Gospell saieng Iohn 17 3. This is eternall life that they knowe thee the onelie true God Although of this saieng also of our sauiour Gardiner the Bishop of Winchester Gardiner deuised of late I wot not what namelie that to knowe God is not properlie eternall life although it somewhat helpe forward therevnto But forsomuch as neither the Fathers nor Paule nor Christ himselfe can satisfie these men there is no hope that we shall anie thing preuaile with our reasons They adde moreouer that the Fathers saie that onelie faith iustifieth that is it is the principallest thing whereby we are iustified I confesse in déed This word Onelie sometime signifieth Principall 1. Cor. 13 13 that Onelie sometimes signifieth Principall But this sense cannot agrée with Paules purpose for if charitie be compared with faith charitie as Paule saith is more excellent and better Wherefore if both of them iustifie as these men will haue it then should charitie haue the chéefest part and not faith And this also is a great let vnto these men which I haue oftentimes spoken of that Paule so ascribeth iustification vnto faith that he saith Without works Augustine But Augustine saie they vnto Simplicianus writeth that By faith we begin to be iustified Vnto this we maie answer two maner of waies first that that beginning is such that in verie déed it hath the verie full and whole iustification So that Augustines meaning is that we are iustified so soone as we haue faith Or if this please them not we will saie as the truth is in déed that Augustine ment of the righteousnesse which sticketh in vs. They cite also Ambrose vpon the fift chapter vnto the Galathians In Christ c. For saith he we haue néed of faith onelie in charitie to iustification Behold saie they vnto iustification we haue no lesse néed of charitie than of faith But they are far deceiued for by those words Ambrose ment nothing else but to make a distinction betwéene true faith and vaine opinion therefore he saith that we haue néed of faith onelie namelie that which is ioined with charitie But Ierom vpon the fift chapter vnto the Galathians saith that It is charitie onelie Gala. 5 6. which maketh cleane the hart What other thing else shall we here answer but that this his saieng if it be sharplie and sincerelie vrged is false For it is faith also which purifieth the harts as it written in the Acts of the apostles And Paule vnto Timothie saith 1. Tim. 1 5. Charitie out of a pure hart and a good conscience c. By which words it is plaine that the hart must of necessitie first be pure before charitie can come Wherfore we will interpret that sentence by the effect and as touching our knowledge for then it is most certeine that we are regenerate and haue a cleane hart when we be indued with charitie After this maner also haue we before expounded this Manie sinnes are forgiuen hir bicause she loued much 89 And by the selfe-same meanes also may that saieng of Augustine in his booke De natura gratia the 38. chapter be answered vnto It is the charitie of God saith he by which onelie he is iust whosoeuer is iust But this séemeth also best vnto me to vnderstand such saiengs of the fathers to concerne that righteousnes which abideth and sticketh in vs for that consisteth not onelie of faith but also of all vertues good works Why our righteousnes is somtime attributed vnto charitie alone Now bicause amongst all vertues charitie is the principall therfore the fathers somtimes attribute righteousnes vnto it onlie And that which our aduersaries haue most vniustlie vsurped to expound this word Onelie for Principall or cheefe may in this place most iustlie serue vs for here we intreate not of that iustification which is had by imputation but of that which we atteine to after regeneration Wherefore in this our proposition we exclude not from a man that is iustified hope charitie and other good works but this onelie we saie that they haue not the power or cause or merit of iustifieng And when we saie that a man is iustified by faith onelie we saie nothing else vndoubtedlie but that a man is iustified onelie by the mercie of God and by the merit of Christ onelie which cannot be apprehended by anie other instrument than by faith onelie We must not desist from vsing this word Onelie Neither must we giue place vnto our aduersaries not to vse this word Onelie though they crie out neuer so much that of it springeth great offense and mens minds are by this persuasion somewhat weakened in the exercise of vertues For by sound doctrine we doo easilie remedie these discommodities for we alwaies teach that it is not iustification or true faith which wanteth the fruits of good life But we see the subtile and craftie deuise of these men for if we should saie that a man is simplie iustified by faith leauing out this word Onelie straitwaie they would adde of their owne that a man indéed is iustified by faith but yet he is no lesse iustified by hope and charitie and other good works For this verie cause the Catholikes in times past would not permit vnto the Arrians this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A like example that is Consubstantial or Of like substance bicause they would straitwaie haue said that The sonne indéed by appellation or name is God like vnto the father and in a maner equall vnto him but yet not of one and the selfe-same nature and substance Wherefore they did with tooth and naile defend and kéepe still this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Consubstantiall or Of one and the selfe-same substance as a word most apt to expresse the truth of that controuersie Which they might also by good right doo and chéefelie for that they sawe that that word was of necessitie concluded out of the holie scriptures out of which also is most euidentlie concluded this our word
mortified should haue béene translated We are slaine For the Hebrue word is Horagnu although the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth To mortifie for that word Paule vsed in the same chapter Rom. 8 13. when he said And if ye by the spirit mortifie the deeds of the flesh ye shall liue But héere as we said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth To be slaine and to be deliuered vnto the death 15 But that which followeth All the daie long signifieth that death dooth continuallie hang ouer them and that they are neuer secure but that they thinke they shall be foorthwith drawen vnto death Chrysost Albeit Chrysostome amplifieth this an other waie It is of necessitie saith he that men die once at the least But séeing they are so prepared that they are willing euerie daie to die if néed require they haue euerie daie the fruit of martyrdome as if they should euerie daie die And the cause much relieueth and comforteth them for they are not slaine as wicked men or malefactors but onlie for religiō godlines sake And therefore they saie For thy sake And for that cause some thinke that that psalme ought not to be vnderstood of the first captiuitie for then the Iewes were not punished for Gods cause or for religion sake but bicause they were idolaters and so wicked as God would no longer suffer them for they had now altogither fallen awaie from God The booke of the law was almost cleane blotted out the temple was shut vp The Iewes for the lawe suffred manie things vnder Antiochus and the Macedonians the citie of Ierusalem ouerflowen with the blood of the prophets Wherefore this is a prophesie of the latter calamitie which happened in the time of the Machabeis vnder Antiochus and the Macedonians For then the Iewes suffered most gréeuous torments bicause they would defend the lawes of God Therefore they saie For thy sake are we slaine And in an other verse it is added And yet for these things haue we not forgotten thee or doone vnfaithfullie against thy couenant These things are not so spoken as though men doo at anie time suffer more gréeuous things than they haue deserued For none of all the martyrs liued so purelie and innocentlie but that they were subiect to some sinnes but those sinnes deserued not onelie the death of the bodie but also without the helpe of Christ his death euerlasting punishment But these paines and vexations God sendeth not vpon them as being angrie but for the setting foorth of his truth and glorie Howbeit in the meane time according as he promised Matt. 19 29. God rendreth an hundreth fold vnto them which haue suffred for his name in this life he repaieth vnto them not onelie life eternall but also in this life he rendreth vnto them an hundreth fold For oftentimes he most abundantlie restoreth those things which were lost for his sake Sometimes also in the middest of tribulations and euen in the verie crosse and death he giueth vnto them so much strength and consolation that in verie deed it is more than an hundreth fold if it be compared with those things which they haue lost And bicause the mysteries of our faith are secret and hidden God will haue them to be testified not onelie by oracles of the scriptures but also by the torments and slaughters of the elect And therefore Christ vnto the apostles Act. 1 8. when he sent them into the whole world to preach Ye shall be witnesses vnto me in Iewrie and in Samaria and vnto the ends of the world But it is no hard matter by words to testifie the truth but those testimonies are most weightie which are sealed with blood Not punishments nor death but the cause maketh martyrs Augustine and with death Howbeit this must be knowen as Augustine hath admonished that paines punishments and death maketh not martyrs but the cause For otherwise manie suffer manie gréeuous things and yet are not martyrs For the same Augustine to Boniface De correctione Donatistarum and in manie other places testifieth that in his time there were Circumcellions a furious kind of men which if they could find none that would kill them would often times breake their owne necks hadlong and would slaie them selues These men saith he must not be counted martyrs Thrée things therefore séeme fit to the state of martyrdome First To martyrdome three things are required that the doctrine which is defended be true and agréeable vnto the holie scriptures The second is that there be adioined integritie and innocencie of life that men doo not onelie edifie the church by death but also by life and conuersation The third is that they séeke not to die for glorie sake or for desire of name and fame Paule saith to the Corinthians 1. Cor. 3 13. If I shall deliuer my bodie to be burnt and haue not charitie it nothing profiteth me Therefore no man ought to account the Anabaptists The Anabaptists or Libertines are no martyrs Libertines and other such pestiferous sects for martyrs For séeing these men doo obstinatelie defend their errors vnto the death they are not mooued with charitie neither towards God nor yet towards men And forsomuch as they hate all good men they be rather the martyrs of satan and of their owne errors than of Christ Two kinds of testimonies we haue Two testimonies that further herin but yet are not firme which helpe verie much to the knowledge of the truth yet are not those altogither so firme that we ought straitwaie to assent vnto them namelie miracles torments which are suffred for the defense of anie opinion In either of them must be had great warinesse that the doctrine which is set foorth be examined by the holie scriptures Paule out of Dauid compareth the godlie with shéepe appointed vnto the slaughter In this similitude are two things to be considered First that they are called shéepe bicause they be simple as becommeth the flocke of Christ to be Secondlie bicause in their punishments they make no resistance following the example of Christ of whom it is written that When he was led like a sheepe vnto death 1. Pet. 2. 22. Esaie 53 7. yet did hee not open his mouth 16 Paule addeth But in all these things we be conquerours The Gréeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is We doo notablie ouercome This particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place perteineth nothing vnto the works of supererogation for Paule ment nothing else but that so much strength is giuen vs by God as in this conflict we go farre beyond our enimies This the diuell dooth that by these aduersities he may wrest from vs our confidence and loue towards God But that by this meanes is rather increased Rom. 5 4. For tribulation worketh patience patience worketh experience experience hope and hope maketh not ashamed But by what strength this victorie happeneth vnto vs Paule straitwaie
Genesis anie let vnto this renewing where God said vnto Noah that All the daies of the earth shall be sowing and haruest cold and heate summer and winter daie and night for these things he saith shall come to passe in the daies of the earth but those daies shall be the daies of heauen Esaie 66 23 and as Esaie saith A sabboth of sabboths Also Ieremie in the 33. verse 20. chapter saith Can the couenant be made void which I haue made with day night As though he would saie It cannot be made void So saith he shall the couenant be established which I haue made with the house of Iuda and with the house of Dauid The couenant whereof the prophet now speaketh as touching the sending of Messias in his time appointed must not be drawne beyond the time of the present state But Christ when he saith in the Gospell that Heauen and earth shall passe awaie Matt. 24 35. but my word shall not passe awaie How the heauen and earth shall passe away meaneth not Passing awaie for destruction but foretelleth that a certeine change shall one daie come Which yet shall neuer happen vnto his words for they shall alwaies abide vnmooueable and the truth of them shall neuer be peruerted Of this interpretation Dauid is author in the 102. psalme verse 26. The heauens saith he are the works of thy hands they shall perish but thou shalt endure as a garment shalt thou change them and they shall be changed Herevnto also agréeth Peter for when he had said that The heauens shall perish 2. Pet. 3 12. and the elements shall melt awaie with heate he added that We according to the promise shall haue a new heauen and a new earth Esaie 65 17 And Ierom expounding the 65. chapter of Esaie vnto this sense alledgeth a sentence of Paule out of the first epistle to the Corinthians 1. Cor. 7 31. the seuenth chapter For he saith that The figure of this world passeth awaie as though he would not saie that the nature of things or the world it selfe shall perish but onelie the figure that is the state and forme of this time And that the same renewing which we affirme signifieth not a destroieng of nature he prooueth it by a similitude taken of the degrées of our age A similitude For when of children we are made yoong men and of yoong men men and of men old men we are not as touching the nature of man destroied but by those changes we are transferred from a lower estate vnto that which is more excellent Wherefore when that last burning shall come which the scriptures plainlie teach shall come the whole world shall be set on fire A similitude And as gold and siluer when they are melted in the fire perish not but are made more pure so the world shall not by that fire be destroied but be renewed Of this mind also were some of the Ethnike writers as Heraclitus Ephesius and Empedocles Siculus and others who peraduenture had receiued these things of their elders but had corrupted them with wicked opinions An opinion of the heretiks called Millenarij 21 There haue béene also manie of the christians in ancient time which thought that the creatures shall remaine after the comming of the Lord and that they shall serue vnto some vse for the elect For they thought that when Christ shall returne there shal be then onlie the resurrection of the godlie which also they called the first resurrection betwéene which the latter wherein the wicked shall be raised vp there shall be the space of a thousand yéeres and during this time shall Christ wholie reigne in this world togither with the saints and all this space the diuell shall be bound as it is described in the booke of the Apocalypse Apoc. 20 3. And they séeme to haue taken an occasion of their opinion not onelie out of the Reuelation of Iohn but also out of the prophets For they when they prophesie of the kingdome of Christ make mention of manie things which séeme to perteine to the kingdoms of this world and vnto pleasures and delights And they which were in this error were of the Graecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Latins Millenarij Neither doubtlesse were there onelie of the common sort patrones of this opinion but euen the principall and most ancient men in the church Certeine principall men of the church were of this opinion as Papias Irenaeus Iustinus Martyr Victorinus Lactantius Tertullian and manie other famous Ecclesiasticall writers Whom I ioine not with Cerynthus for he sowed manie other errors as touching our Sauiour for vnto that which we said that these fathers held he added a double impietie First that the saints shall so reigne in this life with Christ as they shall abundantlie enioie all the pleasures of the bodie which is nothing else but againe with lusts droonkennes gluttonie and such other filthines to contaminate nature being renewed by the resurrection Another error of his was that in that kingdome of Christ the ceremonies of the lawe and sacrifices of Moses should be reuoked which errors none of those fathers whom we spake of did followe 22 Neither should it be anie hard matter to confute that madnes by the scriptures but bicause we haue doon this else-where at large we will now cease to speake thereof Onelie this I will adde that Augustine in the twentieth booke De ciuitate Dei the seuenth chapter writeth If these men had said that Christ in that space of a thousand yéeres will bestowe vpon his saints some celestiall graces their saieng should haue béene the more tollerable In which place he signifieth that he also was sometime of the same mind Howbeit afterward weihing things better he iudged that place of the Apocalypse A place of the Apocalypse diuerslie expounded from whence all that suspicion séemed to flowe must be otherwise expounded namelie by these thousand yéeres to vnderstand all the time which passeth from the ascension of Christ vnto his last iudgment Neither ought the number of a thousand yéers anie thing to offend vs for it is common to the holie scriptures by a number certeine and definite to signifie another number vncerteine and not definite Which thing although it may by manie other places be prooued yet here it shall be sufficient to note onelie two Christ said vnto his apostles Matt. 19 29. He that forsaketh his house or father or mother or children or wife or brethren c. shall receiue a hundred fold where by An hundred fold we vnderstand a certeine great and in a maner infinite recompense So God promiseth in the lawe that He would doo good to them that serue him Exod. 20 6. vnto a thousand generations which signifieth nothing else but to their posteritie for a verie long time Wherefore Christ as thinketh Augustine reigneth with his saints all this time which is signified
the Councell of Chalcedon tooke awaie the consent of the second councell of Ephesus In the Synode of Constantinople vnder Leo the Emperour there was a consent to take awaie Images But that consent in the Synode of Nice vnder Irene was taken awaie by an other consent And that selfe same consent was afterward also taken awaie by the Councell of Germanie vnder Charles the great But I will adde a proofe by induction that we must not alwayes iudge of the scriptures by the Fathers We must iudge of the fathers by the scriptures but we must rather iudge the Fathers by the Scriptures Other Fathers saie that iustification is of Faith and not of workes Others doe affirme that workes doe much auaile vnto iustification Who shall decide this controuersie The word of God Paul vnto the Romanes saith We iudge that a man is iustified without the workes of the law Neither can it be saide Rom. 3. 26. that Paul in that place doeth onelie treate of Ceremonies for he treateth in that place as touching that lawe which sheweth sinne and worketh wrath and he addeth that we be iustified fréelie and he mentioneth the decaloge Rom. 7. 7. I had not knowen lust saith he vnlesse the lawe had saide Thou shalt not lust Peter was reprooued by Paul Gal. 1. 14. because he dissembled and withdrew him from the Table Here doeth Ierom contend with Augustine Ierom saith that Peter so dealt with Paul as though that matter had béen doone of set purpose that by the reproouing of Peter the Iewes which were present might the better vnderstande the whole matter Augustine cannot abide anie dissembling or lie in the scriptures Who shal here be the Iudge The word of God Ibid. ver 11 Paul to the Galathians He was saith he to be reprehended or blamed because he did not walke vprightly according to the truth of the Gospell Mat. 16. 18 Vpon these words Thou art Peter vpon this rocke will I build my Church others vnderstand vppon the rocke that is vppon Christ and vppon the faith and confession of Peter but others vpon Peter himselfe Who shall iudge this controuersie The word of God Paul saith An other foundation can no man laie than that which is laide 1. Cor. 3. 11 euen Iesus Christ In the Scriptures the dead are oftentimes said to sléepe Ioh. 11. 11. That doe some referre vnto the bodie others vnto the soule 1. Thess 4. 13. Luk. 23. 43. Who shall iudge this case The word of God Christ saith vnto the théefe This day shalt thou be with mee in Paradise Phil. 1. 23. Dan. 9. 5. And Paul saith I desire to be dissolued and to be with Christ Daniel confesseth his sinnes In which place Origen saith that he doeth not susteine his owne person but the person of others Augustine citeth this verie place against the Pelagians and teacheth that none is innocent Who shall iudge these things The word of God Paul saith Rom. 3. 23. 1. Iohn 1. 8 All haue sinned and need the glorie of God And Iohn If we shall saie that we haue no sinne we deceiue our selues and the truth is not in vs. Rom. 7. 24. Paul saith Who shall deliuer me from this bodie subiect vnto death This doe Ambrose and Augustine interprete of Paul regenerate Others thinke it was spoken of others not regenerate and that it cannot be applied vnto Paul Who shall iudge of these sayings but the word of God In the same place it is written Ibid. ve 22. I serue the Law of God in my minde But those that be not regenerate serue not the lawe of God in mind And he addeth Verse 19. The good which I would that I doe not But those that be not regenerate those cannot will that which is good Verse 25. And he addeth through Iesus Christ our Lord. It is not the part of a man not regenerate to giue thankes vnto God the Heretikes called Millenarii thought that Christ would returne vnto the earth and raigne among men for the space of a thousande yeares And of this minde was Papias Lactantius Apollinarius Irenaeus Iustinus and others those doeth Ierom flout and calleth it a Iewish fable This controuersie doeth the worde of God easilie decide Paul saith The word of God is not meat and drink Rom. 14. 17 And Christ saith My kingdome is not of this world Ioh. 18. 36. And in the kingdome of my Father they are neither maried nor doe marie Mat. 22. 30 In the times of Cyprian and Augustine the Eucharist was deliuered vnto Infantes This is not doone in these dayes but which is the better the worde of God shall iudge Paul saith 1. Cor. 11. 28. Let a man trie himselfe and so let him eate of that bread and drinke of that cup. But Infantes can not trie them selues I might besides recite manie things in which the fathers disagrée among themselues where it should be necessarie to referre the iudgement to the word of God Wherefore let Smith consider howe wiselie he might write thus According to the rule and leuell of these fathers let vs examine the sense of the holie Scriptures let vs follow the iudgement of these men in reasoning of things pertaining to the holy scriptures 18 But our aduersaries while they thus obtrude the Fathers séeke no other thing but to beare rule ouer our faith But this would not Paul 1. Cor. 1. 24 We will not saith he beare rule ouer your faith That is vnder that pretence that we teach you faith we would not beare rule ouer you in taking awaie your substance Wherefore it is not méete that the Fathers in respect that they taught faith in the Church should so farre ouerrule as whatsoeuer they haue saide or written it should not be lawfull to iudge the contrarie for that would not be to beare rule but to exercise tyrannie Augustine in his second booke to Cresconius Grammaticus Augustine We saith he do iniurie vnto Cyprian when we seuer any of his writings from the authoritie of the Canonical Scriptures For it is not without cause that the Ecclesiastical Canon was made with so wholesome care wherunto certaine bookes of the Prophets and Apostles doe belong the which wee ought not in any wise to iudge and according vnto which we may freelie iudge of other mens writings whether they be faithfull or vnfaithfull Constantine And Constantine in the Synode of Nice exhorted the Byshops that they should decide all controuersies by the Canonical Scriptures by the scriptures Propheticall and Apostolicall and inspired by God As Theodoretus testifieth in his historie Augustine And Augustine against Faustus the Maniche in the xv booke and v. Chapter The scripture saith he is set as it were in a certaine seate aloft to the which euerie faithfull and godlie vnderstanding should humble it selfe Therein if anie thing as absurde shall mooue vs it is not lawfull to say the
belong vnto religion are only knowē by faith and not by the sense But vnto faith the Scriptures are better knowen than bée the fathers Ro. 10. 17. For faith is by hearing hearing by the worde of God not by the worde of the Fathers But we must specially note that which Paul hath in the first to the Corinthians Comparing spirituall things with spirituall things 1. Cor. 2. 13 for a carnall man doeth not perceiue those things which belong to the spirit of God So then a cōparison must be made that our spirit may be confirmed by spirituall things What is so spirituall as be the diuine Scriptures For they procéeded as I may say immediatlie from the spirit of God But they say that the fathers also are spirituall I confesse for they were faithfull and regenerate But how were they spirituall Verilie not in that they were fathers but in that they were Christians and this is a thing common to all the faithfull And be it they were spirituall fathers yet were they not so altogether of the spirit as they had nothing of the flesh or humane affection for they did not alwaies speake or write or iudge according to the spirit they are euen at variance sometime among themselues So be not the holie Scriptures I adde that in Christ there is neither man nor woman Gal. 3. 28. neither bond nor free but onelie a new creature For the spirit of God is not bound to persons that it should be in this man because he is a king or in that man because he is a subiect for it is common vnto all men A father hath the spirit of God but not in that respect that he is a father A young man hath the spirit of God yet not therefore because he is a young man Augustine against the Donatists the 2. Augustine Booke and 3. Chapter Who knoweth not that the holie Canonicall scripture aswell of the olde Testament as of the new is contained within his owne certaine boundes and that the same is so preferred before all the latter writings of Bishops as thereof may in no wise be anie doubt or disputation But the writings of Bishops which after the Canon confirmed either haue bin written or now are in writing we knowe if that any thing in them haue perhaps scaped the truth must bee reprehended both by a spéech perhaps more wise of some man that is more skilfull in that matter and by a grauer authoritie of other Bishops also by the wisedome and counsels of them that bee better learned And these Councels which are made by particular Regions or Prouinces must giue place without casting any doubtes to the authoritie of more fuller councels which are held by the whole Christian world And that the more full Councels themselues being the former are oftentimes mended by the latter when that which was closed vp is by some experience opened and that which was hidden is knowen And against Maximinus the Arrian Bishop Now saieth he neither I ought to alleage the Councell of Nice nor thou the Councel of Ariminum as it were to giue iudgement before hand Neither must I staie my selfe vppon the authoritie of this nor thou vpon the authoritie of that Let vs contend by the authoritie of the Scriptures which are not eche mans owne but common witnesses of both so that matter with matter cause with cause reason with reason maie encounter together And in his treatise De bono viduitatis what shoulde I more teache thée than that which we reade in the Apostle For the holie Scripture ioyneth a rule with our doctrine that we shoulde not presume to vnderstand more than we ought to vnderstand but that as he saieth we should vnderstand according to sobrietie euē as the Lord hath dealt vnto euerie man the measure of faith 22 But they obiect vnto vs that Paul in the Epistle vnto Timothie 1. Tim. 3. 15. calleth the Church the pillar of trueth Paul calleth the Church the pillar of trueth Whereof the Church is so called I graunt it it is in déede the pillar of truth but not alwaies but when it is staied vp by the word of God And it is called a Church of the Gréek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to stirre vp and it is stirred vp and called forth by the word of God and as long as it doth according thereunto so long it is the pillar of trueth What then Doe we reiect the fathers No not at all But as concerning the authoritie of the Fathers we diminish the superstition of many who accoūt their wordes in the same place and number as if they were the wordes of God In verie déede they wrought and founde out manie things which we peraduenture shoulde neuer haue founde out Yet haue they not so written all things but that we must iudge and weigh what they haue written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two waies of iudging obscure things But in iudging of things obscure we must set forth two markes The one of which is inwarde that is the spirit the other is outward that is the worde of God Then if vnto these things there come also the authoritie of the fathers it shall be verie much worth So in ciuil causes Orators when the thing is confirmed do adde other agreements taken from things alreadie iudged and those otherwhile are of verie much weight howbeit the Iudge pronounceth not according to those things for we liue by lawes as saith Demosthenes not by examples Hereby is vnderstoode that saying of Augustine Contra Epistolam Fundamenti Augustine I would not beléeue the Gospell saith he vnlesse the authoritie of the Church should mooue me Here doe the aduersaries marueilouslie boast themselues and crie out that the authoritie of the Church is greater than is the authoritie of the word of God And they bring forth the rule of Logicke Propter quod vnumquodque est tale A rule in Logicke illud ipsum est magis tale that is That whereby any thing is such as it is that it selfe is more such but for the Churches sake say they we beléeue the Gospell therefore much rather we must beléeue the Church An examination of the former rule Let vs examine that rule and sée howe much it maketh for them A schoolemaister was the cause why Virgil should be a Poet therefore his maister was more a Poet than Virgil. By reason of wine a man is drunke or furious therefore wine is more drunken and furious Why doe not these things followe Because in efficient causes this rule doeth not holde vnlesse it be both the whole cause and the next cause not the remooued or instrumental cause But the Church is not the whole cause why we beléeue the Gospell the spirit helpeth also without which we neuer beléeue In déede the scriptures are preserued in the Church and the Testaments are kept safe by the Bishop or Magistrate A proofe that the Church
called honorable amongst all men Hebr. 13. 4. And vnto the Corinthians it is written 1. Cor. 7. 9. They that doe not containe let them marrie Ibid. And it is better to marrie than to burne But they by their decrées and expositions exclude a great part of the world from marriages namelie all the holy Ministerie Exod. 20. 4. The Law of God commandeth that we should not make vnto our selues images to worship them these men commaund that images should be had and worshipped Col. 2. 16. Paul saieth Let no man iudge you in meate and drinke These in their interpretations haue peruerted this libertie and haue brought in a most seuere or rather ridiculous and superstitious choise of meates The holy scripture hath decréed That we by faith are iustified without workes Rom. 3. 28. They by their exposition affirme that wee are also iustified by workes Therefore their glosses be verie much against the text Neither are their interpretations anie thing else than corruptions Where the word of God commaundeth that we should set our mindes on high their interpretations draw vs downeward This power of expounding the scriptures haue the Popes therefore drawen onelie vnto themselues or vnto the Councels to the intent that they might after their owne pleasure bring in straunge opinions into the Church and contend against the worde of God howsoeuer they thought good Neither did the Iewish high Priests Scribes and Pharisées otherwise behaue themselues But Christ receiued not their peruerse interpretations Matt. 15. 4. c. Christ reiected false interpretations God commanded in the Lawe that children should obey their parents But the Priests being driuen by couetousnesse tooke away the strength of this commaundement in absoluing of children from the burthen of maintaining their parents perswading them to offer excellent and riche giftes the which should profit their parents much more than sustenance The Lord hath cryed out also against this craftie interpretation he testified that the commandement of God is made voide Matt. 5. 33. Also by their exposition they haue lessened the strength of others and haue taught that some are of strength and some féeble Here also the Lorde hath gainesaide hath confuted their Sophisticall interpretations Matt. 5. 20. They also taught that men satisfie the Law if onelie they conforme themselues vnto the same Christ reiecting these peruerse glosses hath declared that the law requireth not onelie outward works but also good motions of the minde Wherefore there is no cause why the aduersaries should compell vs without iudgement to repose our selues in their expositions Augustine wrote bookes of Christian doctrine where he teacheth manie wayes to interprete the Scriptures but among thē there is not one wherin he sendeth vs vnto the Pope or vnto the church In obscure things he willeth vs to vse the skilfulnesse of tongues to consider those things which goe before and which followe to expound a doubtfull place by another place which is more easie and manifest and such like things Thou canst no where finde in the Fathers that the Scriptures are in such sort that this or that Councell hath interpreted the same after this or that maner 14 But hereat they crie out that it is sufficient that Christ hath saide Mat. 18. 17 If he will not heare the Church let him be vnto thee as an Ethnick and Publicane Howe that saying of Christ to wit that the Church must be heard is to be vnderstoode Vnto this I answer that it may séeme that Christ spake not there as touching the exposition of the scriptures but of brotherlie correction But setting this answere aside I saie that the Church must be heard so farre forth as it answereth or speaketh out of the word of God but if it bring forth onelie the deuises and traditions of men we must with deafe eares pretermit the same and specially then when it setteth foorth things that be against the worde of God To conclude we include the true Church in the word of God the which as a firme and certaine rule is fixed vnto it But as concerning power aboue the Scriptures The olde Fathers acknowledged not any power of the Church to which the word of God should be subiect which these men challenge to themselues the olde Fathers neither acknowledged nor sought In the Councell of Nice as the Historie of Theodoretus sheweth Constantine commāded the Fathers that were assembled together to define the controuersie as touching one substance of the Father and the Sonne by the Scriptures of the Prophets and Apostles there none withstoode him in saying that the Church of her own authoritie ought to iudge the controuersie because the same should not be subiect to the Scriptures but should rather haue them in her power Neither did they complaine that the Emperour plucked any thing from the Church séeing it subiected the same to the rule of the Scriptures 15 But they crie out that the Church is the pillar and ground of the trueth How that is to be vnderstoode which Paul saith The Church is the ground of trueth 1. Tim. 3. 15 as it is written in the first Epistle vnto Timothie Here I saie that the wordes of the Apostle must not so bee vnderstoode as though the Church doeth vrge confirme and compare her authoritie with the word of God The case doeth not so stande The word of God is of it selfe most firme it indureth for euer neither hath it anie néede to be propped vp by men naie rather it sustaineth all things Heauen and earth passeth Matt. 5. 18. the wordes of God doe not passe But the Church is the pillar and ground of the trueth so farre forth as it hath the word of god with it as it preacheth retaineth and kéepeth it within it selfe as it defendeth and maintaineth it neither is the word heard without it but not as though that ground did yéelde strength or authoritie vnto the word wauering or like to fall So farre forth then as it speaketh out of it it erreth not nor cannot erre Whether the Pope may erre in the matter of faith but speaking or dealing without it not onelie it can erre but it doeth erre But our men on Gods name doe also attribute this vnto Popes that in the matter of faith as they call it they cannot erre When as neuerthelesse it most certainelie appeareth that Iohn the xxj The heresie of Pope Iohn the xx◠most shamefullie fell séeing he affirmed that the soules of men perish together with the body or as some more modestlie say doe sléepe and shall finallie be raised vp when as our bodies also shall rise againe from the dead at the latter daie Neither did the Bishops nor Cardidinals whom they saie doe represent the Church resist the Pope that erred so soulie and shamefullie The schoole of Paris resisted him and so informed the French king of his errour as he forbad all his the Communion of the Pope
his own selfe neither will they besides one Pope admit an other What head therefore shall he haue They will say Christ But we will replie vnto them that if Christ be sufficient for a head vnto the Pope how happeneth it that he maie not suffice others also We haue departed from them which challenge vnto them selues an other power and habilitie of forgiuing sinne than by preaching of the Gospell and thus I knowe not what counterfeit kaies whereby they bind and loose they haue made vnto themselues They say Mat. 24. 23 of Christ Beholde he is here beholde he is there behold he is in the secret places while they offer vnto vs a small Wafercake to be worshipped in the Masse in the Pix and also in Pompe wherein they carry the same about We haue separated our selues from them which preach the merites of men and bragge of the workes which they call works of Supererogation And séeing they haue reuolted from Christ let them cease to woonder that we are departed from them The fellowship of thē is now the pillar of lying not the ground of trueth It is ruled and gouerned for the most part by Woolues couered with shéepe skinnes Neither is there among them the house of God but the receptacle of Images It is the propertie of the Church as saith Ambrose vppon Luke the 2. booke and 3. Chapter to be the mother of the liuing but those men be the councell or conuent of the dead We haue departed from that Church which consisteth in walles painted colours and vizardes whereas the true seate thereof ought to be in the heart as Lactantius in his 4 booke de vera sapientia and 13 Chapter hath written There the corrupt and vitious man is worshipped and Christ the Author of saluation is neglected We forsake the adulterous Church which besides Christ the lawfull spouse acknowledgeth the Pope for her husband We haue also departed from the old growen schisme wherein that multitude of Romanists haue seuered themselues from others by turning away her eares from the word of God and conuerting altogether vnto fables And because it hath forsaken the loue of the trueth it is giuen ouer to a strong illusion of error We are fallen away frō thē that goe astray and we goe foreward vnto the way of truth and vnto the kings high way We would not be with them which following the spirit of error haue their conscience marked with an hotte iron and forbid meates and marriages 48 Now it appeareth by these markes what maner of congregation it is from whō we haue reuolted and it is sufficiently perceiued that it is not the Church vnlesse perhaps thou wilt saie it is the Church of the malignant Other markes also might be annexed but I cease to recken vp anie more because whosoeuer is but meanelie acquainted with the holie scriptures maie sée them The marks of their Church which haue departed frō the Pope And it is not néedefull that I should now describe that Church vnto the which wee haue repaired séeing it hath properties contrarie vnto those which we haue now alleaged This one thing will I saie that it is the same which in the booke of the Apocalips is described to be like a woman Apoc. 12. which brought foorth a man childe and fled into the desert least it shoulde be destroyed by the Dragon which persecuteth her Our men are after a sort constrained to be in the desert séeing the chiefe Prelates most cruellie rage against them who neuerthelesse in the meane time doe most earnestlie complaine that we leaue them no forme of a Church Howbeit they ought not to ascribe this vnto vs but vnto themselues For they haue deceiued godlie men of that liberty séeing that the true Church should be heard and reuerenced and the faithfull sort ought to obey it But these men require such things as we ought in no wise to obey 49 But they saie It is obiected that Paul departed not from the Church of Corinth though it were corrupt 1. Cor. 1. 1. 1. Cor. 1. 12 1. Cor. 6. 1. 1. Cor. 5. 1. that the Church of Corinth was verie much inserted and corrupted which neuerthelesse Paul acknowledgeth and saluteth The Corinthians were verie much diuided among themselues One would be of Paul another of Caephas another of Apollo and so they attributed as much vnto their Ministers as vnto Christ They brought their contentions and strifes to the iudgement seates of the Ethnicks they suffered an incestuous man who had the wife of his father to be conuersant among them they thought not whoredome to be sinne 1. Cor. 6. 13 1. Cor. 8. 10 1. Co. 11. 21 they did euery where eate with the Ethnicks things dedicated vnto Idols they celebrated the supper of the Lord with vnquietnesse of minde they abused the gift of tongues 1. Cor. 14. 1 1. Co. 15. 33. neither did they iudge truelie and godlie of the resurrection These things no doubt be grieuous crimes yet did they not therefore bring to passe but that among the Corinthians there was a Church But we answere this doubt after the verie same maner that we did before as touching the Church of the Iewes that although it were distained and corrupted yet did it not constraine any to wicked opinions and rites and it exercised the ceremonies according to the prescript of the law of Moses wherefore séeing in manie things they were good men it was acknowledged as the Church of God So lykwise in the Church of Corinth the word of God was openly published and the Sacraments were soundlie administred And thus although manie were infected with sinnes and grieuous corruptions yet did they not all straie from faith holinesse wherefore the Church ceased not to be at Corinth Where the two things which we haue made mention of be soundlie kept the word of God I meane and the Sacramentes they are neuer without some fruite but as it is elsewhere said they be assured tokens and pledges of the true Church They obiect the breaking of the vnitie of the Church 50 They also crie out against vs that we haue broken the vnitie of the church But what vnion I beséech you doe they tell vs of No other verilie but the vnitie of the Pope of the seate of Rome to which they are in miserable bondage the vnitie of Idolatrie and of the Masse the vnitie of the marke of the beast which all they receiue and also the vnitie of the outward ceremonies wherein all they in a maner communicate one with another But this is not the vnion of the Church which the holie Scriptures neither acknowledge nor testifie Paul vnto the Ephesians writeth Ephe. 4. 3. Be ye carefull to keepe the vnitie of the spirite through the bond of peace Againe One bodie one spirit euen as ye be called in one hope of your vocation And againe One Lorde one faith one Baptisme one God the Father of all which is aboue all
of the Sentences déemeth do serue for honestie comlines and solemnitie This doubtlesse is lamentable that almost all things in Christianitie be corrupted not onelie 〈◊〉 concerning manners but also as touching doctrine and Sacraments Verilie it had béene méete in baptisme to haue delt by faith and to require a full and perfect profession thereof And let not anie man answere that the créede is recited because in the baptisme of Papistes it is doone verie coldlie especiallie séeing it is alwaies vsed in the latine tongue which is not vnder stoode of them that stande by And although they that be present doe after a sort knowe by long experience the articles of the faith yet doe they but lightlie vnderstande them wherefore it is necessarie to instruct them more plainelie They boast also that they vse a Catechising or instruction But in what sort Forsooth the same consisteth of fiue or tenne words and these not vnderstood Besides they commaunde him that is to be baptised to renounce the Diuell and the pompes of this world For the which they haue no commaundement of God 7 But leauing the rest of their trifles Exorcisme added to Baptisme Look part 2 pl. 1. Art 24. part 1. pl. 9. Art 30. let vs come to Exorcisme wherein they put the whole summe and effect of the thinges that be added And séeing the matter is of great importaunce I thinke it first méete to speake somewhat of the signification of the worde In Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to adiure by holie things Augustine in his booke de Beata vita writeth that an euill spirite inuadeth the soule troubleth the senses and casteth men into madnesse in the driuing out of which they that haue authoritie doe laie on their handes and exorcise that is do driue him out in adiuring him by diuine thinges Hereby it appeareth now that exorcisme is an adiuring by holie things Vlpianus in the Pandects in the Title de variis extraordinariis cognitionibus in the first law saith that he alloweth not of those Phisitians which inchaunt and exorcise and he addeth that the same is a woord which deceiuers vse And although some saith he affirme that they be holpen yet doe they nothing but inchaunt and curse Also Plinie beléeued that there bee certaine diseases which maie be healed by inchauntments and adiurations In like manner there were some which supposed that exorcisme is therefore applied to holie baptisme because a great oth is there made in the name of Christ But they be verie far deceiued for that the sacrificer doth there adiure the euill spirit neither doeth he take anie oth in the name of Christ True indéed it is that the verbe is deriued of the nowne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an oth And vndoubtedly as I haue already said A certain adiuratiō by holie things is performed in exorcisme I haue noted that the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thrée times found in the newe Testament For in the fifth Chapter of Marke the Diuell adiured Christ saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Verse 7. I adiure thée by God that thou torment me not In the 19. Verse 13. Chapter of the Actes the sonnes of Sceua saide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Wee adiure you by Iesus Christ whom Paul preacheth And in the first to the Thessalonians the last Chapter Verse 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I adiure you by the Lord that this Epistle be redde vnto all the Saintes Wherefore these places declare that exorcismes as it hath beene saide is an adiuration by diuine things But exorcisme is exercised by a certaine commaundement and royall power because the exorcistes cōmaunde the vncleane spirits and verie boldlie commaund them to depart and by this meanes exorcismes differ from prayers and supplications Now it throughlie appeareth what is exorcisme and what is to exorcise Look part 1 pl 8. Art 13. pl 9. art 30 Vnto what times may be referred the original of Exorcisme 8 Nowe are there thrée things to bee considered in order first when exorcismes began secondlie whether exorcistes should be retained and so retained as they maie belong to the holie ministerie Lastlie whether exorcismes are to be ioyned with baptisme As touching the first I saie that in all the old Testament I haue not read that any exorcismes were ordained for the driuing out of diuels I know indéede that there be adiurations extant Wherfore there is a law of zelosie in the booke of Numbers Num. 5. 12. which commaunded vnto the Israelits a forme of a certaine adiuration but by it the Priestes did not adiure the woman to cast Diuels out of her but he wished either good or euill vnto her according as she had behaued her selfe If she had béene chast and blamelesse he wished her well but if shee were vncleane and defiled with whoredome he cursed her with expresse words Also Iosua adiured Acham Iosua 7. 19. not to driue the Diuell out of him but to driue him to confesse a trueth of conueying awaie the accursed thing Some thinke that Dauid did exorcise Saul 1. Sam. 16. 23. which I allowe not for he with his Harpe played before him and with most pleasant verses praysed God But that hee vsed not exorcisme it maie for two causes bee affirmed First because he did not perfectlie heale him but as it is written in the historie While he plaied his trouble was asswaged yet was not the euill spirite vtterlie cast out from Saul Further Dauid vsed not the forme of adiuration which the Scripture teacheth but verses of Musicke and these as it is like lie of the nature of prayers But that there were Exorcistes among the Hebrewes I denie not as I wil streightwaie declare by plaine Testimonies although I graunt that I am ignorant 〈◊〉 what age they first began Iosephus in the 8. booke of Antiquities the second Chapter writeth that Salomon made certaine charmes and exorcismes But of that matter I spake sufficientlie when I interpreted that place where it is shewed that Salomon passed in wisedome all the men of the East and the Egyptians But to come somewhat néerer vnto the matter I thinke that the wisedome of Salomon was inspired into him by GOD. And those things which God bestoweth vppon men are not to bee counted euill but good but that incantations are condemned by the lawes of GOD it is most certaine For which cause they are not giuen to men by the spirite of God Whereby it is prooued that the exorcismes inchauntments and the booke of the little Kay the which are caried abroad vnder the name of Salomon A counterfeit booke of Salomon are counterfait and not to be fathered vpon him They abound euerie where with superstitions and be fraughted with gestures both ridiculous and Idolatrous 9 But that the Hebrewes as I haue said had Exorcistes it is prooued by the testimonie of Christ in the 12. of Matthew For there the Lord
in manie places at one verie time in such sort as it can be rid of quantitie and circumscription which is proper necessarie to a humane bodie Wherefore if by Presence anie vnderstand the handfasting of our faith whereby wee our selues ascend into heauen and both the minde and the spirite imbrace Christ in his maiestie and glorie to him will I easilie assent But I vtterlie renounce their opinion which contend that the bodie is included and couered in the bread and wine and affirme it to bee vnder the shewes of these things and that they should therein worship and honour him and brieflie to haue it erected for an Idol This is the head and fountaine of all the variance herein chieflie standeth the state of all the present controuersie concerning the which if wee doe not well and syncerelie and plainelie determine the aduersaries will alwaies haue somewhat whereby they maie with some maner of shewe tolerablie paint out mayntaine and with sophistical arguments defend their superstitions and Idolatries which they obtrude vnto the Church And to comprehend the whole in fewe wordes these two things doe I earnestly affirme The one that this Sacrament of the diuine supper without vse is nothing And how true this is the other sacraments do giue a Testimonie The other is that euen while we vse the same we take hold of the bodie of Christ and of his bloud by faith onelie And they which teach otherwise speake that which them selues vnderstande not neyther are they vnderstoode of others and they cast themselues of their owne accord into such obscurities and labirinthes when as the Scriptures constrayne them not thereunto And this is the ground strength and foundation of the opinion which I haue declared to wit that it is proper and onely belonging to the diuine nature to be euerywhere by substance and to replenish all things and on the otherside this is the state and condition of the humane nature that it is contayned in a place definite and within measures and spaces and can not disperse it selfe vnto many or vnto all places at one and the selfe same time This doeth the sense testifie so to bee mans reason confirmeth it and no diuine Scripture doeth euer prooue it to be doone otherwise This haue the fathers in manie places declared And this if it shall be inuerted and otherwise taught as of many it is there cannot any commoditie arise thereby but that we haue the very same already whyle we sticke to our opinion euen the very same which wee haue nowe expressed They therefore which crie out against mee that I teache that the Supper of the Lord is had without Christ that is to wit without his body and bloud let them take this for an aunswere that if they meane the presence of the bodie of Christ to be an apprehending of him by faith which is offered vnto vs vnder the signification of words and signes and is giuen by the benefite of the Lord that presence as I haue saide I gladlie and willingly admit For euen as a light a colour a sound and such like things although they be distant from a place yet are they sayde to be present to the senses while they perceiue those things so according to this signification of presence maie the bodie of Christ be saide to be present because we take holde thereof by faith And if the matter shal be discerned with a right and sound iudgement after such a manner as hath beene declared it shall be said that the bodie of Christ is a great deale more present to them which beleeue than those qualities which are distant by place and neuerthelesse receiued by the senses are saide to be present For the imbracing by faith is more assured much more firmely do we cleaue vnto the things which are beleeued than the sense or reason doth to those things which they comprehend by their naturall power And as touching this presence of the bodie of Christ I might seeme now manifestlie enough to haue expressed that which I doe holde vnlesse ye would perhappes maruell whie in the questions of these disputations I haue vsed the words Reallie Substantially Corporally and Carnally since they be forayne words and are altogether strange from the phrase of the holie scripture Euen the selfe same haue I also thought and for my part if I had beene suffered to speake mine owne will I should vtterlie haue abstained from these words as being strange yea and therwithal barbarous ambiguous Howbeit partly the vse receiued in the schooles and partlie the importunitie of the aduersaries hath driuē me hereunto who to the intent they might the more certainlie as they thought hinder me and bring me in the greater discredit with the common people and with the vnlearneder sort of Popish Priestes as though I did vtterly ouerthrowe the Sacrament of the Eucharist both they themselues vnder these grosse sort of words earnestlie affirmed the presence of the body of Christ vnder the shewes as they say of bread and wine and contrariwise published by all meanes they coulde that I did most hereticallie denie the same Here otherwhile they which were present by chaunce and fauoured my doctrine and opinion tooke vpon them the defence thereof and because the conflict betweene vs and our aduersaries happened oftentimes to arise euen for these wordes they instantly required mee that I would once perfectly and most plainly shew my opinion what is to bee determined as touching the presence of the bodie of Christ according to the significations of these wordes And hereupon doubtlesse it happened that I sometimes vsed these aduerbs in the Schooles These floorishes haue for their first authors the schoole Diuines For vnto them these wordes although they be barbarous haue seemed fit and most commodious for the expressing of things more significantly Howbeit least wee stand here in a doubt it shall bee verie good to declare how I vnderstand these things When I denie that the bodie of Christ is present Really Substantially Corporally and Carnally it must not thereof be inferred that wee eate the body of Christ fainedly falsely or phantastically For if by these wordes they vnderstand the trueth of the thing I will not denie but that the body of Christ is truely receiued of vs. For that which we comprehend by faith must not be accounted false nor fained nor counterfeit nor phantasticall otherwise the death and resurrection of Christ which wee beleeue since they be past and are not now present should be fained and phantasticall and the Fathers in olde time which receaued Christ and had the selfe same meate and spirituall drinke that wee haue since they might not haue his body and bloud which they did eate and drinke by faith Really and Corporally present with then for the sonne of God had not as yet taken them vpon him should be said to haue had these things fainedly phantastically and counterfeitly which would be most absurde forsomuch as faith is nothing else but
5. In baptisme water is said to be the fountaine of regeneration The analogie of signes to the things in baptisme and because the substaunce thereof is preserued that doeth verie well agrée for the accidents of water would not be conuenient And in taking awaie of the substance of bread and wine in the proposition Mat. 26. 26 This is my bodie they abuse the verbe substantine Is for it is transubstantiated turned or changed from one to another For while they vtter those wordes of the Lorde the bread is not yet the bodie of Christ Wherfore if they would vnderstand Is in his own true significatiō they should vtter that which is false Therefore among the schoolemen some graunt that the verb Is should be taken for To be made To be changed or turned Moreouer they attribute this power or efficacie vnto those fewe wordes of the Lord that so often as they be repeated this changing is made and yet haue they not in the holie Scriptures any worde thereof And if a man should speake those wordes which Paul Matthew Marke or Luke hath they would thinke that there is no consecration for they ascribe all the vertue vnto the wordes of their owne Canon But we knowe that then the sacrament is when we doe those things which Christ did and commanded to be doone but he not onely spake those wordes but he also gaue thankes he brake the breade he did eate and he reached it vnto others to eate And where as there be manie things here all doe concurre with the trueth of the sacrament neither must anie of these things be intermitted I passe ouer that they be ignorant whether consecration be had in the wordes of Christ or in prayers Further they set them selues in great perill For it may be that an yll sacrificer or false worker doeth not speake the words doth change or inuert them Moreouer séeing an intent as they speake of him that consecrateth is required it might bée that he in doing of these things thinketh nothing at all of consecration and perhaps that he is minded not to haue it doone 12 They fall into many absurdities That one and the same bodie is in many places as once and those inexplicable for therein they affirme that there maie be a bodie and that in infinite places together and at one verie time But they saie that this is no hinderaunce vnto them because though the body of Christ be there yet is it not by the waie of quantitie And this is to be woondred at how they place a body and a quantitie and to be trulie present and yet not by the way of quantitie And séeing they affirme him to be trulie present and corporallie and carnallie as they say but not locallie who perceiueth not that these bee argumentes inuented to deceiue An obiectiō They obiect that this was giuen to the humane bodie of Saint Ambrose A myracle of Ambrose who being at Millaine was present at Turon in the funerals of Saint Martin and there was séene Why say they shall not this which Ambrose had be rather granted to the bodie of Christ But they take as graunted which we graunt not For it might be An answere that it was reuealed vnto Ambrose and that it séemed vnto him he was present at those funerals and by the help of Angels he was perhappes represented in them and vnto the sight of the people but that his bodie was verily in both places together we will not graunt Further we might leaue it to the author of the myracle recited to consider whether it bée true or no. An other obiection They oppose againe as touching soules that whereas they be creatures yet eache one of them is in the head and in al the members of our bodie An answere But they deale verie vnwiselie which compare a spirite with a bodie and that they would haue to bee giuen vnto bodies which they may lawfullie doe vnto a spirit Christ saide plainelie Luk. 24. 39. A spirit hath no flesh and boanes whereby hee put no small difference betwéene them Further if we should graunt that that is to be giuen vnto the bodie which our soule hath it followeth not that the bodie of Christ can bee in diuers places because our soule and the Angels cannot be in diuers places at one and the selfe same time For they be creatures and therefore of a power limited and definite 13 There followe also many other inconueniences Absurdities which follow transubstantiation because if the myce haue gnawen these sacred hosts they wil say that they eate accidents And if they be filled and satisfied this also shall be a worke of Accidents And if it happen that a sacrificing Priest doe vtter those wordes ouer a great vessell of wine and ouer a great chest full of bread and that thou demand what filleth the vessell what the chest or what also filled the bellies of them which did eate and drinke thereof they would answere Accidents And because those that eate are sustained some of them dare to saie that God createth in the bellies of the eaters and drinkers either fleame or some other humor which may be conuerted into bloud whereby they should be nourished But and if that that sacrament be burned as it was doone in the time of Hesychius which thing he himself testifieth vpon Leuiticus and the very same hath Origen vpon the same booke vndoubtedly ashes will remaine and by that meanes shall a substance be procreated out of accidents In like maner wormes may arise of the bread consecrated there also they will say that substance is brought forth of accidents Albeit as they be bold felowes some of them faine that the former matter is by myracle brought againe by reason whereof these things may happen But if it be lawfull after this manner to bréede and feine myracles euerie diuine may escape as he will For to euery intricate matter he will apply a myracle and so will he vnwinde himselfe out of all Arguments which shall be obiected against him These things they affirme not onely by myracles but also by subtill sophisticall arguments As Scotus when he is vrged in the vttering of those wordes This is my bodie that he should tell vs what is shewed in the subiect of the proposition at length answereth What Scotus and others affirme to be shewed in the proposition This is my body that there is demonstration made of some singular or particular thing of a more generall substance which together with that which is affirmed thereof doeth shewe the selfe same thing or as the schoolemen said is of the selfe same supposition neither do those things differ one from another which are signified by the subiect and that which thereof is affirmed except it be by a diuers manner of conceiuing Sée whereinto they rush and yet for all that they escape not For it is not yet answered by them what is shewed when it
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
signe SOD. This in déed is true but I would also learne the cause of the changing of the names ORTH. The ende why it is so called is manifest vnto them which be instructed in Religion For he woulde that they which be partakers of those diuine mysteries should not haue regard vnto the nature of those things which be séene but that by the changing of names they shoulde beléeue that transmutation which is doone by grace For he that called his owne naturall bodie Corne and bread and also called himselfe a vine euen he himselfe also honoured those things which séeme to be signes with the name of his bodie and bloud not forsooth changing nature it selfe but vnto nature adding grace SOD. Truelie the mysticall things are spoken mystically those things which are not knowen vnto al men are made cleare and manifest ORTH. Wherefore séeing he confesseth that the robe and garment is by the Patriarch called the Lordes bodie and that we be entred into the talke of diuine mysteries tel me in verie déede whose singe and figure thou thinkest that most holy meate to be Was it the signe of the verie diuinitie of Christ or else of his owne bodie and bloud SOD. Doubtlesse euen of those things whereof also they receiued their names ORTH. Doest thou meane of the bodie bloud SOD. So I meane ORTH. Thou hast truely spoken For the Lorde taking the signe saieth not This is my diuinitie but This is my bodie And againe This is my bloud And in another place But the bread which I will giue for the life of the world SOD. Iohn 6. 51. In verie déede al these things be true for they bee the wordes of GOD. ORTH. Certainely if these things be true the Lord had a bodie in déede SOD. But I say that he is without bodie ORTH. But thou confessest that he had a bodie c. 30 Out of the second Dialogue we haue these wordes SOD. We must doubtlesse according to the prouerbe remooue euery stone that we may attaine vnto the trueth especiallie in setting foorth the doctrine of God ORTH Shew me then whereof the signes which be offered vnto God by the ministers of holy thinges be mysticall signes SOD. Of the bodie and bloud of the Lord. ORTH. OF the true bodie or not SOD. Of the true bodie ORTH. Very wel said for they must be a principall patterne of the Image For the painters doe followe nature and they paint the Images of those thinges that be séene SOD. Thou sayst true ORTH. If then those diuine mysteries be examples of a bodie being then is the Lordes bodie now also a bodie and is not changed into the nature of diuinitie but is replenished with diuine glory SOD. In good time hast thou mooued this speach of diuine mysteries for thereby will I shew thée a changing of the Lordes bodie into an other nature aunswere therefore vnto my questions ORTH. I will aunswere SOD. What callest thou that gift which is offered before the priestes inuocation ORTH. We must not speake openly For it is very lykelie that some here present be not yet throughlie instructed SOD. This is a diffuse aunswere ORTH. Looke what séede it was such meate it is SOD. But how doe we name the other signe ORTH. This name also is common betokening a figure of the cup. SOD. How doost thou call those thinges after sanctification ORTH. The bodie of Christ and the bloud of Christ SOD. And doest thou beléeue that thou receauest the bodie and bloud of Christ ORTH. Yea verily I beléeue it SOD. Therefore euen as the signes of the bodie and bloud of the Lord be one thing vndoubtedlie before the inuocation of the priest but after the very inuocation be changed from one to an other and become other thinges so likewise the bodie of the Lord after it is receaued is changed into diuine substance ORTH. Thou art caught in the same nettes which thou hast layd For those mysticall signes after sanctification doe not change their owne proper nature Note that the signes do not cast away their old nature for they in very déede remaine in their former substance both in figure and forme and are euen so séene and handled as before and the thinges that are doone are vnderstood and beléeued honored as though they were such as they are beléeued to be Compare therfore the Image with the principall figure and thou shalt sée the similitude For a figure must agrée with the trueth For that very bodie it selfe hath his first figure and forme and circumscription and to speake plainlie the very substance also of a bodie But after the resurrection it became immortall and it is accounted woorthie of the seate which is at the right hand of God and is woorshipped of all creatures as a bodie being of the Lordes owne nature SOD. Howbeit that mysticall signe changeth his first name and is not afterward named by that name which it was first called but is called a bodie Wherefore the trueth it selfe must now be called God and not any more a bodie ORTH. Thou appearest ignorant vnto me it is not onely called a bodie but also the bread of life for so the Lord called it Yea and we also call this a diuine bodie and a quickening bodie and the maisters bodie and the Lordes bodie teaching that it is no common bodie of euerie man but the bodie of our Lord Iesus Christ who is God and man euen Iesu Christ yesterday and to day and the same for euer 31 There is extant an Epistle in the Lybrarie of Florence albeit not imprinted of Chrysostome to Caesarius the Moonke in the time of his second banishment Chrysost An example of that Epistle is extant with the Byshop of Canterburie written against Appolinaris and others which confoūded the diuinitie and humanitie of Christ Christ is both God and man God because he cannot suffer Man because of his passion and suffering One sonne one Lord one and the selfe same doubtlesse possessing one dominion and one power of the natures vnited although they be not together of one substance and each one of them being vnmingled kéepeth an acknowledgement of his owne propertie for this cause that they be two thinges not confounded For like as before the bread be sanctified we name it bread and the same being sanctifyed by the diuine grace by meanes of the priest is vndoubtedlie deliuered from the name of bread and is accounted woorthie to be called the Lords bodie although the nature of bread haue remained in it and is declared not to be two bodies but one bodie of the sonne euen so this diuine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the nature of an ouerflowing bodie hath made both these one sonne and one person Hesychius in the 20. Hesychius booke vppon Leuiticus the 8. Chapter Therefore he commaundeth that the flesh should be eaten with bread to the intent we might vnderstand the same to be called a mysterie of him
ouerthrowe heretikes I on the other part say that vnlesse wee vse figures as it appeareth in those things which we haue cited a little before the Heretickes haue the ouer hand For they also will vrge the proper sense that sense I meane which straightwaie offereth it selfe Onely this remaineth to shewe that such a phrase and figuratiue spéeche is verie often in the holy scriptures Such figuratiue speeches as this are most familiar in the scriptures Luke 8. 11. and this will easilie be doone Wee reade that The seede is the word of God The rocke was Christ Albeit I knowe some doe cauill 1. Cor. 10. 4 and woulde no figure to be héere also because Paul tended his spéeche vnto the spirituall rocke which they say is Christ verilie and not figuratiuelie Howbeit Augustine and Origen bee on our side who plainely say that the same outward Rocke signified Christ But least we might séeme to shift off that which is obiected wée say that if they will vnderstand The spirituall Rocke let them also in this place vnderstand spirituall and allegoricall bread and as touching the same wee shall truely and without figure confesse it to be Christ Moreouer the Lord said I haue chosen you twelue and one of you is a Diuell Iohn 6. 70. yet was not Iudas therefore transubstantiated into a diuell Of Circumcision it is written My Couenant shall be in your flesh Ioh. 17. 13. whereas the Circumcision is not the couenant but onely a signe of the Couenant Verse 20. In the 33. Chapter of Genesis it is shewed that Iacob builded an Aultar which he called the mightie God of Israel Exo. 17. 15. And Moses in Exodus after the victorie against Amaleck called the Aultar which he builded Iehouahnesi Ier. 23. 6. God my banner and Ieremie maketh mention of a Citie that was called Iehouah Zidkenu God our righteousnesse because these shoulde bee Monuments of those things which they expressed in names Iohn 5. 35. Of Iohn Baptist it is written that he was a burning and a shining Candle also Mat. 17. 12 he is Helias if ye will receiue him Christ saieth of himselfe Iohn 15. 1. I am the vine and ye bee the branches Iohn 10. 7. 1. Pet. 2. 6. I am the doore Of himselfe also it is written that Hee is a stone set for a ruine and resurrection Deu. 12. 23. In Deuteronomie The bloud is the life Whereas it is that wherewith the life is preserued and signified Gen. 37. 37 Of Ioseph his brother Iudas saide Let him not be slaine he is our flesh By which phrase of spéech was signified the naturall coniunction of kindred 1. Co. 10. 17 Paul saieth That manie be one bread which we must vnderstand figuratiuelie And Christ breathed vpon his Disciples and saide Ioh. 20. 22. Receiue ye the holie Ghost Yet is not the breathing transubstantiated into the holie Ghost In Genesis Gen. 6. 3. My spirit shall not abide in man because he is flesh And in Iohn The word became flesh Iohn 1. 14. wherein is the figure Synecdoche for the whole man is vnderstoode vnder the name of flesh And the Lorde vppon the Crosse saide Woman behold thy sonne Ioh. 19. 26. and to the Disciple Behold thy mother yet were they not transubstantiated they remained the same that they were before but there was appointed a new order a new relation and respect to be had betwéene them Of Christ it is said That he is our peace Ephe. 2. 14. whereas he is onlie the cause of our peace Againe Iohn 6. 62. My words be spirit and life whereas they only signified or brought these things vnto the beléeuers Iohn 1. 29. Iohn said of Christ Behold the lamb of God yet was not his nature changed into the nature of a Lambe 36 We reade euerie where in the holie scriptures Psal 19. 10. Psal 105. 5. 118. v. 13 that the wordes of the Lorde are iudgement trueth righteousnesse whereas these things be therein onely signified and expressed And this similitude doeth excellently well agrée with the sacraments which are said to be visible wordes Wee haue in the Apocalips I am Alpha and Omega that is Apoc. 1. ◠the beginning and ende of all things And Paul saieth of his Gospell which he preached It is the power of God to saluation vnto euerie one that beleeueth Rom. 1. 16 whereas it is onelie the instrument whereby the power of God declareth it selfe vnto men that shall be saued And as touching the Gospell of the crosse he saieth 1. Cor. 1. 21. That vnto the vngodly it is foolishnesse that is it signifieth a foolish thing vnto that kinde of men But he addeth Ibid. 24. That vnto the godlie it is the power and wisedome of God because it representeth these things vnto them And as touching the lawe it is said Deu. 30. 15 that He set before the Hebrewes life death blessing and cursing that is by signification of the lawe by the promises threatenings which were expressed in the same In the Booke of Genesis the vij Gen. 41. 26 kine and the vij eares of corne are saide to bee the vij yeares 1. Kings 11. 31. and this was as touching the signification Ahia the Prophet of Silo gaue vnto Ieroboam ten péeces of his torne mantell said that he gaue him the kingdome of the x. Tribes Ver. 10. In the first Epistle to the Corinthians the xj Chapter Paul wrote that the woman ought to haue on her head power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a couer whereby the power of the husband is signified And in the second Epistle to the Corinthians it is written 2. Cor. 5. 21 That God made Christ to bee sinne namely as touching the similitude and representation of the flesh Leuit. 7. v. 2. 7. 37. Osee 4. 8. Yea and the sacrifice which was offered for sinnes is called sinne And the Priests were saide to eate the sinnes of the people that is the sacrifices which were offered for the sinnes of the people In Ezechiel it is written Eze. 36. 25 I will poure vpon you pure water and by water he signifieth the holy Ghost The verie which thing we reade of Christ when he saieth Iohn 4. 14. He that shall drinke of this water and the rest that followeth where the Euangelist calleth to minde that he spake of the spirit which they were to receiue Exo. 12. 27. Of the Lambe we read that it was called the Passeouer although some indeuour to denie it But in the Hebrewe it is Zebah pesah hu The sacrifice is the Passouer By sacrifice cannot otherwise be vnderstoode but eyther the beast slaine for sacrifice or else the same action of offering the slaine beast Euen so we haue the bodie of Christ expressed both in the bread and in the wine and in the action aswell of eating as of
his disciples manifestlie naming him selfe that none should be so hardie as diuide Christ into two sonnes Among these comes Vigilius Vigilius which in the 1. booke against Eutiches writeth The sonne of God as concerning his humanitie departed from vs as concerning his Godhead he saith vnto vs Behold I am with you vnto the end of the world And straightway after Because whome he left from whom he departed with his humanitie he neither left nor forsooke them with his diuinitie For according to the forme of a seruant which he tooke froÌ„ vs into heauen he is absent from vs according to the forme of God wherewith he departeth not from vs he is present with vs vppon the earth yet both present and absent he is one and the selfe same to vs. Also in the 4. booke If of the word and the flesh the nature be all one how is it that séeing the word is euery where the flesh also is not found euery where For when hée was in the earth hée was not also in heauen and now because hée is in heauen verilie he is not vppon the earth And it importeth not much that we should expect Christ to come out of heauen as touching the flesh it selfe whom we beléeue to be with vs vppon the earth as concerning the word Therefore as you will haue it either the word is contained in a place with his flesh or the flesh with the word is euerywhere because one nature dooth not receaue a thing contrarie or diuers in it selfe But it is a thing diuers and farre vnlyke To be limited in a place and to be euery where Forasmuch then as the word is euerywhere but the flesh thereof is not euery where it appeareth that one and the selfesame Christ is of both natures That both he is euerywhere according to his diuine nature and that according to the nature of his humanitie he is contained in a place that he is created and that he hath no beginning that he is subiect vnto death and that he cannot dye And straightway he addeth This is the Catholick faith and confession which the Apostles haue taught the Martyrs haue confirmed and the faithfull doe to this day kéepe 75 Moreouer Fulgentius vnto Trasimundus the King the 2. booke One the selfesame man locall of a man Fulgentius which is God immensible of the father one and the selfesame according to humane substance absent out of heauen when he was in earth and forsaking the earth when he ascended into heauen but as touching the diuine and immensible substance neither leauing heauen when he descended out of heauen neither forsaking the earth when he ascended into heauen And this appeareth certainlie by the assured word of the Lord himselfe who to shew that his humanitie was locall said vnto his disciples Iohn 2. 17. I ascend vnto your father and my father vnto my God and to your God Of Lazarus also when he had said Lazarus is dead Ioh. 11. 14. he added saying I am glad because of you that ye may beleeue because I was not there He shewed vndoubtedlie the infinite greatnesse of his diuinitie vnto his Apostles saying Beholde I am with you euen to the end of the world How ascendeth he into heauen but for that he is in a place as very man Or how is he present with his faithfull sauing because he is one immensible and very God The same father in the 3. booke The very same and inseparable Christ as touching his flesh onelie rose out of the sepulchre The very same and inseparable Christ according to the whole man which he receaued forsaking the earth locallie ascended into heauen and sitteth at the right hand of God According to the selfesame man he shall come to iudge the quicke and the dead and to crowne the faithful and godlie Lastlie Bernard vppon the Canticles the 33. Bernard Sermon I also haue the word but in the flesh and before me is set the trueth howbeit in a Sacrament The Angell is fatned but yet with the fatnesse of Corne and is now filled with graine In the meane time it behooueth me to be content with the barke of the Sacrament with the branne of the flesh with the chaffe of the letter with the couering of faith And these thinges be such as being tasted bring death if they haue not receaued some seasoning of the first fruites of the spirit Death is altogether to me in the potte vnlesse it should be swéetened by the little meale of the Prophet 1. Kings But certainelie in how great aboundaÌ„ce soeuer these things doe waxe fatte the booke of the Sacrament and the fatte of the wheate faith and hope memorie and presence eternitie and time the visage and a glasse the Image of GOD and the forme of a seruant are not receaued with like pleasantnesse Verilie in all these thinges faith vnto me is rich and the vnderstanding poore And is the sauour of faith and vnderstanding all one when as this tendeth vnto merit and that vnto reward Thou séest that there is asmuch difference betwéene the meats as betwéene the places And euen as the heauens are exalted from the earth so are the inhabitantes therein Here thou plainelie séest that Bernard maketh an Antithesis or contrarie comparison betwéene the remembrance and presence of a thing and speaketh of many other thinges which serue much to that we haue in hand But let vs returne vnto the aduersaries they haue fathers to oppose against vs. They haue Irenaeus who saith that the Eucharist consisteth of two thinges the one earthlie and the other heauenlie the which also Gelasius supposeth Howbeit these thinges conclude not vnlesse thou shalt vnderstand the whole Sacrament After what maner the sacrament may be said to consist of two things so that thou make it one thing consisting of the signe and the thing signified then we graunt that it standeth of two partes But if afterward thou wouldest appoint so great a coniunction betwéene the bread the bodie of Christ as is betwéene the diuine and humane natures in Christ that should in no wise be graunted because it were necessarie that of bread and of the bodie of Christ should be made one substance that is one subiect so as they might neuer be sundred one from an other the which is most absurd Out of the other fathers they obiect in a manner the very same which the Transubstantiatours cited before The third opinion deâ—…red 76 Now let vs sée what they which imbrase the third opinion saie against these men First they admit not that same scattering of the body of Christ so as it can be euery where because it is against the propertie of mans nature And Augustine vnto Dardanus doth most plainly write otherwise Furthermore they contend that the eating set foorth in the 6. of Iohn and this last eating is altogether one sauing that in this are added signes And that they prooue by this Argument that Iohn
and at their hand certaine speciall notes no lesse plaine than briefe whereunto they may easilie referre aswel the Argumentes as the aunsweres of the disputation And this if I be not deceiued will in such disputations be no lesse helpe vnto the readers than an assured sight of the loade starre is vnto the Mariners when they be tossed too and from the deepe Sea Which therefore being doone of me with a good and faithfull minde I would haue all good and godlie men to take in good part and most diligentlie cōsider the methode so deuised by me and then courteouslie to giue their iudgemēt according to the word of God But I will make no longer preface since an abridgement requires asmuch shortnesse as is possible That the vvordes of the Supper are to be vnderstood figuratiuelie First vndoubtedlie in the Sacramēt of the Eucharist we affirme that the bread and the wine which the holy scriptures the fathers and the sense it selfe doe testifie to be there present be signes of the bodie and bloud of the Lord verilie not prophane or vulgar signes but such as were woōt to be assigned in other mysteries Contrariwise our aduersaries affirme those signes to be properlie and truly the body bloud of Christ We demaund how they know them so to be Because saie they Christ said This is my bodie But we interpret the saying of our sauiour by that forme of speach or kinde of figure whereby chieflie in Sacramentes signes are woont to be called by the names of the thinges signified This opinion of ours doe they withstand and say that the wordes of Christ are not figuratiue but altogether proper and simple I. It is obiected by vs that there is no certaine Argument to be gathered out of the historie of the Gospell to prooue that those wordes must be absolutelie vnderstood For the supper of the Lord is plainelie set downe by Matthew Marke Luke and Paul In which places are perceaued many figures The cup is called the new Testament and yet is not the cup it selfe nor the liquor contained therein the verie new Testament in deed II. Those which receaue vnwoorthily are affirmed to eate and drink iudgement vnto themselues and yet cannot iudgement bee properlie either eaten or drunken III. Farre is it from the bodie of the Lord to be truelie eaten for it is altogether a wicked thing that he should be broken ground with the teeth and dissolued IIII. Our Sauiour said when he sate downe at the same board that he earnestlie desired to eate the Passeouer with his disciples but euerie man knoweth that Pesach it selfe that is to say the Passouer of the Lord was not woont to be eaten in that solemnitie but the Lambe V. So often saith Paul in the 1. to the Corint the 11. as ye shal drinke of this cuppe Doe we drinke the cuppe or not rather that which is poured into the cuppe Wherefore Paul spake in the most vsuall kinde of figure Seeing then in declaring the Supper of the Lord the Penmen of the holy spirit haue vsed many figuratiue speaches what dooth now let but that the saying This is my bodie which we intreat of was spoken of them figuratiuely VI. I omit many other sentences of the holy scriptures which euidentlie appeare to be expounded by figures of all such as iudge godlie for if I would recken them vp I should now make no abridgement but a large booke Therefore when we thus interprete this sentence of ours we bring in no new thing or that which is repugnāt to the Scriptures VII That the wordes which are written in Paul and Luke as concerning the cuppe are spoken figuratiuely as we haue alreadie taught what attētiue reader seeth not that it cannot be iustlie denyed Wherefore those thinges that Matthew Marke wrote of that matter must be vnderstood figuratiuely vnlesse any will deny that the former sayinges must be expounded by the later but that Paul and Luke wrote after Matthew and Marke no man doubteth VIII Howbeit neither can that which Matthew and Marke teach as concerning the bloud be vnderstood simply as it is spoken Thus doe they write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And now what else can this pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie but the cup For it is specified that Christ both tooke the same in his handes and deliuered it to his Apostles Neither doe Luke and Paul affirme any other thing whē they write that Christ said This cuppe is the new Testament But who dare teach that the cup is properlie the bloud Wherefore let the wordes of Matthew Marke be rightly weighed on the one part and the words of Luke and Paul on the other and then let thē deny if they can that there is a figure IX The aduersaries themselues although they be very desirous rather to follow their owne opinion thā the trueth cānot interpret the words of the Lorde without the helpe of a figure And I shew that in the Sacrament of the Eucharist it is not lawfull for them to pronounce of it This is my bodie Let them be ashamed therefore to blame vs for the which they themselues may iustly of due desert be accused Moreouer the very definitiō of a sacrament that it is the signe of an holy thing a visible forme of inuisible grace dooth most of all defend our opinion For by that commō receaued definition it is brought to passe that those thinges which be seene in the Eucharist be signes of the bodie and bloud of the Lord vnlesse we will blot the Eucharist it selfe out of the number of the Sacraments X. Neither can the formes of speaking which the holy scripture vseth be otherwise expounded sith by the visible part of the sacrament he pronounceth the thing it selfe which is signifyed For how should Circumcision be called The couenant of the Lord vnlesse wee will say that the same is a signe thereof Rom. 4. 11 Of this opinion is Paul the Author who calleth Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a signe or seale of the righteousnes obtained by faith Titus 3. 5. Baptisme is also called The washing of the new byrth and in the olde Testament The Lambe is called the Passouer as we haue alreadie declared XI Herewithall agree the Fathers who in expresse words teach that Christ gaue a signe of his bodie That he gaue a figure That hee represented his owne bodie That the things which are seene be figures and paterns of the bodie bloud of the Lorde Cyprian Cyrill Augustine Gelasius and Theodoretus doe most manifestly teach that these signes are called by the names of the thinges which they signifie Since therefore in the deliuerie of this sacrament the holy Scriptures doe admit figures and the verie nature of a Sacrament requires the same and that the Fathers doe most manifestly receyue them shall we be blamed for vsing a figuratiue interpretation in expounding the wordes of the Lorde These reasons alleaged haue preuailed so greatly with some of
suffereth and cherisheth them with most ample benefites whereas notwithstanding he verie well knoweth both what they are and what they will be So that Princes should much rather pardon offenders séeing it is vnknowen vnto them what manner of men they will become at the length He confirmeth his reason out of a place in the Epistle to the Romans wherein it is said Rom. 2. 4. Doest thou not know that the goodnesse of God leadeth thee to repentance We saith he doe imitate God when we would not haue the guiltie to bee destroyed but to be kept vnto repentaunce Princes also should followe this God doeth not punish verie manie in this worlde yet doeth he otherwhile bring punishment vpon some least he should séeme to haue cast off the care of the world But he suffereth many to goe vnpunished that we may perswade our selues that once at the length shall be the general iudgement wherein according to their desertes he wil punish them that be obstinate and grounded in sinnes but those which promise repentance and amendment he giueth to the Church Fifthly the heauenly father hath commanded Matt. 5. 44. that we shoulde loue our enemies but they which are condemned to death for their misdéedes be enemies of mankinde so according to the word of God we ought to beare them good will But we can wish no better to them than saluation that is repentance amendment and eternall felicitie Sixtlie in the Church they shall not straightway be admitted vnto the holie supper First their minde shall be tryed by that publike repentance they shall poure out teares in the holie congregation they shall craue the ayde and prayers of the Church they shall fast they shall goe in the habite of Mariners and they shall exercise themselues in godly workes What else is this than to punish themselues iustlie Wherefore those whome ye shall let goe shall not escape among vs vnpunished Seuenthlie that which we desire is easie not onelie possible vnto you because ye haue the power of life and death ouer them for whome we intreate Therefore when ye yéelde them vnto the Church ye depart not from your duetie For you excéede not the charge committed vnto you Eightlie that which we require of you I would not haue you to doubt but is for your owne profit For ye as well as other Christians haue néede of mercie vnlesse ye thinke your selues altogether frée from sinne Then set them frée vnto vs that your fault may also be forgiuen by God Ninthlie it is méete that ye should follow the example of Christ Iohn 8. 11. He acquited the adulteresse which was guiltie of death he condemned her not onelie he exhorted her to amendment saying Go thy way sinne no more Tenthly After all this consider ye the fact of Ioseph the husband of the blessed virgin Matt. 1. 19. He being otherwise a iust man was so mooued with mercie towardes his spouse as although he knew her to be great with child yet would he not put her to open shame or by accusing her of adulterie abandon her to extreme punishment Againe ye ought to haue a consideration of mans infirmitie which is such as being well weighed it may not onelie aswage the griefe of the accuser but also the rigor of the Iudge Furthermore ye ciuill men which would be accounted honest boast euerie where as a token of good nature and gentlenesse that ye had rather defend in place of iudgement than accuse therefore ye ought not to be offended at vs if we seeke the preseruation of them that be guiltie Neuerthelesse betwéene intercession and defence there is a great difference For he that defendeth that which is layd to the charge of the guilty affirmeth it to be well doone the which we doe not For neither doe we comfort and excuse théeues and murtherers other malefactors but confessing that they haue offended we make intercession for their safetie Moreouer the maner of ciuill men is that if they sée broyles risen in an other mans house for that the father would punish the sonne or the husband his wife they come betwéene them and intreate that the matter may be pacified And what they themselues would punish in their owne house they intreate that it should not be punished in the familie of an other Hereunto euen you your selues which be rulers of the people of Rome doe sometime in the Ecclesiasticall Synodes make intercession for some priestes that they be not more sharply dealt withall and according to the seueritie of the Canons of the Church Wherefore that which you graunt vnto your selues towardes the Church graunt in like manner vnto vs to vse at your tribunall seates and at your executions Last of all we while we craue of your power this kinde of obedience chiefely haue this regard that vnto the ministerie of the Church and vnto the word of trueth which we preach we may winne the loue and goodwill of the people For whē they shall perceiue that the Ministers of the word of God and the pastors of the Church doe so desire thirst after the saluation euen of most wicked men they cannot choose but loue them and gladlie giue eare vnto them 7 And this last Argument as it séemeth to me mooued him to make these demaundes Yet doe I not sée that other Byshops especiallie those of the East part were earnest in this matter so farre as I might discerne by the most ancient Ecclesiastical histories Howe the repentance of the guiltie might be prouided for But as touching the saluation and repentance of the guiltie there was no cause why the bishops should so much disquiet themselues if the Ministers were brought to the prysons of the condemned men before they were put to execution For by exhorting them by warning and teaching them those thinges which serue vnto repentance and amendment they might as they doe in our dayes haue brought them by the helpe of God vnto acknowledging of their sinnes and sound repentance But I perceiue not that this wholesome ordinance in times past was in vse in the Church especiallie when the Emperours now professed Christ Now that we haue rehearsed the reasons of Augustine I thinke good to admonish you hereof to wit that the letting goe of Benhadad which is declared in the 1. 1. Kings 20. ver 23. The sending away of Benhadad was vnlike to that which Augustine vrged booke of kinges the 20 Chapter is not in all parts conformable vnto the pardoning which the Byshops required of the Magistrates for them which be guiltie For neither anie high priest nor priest at all made sute for Benhadad Further he himselfe made no promise of repentance or amendment yea and there was nothing at al specified concerning Religion Yet there remaineth some likelihood that on both sides he is let goe whom God had deliuered vnto the Magistrate to be punished 8 But after the reasons of Augustine let vs heare the Arguments of Macedonius The
mercifull and pitiful minde wherefore he determined to put her away omitting the accusation of the fault This interpretation if we followe we cannot otherwise but condemne Ioseph of too much tēdernesse slacknesse that would not prouide to his power for taking away the euil of adulterie out of the Commonweale of Israel according as the lawe of God had cōmaunded Or else we will say that Ioseph séeing he was properlie truely iust would not defame the adultrie of his wife because he was vncertaine of the maner of the crime For aswel it might be that the maid sinned before they were betrothed as after If she had falne after they were betrothed Deu. 22. 23. Ib. ver 28. she was held for an adultresse but if before she might only be accused of whoredome Which crime in very déede was no crime of death yet he that had doone the dishonor to her should of necessitie marrie her yet so notwithstanding that her parents had giuen their consent Wherefore séeing he was iust he would not accuse Marie of adulterie because he was not sure that it was adulterie And so to vnwinde himselfe out of these perplexities he determined to put away his wife But that this might not be God forbad it by an Oracle Brieflie he was no magistrate Further y◠kinde of the crime did not appeare Howbeit they of whome we now intreate be Magistrates they must giue iust punishmēt for a fault that is knowen not for that which is vncertaine 13 Moreouer Augustine willed that mans weakenesse should be considered To the 11. for if that be somewhat diligentlie weighed he thinketh that aswell the griefe of the accuser as the rigor of the iudge shall be broken Profitable and verie godlie is the admonition because it is euerie mans part to sorrowe that the nature of men so noblie instituted is fallen headlong into so great an imbecillitie Howbeit we must not be led by this sorrow although it be iust either to diminish or to corrupt publike iustice Besides foorth To the 12. it was inferred that good men say they had rather defend than accuse before the iudgement seate I know this hath bin often boasted of but I affirme that both the dueties be necessarie vnto the commonweale and that sometimes the one and sometimes the other is more to be desired as may séeme most conuenient for the partie accused for the time and for the place For he that accuseth helpeth the Magistrate who cannot sée all thinges by himselfe He also that defendeth the partie accused helpeth the commonweale he instructeth the Magistrate against the vehemencie of accusers or their slaunders or cauillations Neuerthelesse Cicero said when he accused Verres that he defended Sicilia And so earnestlie did he labour that his accusation should be accounted for a defence To the 13. And as for them which runne vnto families among whome they perceaue either trouble or discord to be raised if they doe it with this minde that by their comming they may prouide least the good man of the house should excéede measure either in punishing his seruants or children or in correcting his wife they are to be praysed but if it be to the intent they may take away all kinde of chastisement and discipline they behaue not themselues well To the 14. Neither also did he well which for a priest made intercession to the Ecclesiastical Synode if perhappes he meant that an adulterer a whormoonger or a drunkard should be vnpunished and honest Canons of the Church to be neglected for his sake But if he onelie sought that he should not be punished ouer sharplie or more than was méete and that he should be gentlie handled so farre as Ecclesiasticall discipline would suffer he shall not be blamed In déede Paul made intreatie vnto Philemon for Onesimus Ver. 17. which had fled from him But that seruant being now renewed in Christ returned of his owne accord vnto his Maister He was no captiue neither was it a crime of death Wherefore this example belongeth nothing to the cause which we haue in hand To the 15. 14 There remaineth the last Argument which as Augustine thought was of verie great weight namelie that it would winne fauour and good will to the word of trueth which is preached by the Ministers of the Church The reason in déed is plausible For the Church of Christ séemeth herein to be amiable and louing in that it hath carefull pastors and such as be verie desirous of the saluation of Christians and would gladlie haue their offences though they be grieuous to be forgiuen them Thus doe some say that Constantine was allured vnto Christianitie because our Byshops had promised him pardon for a parricide committed for he had caused his sonne to be slaine But whether this be true or no I referre it to the Authors That goodwill and fauor must be woonne vnto the holy Gospell I my selfe also am of that minde but yet not by such a way as the lawes and discipline which be the thinges whereon the commonweale dooth depend should be loosed Grace vndoubtedlie is preached in the Church of Christ as touching reconciliation with God which is fréelie graunted vnto beléeuers without woorkes but yet not to this end that the guiltie sort should be plucked away from Magistrates This did not Christ nor the Apostles at anie time neither doe the holie scriptures either in the old or new Testament commaund anie such thing nor yet is it read that the holie fathers in olde time did set foorth anie such example Augustine was verie milde of nature and whereas this thing was alreadie vsurped in his time in the Church and especiallie in the Church of Africa he would not haue it abrogated For which cause in that Epistle he gaue place both to his owne nature and to the cause And Iames when he saith Iame. 2. 13. that Iudgement without mercie remaineth to him that hath not shewed mercie A place of Magistrates expounded speaketh not of Magistrates but he earnestlie putteth other men in remembraunce to forgiue iniuries and offences which can neuer sufficientlie be vrged among Christians And Ezechiel when he saith I will not the death of a sinner Eze. 18. 32. but rather that he conuert and liue writeth it of God who is frée from lawes But earthlie Magistrats must iudge according to lawes Yea and good princes for their owne part would not the death of sinners but their conuersion and wishe them life and would bestow it vppon them but yet so farre as the lawes whereof they be Ministers doe permit them 15 Now there remaineth that I declare what I am to say as touching this controuersie What we are to decrée as touching this matter First let vs make a distinction betwéen inferiour Magistrates and superiour from whom there lyes no appeale and who haue absolute dominion The inferiours must in anie wise iudge according to those things which are prescribed
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
this full generalitie of calling hath béene alwaies so celebrated as after the time of the ascension of the Lord into heauen not so much as one yeare passed ouer within the which there came not vnto all men the preaching which was sent let him sée how he will prooue that the people of Asia were called Act. 16 6. 7. when as the apostles as it is written were forbidden by the holie Ghost to preach the word in Asia or to the Bithynians vnto whom the same apostles assaied to go and the spirit of Iesu suffered them not Let him sée also how he can defend the foreshewing of the truth it selfe Mat. 14 14. which said This Gospell shall bee preached ouer all the world for a witnesse vnto all nations and then shall the end come For the truth of that prophesie which were wickednesse to be spoken staggereth if the world were replenished with the Gospell within the space of foure hundreth yeares after Christ and as yet the comming of the Lord is deferred c. The same father in an epistle to Ruffinus as touching that which is written 1. Tim. 2 4. Who would all men to be saued And againe at the verie same time wherein preaching was sent to all men certeine places were forbidden the apostles to go vnto euen by him that would all men to be saued to come to the knowledge of the truth manie doubtlesse in that delaie of the Gospell being withheld and turned awaie died without knowledge of the truth and were not consecrated with regeneration Wherefore let the scripture tell what was doone Act. 16 6. It saith When they had gone through Phrygia and the region of Galatia they were forbidden by the holy Ghost to preach the word in Asia But when they were come into Misia they sought to go into Bithynia but the spirit of Iesu suffered them not But what maruell is it if at the verie first preaching of the Gospell the apostles could not go except whither the spirit of God would haue them to go since we sée that manie nations foorthwith at the first began to be partakers of Christian grace and that others haue not as yet had anie maner of smell of this goodnesse But shall we saie that mens wils and that so beastlie and rude maners of these men doo stop the will of God that they doo not therefore heare the Gospell bicause wicked harts are not open to preaching Psal 33 15. But who hath changed the hearts of these men but he that seuerallie framed their hearts Who hath mollified this rigorous hardnesse to the affect of obedience Mat. 3 9. but Hee that is able of stones to raise vp children vnto Abraham And who shall giue vnto preachers a bold and inuiolable constancie but he which said vnto the apostle Paule Feare not but speake Act. 18 9. and hold not thy peace for bicause I am with thee no man shall withstand thee to hurt thee for I haue much people in this citie And I thinke that no man dare saie that anie nation of the world or anie region of the earth should be passed ouer wherein ought not to be spred the tabernacles of the church c. By these things it appeareth by how manie reasons this father hath prooued that the preaching of the Gospell which is necessarie vnto saluation hath béene wanting to manie nations in manie ages Whereby cannot be affirmed that God did that which sufficed to the saluation of men But that his meaning may the more appeare let vs adde those things which he wrote throughlie vpō the 4. chap. to the Gauls Also he that saith that all men are not called to grace if he speake of them vnto whome Christ is not shewed he must not be blamed bicause wée knowe indéed that the Gospell hath béene sent into all the parts of the world but we thinke not now that it hath béene preached in all the ends of the earth neither can we saie that there is the calling of grace where there is as yet no regeneration of the mother of the church c. The same Authour in his answers vnto the collections of the Genuenses to the sixt doubt And as we cannot complaine of him that in the ages which be past permitted all nations to walke in their owne waies so should we not haue anie iust complaint if grace yet ceasing we should perish among them whose cause and ours was all one who neuerthelesse as then of all the world he made choise of a few so now of all mankind vniuersallie he saueth innumerable not according to our works 2. Tim. 1 9. but according to his owne purpose and grace which was giuen vnto vs in Christ Iesus before the beginning of the world c. Now dooth it plainlie appeare by the saieng of this man that the grace of GOD sometime ceased and that all men had not alwaies a iust calling vnto saluation wherefore it is not so vniuersall as some will but is rather particular But bicause some vse a certeine shift to saie that they to whom the Gospell was not preached had calling enough of God sith by the elements by the spheres of heauen and by other creatures they were instructed concerning the onelie true God whom it behoued them to worship Rom. 1 18. so that in the epistle to the Romans they are blamed as inexcusable But how true this is the same Prosper sheweth in an epistle vnto Ruffinus as touching frée will where he thus writeth For neither is it remooued from the common consideration of men in how manie ages what innumerable thousands of men being left to their owne errors and impieties fell away without any knowledge of the true God euen as in the Acts of the apostles the words of Barnabas and Paule did declare Acts. 14 15. saieng to the men of Iconium O men whie doo ye these things We also are mortall men like vnto you and preach vnto you that ye should turne from these vaine things vnto the liuing GOD which made heauen and earth the sea and all things that in them are and who in times past suffered all the Gentiles to walke in their owne waies And verelie he left not himself without witnes in that he did good vnto them and gaue raine from heauen and fruitfull seasons filling their hearts with food and gladnesse Verelie if either naturall vnderstanding or the vse of Gods benefits might haue sufficed to atteine eternall life then the reasonable contemplation and the temperature of the aire and the abundance of fruits and meates in our time might saue vs bicause vndoubtedlie we hauing a better vse of nature should worship our Creator bicause of his dailie benefits But farre be it from the minds of the godlie and them that be redéemed by the bloud of Christ to haue an ouer-foolish and pernicious persuasion hereof He dooth not deliuer mankind without the man Christ Iesu the onelie mediatour betwéene God
as the matter will permit But as touching your proofe of transubstantiation which you now bring I answer nothing for it is my part now to oppose Wherefore since you admit not the proofe which I haue brought foorth of the holie scriptures that the bread remaineth and that you auoid it by a figure I will shew you that the fathers did not so iudge of it but that they according to the holie scripture affirme bread to remaine and doo interpret and vnderstand it in such sort as I haue alledged Cyprian a most ancient author in his sermon De coena Domini saith Euen as in the person of Christ his humanitie was séene and his diuinitie laie hid so in the visible sacrament the essence of God dooth vnspeakablie infuse it selfe that in religion there might be a true deuotion about the sacraments A comparison betweene this sacrament and the person of Christ Here you sée a comparison to be made betwéene the person of Christ and this sacrament both which as they comprehend two natures so it behooueth to preserue them both intire which ye in transubstantiating doo not D. Tresham Against Cyprian I will oppose Cyprian and him I will interpret by himselfe which saith in the same sermon This bread which the Lord deliuered to his disciples not changed in forme but in nature is by the omnipotent word of God made flesh You heare a changing of the nature of the bread Wherfore we must not beléeue that so notable a martyr is against his owne selfe and that he hath forgotten himselfe in those things that doo followe D. Martyr This is not to answer to the place propounded but to shift off the argument when I shall occupie the turne of an answerer I will cléere the place which you alledge against me Wherefore it is your part to answer vnto that which is obiected that is to wit how this comparison which Cyprian maketh betwéene Christ and this sacrament taketh place with you D. Tresham Cyprian is the best interpretour of himselfe D. Martyr Since you bring nothing else I will alledge Gelasius of whom the selfe-same is affirmed as touching this comparison He against Eutyches saith Vndoubtedlie the sacrament of the bodie and bloud of Christ which we receiue is a diuine thing for the which and through the selfe-same things we are made partakers of the diuine nature and yet dooth not the substance of bread and wine cease to be and for a truth the image and similitude of the bodie and bloud of Christ is celebrated in the action of the mysteries And therefore it is euidentlie enough shewed vs that we must iudge the selfe-same to be in Christ himselfe our Lord which in his image we professe celebrate and receiue that euen as these things by the working of the holie Ghost doo passe into the diuine substance and yet remaine in the propertie of their owne nature so that principall mysterie it selfe whose efficacie and truth those signes doo trulie represent dooth shew one Christ euen whole and perfect properlie to consist of God and man those natures still remaining D. Tresham That booke is not receiued among the allowed works of Gelasius Moreouer Gelasius was a bishop of Rome and I maruell that you will auouch him alone since there be twentie bishops that doo make expresselie against you D. Martyr This answer standeth of two parts first that the booke is not allowed and secondlie that it is set foorth by a bishop of Rome As touching the first there is no cause shewed why the booke should be suspected especallie since he writeth against Eutydies which was an heretike That the books of the fathers must not lightlie be refused And if ye will deale after this maner and shift off an argument by saieng that any booke is suspected then I may reiect all bookes which I perceiue doo make against me Secondlie the sea of Rome was not in those daies so defiled corrupted nor yet come to suth a tyrannie as afterward it fell out that thereby the authoritie of Gelasius should be diminished And besides I auouch not him bicause he was a bishop of Rome but for that he agréeth with the word of God in which respect we must make more account of him alone than of twentie or a hundred others if they be repugnant to the word of God But go to let vs cite Augustine which to the selfe-same effect speaketh euen of that comparison according as he is cited in the title De consecratione distinction the second out of the sentences of Prosper whose words be these Euen as the person of Christ consisteth of God man sith the same Christ is very God and very man bicause euerie thing conteineth in it selfe the nature and truth of those things wherof it is made but the sacrifice of the church standeth of two things that is to wit of the sacrament and of the matter of the sacrament Héere you sée the selfe-same comparison betwéene the Eucharist and Christ whereof it followeth that euen as in Christ the two natures remaine whole so the substance of the bread must not be taken from the Eucharist D. Tresham Augustine in this place which you haue cited maketh most of all for me for I so vnderstand him that in the sacrament he would haue the verie flesh of Christ to be couered vnder the shewes of bread and wine which he calleth the matter of the sacrament also he would haue the accidents vnder which the bodie of Christ is hidden to be a signe of the flesh so hidden Moreouer and besides this he saith that the flesh of Christ so hidden is a signe of the very bodie of Christ hanging vpon the crosse and that so it is a signe of it selfe D. Martyr We doo not now contend about the signe and thing signified whether they be all one but about the comparison betwéene Christ and the Eucharist and about the two natures in them both the which yée doo not reteine whole in the sacrament while in stead of the substances ye place accidents For Augustine affirmeth that euerie thing conteineth in it selfe the nature and truth of those things whereof it is made And there is no man doubteth but that the sacrament is made of bread And whereas you adde that the bodie of Christ according to Augustines iudgement is conteined vnder the accidents of bread and wine in such wise that the substance of those signes is excluded from them that you haue not out of his words D. Tresham I saie that Augustine teacheth by those words that the sacrament is made of the bodie of Christ and of the accidents the which accidents be the outward sacrament D. Martyr You saie that the sacrament consisteth of accidents and of the bodie of Christ but I inforce the comparison betwéene Christ himselfe and the Eucharist for the sacrament must be correspondent with him and therefore as in Christ neither of both the natures perished so in the Eucharist it behooueth that both
may be otherwise answered that he on this wise spake therof before he had made an end of vttering his words D. Martyr Séeing you will not haue it that this round thing whereof this Epiphanius saith that it is called the bodie of Christ is bread nor yet an accident what then did he meane by this pronowne demonstratiue Hoc This D. Tresham That can I not tell but that was shewed which Christ himselfe ment let him be asked who did institute it But if it be spoken concerning bread it is ment before consecration The fathers as I haue said must be read with fauour D. Martyr In that you saie that the fathers must be fauourablie read I like it well and I know that sometimes they must be interpreted conuenientlie Howbeit when they speake the truth there is no néed of pardon neither doo I thinke that Epiphanius in this place hath anie néed thereof he dooth sufficientlie mainteine the word of God and speaketh verie well of the same D. Tresham Hilarie in his fourth booke De Trinitate as I remember saith that the vnderstanding of saiengs must be gathered by the causes of the saiengs bicause the matter is not subiect to the spéech but the spéech to the matter And therefore to answer according to the condition and truth of the matter I affirme that Epiphanius said that as touching that which is of a round figure the Lord would pronounce This is my bodie not that there is true bread vnder the round figure but bicause it so séemeth and appeareth vnto our sense and therefore I said that he must be read fauourablie bicause his words pretend bread to remaine which neuerthelesse dooth not remaine D. Martyr That which you alledge out of Hilarie helpeth you but little séeing Epiphanius cannot otherwise be vnderstood but as I haue declared For it is manifestlie said that the Lord of his grace said concerning that which is of a round figure that it was his bodie Therfore whether you will saie that that round thing is bread or an accident he speaketh vtterlie against you for by the same he nameth his bodie But that you may vnderstand verie true bread to be present I will shew it most euidentlie out of the words of the Euangelist Christ tooke bread Mat. 26 26. he blessed brake and gaue to his apostles saieng c. Those foure verbes To take to blesse to breake and to giue gouerne no more but one accusatiue case that is to wit Bread And therefore euen as it is true bread while it is receiued and blessed no lesse true shall it be when it is broken and giuen whereof it foloweth that Christ gaue bread not accidents alone Otherwise the Euangelist would haue said that Christ brake his bodie and giue his bodie but as you haue heard he referreth all vnto bread neither doo I thinke that the Euangelist hath anie néed of fauour D. Tresham I saie with Saint Peter Pet. 1 20. that the scripture is not of a priuate interpretation The fathers of the church doo cléerlie enough expound according to my assertion that Christ gaue his bodie and that in putting this verbe Gaue before he vsed a figure D. Martyr Yet doo not you satisfie me How that place The scripture is not of priuate interpretation must be vnderstood for that which Peter saith to wit that the scripture is not of a priuate interpretation that is it ought not to be expounded acording to our own priuate affections I admitt but you are neuer a whit the more furthered And as for that which ye auouch of the fathers I haue taken testimonie of them and haue shewed that they are of my side And therefore I repeat these words Christ tooke bread blessed bread brake bread gaue bread so speake the fathers so speake the scriptures You run vnto figures and you séeme to saie that we must vse the spirit That both the bread is giuen and the bodie but the bread vnto the mouth and the bodie vnto the soule and vnto faith But I see not where we should séeke the spirit except in the holie scriptures which affirme the one and the other to be giuen bread I meane and the bodie the which I also confesse but you in reiecting the bread doo not consent with the scriptures D. Tresham The holie scriptures must be expounded with the selfe-same spirit whereby they were indited And the holie Ghost hath taught the good fathers that immediatelie so soone as the words of consecration are vttered the substance of bread and wine ceaseth of which mind are all the catholike Doctors And I haue not the fathers alone but Christ himselfe also which promised in the sixt of Iohn that he would giue vnto vs his flesh he is faithfull and his truth hangeth not of the fathers but of himselfe verse 51. The bread saith he which I shall giue is my flesh which I shall giue for the life of the world And so I confesse that it is bread bread bread bread and bread euen vntill the last pronuntiation of the words afterward it is no bread but flesh D. Martyr The words of the scripture saie both the one and the other to wit that bread is giuen and that flesh is giuen whie doo you not then confesse bread to be giuen also as the Euangelists haue euidentlie written For whereas you saie that the fathers make on your side I haue now shewed by manie of their testimonies that it is not true and I allow that the scriptures should be expounded with the selfe-same spirit whereby they were indited But when they are otherwise expounded of you than they meane that exposition dooth not procéed of that spirit whereby they were written for that spirit dissenteth not from them D. Tresham I saie both but yet I vnderstand the scriptures not as you doo sith about the vnderstanding of the scriptures all controuersie hath euermore arisen For by the scriptures Arrius went about to take awaie the diuinitie of Christ The heresie of Nestor and Eutyches by the scriptures Nestor and Eutyches endeuoured to take awaie his humanitie by the scriptures Manes banished frée will by the scriptures Pelagius extolled frée will aboue measure by the scriptures Luther defended the truth of the bodie of Christ in the Eucharist and contrariewise by the scriptures Zuinglius séemed to himselfe to take awaie the presence of the bodie of Christ from the Eucharist and finallie all heretiks and the diuell hath alwaies said It is written and yet they erred Wherefore it appeareth that we must flie vnto that spirit whereby the scriptures are published Euen as Peter the apostle saith 1. Pet 1 20. that The scripture is not of priuate interpretation and that spirit is promised vnto the church D. Martyr Heretikes perhaps haue the scriptures but yet they haue them not as it becommeth they followe the shew but not the sound sense But what church you tell me should be followed To the scriptures
bodie is so called bicause it is now immortall with the spirit And a little after Therefore as a naturall bodie is not a soule but a bodie so we must thinke that a spirituall bodie is not a spirit but a bodie And in his treatise De ciuitate Dei the 13 booke and the 20. chapter Howbeit bicause it shall be subdued to the spirit by an excellent and woonderfull easinesse of obeieng euen to the accomplishing of the most assured will of immortalitie which cannot be dissolued And a litle after Euen as the spirit which serueth the flesh is not amisse called carnall so the flesh seruing the spirit is called spirituall not that it is changed into the spirit You heare what things are spoken of a spirituall bodie among the which we find not that it is in diuers places at one time For it is euen as repugnant to the nature of a bodie to be in diuers places at once as it is to be no bodie D. Tresham I denie your minor proposition that it is as repugnant to the nature of a bodie to be conuersant in manie places at once as it is to be no bodie for this latter includeth contradiction of the verie termes and so dooth not the former And more readilie may this be doone in a bodie which hath the properties of a glorious bodie D. Martyr I will prooue anon that it is against the bodie of Christ being definit and circumscribed by limits of place and a creature to be in manie places at once But as touching the glorie which he now hath I saie I doo not exclude the gifts of glorie Howbeit I will prosecute the argument in hand to wit that Augustine ment not that the soule of Christ was at one time both in hell and in heauen with the théefe much lesse therefore shall this be granted to the bodie which is not attributed to the soule Neither in that treatise dooth Augustine exclude the Eucharist D. Tresham Yes verelie he did exclude it D. Martyr Augustine made mention there of the Eucharist but intended a far other matter than to exclude the same from the truth determined For he disputed of the holie Ghost how he being one distributeth his gifts without diuision of himselfe that he maie adorne with his graces the mysticall bodie of the church which mysticall bodie of Christ he saith is set foorth in our sacrifice D. Tresham What if Augustine denie that the soule of Christ cannot be in diuers places therefore can it not be Shall the saieng of Augustine diminish the power of God that it shall not doo as it will No it shall not diminish it D. Martyr It shall now suffice at this present that we haue séene Augustines iudgement that Christ as touching his humanitie bicause of the quantitie of a true bodie is in heauen but as touching his diuinitie euerie where D. Tresham When Augustine saith Christ in that respect that he is man is in heauen vnderstandeth that to be true as touching visible forme for so he expoundeth himselfe in that place saieng If he shall come according to that voice of the angell euen in such wise as hée was séene go into heauen that is to vse his owne words in the same forme of flesh according to this forme he saith he must not be thought to be dispersed euerie where Afterward Augustine maketh mention there of our sacrifice And at that time no man doubted of the truth of the sacrament D. Martyr You shall neuer find there out of Augustine that the bodie of Christ by an inuisible forme may be in manie places at once this is of your owne deuise And I haue now shewed to what end he made mention there of the Eucharist Moreouer we doo not dispute here of the truth of the sacrament which we all confesse but we contend as touching the maner how Christ is there And I will shew most assuredlie that it is in God alone to be in manie places and euerie where at once and that it must not be granted vnto creatures For by this reason dooth Didymus in his first booke De spiritu sancto prooue the Godhead of the holie Ghost It is onelie God that can be in manie places at once bicause he was able to be in many places at one time which can be no condition of anie creature And the verie selfe-same reason made Basil in his booke De spiritu sancto chapter 22. Wherefore if these mens arguments should be of anie strength it would be concluded that the humane nature in Christ is the diuine nature séeing it is affirmed of you to be in manie places at once and so all things would be confounded But now let vs heare their words Didymus saith thus The holie Ghost himselfe if he were one of the creatures he should at the least-wise haue a substance circumscriptible or within limitation euen as haue all things that be made For albeit that the inuisible creatures are not limited within place and bounds yet are they bounded by the propertie of their substance But the holie Ghost sith he is in manie places hath no limited substance For Iesus sending foorth the Preachers of his doctrine replenished them with the spirit and breathing vpon them Receiue ye saith he the holie Ghost Iohn 20 22. and go yee foorth and teach all nations not as though he sent them all to euerie nation Neither in verie déed did the apostles trauell togither vnto all nations but some into Asia some into Scythia and others were dispersed into other nations according to the dispensation of that holie spirit which they had After what maner also we haue heard the Lord saie I am with you euen vntill the end of the world Héerewith all likewise agréeth that saieng Act. 1. 8. Ye shall receiue power of the holie Ghost when hee shall come on you and ye shall be witnesses vnto me both in Ierusalem and in all Iudaea and in Samaria and vnto the vttermost ends of the earth Now then if these apostles for the testimonie of the Lord being placed in the vttermost confines of the earth were distant in most far places one from an other yet that the holie Ghost dwelled in them hauing a substance which cannot be bounded or limited The angels cannot be in manie places at once it is an euident token that the power of angels is far other than this is séeing for example sake the angell which was present with the apostle when hée praied in Asia could not at the selfe-same time be present with others which were placed in other parts of the world But the holie Ghost not onelie is at hand with them which are separated one from an other but also remaineth an assistant to all particular angels principalities thrones dominations and as he sanctifieth men so is he of an other nature than men be of Basil in his booke De spiritu sancto the 22. chapter Therefore as touching the holie Ghost whom the world cannot
for qualities haue their subiects according to the places That an accident cannot be togither in two subiects and it is vnpossible for them to be the same in number at one time in diuers subiects but all the parts of a liuing creature be the verie same in subiect and one by the knitting togither of members D. Tresham The reason of Didymus dooth procéed from that that is of it owne nature in manie places and not otherwise And all the Doctors agrée that Christ was borne his mothers wombe being close and that he rose the sepulchre being shut and that he went vnto his disciples when the doores were fast And Hugo de sancto victore saith that The angels are not circumscribed by place Wherefore although the bodie of Christ be properlie in heauen yet bicause it is spirituall it is not repugnant to the power of God but that it may be in manie places D. Martyr Whether the fathers vnderstand their reasons touching that which in his owne proper nature is in manie places I haue alreadie answered As touching the virgines wombe the sepulchres and the doores being fast shut oppose you and I will answer in place conuenient As for Hugo de sancto victore and others when they saie that angels are not conteined within the precinct of place they must I saie be vnderstood as concerning locall compasse whereby the bodies which are among vs are compassed about with the circumference of the aire or some other thing conteining them But these things cannot so be taken that the angels or anie creature should be vnderstood to haue no definit substance so as when they be in anie one place they cannot be else-where And so I returne to the argument it is a firme conclusion This thing is in manie places Therefore it is the Godhead D. Tresham I answer Christ is God and now the speach betwéene vs is as concerning the bodie which hath the Godhead ioined therewith D. Martyr I demand of you Is the bodie of Christ a thing created or no D. Tresham I grant it is but Christ is no creature D. Martyr But I saie that Christ is both to wit a creator and a creature Christ by reason of his sundrie natures is both a creature and a creator As touching his Godhead he is a creator and as touching his humanitie a creature and if a creature as these fathers doo affirme he cannot be in diuers places at once D. Tresham That which Christ tooke once vpon him he neuer let go and therefore bicause of his Godhead which is inseparablie knit vnto his bodie Christ must not be diuided but yet his natures must be disseuered the bodie of Christ may be in manie places D. Martyr We likewise doo not diuide Christ and yet will we haue both his natures to be whole And sith the Godhead doth not cause but that the bodie of Christ is a creature and you haue now heard out of Basil and Didymus that the powers created cannot be in manie places at once you your selfe sée what dooth follow D. Tresham They disputed of the nature of the thing not of the absolute power of God neither is reason or sense to be followed in matters of faith otherwise manie absurdities wold follow in matters of faith D. Martyr I cannot tell how they could haue spoken more apparantlie of the power of God when as Cyrill dooth not exclude euen the diuinitie it selfe when he saith If it were of quantitie it might not choose but be circumscribed And I acknowledge that which you saie that in matters of faith we must not follow reason nor yet sense Howbeit it is no article of the faith that the bodie of Christ is in manie places at once sith the scriptures doo not teach this anie where Naie rather we learne otherwise out of them to wit that Christ is verie man and that he hath a verie bodie whereto is verie agréeable that it should be limited within bounds and compassed within some certeine place And touching his bodie we beléeue that he is ascended into heauen that he hath left the world and sitteth at the right hand of the father The disputation of the second day which was the 29. daie of Maie betweene D. Peter Martyr and D. William Chadse D. Peter Martyr I Thinke it not méet right honorable that I should vse at this present anie preface For yesterdaie we declared those things which were thought good to be applied to the present purpose And by your good foresight authoritie it hapned that all things were peaceablie and quietlie performed which I hope this daie shall no lesse come to passe Now maister Doctour as concerning the matter you being present yesterdaie might sufficientlie vnderstand what questions are propounded perceiue some reasons of mine opinion wherefore to procéed in our purpose I desire you to shew what you doo iudge touching the questions neither doo I feare but that all things shall be spoken of you with indifferencie and modestie Howbeit before you answer you shall suffer me according to my accustomed maner to call for the helpe of God The Praier YEsterdaie O almightie GOD we began by thy gratious goodnesse to dispute and since this daie also wee shall proceed in that businesse we call vpon thee againe who art the founteine of light the most perfect truth and the most cleere wisedome that thou wilt so direct our words that we fall not into absurdities but rather that those things which shall be handled may both become more plaine and also be set foorth to the praise and glorie of thy name through Christ our Lord Amen The Preface of D. VVilliam Chadse GReat is the matter right famous Doctor and full of mysteries which yesterdaie was handled this daie shall be handled Great bicause we dispute of the bodie wherewith we be satisfied and doo liue for euer and of the bloud whereof wée drinke and which redéemeth the people a thing full of mysteries for vnlesse ye beléeue you shall not vnderstand My words are spirit and life It is the spirit which quickeneth Iohn 6. the flesh profiteth nothing The Capernaites heare and saie This is a hard saieng and who is able to abide it The Christians heare and crie incessantlie with Peter Thou hast the words of eternall life Iohn 6 68. we beleeue and knowe that thou art the waie the truth and the life We beléeue that thou diddest promise the holie Ghost not which should come after one or two thousand yeares but euen within a few daies after that thou hadst spoken it We acknowledge the performance of this thy holie spirit he shall lead vs into all truth he shall teach vs all things whatsoeuer thou hast said vnto vs. Forsomuch therefore as thou art true yea the verie truth it selfe sith those things which haue gone foorth of thy lips cannot be frustate I firmelie beléeue from thy mouth and pronounce it from my hart as touching the presence of thy bodie in the
will or no to grant that he gaue bread Neither is this word bodie referred vnto those verbs He tooke he blessed he brake and he gaue but vnto this verbe Est Is. Yet as I haue said I denie not but that the bodie of Christ is giuen howbeit since the holie scripture hath both to wit as well bread as bodie you ought to grant both But let vs trie an other waie Ye euermore vse this proposition This is my bodie to prooue that bread must be excluded out of this sacrament and yet is not that which ye would haue necessarilie prooued hereby for so much as ye take your argument from a doubtfull thing For if we shall bring in manie such like propositions which be held for figuratiue and as I may saie significatiue kind of spéeches you cannot prooue but that this is of the selfe-same kind It is written vnto the Corinthians 1. Cor. 10 4 But the rocke was Christ Iohn 6 70. Gen 17 11. And Christ saith to his apostles Haue not I chosen you twelue and one of you is a diuell Matt. 17 10 Iohn 20 22. And of circumcision My couenant shall be in your flesh And of Iohn If ye will receiue him he is Helias Againe When he had breathed vpon them he said Receiue ye the holie Ghost Iohn 15 1. And againe I am the vine I am the doore Gen. 37 27. 1. Co. 12 27 Of Ioseph Iuda said He is our brother and our flesh Paule said of Christ He is our peace And of our selues Yee be the bodie of Christ Esai 1 14. And it is written also that He is a stone of offense Rom. 1 16. and a rocke to stumble at And Paule affirmeth the Gospell to be the power of God to saluation Psal 110 7. Psa 119 86 and 142. And in the scriptures it is diuerse times said that The words of the Lord are righteousnesse iudgement and truth And the same apostle testifieth 1 Cor. 1 18. that The Gospell vnto the vnfaithfull is but foolishnesse In the booke of Genesis Gen. 41 25. The seuen eares are seauen yeares and the ten peeces of the clocke are ten tribes of Israel 3 Kin. 11 30 as Ahias the Silonit saith Also the woman weareth vpon hir head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is power In like maner The priest did eat the sinnes of the people Againe Christ for vs became sinne The lambe or the sacrifice is the passeouer And againe Christ our passeouer is offered vp And infinit other places which in the holie scripture haue the like maner of spéech in the which account sith this sentence This is my bodie ought to be numbred and is cited of you in a plaine sense it concludeth nothing since you leane to ambiguitie And when ye say that ye be herevnto compelled by the holie scriptures you bring foorth that sentence of GOD which is in controuersie whose right sense neuerthelesse may appéere by other places D. Chadse I denie that we leane to ambiguities There is none but doo grant that there be manie figuratiue spéeches in the scriptures but yet we denie that all be figures Neither is it a good argument Here and there be figuratiue spéeches Therefore this also is a figuratiue spéech But wheresoeuer there is a figure there the circumstance of the place sheweth it but no circumstance is here that maketh demonstration hereof And if so be that the verbe Is should be taken for it signifieth Christ should be no verie man except by signification And when it is said The word was made flesh Iohn 1 14. we should interpret it it signifieth flesh and the word was not in verie déed made flesh And whereas it is written God was the word we should interpret it that he signified the word and thus all things should be confounded Wherefore we conclude that in this place there is no figure D. Martyr As touching Christ whether he be God and man there be extant most euident testimonies whereby we are constrained to vnderstand absolutelie those sentences which you alledged But that we should affirme in this place a figuratiue spéech we are lead by the words of the scripture by the nature of a sacrament and also by testimonies of the fathers As touching the scripture it is written there Doo this in remembrance of me and remembrance is not of things corporallie present but of such as be absent It is added Vntill my comming which is not agréeable if he were alreadie come thither by consecration And Paule said The bread which we breake is it not the communion of the bodie of Christ But it agréeth not with the bodie of Christ to be broken fith by reason of his glorie it cannot possiblie suffer And moreouer the Lord said that they should take and eat which without a figure cannot be vnderstood if you refer it to the bodie of Christ for it beséemeth not that he should be broken and grinded with the téeth the which is doone in true and proper eating Moreouer ye your selues are compelled to admit a figure for by your opinion well knowne the bodie of Christ is not in the Eucharist except after the words be vttered so as the verbe Is cannot be vnderstood in his owne proper signification while ye vtter the same for it behooueth first that a thing be before anie thing can truelie be spoken of the same Besides this in Luke and in Paule the words be spoken of the cup wherein ye cannot shun a figure when it is said This cup is the new testament which is nothing else but it signifieth the new testament Againe in the sixt chapter of Iohn My words be spirit and life the flesh profiteth nothing And he made mention of his ascension And thus much out of the scriptures by and by I will speake of the nature of the sacrament and of the fathers D. Chadse I answer that those words This doo in remembrance of me and till I shall come doo not argue a figure It is no good argument Somwhat is doone in remembrance of a thing Therefore it is nothing or it remaineth not Christ thought rather by those words to commend vnto them the action which was then doone before them that in verie déed they might doo that which they saw he had doone And whereas you adde Vntill I shall come it must be vnderstood as touching his humane forme wherein he shall come to iudge for this sacrifice shall not cease vntill the end of the world And vnto those things which you haue spoken of breaking thus I answer that the bodie of Christ was trulie broken vpon the crosse when his side was opened with a speare and he is broken euerie daie spirituallie in the sacrament when we set foorth his death D. Martyr There is no man doubteth but that Paule 1. Co. 10 16 when he said The bread which we breake is it not the participation of the bodie of Christ signified that same visible
made flesh both doo remaine as well the word as the flesh Why then in the sacrament wherein you take vpon you to prooue that bread is made flesh may not bread in like maner remaine D. Tresham With Cyprian dooth Chrysostome consent both of them were of one spirit Wherefore we haue found another witnesse of the truth Chrysostome most euidentlie setteth downe transubstantiation for in Encoenijs he hath an homilie wherein he thus speaketh Doost thou sée bread Doost thou sée wine Doth it like other meate passe into the draught God forbid Doo not so thinke For euen as war if it be applied to the fire is made like vnto it nothing of the substance remaineth nothing runneth ouer so thinke thou that here likewise the mysteries are consumed in the substance of the bodie c. Here you sée that Chrysostome dooth exclude the bread and the wine and denieth that they passe awaie into the draught D. Martyr Chrysostom and other of the fathers vsed excessiue speeches I saie that Chrysostome as did the rest of the fathers to the intent he might speake the more gloriouslie of this sacrament vsed manie and great excessiue spéeches whereby he might drawe the minds of his hearers to imbrace the matter of the sacrament Otherwise these excessiue spéeches if they should be examined in all points might not in anie wise stand so as they haue néed of a conuenient interpretation You may sée that oftentimes he and other of the fathers denie that absolutelie which was onelie to be denied in some respect Yea and such kind of spéeches you may sée in the holie scriptures Ephe. 6 12. Paule saith Our wrestling is not against flesh and bloud which is against that Gal. 5 17. which is written to the Galathians The flesh lusteth against the spirit and the spirit against the flesh Howbeit he denied our striuing to be against flesh and bloud in comparison onelie as if it should be compared with that which we haue with the spirituall craftinesses in heauenlie things to wit with the diuell and his angels Gal. 3 28. And In Christ saith the same apostle there is neither male nor female whereas yet christianitie taketh not awaie the properties from humane nature Naie rather the apostle himselfe gaue particular commandements in Christ both to masters and to seruants to husbands and to wiues But he ment that male and female are not in Christ so far as belongeth to the receiuing of redemption grace and saluation The same apostle wrote that he was not sent to baptise but to preach the Gospell And yet Christ said as well to one as to another of his apostles Matt. 28 19 not onelie that they should preach but that they should also baptise Wherefore he denied that he was sent to baptise not absolutelie but in some respect meaning to signifie by comparing of the two offices togither that preaching was principallie committed vnto him and that the same did so much excell the office of baptising that after a certeine sort it might be said that he was not sent to that purpose otherwise he baptised Crispus Gaius 1. Cor. 1 14 and 16. and the houshold of Stephana And after this maner must the fathers be vnderstood that sometime here they denie bread and wine not in verie déed flatlie or absolutelie but in respect of comparison with the matter of the sacraments Bicause for our part we must make so great an account of the matter of the sacraments as we should haue no more regard vnto the signes than if they were not at all And to the end they may shew what we ought to séeke for in the communion not in verie déed bread and wine by it selfe for these things we haue at home but the bodie and bloud of Christ as though by a comparison of the thing vnto these the bread and wine may after a sort be said not to be extant For we ought to drawe awaie our mind from earthlie elements vnto the bodie and bloud of Christ in heauen and so come we to the words of Chrysostome when he saith Doost thou sée bread Doost thou sée wine He straitwaie addeth Doo not so thinke And after the similitude of wax he writeth So thinke thou here also And in the words which followe he sheweth sufficientlie that he speaketh hyperbolicallie when he saith Doo not thinke that you receiue of a man the diuine bodie but fire with the toongs of Seraphim himselfe These things cannot be vnderstood according as the words be vnlesse ye will either take awaie or transubstantiate the minister himselfe And he addeth Account ye that the bloud of saluation floweth as it were out of the diuine and immaculate side the which thing yée your selues will not grant neither can it be that bloud should now flowe foorth of the impassible bodie of Christ D. Tresham You haue spoken much and the scriptures which you haue cited do admit another interpretation and those things which you applie vnto Chrysostome be not agréeable vnto him For Chrysostome himselfe did first in these words establish the truth of doctrine and of faith and then turned himselfe vnto maners that he might drawe vs vnto higher matters And first he onelie instructeth and teacheth before he commeth vnto figures and when he setteth downe doctrine teacheth he bringeth an example of wax afterward I grant as you saie that he vseth hyperbolicall or excessiue speaches Now I demand Did Chrysostome speake the truth or did he not If the truth I haue what I sought if not he is found to be a false witnes of God according to that which Paule hath in the first epistle to the Corinthians the 15. chapter while he confirmeth the resurrection For hée writeth If it be not true that Christ rose againe we are found false witnesses D. Martyr You saie that Chrysostome first teachech doctrine then when he commeth to the framing of maners you grant that he vseth excessiue and figuratiue spéeches And you will haue it that the example of wax belongeth to the former part I answer that now we agrée togither that Chrysostome in this place as in others also is full of hyperbolical speeches to the intent we should be admonished not to haue our eies fastened vpon the figures but that we raise vp our selues towards heauen vnto Christ himselfe and consider of his death in our mind These figures haue I plainlie enough prooued by two or thrée places yet for all that must it not be said that Chrysostome spake falslie For the verie true bodie of Christ is giuen vs to be eaten and his bloud to be droonken but yet are these things receiued with the mind and with faith and by them is not onelie the mind renewed but also the bodie And bicause we should not be deceiued in his figuratiue spéeches he vsed the verbes estéeme you thinke you and consider you But whereas you distinguish these things into doctrine and into maners that same doth not
Prosper Euen as the person of Christ consisteth of God and man séeing Christ himselfe is verie God and verie man bicause euerie thing conteineth in it selfe the nature and truth of those things whereof it is made c. you indeuored I saie to shift off this by saieng that the sacrament is that outward thing which appeareth to the eie and the matter of the sacrament the bodie of Christ for there Augustine calleth it himselfe and not himselfe the answer is profitable Bicause you haue it againe out of Augustine which you heard out of Cyprian and Gelasius euen that the same thing happeneth to this sacrament that dooth vnto Christ namelie that it consisteth of two verie natures And it behooueth that you diligentlie weigh the words wherein it is said that Euerie thing conteineth the nature and truth of those things whereof it is made And who doubteth but that this sacrament is made of bread and wine Wherefore if it conteine onlie the accidents of these things it shall not conteine as Augustine saith the nature and truth of those things To the epistle vnto Dardanus And to the epistle of Augustine vnto Dardanus that The bodie of Christ ought to be in one certeine place by reason of the measure of a true bodie you said that it must be answered as touching his humane forme but in an inuisible forme as he is in the sacrament he may be in manie places Here also you answer nothing séeing you weigh not with me those words bicause of the measure of a true bodie For a substance which wanteth the measure of a bodie is no true bodie and so you will not appoint the verie bodie of Christ to be in the Eucharist Againe you doo not wholie recite my argument out of the epistle to Dardanus for I said Séeing Augustine dareth not attribute to the soule of Christ that it could be togither and at one time both in hell and in paradise that is in heauen with the théefe how shall we grant this vnto the bodie that it is not a spirit as well as the soule This was my argument the which as yet remaineth strong and vnanswered As touching Theodoret you affirmed Gennadius giueth a good testimonie of Theodoret that he hath the selfe-same meaning when he said that bread dooth not change his nature which sense also the fathers haue when they saie that the natures of the bread and wine doo remaine For they meane the properties that is the accidents And how smallie this also maketh for the purpose I refer you to those things which we spake of Gelasius For both of them dealt against the same Eutyches and they should haue concluded nothing if for substance or the nature of bread which they saie remaine they vnderstand accidents And so doo we expound Theodoret as he agréeth with all the other fathers by whom vndoutedlie the bread is reteined in the Eucharist You will afterward grant To Origin that those be true matters which Origin hath in his fragments vpon Matthew chapter 15. Euen that the matter of this bread goeth into the draught and you said that he interpreteth himselfe while he willeth vs that we should not haue respect vnto the flesh and bloud but shuld receiue the sacrament of the word And so you inferred that this signe is turned in euill men into ashes the holinesse as Cyprian speaketh passing awaie I maruell that you make a distinction here of good and euill persons séeing Origin speaketh generallie of the matter of this bread and meaneth to shew that the words of Christ be true when he saith That which entereth into the mouth defileth not man but is receiued into the bellie and passeth into the draught He had indéed mooued a question how that might be true as touching the bread of the Lord that it passeth into the draught His answer is that this must be vnderstood as touching the matter but not as touching sanctification But you séeme to affirme this to be onelie vnderstood concerning euill men and you make that like vnto it which Cyprian speaketh of the conuersion into ashes Where I demand of you what that is which is turned into ashes Not the bodie of Christ for that shuld be wicked to affirme not accidents vnlesse you will haue them to bréed a substance I knowe you will flie vnto miracles that is that God should create a new matter or cause the old to come againe But such things did Origin neuer imagine whose full meaning you haue alreadie heard of me And that which you alledge out of Cyprian was a miracle and of him it might properlie be said that there was a conuersion into ashes bicause he reteineth bread which by a miracle might be turned into ashes But ye when ye remooue the substance of bread haue nothing which you may saie is conuerted either into ashes or into excrements Wherefore if you will haue a new matter to be created then must ye not make it a conuersion but a creation And finallie as I haue said the sentence of Origin is vniuersall respecting as well the good as the euill To Ireneus Also to Irenaeus when he saith The bread wherin there is a thanks-giuing is the Lords bodie And againe He took that which is bread of a creature Matt. 26 26. and giuing thanks he said This is my bodie and likewise the cup which is of the creature that is among vs he confessed to be his bloud You answered that all these things must be referred to bread before consecration sith then it is a creature such as is among vs but that now of that matter the word being come thervnto it is made the bodie of Christ and that the same creature remaineth not in such sort as it was before In your answer you commit two faults bicause first you satisfie not the sense of the words For Irenaeus most plainlie pronounceth touching that ouer which thanks are giuen that both it is bread and also the bodie of Christ for in that thanks are giuen it noteth the time past and neuerthelesse he calleth it bread as yet Againe you passe in silence that similitude which I most of all vrged As bread hauing receiued a calling from the earth is no more common bread but is become the Eucharist consisting of two things earthlie and heauenlie so likewise our bodies receiuing the Eucharist are no more corruptible And I concluded that such a change of the bread there is in the sacrament as there is of our bodies Here you saie nothing To Gregorie in Registro Gregorie was obiected in Registro who saith While we receiue as well the swéet bread as the leuened bread we are made one bodie of the Lord. You answer that he ment nothing else but that the sacrament may be made as well of swéet bread as of leuened bread not that he ment bread to remaine And héere likewise you run to the accustomed shift of bread before consecration Howbeit Gregories
words forbid you so to doo for he saith While we receiue as well swéet bread as leuened bread And the verbe of the present tense dooth plainelie betoken that we in the communion doo receiue either swéet bread or leuened bread and in truth we receiue not the sacrament but after consecration Epiphanius The words of Epiphanius whereof I argued you thought good to recite all at full length the which are on this wise He rose vp in the supper and when he had giuen thanks he said This is mine and this and this And we sée that it is not of equalitie nor alike neither to the image of the flesh nor to the inuisible Godhead nor yet to the lineaments of the parts of his bodie for this is of a round forme insensible as touching power and yet he would of his grace saie This is mine and this and this and euerie man dooth beléeue it c. This doo you interpret that that which is of a round figure is insensible and you infer that by these words it may be vnderstood that whosoeuer dooth not beléeue that there is the true bodie of Christ falleth awaie from grace and saluation My argument was brought in that the bodie of Christ was by the Lord spoken concerning the bread the which my aduersarie denied for he said It was absurd either for the bread or the accidents to be called the bodie of Christ Against him I brought these words of Epiphanius wherein he plainelie saith that As touching that which is of round forme it pleased Christ by his grace to saie Both this and this to wit Both this and this is mine that is my bodie And the round thing it selfe to the intent you may vnderstand that it is bread he calleth it insensible as concerning power which may in no wise be vnderstood of the bodie of Christ for he addeth But our Lord we knowe to be altogither sense and he that altogither perceiueth c. And againe when he saith For this is of a round forme can you vnderstand the accidents for those be roundnesse it selfe and not of a round forme in the genetiue case Neither can it be shewed to be the bodie of Christ sith he is not of a round forme Wherefore that standeth strong which I inferred thereof that the bodie of Christ according to Epiphanius is spoken of bread And I maruell at you that since you haue taken vpon you to dissolue arguments which were not assotled you spake nothing of Basil Didymus Cyrill Vigilius And vnderstand you me that I haue spoken these things not onelie to stand to my promises but also to the intent that those things might not be without fruit which I obiected in the first disputation whereby you said that you were afraid least they which heard them should be seduced And thus was it necessarie that those things which I had spoken not to seduce but to teach I should confirme after this maner that they might atteine to their end And now haue you leaue for anie thing that I knowe to oppose what you will D. Chadse You haue spent a good part of the time wherein we might haue disputed in reckoning vp these things and now you séeme so to handle the matter as if I should change my person and of an opposer become an answerer which fault I committed not at the beginning of the first disputation when I propounded those solutions which were méet for your arguments séeing I was to answer And now are they rehersed of you out of time which you should not haue doone D. Martyr I haue not doone anie thing here amisse For one to confirme his questions before he dispute and to fortifie them with sure arguments is the vsuall maner of all disputers And for so much as the time of opposing was but short I might not go through with the principall reasons which I had And for this cause least I should séeme to affirme false and vnaduised matters they were at the least wise in this place to be explained In verie truth I promised that I would at this time bring a confutation of your answers which all men can testifie which both now are and then were present And at that time I shewed good cause whie I then omitted the handling thereof euen to the intent we should not loose our labour and that the hearers might not be forced to heare in a maner no other thing that daie sauing the arguments which were handled the daie before Neither did it like me that you would constreine me by that cunning to dispute with you not after my mind but according to your owne liking For séeing it was then my turne to oppose I thought good to kéepe my selfe frée for the bringing in of those arguments which I had determined of and not to handle those which your selfe had proposed And yet neuerthelesse if you had then vrged me and egged me to haue procéeded therein I would haue yéelded vnto you but since you spake not of it I thought good by your consent to deferre that matter vntill this daie Neither must it be so gréeuous vnto you if I now requite you like for like bicause it is more iust that I should defend mine owne matters than it was requisite that you should vndertake to defend other mens D. Chadse Howbeit I constreined you not to change your person sith you then obiected and I answered But what shall I now doo Let there be giuen vs an other daie to dispute This did the Visitors denie that it might be doone otherwise I had bin content D. Chadse THen séeing the persons must be changed now if it shall be thought good I will come thither and you shall come hither that I may answer vnto these things and that you may oppose D. Martyr I shall be content that you doo what you will If an other daie may be granted I shall be glad but if that maie not be and that you will performe it now it is all one to me doo what you will The Visitors once againe put it to his free choise to doo what he would D. Chadse SIth they haue so thought it good let vs procéed That the bread and wine may be transubstantiated into the bodie and bloud of Christ thus I prooue In the sixt chapter of Iohn there is mention made of fiue kinds of bread The first whereby the multitude was refreshed wherevpon Christ said Yee seeke me bicause ye did eate bread Iohn 6 26. The second bread is faith whereof it is said verse 27. Labour for the meate which perisheth not but which indureth They said What shall we doo And Christ answered verse 29. This is the worke of God that ye beleeue The third bread is Manna wherof it is said verse 31. Your fathers did eate Manna in the wildernesse and be dead verse 35. The fourth bread is Christ wherevpon he saith I am the bread of life The fift bread is not that which
Let them be as they were that is let them appeare as they were for they reteine the selfe-same forme figure and properties Also Ambrose meaning is thus expounded If GOD could make all things of nothing how much more could he make one thing of another If of that which is not extant he could make anie thing much more could he doo it of that which is And therefore he saith that they may be as they were bicause they were first Beings and they were extant and not bicause they continue afterward the selfe-same according to substance but that they may be what they were in respect of their Being and be changed into an other thing in respect of their substance Bréeflie he meaneth that of one nature is made an other and that is to be changed into an other thing And therefore by those words which be at the end of the chapter to wit Therefore hast thou learned that of bread is made the bodie of Christ and that the wine and water is powred into the cup but by consecration of the heauenlie word it is made bloud there appeareth to be a transubstantiation and that of bread is made the bodie of Christ and of wine bloud D. Martyr First will I answer to those things which you your selfe cite out of this chapter then will I adde that which is omitted by you and which confirme my opinion First I grant that the Lord is the authour of the sacraments secondlie I agrée that bread before the words of the sacrament is vsuall bread but that when consecration commeth it is the bodie of Christ to wit sacramentallie Thus much neither doo I denie nor euer haue I denied But yet consider you again with me that he addeth Let vs therefore laie this foundation How can that which is bread be made by consecration the bodie of Christ The outward signe is named both bread and the body of Christ Where you sée that he pronounceth two things of the signe that both it is bread and the bodie of Christ withall And he saith that We must earnestlie indeuour to haue this to be plainlie declared and he saith that this is doone by consecration But who douteth that consecration is a sacramentall thing Whereby it appeareth that the signe as touching nature remaineth bread and yet by consecration it is sacramentallie the bodie of Christ And Ambrose interpreteth himselfe when he saith that They be those things that they were which words you thus expound and interpret that they be that is That they séeme to be Whereas notwithstanding Ambrose hath They be which word respecteth not an appearance of a thing but the verie truth of the thing And who séeth not that when it serueth your owne turne figures doo excéedinglie please you so as when ye thinke good ye vse them though they be neuer so far fetcht Before in the Euangelist you would haue the particle Quod which to signifie a substance in Augustine a qualitie and héere in Ambrose you interpret They be that is they séeme to be And therefore Ambrose when hée said that Those things doo remaine he added that They be changed into an other thing that is to saie They be made sacraments Which words doo testifie that I haue declared the verie true meaning of this father But how sophisticall that other interpretation is wherein you saie They be what they were that is They first were had beings As though Ambrose should saie They be as they were as touching their being but they be changed into an other thing as touching their nature all men vnderstand and perceiue that this sense is most strange Which that it may the better appeare I thinke it not amisse to recite againe the words of Ambrose How much more effectuall is the word of Christ that they be the same they were and are changed into an other thing There was no heauen no sea no earth but heare him that speketh He spake the word and they were made Psal 33 9. hee commanded and they were created Therefore to answer you It was not the bodie of Christ before consecration but after consecration it is the bodie of Christ He spake and it was made He commanded and it was created Thou thy selfe wast but yet thou wast an old creature after that thou art consecrated c. thou begannest to be a new creature A similitude of our change Now doo you heare by similitude he declareth the bread to be changed in nature euen by that whereby the condition is not cast awaie but changed For in these words he brought foorth two maner of reasons to prooue a sacramentall change The first was drawne from the commandement of the Lord bicause he spake it the other is from the change which is doone in vs when we be regenerated but therein we admit not our owne nature to be a dooer And therefore must it not be said of bread that it leaueth his substance Otherwise an argument from the lesser to the greater affirmatiuelie dooth not hold to wit that by the lesser change we should prooue the greater And therfore when Ambrose compareth these two togither he will haue them equall But procéed we vnto those words which are written in the end where you read For euen as thou hast receiued the similitude of his death so likewise doost thou drink the similitude of his pretious bloud What could more plainelie be said in these words to shew a condition or qualitie sacramentall the which standeth in a similitude signification D. Chadse Ambrose when he had said that This is not it which nature hath framed but which blessing hath consecrated immediatelie to the intent he might shew what maner of change it was he added the examples of the rod and of the water changed into bloud wherein the former nature is cast awaie and the examples which doo onelie shew a change of the qualities and properties he placed further off Why then shall we rather refer the change of the bread and wine vnto the change of the propertie and condition séeing the other kind of change is put in the first place And especiallie since Ambrose addeth that the words of Christ are a working kind of speach and he saith that We are become another thing And that which you bring as touching the change of vs sith we be made a new creature I saie that Therein is néed of grace and it is a spirituall change But in this place Ambrose speaketh of the change of the element Read the same father in the fift chapter of the same booke and in the first chapter of his sixt booke De sacramentis D. Martyr Why Ambrose putteth in the first place the change wherein the substance is cast awaie the reason may be easilie shewed bicause that change is greater than the other and therefore is first placed Againe where he argueth two maner of waies partlie from an effect that is greater and partlie from the like or that which is equall
saie that his toong or parchment or inke or the signifieng sounds vttered with the toong or figures of letters written vpon little skins is the bodie and bloud of Christ but that onelie which we doo rightlie receiue being made of the fruits of the earth and consecrated by mysticall praiers Héere likewise you heare that that which we receiue of the fruits of the earth is called the Lords bodie Wherevpon it followeth that bread dooth there remaine vnlesse you will saie that the earth dooth bring foorth accidents And whereas you obiect that the worke of God and the holy Ghost are requisit for the making of this a sacrament I grant it but that the signification of the bodie of Christ is not so great a matter as it hath néed of those things that doo I denie You haue oftentimes alreadie heard that we doo not héere set downe a common or vulgar signification but a sacramentall mightie and effectuall signification whereby the beléeuers are incorporated into Christ D. Chadse But the bread by his substance nourisheth therefore it may signifie the bodie of Christ before consecration also it is gathered and consisteth of manie praiers before consecration therefore it may signifie the vnion of the church Howbeit it is none of Augustines mind that anie thing should be called the bodie and bloud of Christ bicause of the signification but only in this respect that being taken out of the fruits of the earth and consecrated by mysticall praier we receiue it vnto saluation Neither meaneth he that the bread taken from the fruits of the earth dooth so remaine but after such a sort as Ambrose saith that that which nature hath made is by blessing changed D. Martyr As touching the first you cannot in verie déed saie of water that wheresoeuer it is euen out of baptisme it signifieth the washing of the soule But dooth it therefore followe that that signification is sacramentall when the word of the Lord is absent nor yet the institution of Christ is exercised therein We speake here as we haue often said alreadie of the power and effectuall signification of sacraments the which we obteine by the word and institution of God As touching the other Augustine said most plainelie that by those thrée that is to wit by the toong parchements that is to saie writings and by the sacrament the bodie of Christ is signified and then followeth that which you saie to wit that it is receiued to saluation And of the change that is to saie the casting awaie of that substance that is gathered of the fruits of the earth there is no mention at all how Ambrose must be vnderstood I haue declared before D. Chadse Chrysostome in the 45. homilie vpon Iohn in the sixt chapter thus writeth This bloud being shed ouerflowed all the world whereof Paule vnto the Hebrues pronounced manie things This bloud purged the secret and holie places But and if the figure thereof was of so great force in the temple of the Hebrues and when it was sprinkled vpon the doore posts in the midst of Aegypt of much more force was the truth it selfe This bloud signified a golden altar without this the high priest durst not enter into the innermost places This bloud made the priests This bloud in a figure purged sinnes In the which figure if it were of so great force if death so feared the shadowe how greatlie I beséech you will it be afraid of the truth c. He compareth the sacraments of the old testament with the sacraments of the new testament as one may saie the shadowe and figure with the truth and he nameth our mysteries â—…nderfull and dreadfull If then as he saith the old fathers had the shadowes and we therâ—…l it followeth in the sacrament of the Eucharist that the verie bodie of Christ is presentâ— otherwise if we should haue himselfe thereby signification onelie there is no more to be attributed vnto our sacraments than to the sacraments of the old lawe D. Martyr Whereas Chrysostome saith that the sacraments of the old fathers being compared vnto ours be shadowes and figures I grant the same Howbeit it must be so vnderstood that shadowes and figures were there because the comming of Christ was as yet expected Againe the significations of those sacraments were more obscure both which is agréeable vnto figures and shadowes for figures did foreshew Christ to come and shadowes doo want plentie of light By these kind of meanes was Christ signified in the sacraments of the old fathers and by faith was giuen to be receiued of the beléeuers But now to vs in the new sacraments he is offered as he that is alredie come that hath performed his promises and that is crucified for vs in verie déed Besides the words which we haue in our sacraments be far more cleare and plaine than were the words of the old sacraments in the lawe But you vnderstand this word truth as though it should signifie reall presence and therefore you infer that the bodie of Christ is present with vs reallie corporallie and substantiallie But the fathers vnderstand truth to be in our sacraments if they be compared to the sacraments of the old fathers bicause they represent the thing that is now performed euen that the kingdome of heauen is opened and that the benefit of our redemption is with all euidence and assurednesse alreadie finished and made perfect and bestowed on vs as if were before the eies of faith D. Chadse Yea but the sacraments of the old fathers were euen as much true as ours be the selfe-same power was in them that is in ours Those fathers as well beléeued that Christ would come as we that he is come For by the testimonie of Paule all our fathers droonke of the selfe-same spirituall rocke and did eat the selfe-same spirituall meat 1 Co. 10 4. D. Martyr True it is that the old fathers as touching the thing it selfe had the selfe-same sacraments that we haue which were signes that Christ should come and offered him vnto the beléeuers but the difference as I said was that Christ hath now performed indéed the price of our saluation but then he was afterward to performe the same And a thing that is alreadie done if it be compared euen to it selfe which shall afterward be doone both it is more assured and may be called a truth but it is said to haue a shadowe and a figure when it is not yet performed Ouer this no man doubteth but that that Christ and his death is expressed vnto vs with more plaine and euident words By these things you may gather that as Paule testifieth we as touching the substance haue the selfe-same sacraments with the old fathers but that there be manie differences also betwéene them as touching the thing present which I haue rehearsed D. Chadse The sacraments of the fathers promised but grace ours giue the same which things you in your lectures did interpret They signifie grace giuen Wherefore if those
euils thus lost yee your commodities on this wise haue ye your selues cast awaie the honour and noblenesse of your order And yee haue caused manie to fall in the way c. Yee that should haue drawen men vnto God ye haue both by peruerse doctrine by example of most vnpure life and also by superstitious rites called them from the right course when otherwise they were in a good forwardnesse Yee haue made voide the couenantes of Leuie saith the Lord of hoasts c. The conditions and couenauntes shoulde haue béene inuiolate on both sides Let vs consider whether of vs kept or brake the promises I as I promised vnto your Fathers gaue you peace and life for they liued a long time in great glorie and happie state Yea verilie that same Phinees with whome I made my couenant liued a verie long time For as it is in the booke of Iudges Iud. 20. hee was yet on liue when all the Tribes made war against Beniamin And if we shall giue credite to Iosephus that people had from Aaron to the building of the Temple of Salomon onely 13. highpriests and all of one and the selfe same stocke namelie of Aaron and in the meane space were welnéere fiue hundreth yeares And no man can iustlie obiect but that they were accounted as the messengers of God Wherefore let vs confesse God to be faithfull whose wordes abide euerlastinglie in most assured equitie and trueth So nowe is the synceritie of Gods promise sufficiently prooued and made manifest But on the other side saith he you haue broken the couenant to whome onelie this sufficed and this yee accounted for your chiefe and singular benefite that your superstitious ceremonies tithes and reuenues might remaine vntouched but as for trueth knowledge equitie and compassion of heart you had none So farre were you off from bringing home and raising vp them that were fallen that ye haue béene a hinderaunce euen to them that goe and stande vpright Yée shewed not your selfe my Angels that is my messengers Naie rather ye haue pleaded for the aduersarie power for the world for darkenesse and for the Pope himselfe and sooner for anie power than for mine And euen I also haue caused you to bee had in contempt Nowe is the cause plaine why the ministers of God be cast downe why they are vile contemptible and in a manner despised of all men and maie séeme of all men to be made a mocking stocke Because yee haue not kept my waies c. Your calamitie is not ascribed to the fault of your order as though such were the condition and nature thereof For all thinges which be created haue these properties which the worde of God hath giuen vnto them Wherefore séeing wee perceaue them to be most surelie kept in other things can the holie ministerie which among the ordinances of God is so excellent be iustlie accused of falling awaie either through fault of God or it selfe from the auncient most excellent properties thereof It is said here to haue happened farre otherwise For because yee haue not kept my wayes but haue beene partiall in the lawe c. I beséech you déere brethren what is to bée parciall in the lawe in the administration of the worde of God but to haue in the holie ministerie a chiefe consideration of him selfe To prouide especiallie that no harme come to his owne commodities honours and substance that he hath gotten To take héede that he offende not the rich mightie noble nor principall men To prouide with singular care that they maie still retaine the partes and superstitious opinions which they haue once taken vppon them to defende Let rather the trueth say they preuaile let the scripture bee subiect to the traditions and inuentions of men Let the worde of God serue the priestlie maiestie or rather Tyrannie And as for Religion let not the heauenlie oracles of the diuine Scriptures but rather our wils order the same Verilie this saide the Prophete or rather God in him And yee haue beene parciall in the lawe Which thing the Apostles did not and the most godlie Prelates of the Church which liued in the best times thereof And in verie déede in the time of Moses and Aaron the Leuites were armed from gate to gate of the tentes sparing neither mother nor brethren nor children and for this cause are saide to haue consecrated their handes therein Therefore I heartilie pray beséech you my brethren for Iesus Christ his sake that so manie of you as either haue alreadie taken vppon you the holie ministerie or doe looke to come thereunto ye will regarde the same not as an vnprofitable and vile thing Consider diligentlie what bee the honours commodities and couenauntes thereof stand ye to the promised conditions and doubt ye nothing of the faith of Almightie God and of our sauiour Iesus Christ For he is true stedfast and most assured in perfourming those thinges which hee hath promised Heauen and earth saith the Lord shall perish but my wordes shall not perishe And these thinges as touching the holie ministerie are spoken to you that be the Elders Nowe I thinke it good to saie somewhat vnto the younger sort and to the children An Exhortation for young men to studie the holie scriptures I Reioyce gentle Auditorie at this your diligence in comming together to heare the interpretation of the holie Scriptures And this I doe not without a cause For since that this will procéedeth not from the fleshe from the sense or from nature it is vndoubtedlie giuen from aboue it is giuen you from heauen and from Gods holie spirite inspired into your heart For séeing the lawe is spiritual Rom. 7. 12 and the commaundement holie iust and good as Paul declareth and wee on the other side euil corrupt and altogether wicked it cannot bee but that we hate the sayings of God the lawe and the Scriptures Therefore so manie as shall not be stirred vp by the spirit of Christ doe both flée vnto them and doe also hate them most gréeuouslie not for anie fault in the scriptures but for their owne corruption That same people of Israel that was but a small nation and nowe hardened in perpetuall infidelitie did not onelie hate holie Moses Numb 11. 14. 16. c. but diuerse times indeuored to stone him to death which was the greatest punishment wherewith the people punished malefactors It cannot be declared howe gréeuous troublesome and hatefull that man of God was to the whole multitude whenas in verie déede he was most quiet amiable and courteous whom God pronounced to bee most méeke and gentle A true testimonie whereof he thereby showed in that he most earnestlie praied vnto God for them Ibidem whom he saw to bee inflamed with infinite enuie and vnspeakeable hatred against him and desired that himselfe might rather be wiped out of the booke of life than that they shoulde suffer extreme punishment as they deserued Wherefore it is plaine that
sometimes gouerneth manie things against the woonted vse custome by taking away from wild beasts the sauagenesse and crueltie ingraffed naturallie in them by taking from fiers the power of burning from the Sunne and starres their naturall light from souldiers and men of warre their strength from windes their violence and from the sea the vehemencie of waues and tempest On the other side by sending francie vpon wise men by striking the mightie with feare by inspiring the ignoraunt with learning the infantes with eloquence and the weake with strength and incredible suretie Vndoubtedlie while the Disciples of this diuine wisedome doe consider and beléeue these things they dwell in a house that is founded and built vpon a most strong Rocke which neither by anie floude of raine riuers or brookes neither by the force of storme tempest can be ouerthrowen They knowe that all thinges be theirs since they be Christes and Christ Gods and that all thinges are giuen them by God in Christ On the otherside looke vpon whō thou wilt instructed onelie with the wisedome of man and which holpen onelie by the light of reason searcheth naturall workes be certeinlie if he be most perfect and indued with noble vertue when he shall come to extreme daungers perhappes wil die for his countrie or for some iust cause and in torments will retaine his honest determination but he will looke for no assistaunce from God he will hope for no extraordinary helpe neither will he appoint vppon anie consolation of the promises of God and of the spirite of Christ he will be of a faint heart he wil be filled with desperation and he will wholie thinke with himselfe that he must yéelde to naturall necessitie hee will finde fault with fortune he wil blame his destinie or in fine he will accuse the féeble forces of the stars O vnhappie state O miserable kinde of life O intollerable disperation Beléeue me the state of men hath nothing more miserable than ignorance of the holie Scriptures and contrariwise nothing more happie than the knowledge thereof Let politike men and craftsmen and such as be learned in the laws boast as they will of their iustice and vertues which in respect of their nature I reprooue not but yet I graunt not that they can be accounted either true or profitable vnto eternall life without the certaine knowledge of the worde of God For séeing as themselues confesse all vertue consisteth in the meane so as if either thou sinne in excesse or in want aswell the name as the respect of vertue perisheth and betwéene extremities there appeareth excéeding great difference by what iudgement then shall we determine of the meane by the iudgement of reason But what reasō can you appoint me that hath not declined from the right waie by the prouocations and inticements of lustes Or shal it be by the iudgemēt of the senses much lesse For they although they be the scoutes and attendantes vppon reason yet can they not be kept in their due place by anie kinde of wisedome or vnderstanding neither are they of such perspicuitie as to iudge of so great matters Wherefore it belongeth onlie to God by his worde as by the certaine measure of all rightnesse and iustice to determine and define of the true meane of vertues Whatsoeuer hee commaundeth whatsoeuer he commendeth whatsoeuer hee alloweth is syncere vertue perfect righteousnesse which whosoeuer thinkes hee can learne else where hee séeketh water out of the flint stone wooll of an Asse he indeuoureth to take the winde in a net he buildeth vppon the sande he draweth water with a siue The vertues of the Ethnikes and he altogether looseth his cost and his labour But imagine with your selues O ye that be the wise men of the worlde that ye can by the sharpenesse of naturall iudgement shewe a meane betwéene foule extremities which indéed I minde not to grant what fruite I beséech you shall hee haue by these vertues which is a straunger from the worde of God None at all because he placing in his minde being corrupt with sinne and not yet purified by faith vertues in their owne nature good and excellent shal miserablie defile and pollute them no otherwise than if a man put most pure wine in a filthie and foule vnsauorie bottell Besides this he so farre abuseth the excellent giftes of God that aswell the vertues as ciuill actions which are allowed by the iudgement of men he directeth not as it had béene méete he shoulde to the glorie of God but wresteth them to his owne priuate aduantage and commendations For the knowledge of man and his industrie doeth lighten our vnderstanding downewarde onelie but the knowledge of the worde of God doeth set before our mindes a heauenlie great and lightsome torch shining vpwarde Wherefore in the holie Scriptures must wee continually dwel as in religious and most royall sanctuaries of the trueth In them maie you finde the assured oracles of that Themis whome the Gretians in their common spéech called the counsellor as it were the president mightie Goddesse of wholesome counsels for men Verilie when I oftentimes consider these thinges with my selfe I cannot sufficientlie woonder at their straunge wisedom which euerie where terrifie men from the reading of the scriptures and that by no other reasons but because that men be cladde with manie sinnes and iniquities and bee continuallie diseased with infinite vices of the minde and for that cause be altogether vnméete for such holie Scripture and doe manie times carrie away rather harme than profite Moreouer they are not ashamed to accuse the Scripture as full of obscuritie darkenes as it were of an euerlasting night wherin nothing for certeintie can be knowen or defined These be the things O ye Diuines which with great impudencie and intollerable boldnesse be in a maner alwaies obiected against vs. But first woulde I vnderstande of these great learned men whether they thinke that Phisicke bee ordained for the sicke or for them that be whole Doubtlesse except they be starke madde they will aunswere for them that be sicke Which also Christ shewed when he saide that The whole haue no neede of the Phisitian but they that be sicke With what face then doe they withdrawe men though they be sinners from the knowledge of Gods worde By what other kinde of medicine will they heale them There is no other remedie which may sooner put awaie euils from the mindes of men and restore health The vtilitie of the scriptures than often renuing the doctrine of the Scriptures so as it may be truely called the remedie against poyson and a most excellent preseruatiue This power is not so liberall as deliuering and setteth men at libertie from the most violent tyrannie of the Diuell sinne and death Amuletum Alexipharmacum Fomentū Wherefore let all men of euerie condition runne with great boldnesse and chéere vnto these fountaines I assure yée in Gods name that it will repent no
man to haue vsed this * â—…iâ—s herbe that remedieth all diseases Let young men learne a most excellent waie of gouerning their life Let men of ripe age learne after what manner they must perseuere in right opinions and godly workes Let olde men that haue no long life learne the ioy which is to be conceiued by dissolution of the bodie and departing of the soule to Christ Let poore and afflicted soules learne that they are happie in Christ although of the world or of the flesh they be iudged miserable Let women learne the dueties of their state namely modestie silence subiection towardes their husbands and chastitie And since that all men should with singular profite dwell in the holy Scriptures doe ye thinke O ye Diuines that ye alone shall be without fruite in this kinde of studie God forbid Hereby none I knowe what I speake shall be more holpen than ye For the most part of ye all are either now made ministers of the Churche or in time to come shall be the duetie of which function is to catche men to féede men and to drawe men vnto God But I beséech you what be the nettes What is the foode What chaines shal ye haue néede of in this worke of yours The Scriptures of God If any thing be to be taught let it be taught by the worde of God If any thing be to be confuted let it be confuted by the worde of God If any thing be to be corrected let it be corrected by the word of God If any thing be to be instructed let it be instructed by the worde of God To conclude let the worde of God in all Ecclesiasticall functions be vnto you the whole summe and effect of all Whatsoeuer Homer woulde signifie by that his golden chayne whereby he fained that Iupiter did drawe all thinges vnto him I passe ouer at this present and doe affirme that the true chayne wherewith meÌ„ may be led vnto God by you is the order or course of the worde of GOD knit together by degrées of ages which shall neuer vanish for the helping of mortall men drawing them vnto life which neuer should haue ende These thinges are plainely set downe in the olde and newe Testament and may verie fitly be called Iacobs ladder reaching vnto heauen whereby the Angels both descend and ascend For who is so blockish that he vnderstandeth not that in the holy Scriptures the knowledge of the infinite wisedome of God doeth submit it selfe from his Maiestie to the capacities of men and as it were descende from heauen to the plaine fielde of the worlde Neither as I thinke is there any man so blinde but he séeeth how highly he whatsoeuer he be that is commonly exercised in reading of the holie Scriptures is exalted from the earth That the holie scriptures are not obscure Now that we haue answered them which wil not haue men eueriwhere to reade the holy scriptures because they are infected with vices and sinnes nowe let vs come to that sort of men which alleage the darkenesse and obscurenesse of the worde of God Let these men take it for an aunswer that in those things which are required necessarie vnto mens saluation the Scriptures of God are neither intricate nor yet haue any mist before them and if a man will be diligent and héedefull in reading ouer of them he shall easilie perceiue that in some places is plainely and manifestly taught those things which in another place are taught as it were in some darke spéeche The goodnesse of God which is spread ouer all is not enuious neyther would he by obscurenesse of spéech hide from men whom he so greatly loueth the knowledge of things necessarie to saluation And I haue wished you Diuines that at this day ye were throughly perswaded herein that the obscurenesse of the holy Scriptures if it be at all is like the heauenly bodies out of which by your labour and meditation if they be continually shaken and pressed together there will breake foorth aswell bright lightenings of the trueth as also the casting foorth of heauenly thunderboltes 2. Cor. 10. 4 whereby all defences and places shall be broken and cast downe which doe exalt themselues against God and his true knowledge For it is a woonder vnlesse it be nowe most plainely perceiued what these Parasites of the Pope meane to drawe men awaie from reading and meditating of the worde of God Without doubt they would bring Religion into the olde deformitie and confusion that it was in before But ye my deare brethren and herein neuer sufficiently commended doe most wisely which knowe that the worde of God must be kept as the Apple of an eye and must bée written in the tables of the heart The custodie thereof albeit it belong vnto all Christians yet doeth it chiefely vnto them which by teaching and preaching doe nowe serue the Church or doe prepare themselues to the holy ministerie Which office albeit many seruaunts of the flesh and of the world doe scorne as vile and contemptible yet is it honourable and full of dignitie on euerie side For they that haue bin counted wise men thought a Iudge to be a speaking lawe for no other cause in déede but because he is the interpreter of the will minde and sense of the lawe Which if they haue not fondly deuised we not amisse may say that a true and sincere Diuine is a God speaking among men Which saying I iudge must so long be receiued as it agréeth not with the inuentions of men but with the worde of God and doeth not mingle falshood with trueth as Sinon did in Virgill To the following of which purenesse in teaching and preaching I exhort you my deare fellowe ministers with all my heart and with all Christian affection Beware I beséeche you of the nurses of vices which are Pleasure and Idlenesse But I would haue these men and together with them all ye my déere brethren in Christ to be admonished that the place or schoole of this Philosophie is heauen wherefore they which créepe vppon the ground and haue not their conuersation as the Apostle commaunded in heauen are in hazard least in studying they loose their labour Phil. 3. 20. Moreouer we must remember that the teacher hereof is the holie Ghost For although you haue innumerable teachers preachers instructers and Maisters vnlesse the holy ghost doe fashion the inward partes anew they shall all take paines in vaine And who haue bin alwayes chosen Ministers of this doctrine the holie Histories doe abundantlie declare namelie the Prophetes being for the most part of the common sort Husbandmen Fishers Publicans and men of occupation Howbeit the word of God tooke no dishonor or reproch hereby For this function what and how much soeuer it be dependeth of God and his spirit We must not therefore weigh what they were but what they teach or whither they carrie vs by their doctrine In déede they call vs not to the
kingdome Verilie I tooke vppon me a weightie charge For both it behooued me to teach diuinitie in the vniuersitie of Oxforde and I was often times called to the conuocations holden at Londō for causes ecclesiastical Where what labors I indured what daungers I passed in defending the right opinion of the Eucharist which also ye of the Citie of Zurick as principall and in a manner onelie Patrons haue alwaies most constantlie defended I had rather yee hearde it of others than of my selfe They which were there at that time knowe that I was sundrie times in great daunger of my life And when we were now come to the purpose we wished for and that that doctrine which is both true and holie tooke place and that we now looked for peace and quietnesse woe is mee then died Edwarde that most godlie king King Edward the 6. than which youth I thinke the sunne neuer sawe a learneder for his age a godlier and a wiser A sister of his succéeded him vtterlie vnlike vnto him in minde and will an enimie to the profession of the Gospell the Popes subiect hauing lesse regarde to the honour and dignitie of her owne people than the dominion and commoditie of the Spaniardes There as ye knowe were all the excellent ordinances of the king departed ouerthrowen and the good men either banished or flame And whereas I my selfe escaped so deadlie a calamitie for a while I thought it a dreame till hauing passed the sea with great daungers I was come into the lowe countries Many a time haue I had experience of the most mercifull care of God towards me but neuer I perceiued it so manifest plaine and expreslie as then After that miserable destruction I came to Strasborough because I was frée of that Citie and was called home by the magistrate a yeare before I returned with a minde ioyfull in heauie affaires that I might after my vsuall manner professe diuinitie in that schoole To the Senate the professors my olde acquaintance I am sure my returne was most welcome but not to all the ministers I speake of them which are readie euerie daie not to prooue but most impudentlie to vtter that the cakes small péeces of breade are the bodie of Christ indéede Neuerthelesse against their will and priuie practises speaking faire to my face I am restored to my old place function A controuersie at Strasborough touching the Eucharist And whereas at that time the controuersie about the sacrament was whot and nowe also is disputed with great contention not without the speciall care of God who woulde not haue so good a cause lie hidden vilie in the darkenesse the Magistrate of Strasborough who doeth all the euill he can to kéepe outwarde peace woulde giue this caution in receauing of me that I shoulde not stirre vp this contention in the schoole but shoulde together with the fellow ministers maintaine peace I aunswere that I had béene alwaies a liuer in peace yet such as was honest and that therefore I woulde not breake the bond thereof so that this might be left frée that when a place to be treated of in teaching did require it I might friendly and quietly shew that opinion which I thought to be the truer without taunts bitter inuectiue of words But yet I admonished that if they woulde haue peace to be preserued thy shoulde prouide that they also which were of the contrarie part shoulde abstaine from contention and speake modestlie and brieflie of that matter otherwise it might not bee with a safe conscience that I shoulde leaue the trueth vndefended Lastlie I added this also that by this kinde of argument I would not haue it to be accounted that anie of those thinges which I had written before concerning this matter shoulde be chaunged diminished or cancelled with these conditions we departed and peace was kept on both sides But within a while after when the Saxons and our men wrote sharpelie one against an other those my companions aduersaries also brake out and although they mooued nothing in disputation yet did they in the pulpit to the people most bitterlie condemne my opinion howbeit because these thinges were doone in the Germane tongue and not in the schooles I was not so greatly mooued because I sawe it plainelie appeared to wise and learned men that our aduersaries had but small confidence in their cause since they durst not handle the same openlie in the schooles or dispute thereof But since they could not be ignorant hereof there was a boy suborned who vppon a paper read a declamation made by an other or rather by others which was a verie bitter inuectiue against the Sacramentaries With great gréefe and sorrowe did good and godlie men heare it For what else was this than to haue sounded vp a trumpet So then when peace was openlie broken I also thought it not méete altogether to holde my peace At what time as it séemed good vnto God I receiued letters both from you my brethren and from this most honorable senate whereby I was called hither Which when I perceiued to be the working of God as vnlooked for so verie conuenient I thought it fit to accomplish the same But with how great labour and difficultie I obtained licence of that honorable Senate to depart I thought not now méet to declare seing I suppose none of you can be ignorāt of it But least I should be accused of an inconstant departing I vtterlie promised there to abide if I might haue frée leaue to teach dispute write fréely my opinion since the aduersaries themselues did so publikelie and that it is not indifferent that while it was lawful for them to speake I shoulde be constrained to holde my peace and that the matter was nowe brought to such a passe as manie woulde accuse me of inconstancie as though I had lightlie changed my opinion or else of vngodlinesse for that I woulde suffer true doctrine in my sight and hearing to be cruellie rent in sunder by holding my peace The delaie was long but because that politike reasons are of great force with them that gouerne common weales at the length leaue was giuen mee to depart although the Magistrate testified before me that he did this with an vnwilling minde Wherefore ye Diuines the libertie which I coulde not there procure I haue by your benefit obtained Wherefore first of all I giue thankes vnto God secondlie vnto you and to the honourable Senate of this citie And me thinkes that I account that daie wherein I came hither euen as my byrth daie But ye will saie to what purpose are these thinges so farre fet and repeated For two causes my good friendes First because so manie of my remoouinges shoulde not be attributed to lightnesse but rather to a choice of my minde and stedfastnesse of my will For I chose no solitarie life as though I would haue my studies to profite my selfe Neither doe I allowe that great desire of solitarinesse
to the intent we may loue him with all the affections of our minde And the manner of the feare of death is that we be not so stricken as we put away the word of God and neglect his glorie Therefore we sinne if for feare sake a man deny the trueth if forsaking his vocation he suffer the sillie shéepe committed to his charge to be caught away by Woolues By these things which be spoken we gather that flying away is no sinne if it be taken in hand for the glorie of GOD that is to wit vnto that end that we may serue him with a pure heart that we may leaue Idolatries and superstitions that we may not rashlie cast our selues into the danger of abiuration that we may by the benefite of Matrimonie liue vndefiled that we may the better call vpon God with a pure conscience in those things which belong vnto the woorshipping of God that we may be instructed by learned men that we may sée the societie of the Saintes that we may leade our life in a well reformed Church Finallie that we may so confirme our selues as at a more fit time we instruct others vnto edification euen as God called vs and mooued vs by his spirit This flying away I say is no sinne although it haue the feare of death ioyned with it For as we haue said that feare is not faultie vnlesse it be stained and corrupted by the end or manner of fearing Wherefore as touching this I disagrée from both these sortes of brethren from the first doubtlesse because they say that flying away hath the respect of a lesse euill For being indued with those circumstances I cannot condemne it nor say that it is faultlie and from the other because they wrote that it is mixed as if they acknowledged that there is some fault therein although there be in it some good For I am of an other minde who iudge that the feare of death being moderated as I haue set downe is a good and laudable woorke hauing no mixture at all with euill but so farre foorth as it procéedeth from our faultie and corrupt nature But this as we haue aboue said is common vnto it with faith hope and the loue of God And I must néedes somewhat maruell at these two excellent brethren that séeing they iudge flying away to be euill or to haue some euill in it they wil perswade the same to the weaker sort of brethren to the intent they may mainteine the profession of the trueth not forswere thēselues For by this meanes they perswade euil Euill must not be done for to obtaine good Rom. 3. 8. that good may be obtained Which Paul vnto the Romans forbiddeth For he permitteth not vs to doe euill thinges vnder pretence that some good may followe Neither should any obiect that God setteth forth all his precepts and good works of euerie kinde to be kept of vs although he know that we cannot doe the same without sinne Séeing alonely God can be excused of this that of him nothing is commaunded but that which in his owne nature is good but if there be any sinne committed that must not be imputed to the commaundement of God but vnto the faultinesse which cleaueth vnto vs. But the perswasion of these men cannot after this manner be excused For they iudge that flying away taken in hande through the feare of death either is sinne although lesse than abiuration or at leastwise hath sinne mingled therewith and that by it selfe Neither do they appoint any circumstances or measure vnto the terror of death or to the flying away for feare of death in respect whereof to flie away in his owne nature is good But some man will wey with himselfe And shall not the feare of death bee faultie also in the foresaide cases and with the foresaide circumstances séeing it striueth against the will of God For it is manifest that Christ otherwhile requireth our death for his owne name sake Howe farre foorth we ought to loose our soule Luke 9. 24. Ioh. 15. 13. Ioh. 1. 3. 16. For he saith Hee that will lose his life for my sake shall saue the same and he that will saue it shall loose it Also we reade in Iohn that it is our part to lay downe our life for our brethren Wherefore if euerie one of vs ought to obey GOD with all his strength and with al his soule how doe we satisfie this precept when as by fearing of death we are manifestly called from the commandement of God and sinne altogether it is whatsoeuer is repugnant to the reueiled wil of God Manie which do not sufficiently vnderstande the nature of sinne That the first motiōs are sinnes are woont to say that those first motions which are stirred vp in vs without deliberation are no sinnes till wee giue our consent vnto them But howe greatlie these men are deceiued Paul hath declared vnto the Romans when hee manifestlie called the lawe of the members sinne speaking of those motions which trouble vs against our will and do holde vs captiues in a manner by violence whiles our minde which otherwise as touching it selfe is excéedingly delighted with the lawe of God doth striue against and withstand those motions so as he crieth out O wretch and vnhappie that I am Rom. 7. 24. who shall deliuer me from the bodie of this death I confesse indéede that this aunswere is after a sort obscure but I hope to make it plaine A distinction of those thinges which are forbidden by God Some things there be so forbidden of God as in no respect they can haue any iustnesse or honestie in them such are adulterie theft periurie ydolatrie and pride Wherefore as concerning all these actions so farre foorth as they are considered by themselues they are alwayes faultie as well in persons iustified as not regenerate whether they haue deliberation and assent ioyned with them or whether they be in the first motion Albeit those first motions are forgiuen vnto them which are made iust through Christ neither are they imputed vnto destruction forsomuch as the perfect true faith whereby they are made partakers of the promised saluation is not extinguished in them But there be certaine other affectes or humane actions not forbiddē of God by themselues as to feare aduersities to delight in commodities to possesse the goods of this life and such like which God hath not forbidden sauing so farre foorth as we be drawen of them to do those things which are against his commaundements Wherefore although those first motions whereby we be stirred vp vnto adulterie vnto theft vnto blasphemie and vnto ydolatrie are faultie notwithstanding there be no expresse assent yet feare which naturally awaketh in vs at the presence of death is not faultie so it be submitted to the will and commandement of God if perhaps it behooued vs to die for the defence of his glorie Therefore I graunt it to be faultie so farre foorth as it is
Ministerie and purpose so to continue Wherefore I will séeke and maintaine peace as you admonish me yet so neuerthelesse that when occasion is offered not a snatched or sought occasion but that which is iust and necessarie I will teach and speake that which I iudge true cōcerning that matter wherein I know they disagrée from me and that with such moderation and temperance as I will not gréeue or bitterlie taunt anie man that is of an other iudgement But as for commaunding me to silence or recantation neither haue I hitherto suffered it neither will I now suffer it For I iudge that to be most vnwoorthie for a godlie man and him that publikelie teacheth the holie scriptures so long as out of the word of God it cannot be shewed to be otherwise than I beléeue For when that should appeare and I might know it so to be I would not for anie cause delay to testifie the trueth and openlie to confesse it These thinges woorthie Syr and as you write my most néere ioyned brother in Christ I speake familiarlie to you as you sée and doe sincerelie open my minde and thought euen as it is affected For I haue such a confidence in your iustice and equitie as I neuer will or can séeme to refuse your owne selfe for a right and indifferent Iudge Fare you well and liue you happilie to Christ and his Church I would to God I might once at the length sée you and talke with you according to my earnest desire From Strasborough the 26. of Iune 1554. To Master Iohn Caluin I Am gladde that the little booke of defence of the consent of our Churches as touching the controuersie of the sacrament A consent of the Heluetian churches with the Church of Geneua is nowe come foorth and I wish that the same may bring abundance of fruit And I doubt not but for the Godlinesse and instruction wherewith it shewes it selfe to be furnished it will bring commoditie vnto the weake comfort vnto the learned and much stomacke and hatred to them that be obstinate Neither will this be any newe thing because such is the condition of the word of God That none of those things whereof I gaue counsell is chaunged I vnderstanding the reasons which you haue made in your Epistle do not only take it wel but in verie good part But yet this haue I marueiled at and I woulde with a gladde minde heare it if it were so that N. hath allowed of those things which you wrote For I loue the man because of other his goodlie giftes but in this controuersie which we are nowe in hand with he hath alwayes séemed vnto me to bee more than ynough a right Saxon and to carie a contrarie minde vnto the trueth which we defend Of what iudgement our men will be I knowe not Wée thought good to send both letters and a booke vnto Marpachius Marpachius For you did write nothing but that which may and ought to be taken in good part of mē which be of a sound iudgement But maruell not that there was some slacknesse in the answering of your letters For there were assemblies had after your letters were deliuered and Marpachius him selfe was absent a whole moneth which returned fower dayes since He went into his owne countrie and in returning made his iourney by Zuricke and saluted mee in the name of all those ministers In talke he is gentle and curteous ynough but excéeding obstinate in his opinion Thus much hath he profited that he includeth not the bodie of Christ in the breade but saieth that the presence of the flesh and bloude of Christ to the communicants is most truely and in verie déede to be affirmed and that such a presence as wicked men and the vnworthie eaters doe féede thereon Which plainely sheweth that hée doth not attribute the receiuing vnto faith vnlesse we speake of a liuely wholsome receiuing as though there were a certaine other true and reall eating as they call it of the bodie of Christ which the wicked also do vse But héereof I speake too much and especially with you which in one worde vnderstande the state of the controuersie As touching N. N. which you write of I also doe both know and sorowe that it is so He doth not sincerely admit the doctrine of predestination And as I can perceiue he agréeth altogether with Philip yea and he expresseth many things which euen Philip woulde not subscribe vnto him which I iudge méete at this time to be kept in silence But I see no iust reason that can bee alledged why he should denie the breade and wine to be the elements of the bodie and bloude of Christ Which reason although he could shewe yet would I iudge that we ought rather to giue credite vnto the diuine scriptures than vnto him whereby as well the breade as the cup are commended as Symbols or figures of the bodie and bloud of the Lord. Yet woulde I graunt vnto him that the verie action it selfe that is the eating and drinking is a figure of the most swéete foode of soules and of the whole restoring of our nature which figure we receiue by communicating in the Eucharist And whereas he saith that the naturall bodie of Christ is not giuen to be meate I so vnderstoode him as though in speaking this he stoode against them which vainely bable that the bodie of Christ is let passe into the belly by the mouth of the body by the téeth tongue roofe of the mouth and by the Iawes but if he meane any otherwise let him take héede Verily this am I most assured of that whatsoeuer nourishment or spirituall foode is receiued of vs by the bodie of Christ that is had by his true and naturall bodie which heeretofore was nailed vpon the crosse for our sake and nowe fitteth in heauen compassed about with the highest glorie For whatsoeuer foode there is as doubtlesse there is verie much drawne vnto vs by faith who wil say that that faith is caried vnto a feigned or phantasticall bodie Truly none that regardeth the truth and honour of faith will so affirme For faith apprehendeth things euen as they bee Wherefore séeing the body of Christ is not vnclothed of his nature neither heretofore vpō the crosse nor yet nowe in heauen it is by faith receiued of vs a naturall bodie as it is But while I write vnto you these things of N. N. beholde another thing commeth to minde whereof I am mooued for iust cause to demaunde and also to write what I my selfe iudge of it which as I doe boldly so it shall be frée for you when you be at leasure to shew what you iudge thereof For I doe not vrge an answere knowing that you are ouerpressed with profitable businesse As touching the communion which wee haue with the bodie of Christ and with the substance of his nature all men are not of one opinion and I thinke you shall heare the cause why It is a
thing of great importance that he which is of Christ shoulde vnderstand by what meanes he is ioyned vnto him Hebr. 2. 14. First I sée that he by the benefite of his incarnation as it is said vnto the Hebrewes would communicate with vs in flesh and bloude For since that the children were partakers together of flesh and bloude he himselfe also would be a partaker thereof But vnlesse that an other kinde of communion had happened therewithall this woulde be verie common and weake For so many as are comprehended vnder mankinde do now after this maner communicate with Christ for they be men as he was So as besides that communion this happeneth to wit that vnto the elect faith hath accesse at the time appointed whereby they beléeue in Christ and so they are not onely forgiuen their sinnes and are reconciled vnto GOD wherein consisteth the true and sounde respect of iustification That our bodies also doe participate of the flesh of Christ but also there is added a renewing power of the spirite whereby our bodies also flesh bloude and nature are made capable of immortalitie and become dayly more and more as I may say fashioned vnto Christ not that they cast away the substance of their owne nature and passe in verie déede into the bodie and flesh of Christ but that they no lesse drawe neare vnto him in spirituall giftes and properties than they did naturally euen at their verie birth communicate with him in bodie flesh and bloud Nowe therefore we haue héere two coniunctions with Christ The one naturall which by byrth we drawe euen from our parents but the other commeth vnto vs by the spirite of Christ by whom at the verie time of regeneration we are made newe according to the image of his glorie But I beléeue that betwéene these two coniunctions there is a meane which is the fountaine and originall of all the celestiall and spirituall similitude which we obtaine with Christ and that is whereby so soone as we beléeue wee attaine vnto Christ our true heade and are made his members Ephe. 4. 16 and so as Paul saith his spirit floweth and is deriued from the verie head by the ioynts and knittings together into vs as into his true and lawfull members Wherefore this our communion with the heade is the first at the leastwise in nature although perhaps not in time before that latter communion which is brought in by regeneration A similitude And héere as it séemeth vnto me naturall reason helpeth vs. In things ingendered first as the same teacheth vs the heart it selfe is ingendered in young ones from thence by a certaine veine is powred out a spirite from the heart and doth somwhat pearce the prepared matter of the liuing creature and there shapeth the heade whereupon by that veine whereby the spirite procéedeth from the heart the head is ioyned with the heart From whence againe by an other veine a spirit floweth from the head and after a certaine space formeth the liuer which kinde of entrall communicateth with the head and with the heart by the arteries or veines which knit together From the liuer also and from the other principal members there are other arteries or veines stretched to the other partes of the ingendred matter whereby that same ingendring spirit passing through fashioneth the rest of the Members Whereuppon it commeth that all those doe communicate together and are principallie ioyned to the heart that is to wit to the fountaine of life not in déede in place or immediate touching as they terme it but that because from thence they drawe a quickening spirit and life by the woonderfull workmanship of the highest artificer And although that this similitude ought not to be curiouslie vrged as touching all the partes thereof yet dooth it after a sort laie the matter before our eyes and dooth shewe vs that after we be now men as he was this first communion with Christ that we are made his members ensueth For as Paul testifieth God gaue him to be the head of the Church For according as the spirit floweth from him he fashioneth and ioyneth vnto him sometime this member and sometime that and by the spirit it selfe maketh the same like vnto him in properties and temperature forsomuch as they naturallie agrée now together Wherefore Christ while we are conuerted is first made ours and we his before that we become like vnto him in holinesse and righteousnesse abiding in vs. This is that secret communion whereby we are said to be ingraffed in him Thus doe we first put him vppon vs so are we called by the Apostle flesh of his flesh and bone of his bones And by this communion now declared that latter is alwayes perfourmed while we liue here For the members of Christ doe euermore regard this that they may become more like vnto him Neither doe the distances of places hinder this mysticall communion but it may be had while we liue in the earth although that the verie bodie of Christ sit and raigne in heauen with the father It sufficeth aboundantlie that we are knit vnto him by certaine spirituall knots and ioyntes which bondes or knittinges together doe depend and are deriued from the head it selfe And these thinges speciallie are faith the word of God and the sacramentes Through these the spirit flowing from our head wandereth vp and downe in the Church and by a iust proportion quickeneth and maketh his members like in iust proportion These communions with Christ doe I admit others to say the trueth I vnderstand not which I chiefelie say the rather because of that which some of the fathers also bring in especially Cyrill which so make the substance of the flesh and bloud of Christ to be our meate that they saie it is mingled in verie déede with our substance Neither doe I sée but that while they thus say they are constrained to affirme that the verie same our flesh bloud which is so nourished dooth passe into one and the selfesame person with Christ and that his bodie by this meanes dooth spread abroad into innumerable places Let on Gods name the sacramentes and the word of God be tokens and signes of the true communion with Christ which as I could I haue now declared also let there be ioyntes and knittinges together whereby the spirit of God so there be a faith is made effectuall in which men he may haue place Neither let these thinges be vnderstood as though we tye the grace and spirit either to the outward word or sacramentes as if it cannot by anie meanes be that some man may be ioyned vnto his head I meane Christ without these thinges One necessarie ioynt and knitting together there is in them that be of ripe age namelie faith whereby we are ioyned vnto Christ himselfe and that inseparablie This is it which perhappes the fathers meant by their excessiue spéeches which while they immoderatelie vsed they ministred no small occasion vnto errors I
these daies hath béene set foorth more perfectlie I greatlie reioyce for the excellencie of your wit for this edifying of the Church and for this honor of England and I beséech you that you will procéede to treade with your steppes in the way wherein you haue entered For although the cause that we haue be good yet in comparison of our enemies number they are but few that defende the same and they séeme so to bée awakened as by the goodnesse of their stile and by their sophisticall Argumentes they giue themselues much credite among the vnlearned multitude I speake of Staphilus Hosius and manie other writers of this sect which at this daie be strong Patrons of the Popes lies Wherfore since in that most learned and eloquent Apologie of yours you haue stirred vp so great a hope of you knowe you for a certeintie that all good and learned men doe nowe assure them selues that the euangelicall trueth while you are aliue shall not bee wronged of the enemies without reuenge Doubtlesse I doe verie much reioyce that I haue séene that daie wherein you are made the Father of so noble and excellent a childe God our heauenlie Father of his bountifull goodnesse grant that you maie oftentimes multiplie the like séede But as touching other thinges that your are there doing I am as ignoraunt as is the Parthian or Indian of the affaires of Germanie But I perswade my selfe that your affaires are in a good or else in an indifferent state For we haue experience of the thing it selfe that there is no messenger swifter than he which bringeth tydinges of the miseries calamities and destruction of friendes but their felicitie ioy prosperous state is much long kept secrete froÌ„ vs. But whatsoeuer it is we ought to hope the best one of an other séeing it is a most certaine thing that God is continuallie present in al places and that after a gratiou manner vnto those that bée his of which number are we But as touching me if you bée desirous to know throughlie howe I doe vnderstande that in minde I am merie in Christ and am occupied in the verie same labors wherin I applied my selfe when you were present but in bodie I am not so strong and lustie as I haue béene for the burthen of age waxeth euerie daie more heauie than other Nowe by the space of a yeare and a halfe I am waxen altogether to the lesse neither doeth my stomacke serue me whereby I might haue an appetite to my meale Furthermore I am troubled with the Rume vnto which euils happen no small griefes of my legges because of two vlcers wherewith I am otherwhile greatlie disquieted Wherein though the bodie properlie and by it selfe be vexed yet by reason of the consent which the Gretians call Sympathia the minde also cannot choose but be afflicted These thinges which I am sure for the good will you beare me you will bee sorie to heare I would not haue inserted in these my letters sauing that I shoulde haue verie great néede of your prayers which I haue perswaded my selfe that I shall obtaine to bee more earnest because of the necessitie wherewith I am vrged Of the French affaires I write nothing because I assure my selfe that they are no lesse knowen vnto you than vnto me The Synode of â—rent seigneth as though it woulde procéede but it goeth so flowlie forwarde as in these fiue Sessions thereof it hath decréed nothing that maie serue to the purpose Those thinges that it doeth define bee olde and mouldie so as they cannot séeme to doe the part of fathers but of beetles which alwaies turne ouer the selfe same dongue of traditions Fare you well most worthie prelate and more than one half of my soule God loÌ„g maintain you kéep you and increase you in al kinde of goodnes both to the Church to the Commonweale All friendes and learned men doe salute you From Zuricke the 24. of August 1562. The Commentarie of Lauater vpon the Prouerbes Lauater hath set foorth his Commentaries vppon the booke of the Prouerbes To the Church of straungers at London 45. IT séemes that Hadrian hath dealt verie vnprofitablie who hath disquieted the Church in moouing of that controuersie whereof our aduise of late was asked Further herein is he the lesse to be allowed because hee defendeth that opinion whereby the hearers are rather destroyed than edified in the true and right doctrine of faith Whether obstinate heresie as touching the person of Christ exclude the Anabaptists from saluation For whereas he affirmed that the peruerse opinion touching the flesh of Christ brought from heauen and not taken of the blessed virgin doeth not depriue the Anabaptists of saluation they continuing obstinatelie therein but that they being yet of that opinion belong as well vnto Christ as vnto the Church doeth not this extenuate both the weight and mischiefe of that heresie And doth it not confirme those wretched men in their errours And doth it not call backe others from the carefulnesse to shunne and auoide that errour But he saith They which are touched with the feare of God will giue place to those which shewe them that they liue in a great and daungerous errour Howbeit I would faine knowe how grieuous an errour or how horrible a daunger that is which plucketh not men from eternall saluation but suffereth them still to be both members of Christ and also parts of the Church The Apostle when he would exaggerate certaine sinnes aboue others saith 1. Cor. 6. 8. They that commit such things shall not possesse the kingdome of God If the faithfull ministers of Christ although they by assured testimonies of the worde of God confute earnestly speake against this opinion namely that such as so erre shall perish vnlesse they repent bring not to passe that they will yéeld vnto the trueth shall we beléeue that they will sooner yéelde and bee healed when they heare that their opinion though it be false and against the word of God doth not exclude them either from saluation or from Christ It is not likelie nay rather when they shall be taught things which bée true and contrarie vnto their dreames they will saie vnto a sounde teacher thou loosest thy time and thy labour I depart not from that opinion which I haue taken vpon me to defend wherof I alow because it doth not separate men from eternall life Furthermore the faithfull men will saie Whie doe we so diligentlie shunne and auoide these men since to kéepe them companie is not pernitious For if we shoulde bee infected with their contagion we shal be in no daunger at all in the end Hadrian who otherwise is against the Anabaptistes and as we haue heard is commended for sinceritie of life did negligentlie consider of these thinges therefore he supposeth that it is answered by that his Dilemma He with whom we deale either feareth God or else is destitute of his feare If he doe not feare
Lorde was not taken of the virgin must not be accounted among those trifles before rehearsed That the substance of Christs flesh was taken of the Virgin Neither shall it in anie wise be graunted that the flesh taken of the virgin is not the substance of Christ but rather as it is called a light circumstance séeing the verie substance of the bodie of Christ was fleshe receiued of the Virgin For from thence was drawen the bodilie matter and substance of Iesus the mediator of God and men whereby comes to passe that it ought in no wise to be referred vnto the circumstance Whervnto is to bee added that the generation of man doth rather belong vnto the efficient cause thereof than vnto the circumstance Wée are not ignorant that among the Logitians and Rhetoricians Parentes are placed among circumstances but this is not doone in respect of their bodilie substance but for their properties and conditions sake to wit that from thence may bee deriued probable arguments either of praise or dispraise of Children For if a man haue had noble parentes excellent and valiant hee is therefore commended and as touching him that he will become such a one a verie likelie argument is gathered Also such craftes men haue béene accustomed to put the manner in the number of the circumstances But fleshe taken of the Virgin belongeth neither vnto the measure nor yet vnto the qualitie of Christ but is as we haue saide the substance as touching his humanitie Luke 1. 35. But the manner of his generation maie be thus said to be namelie that he was begotten without the séed of man because not the strength of her husband but the power of the holie Ghost formed and fashioned out the childe borne of the blessed Virgin These in verie déede I might graunt to be circumstaunces but yet so necessarie to be beléeued as he that confesseth not that Christ was conceiued without the séede of man and made by the power of the holie Ghost and also formed of the fleshe of the Virgin is both estraunged from the Church and from saluation Wherfore we say that the fleshe taken of the Virgin is no circumstance of Christ as he is man but that it belongeth to his substance Againe if we shoulde also graunt that the same doeth belong vnto circumstances yet it is not gathered thereof that that is not necessarie to be beléeued since to suffer to die to be buried to rise againe and to reigne in heauen being the actions of Christ are vndoubtedly reckened among his circūstances which whosoeuer doth not faithfully beléeue and confesse doeth vtterlie fall from the hope of saluation vnlesse he repent And it is a woonderfull thing to determine as Hadrian doeth that the taking of the flesh of the virgin Marie was a thing necessarie vnto our saluation and that yet afterwarde the thing should be so extenuated as they which beléeue the contrarie are saide to bee partakers of saluation And I doe not much maruell at this because he after a sort qualifying a thing of it selfe so harde saieth that hee doeth not vtterly condemne them but commit them to the iudgement of God This is not rightly to diuide the worde of trueth in religion and holie doctrine 1. Tim. 1. 19. Why did Paul pronounce them to haue made a shipwracke of the faith which saide that the Resurrection was alreadie past Whether I beséeche you appeareth it more manifestly out of the holy scriptures that the Resurrection shall be or that Christ is the true séede of Eue the sonne of Abrahā the sonne of Dauid that he was the séede of them The scriptures plainely and manifestly affirme both and both of them belong to the articles of the faith For wee confesse that wee beléeue in Iesus Christ the sonne of God conceiued and borne of the virgin Marie not in him which passed through her as through a Conduite Paule saieth not that he leaueth them to the iudgement of God but he openly pronounceth that they were fallen from the faith and shall not wée account these men woorthie of condemnation Also the Churche did not leaue the Arrians Nestorians Eutichians Ebionites and such like pestilent sectes to the iudgement of God but by manifest and open iudgement condemned them who neuerthelesse ceased not to crie out that they sawe not the consequentes and collections betwéene the wordes of the holie scriptures and the opinions which the right beléeuers defended Therefore let vs measure things not according as they séeme good vnto Heretikes but according as they bee expressed in the holie scriptures Neither doeth Hadrian a thing méete for his profession who therefore putteth vs to businesse because that children and madde men haue saluation without faith whereas notwithstanding the holie scriptures affirme Hebr. 11. 5. that by faith men are saued and doe please God for these things doe belong to the state and condition of the Anabaptistes séeing they be both of full age and haue their right wittes who likewise haue leasure to reade the scriptures and holie sermons and they may also heare the answeres of godly men We iudge it also to be a superfluous question touching faith why God hath required the same at our handes séeing if it had pleased him he coulde haue made men blessed without it For what néede haue we to dispute of the will of God séeing that the same manifestly ynough appeareth in the holie scriptures This rather we ought to labour and earnestly indeuour that wee may by prayers vnto God attaine to the same and to the daily increase thereof that those things which we beléeue wée may through the perswasion of faith expresse in our life déedes and shewe howe great power is placed in vs by GOD. Wee ought not to be such as would knowe the causes and reasons of the diuine counsels That moreouer séemes more than marueilous that this is decreed by Hadrian to bée a thing necessarie to bee beléeued vnto saluation without which may not bee beléeued that sinnes are fréely forgiuen vs by Christ That in verie déede is the chiefe sum and principall point of the Gospell but sée I beséeche you that if a man say he beléeueth this and in the meane time denieth the Resurrection of the dead whether may he bée saide to embrace the true Gospell of Christ I suppose he doeth not nay rather I affirme that he while he is thus perswaded is not partaker of eternall saluation Also another will say that he doeth imbrace that article as a thing out of doubt who notwithstanding on the other part will denie that the sonne of God is equall and of one substance with the father and will holde opinion that the holie Ghost is a creature What shall héere be doone Shall wee allowe them saluation and rest according to this rule And shall we embrace them as the members of Christ and partes of the Church so as they beléeue that sinnes are fréely forgiuen them by the Mediatour
demanded of me whether I were Peter Martyr When I saide yea he saluted me verie gentlie and offered me all courtesies and testified that I was most welcome both to him and to all other good men Also the two Bishoppes that were with him prayed me instantlie that I woulde indeuour for a peace and concorde to bee made and that the troubles sprong vp might bee pacified I gaue the Cardinall thankes and aunswered the Bishoppes that I woulde further peace and concorde so farre as the worde of God and trueth of the Gospell might suffer That Cardinall is brother vnto the Admirall as welnéere all mē saie doeth iudge verie rightlie of Religion But the Admirall himselfe is so godlie and courteous as hee twise or thrise visited me euen in my chamber and most gentlie saluted mee But I returne to the Historie Afterward came in the Cardinall of Loraine with his well studied Oration Then came the king and Quéene Mother with the King of Nauare other noble personages Last of all came the associates to whome I streight waie ioyned my selfe The Cardinals and the Bishops sate but we stood and that without their circuit The Oratiō of the Cardinall of Loraine The Cardinall of Loraine spake in French by the space of an houre and a halfe And first he greatlie flattered the royall maiesties Then hee entered to the confuting of Bezaes oration Manie thinges hee spake of his owne Church that the same had a continued succession and perpetuall imposition of handes and which worshipped Christ without anie Idolatrie Howe truelie he spake this all men knowe Afterward he indeuoured to shew that the Church doth not onelie consist of the elect regenerate and holie but also of the euill and wicked But this he therefore vrged lest the Cardinals and Bishoppes of whome it cannot be denied but that many are most corrupt liuers shoulde be thought to be excluded from the Church For they indeuour as much as they can to holde the chéefe places therein If the Church saith hee were of the elect then shoulde it be inuisible and we might be vncertaine of it Hee affirmed that generall Councels cannot erre neither in doctrine nor in manners but that they haue otherwhile varied and chaunged some thinges according as the times required He added that the same Church doeth imbrace and honour the worde of God but that he distinguished into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie not written and written and hee would that the Church shoulde beare rule ouer the written worde and that the interpretation thereof shoulde bee taken from thence When he had spoken much of these thinges hee came to the matter of the Sacrament where hee medled not anie thing with transubstantiation nor anie thing with the Masse but made mention of no other presence of the bodie of Christ than Luther and Brentius did For he affirmed that the bodie of Christ is present not locallie nor contained in bondes but after a heauenlie manner and more than substantiallie And when he had ended his oration he turned him to the Quéene mother and desired her that shee together with her sonne woulde abide in the same faith wherein they had hitherto béene educated and baptised in their infancie if this shoulde bee doone hee offered all dueties both of him selfe and of the Bishoppes and so hee made an ende of his Oration Hee abstained from taunts and spake quietlie ynough When he had helde his peace wee humblie prayed the Quéenes maiestie that wée might foorthwith aunswere that Oration Then the Cardinals and Bishoppes rose vp and stoode rounde about the seate of the king and Quéene but what they said it is vnknowen vnto vs but the euent declared that they made suit that our request might not be admitted And in verie déede it was answered that we should not then deale but that a day shoulde be giuen wherein wee might aunswere When we were returned vnto S. Germans foorthwith I and Beza were called into the court by the prince of Condie the Admirall they desired our opinion as touching the Oration They themselues who looked that it would haue béene sharpe and bitter praised the same as milde and moderate and they made much reckening of it because he had made no mention either of transubstantiation or of the masse Howbeit these things they spake to that end that we should not speake sharpelie and bitterlie of that Oration and so the hope of the conference to come might be broken off And they admonished me secretly and by the way that when I should be sent for the next day after to the Quéene mother I shoulde speake the more mildlie with her as touching that Oration to the intent that the conference might not be hindered by an vtter despaire of the agréement There we syncerelie shewed what we thought of the Oration that was made But I promised that I woulde deale mildly and modestlie with the Quéene as touching the Cardinals Oration Of which at the length I would not iudge and testifie otherwise than the word of God and truth it selfe would suffer The second conference of Peter Martyr with the Quéene The next day after I was sent for to the Quéene together with Beza and that in the euening She when she was come vnto vs led me aside that she might talke with mée alone First she desired that I would plainlie shew certain things vnto her The which so soone as I had saluted her I declared Which when I had doone she asked moreouer what I thought as touching the Oration I answered that it séemed vnto me to be eloquent and that certaine things therein were true and good which yet should be common with vs also as are those thinges that hee spake of obedience towards magistrates and that in the Church the euill dwell together with the good therein doe manie times exercise the holie ministerie and that we also doe not appoint an inuisible Church but doe define congregations vnto which the faithfull may know that they can safelie adioyne themselues but that the Church should be preferred before the worde of God cannot be graunted At the length shée demanded me as touching the last point namelie of the Eucharist wherein I saide that the Cardinal was vtterlie against both the truth and vs but that in conferring together perhaps he will somwhat relent And this I saide not that I so hoped but that the purpose and hope of conference might not be cut off She demaunded also if I had anie other counsell which might helpe to obtaine peace quietnesse besides that which I had giuen before I added that if there might bée no agréement in the conference as touching the presence of the bodie of Christ she should leaue that Article frée till it might be manifest or better prooued and shoulde suffer the Churches of Christ to retaine and preach that doctrine which they might iudge agréeable to the woorde of God and that in
2 38â— a To. Toombe Of Absaloms Toombe and the Cardinall of Yorke 3 321 b Toong Why the Hebrewes cal a Toong and glorie both by one name 3 342 b Giuen vnto men for diuerse endes as howe 1 7 a Against the vse of a strange Toong in Gods seruice 2 317b 318 a 3 309b 310. 311. Against them which hate the Hebrewe Toong and of the necessarie vse thereof 2 329 a Adam vsed and spake in it 1 126 b Toongs Of some that spake in many Toong vppon the sudden 1 â—7b 78a Torments The constancie of Anaâ—archus Zeno in their Torments 2 264 b In what Torments Virgil placeth such as murther themselues 2 392 b Tr. Tradition Tradition of watching in Easter night Apostolicall 3 2â—6 b The Tradition of the Church obiected for the defense of idolatrie 2 34â— b â—4 a Baptisme ordeined for infants by the Apostolicall tradition 2 228 b Traditions Note a good argument against mens Traditions 3 173 a They do erre and oftentimes are repugnant 4 5â— a Certeine of Basil 4 99 ab Cautions touching them in the Church 4 42 b 43 ab They may be altered and abolished 2 353b 354a Why we must not attribute ouer much to them 3 251a What we retaine and what wee reiect 2 348 b 34â— a Some necessarie and some indifferent 3 251 a Diuerse touching diuerse things 4 45 ab The Traditions of the Apostles prooued by the scriptures 3 233 b 234a 4 45 a What Cyprian determineth of Traditions 4 45 b How mens do violate Gods commandements 3 171 b According to the doctrines Traditions of men expounded 4 25 b Traffike The Traffike of Salomon 4 317 a 318 ab Transubstantiation Transubstantiation a fained miracle and why 1 62 b No néede thereof in the sacrament 2 590 a The Papists subtil shift as touching it 1 114a b The author thereof Innocentius 3 pag. 4. 91 b Miracles inferred for the approuing of it 4 185 ab 186 a Theodoretus an enimie to it 4 163 b The opinion which hath affirmed it 4 148a b The feined deuise of concomitancie therein 4 158 a The chiefe end of the Eucharist is let by it 4 158 b Arguments for proofe and disproofe of it 4 148 b 149. 150. 151. 152. 153. 154. 155. 156. 165. 166a newe opinion 4 183b Absurdities which follow it 4 155. 156 157. 158. 159. 160 Established by tyrannie 4 183 b Whether the fathers helde the doctrine thereof 4 160 b 161. 162. 163. 164. 165. c. 185 a Trauelling The commoditie that commeth by Trauelling 3 192 a What be the best causes thereof 3 191 a Why the Lacedemonians forbad it 3 192 a What it behooueth vs to take heede of therein 3 192 a What was meant by the Rechabites continuall Trauelling 3 190 a Platos Trauelling and others coÌ„mended 3 191 b ¶ Looke Peregrination Treason Treason defined and distinguished 4 298 ab Whether it bee at any time lawfull 4 297 ab 298 b 299 a 30â— a How the ciuil lawes in such cases do punish the children for the parents fault 2 367 b 493 b Not so ill a crime as adulterie 2 47â—a How it and espialship do differ 4 298 b The Treason of Iudas being euil brought foorth a good effect 1 51 a Triall The custome of Triall of an offender in some countries 4 309b What Triall springeth of patience 3 279 b 280 a Triall specially of doctrine compared to fier 3 239. 240. 241 Wherin it consisteth 3 241 a Tribute The definition of Tribute and of the eight part thereof paide for custome 2 472 b Whether Clergie â—en are to pay it 4 239 b 240 ab 33 b 34 ab They are stipends giuen to Princes 4 236 b Of what things they consist 4 239 b Trinitie The whole Trinitie is present at our prayers 3 306 b Essence is common thereunto 2 612 a Of the particular and common works thereof 2 599 b A distinction of the same 2 627 b 3 307a How in some places of Christendome it is painted 2 338 b Of the equall power of the Trinitie 4 81 b The heresie of Paulus Samosatenus touching the Trinitie 3 364 a The Trinitie vndiuideable cannot be separated in respect of God 1 26 a Strife about homousion a worde proper thereunto and agréement in the thing signified about the same 1 108 b The Hebrues will not acknowledge it in the diuine nature 100 b prooued against them 1 101 a Prooued by Augustine against Maximus the Arcian Bishop 1 105 ab Spirite bloude and water represent the thrée persons therein prooued 1 105a b In one substance represented by thrée faculties in mans soule 1 123 b When this worde spirite is taken for the Trinitie 1 103 a Trouble What this worde to Trouble meaneth 4 319 a The definition thereof 4 320 a Ciuil and religious 4 319 b Causes thereof 4 321 b 322 a Of what noble things it is an abolishment 4 320 b 321 a The vse of the word Trouble in holy scripture 4 323 b Trust Of Trust or confidence as it is ioyned with faith 3 90 ab ¶ Looke Faith Truth Truth is a part of iustice 2 542 b Commaunded by the forbidding of the contrarie 2 553 a A definition thereof 2 542 a Sundrie examples concerning the apprehension of the same 1 16 a Whether it be stronger in it selfe as it is laide hold on by faith or as it is ingraffed by nature 1 15 b 16 a With what bonds it is bounde and with what chaines it is tyed 1 15 a The error of the Academiks and Epicures concerning it 1 15 b Two kinds thereof one naturally graffed in vs the other attained vnto by our owne studie 1 15 b In what cases it is to be told and that sometimes it is not 2 542 ab The matter thereof is infinite as howe 2 549 b What thing it requireth 2 542 b Wherein faith and it doe agrée and differ 2 549 b It is to be considered according to thrée differences of time 2 542 b Testimonies of scriptures exhorting vs to speake it 2 543 a In whom it is withheld in vnrighteousnesse 1 15 ab and howe that is meant 10 b 11. all That all Truth commeth of God and how 1 11 b Two testimonies which helpe much to the knowledge thereof 3 283 a Perceiued by two tokens 1 41 a Teachers are instruments thereof but not authors 1 12 a Themistocles bare such Truth to his countrie that he woulde rather die than betraie it 2 285 a Tu. Turks Circumcision among the Turkes at 14. yeares 4 111 a Their lawe for punishing of adulterie 2 483 b They ought not to haue religious assemblies granted them among Christians why 2 330 a They admit no images at all 2 341 ab What kinde of faith they haue 3 106 b Of their Alcoran wherein lyeth their religious seruice 2 330 a What they beléeue together with vs. 3 73 b ¶ Looke Infidels Turning Howe Augustine expoundeth that Turning of
part taketh awaie all excuse that there they worship not God but creatures And Claudius the bishop of Thurine said If thou haue pictured vpon the wall Mars Venus and Mercurie thou hast no true gods and when thou hast there Paule Peter Iohn thou hast not verie men wherefore the error is not quite taken awaie but altered Paule also said vnto the Corinthians 1. Co. 10 19 We knowe that an idoll is nothing but that which the Gentils doo offer they offer vnto diuels Vndoubtedlie if the excuse brought now by our aduersaries were of anie weight the Ethniks would easilie haue said vnto the apostle Thou hast doone vs a manifest iniurie for our purpose is to offer the sacrifices which we slaie vnto God and not vnto diuels An other obiection more foolish Also we méete with others more foolish which saie that this precept was giuen vnto the Hebrues that it ought to be reckoned among the ceremonicall precepts but that now the ceremonies being abrogated we are no longer bound by it An answer They consider not that in the table of the ten commandements there was nothing commanded which did apperteine vnto the ceremonies onelie the kéeping of the Sabboth daie excepted wherein neuerthelesse some morall thing presenteth it selfe vnto them which diligentlie doo behold the same Augustine in his 119. epistle vnto Ianuarius dooth acknowledge the same I beséech you let these wise men consider that if this thing should haue béene reckoned among the ceremonies the Ethniks had not sinned in the honouring and worshipping of images bicause they were not bound vnto the ceremonies of the Iewes Moreouer it is euident that that ceremonies of the old testament were not reuoked by the apostle nor yet the yoke of them laid vpon the Gentils who neuerthelesse in expresse woords commanded that idols and images should be auoided 22 Séeing therefore it is plentifullie enough confirmed Whether images ought to be put in temples Note that images must not be worshipped nor adored now it resteth that we examine this whether it be lawfull to set them in holie places where the congregations of the faithfull resort Some affirme that it is lawfull so the worshipping of them be forbidden But in my iudgement it must not be allowed that they should be had in churches first bicause it is a verie dangerous thing And experience hath taught whither men at the length thorough beholding of them fell when they sawe them placed in the temples for they worshipped them The waie therefore that leadeth vnto idolatrie must be cut off from the faithfull Augustine writeth verie well and religiouslie of this matter vpon the 113. psalme When images saith he be set in a high place or else in some tabernacle a naughtie affection is bred in mens minds whereby the diuell is inuited to intermedle himselfe Also in his 49. epistle Ad Deo gratias he was of the same mind And surelie we perceiue that this thing hath happened Neither will I passe ouer the same father in his sixt sermon vpon the Lords sermon made in the mount They declare saith he in what place and estimation they account the image when they appoint to erect an altar vnto it for vnlesse they thought that either it were god or had some diuine power in it they would not erect an altar therevnto Wherefore by this saieng of Augustine almost all the temples of the Papists are condemned wherein alwaies in a maner altars are ioined with idols Epiphanius Besides it may be prooued by the example of Epiphanius that they ought not to be had in churches He being in his iournie and happening into a certeine towne that was called Anablatha did sée as he passed by a certeine candle burning and demanding what place the same was he vnderstood that it was a church or a place of praier for the faithfull wherefore he entered in that he might praie vnto God And he sawe a curteine hang wherein was painted the image of a man as if it had béene of Christ or of a holie man insomuch that when he sawe the picture of a man hanged in the church contrarie to the authoritie of the scriptures he both plucked downe and rent the curteine and counselled the sextons of the church that they should carrie it foorth and wrap a poore dead man in it Moreouer he wrote vnto Iohn bishop of Ierusalem vnto whom the cure of that place belonged that from thence forward he should take héed that such hangings otherwise than religion would permit should not be suffered in the church of Christ And that epistle séemed vnto Ierom to be of such weight as that he vouchsafed to turne it into Latine which he would not haue doone if he had not béene of our mind The latter synod of Ephesus Also the latter synod of Ephesus condemned images howbeit the same synod is not allowed and that vpon iust cause insomuch as it fauoured the heretiks Nestor and Eutyches Such is the hap not onelie of humane affaires but manie times also of ecclesiasticall that euill things are mingled with good Wherevpon it commeth afterward to passe that not onelie euill things but good things also togither are therewithall reiected Emperours which were Monothelites So we sée it happened vnto some of the Graecian emperours which abolished images for Philippicus the first Leo the third Constantine and Leo the fourth bicause they were Monothelites that which on the other side they iudged aright of images was reiected Which also commeth to passe at this daie when by reason of the corrupt conuersation of them which professe the Gospell their sincere doctrine is cast out Also the synod of Eliberinum condemned images wherein was decréed that within the walles of the churches there should no image be painted least such a thing should be pictured out as might be worshiped Peresius when he perceiued himselfe to be hardlie beset with the saiengs of these fathers he said vnaduisedlie A shift of Peresius that Their mind was not to haue all images to be taken awaie but onelie those which were made deformedlie vpon the walles and not likewise those that were doon vpon clothes tables But afterward when he perceiued that this also was but a vaine shift he calleth to remembrance that this sort of pictures ought well to be taken away for a time bicause men in those daies worshipped them with the honour due vnto God And in this opinion he is against Gregorie which decréed that they should not for that cause be taken awaie but rather that men should be warned not to worship them Peresius also determined that after the same reason and sort Epiphanius was to be excused 23 Whereas afterward our aduersaries demand of vs What they be that destroied images 1. King 18 4 what woorthie men we haue séene to be destroiers of images We answer Ezechias a most godlie king which brake in péeces the brasen serpent Moses also which brake in sunder
pleasure 1. Cor. 6 12. Paule said All things are lawfull vnto me but all things are not expedient For whatsoeuer we doo it ought to be a furtherance vnto the glorie of Gods name and to the edifieng of our neighbours Let these things suffice for answer vnto the arguments and sophisticall reasons of our aduersaries The twelfe Chapter ¶ The eight commandement Thou shalt not steale And first of theft sacrilege and the stealing awaie of mens seruants and children In Rom. 2 verse 21. What theft is AS touching theft it is theft when we withhold that which is an other mans against the will of the owner or else when we by iniurie drawe vnto vs other mens goods or when we distribute not that which is our owne when néed requireth And there be manie other kinds of thefts But in the table of the ten commandements The forme of the doctrine of the ten commandements the chéefe purpose is onelie to set foorth a bréefe summe and that after the plainer and homelier sort in the which we may vnderstand all the parts thereof The head and summe of all theft is couetousnes Euen as in the vnhonester sort of pleasures onlie adulterie is expressed vnder which are comprehended all kinds of vncleanes so vnder the name of idolatrie all kind of false worshipping is forbidden whereas that onelie is expressed which is most grosse For a strange god is forbidden vs so likewise are grauen images and sundrie formes We must consider what is comprehended vnder euerie precept of the ten commandements Wherefore when anie of the ten commandements of God is set downe vnto vs it is our part to consider well what things be comprehended vnder that sinne Further the root must be sought out and there against we must striue with all the might we haue Couetousnes or theft hereof springeth that we distrust GOD and are alwaies afraid least we should want anie thing But adulterie and all vncleannesse of the flesh springeth from the desire of voluptuous pleasures as Christ expressed when he said If a man looke vpon a woman to lust after hir he hath alreadie committed adulterie in his heart And against this concupiscence we ought to wrestle As touching murder Christ hath likewise admonished vs Matt. 5 21. that we should take cleane awaie anger as the root thereof Sacrilege also is to catch What sacrilege is and rashlie vsurpe to a mans selfe holie things which be dedicated vnto God Deut. 12 3. or due vnto him either in respect of a vow or a separation The Iewes were coÌ„manded in the lawe A lawe giuen to the Iewes for destroieng of images Iosua 7 1. not to spare idols for they ought to haue ouerthrowne and destroied them all But they being drawne by couetousnesse reserued them vnto themselues and turned them to their owne commodities So sinned Achan and also Saule 1. Sam. 15 8 when he had ouercome Amalech Contrariewise Moses gaue an excellent example of courage Exod. 32 20 when he not onelie brake the golden calfe but also did beat it into pouder and threw it into the riuer But if the relikes of the idoll had remained still peraduenture the Israelits as they were mad vpon them would haue worshipped them Vndoubtedlie the Common-weale What our magistrats maie doo with the superstitious things that be giuen and our magistrates may take awaie those things which are superstitious and conuert the prices of them to good and godlie vses yet priuate men may not doo so But the Hebrues were generallie forbidden that they should not kéepe such things especiallie such as they had curssed 2 Theft was not a crime of death In 2. Sam. 12 verse 5. The punishment of theft but if there were found anie stolne thing in the hand of the robber the thing stolne was restored Howbeit if he had either slaine it or sold it he restored foure oxen for one and fiue shéepe for one But Dauid made it death He deserueth death saith he and willeth that there should be restored eight fold if we follow the rules of grammar For Arbathaiâ—m is the duall number albeit the Chaldaean interpretor and some of the Hebrues take it for foure fold What shall we answer herevnto We answer two manner of waies The first is that the lawe ought to be kept after the ordinarie and equall manner but it laie in the Iudges hands to increase or diminish the punishments according to the nature of the circumstances What were the circumstances for the which Dauid augmented the punishment He that stole was a rich man Further he stole from one that was poore which also dooth aggrauate the cause To take somewhat where great store is is not so great a matter Besides he tooke from him that one which of all other he held most deare vnto him Wherefore did he so To giue good interteinement to his ghest who perhaps was an ill man and to make good chéere with him Wherefore it must not séeme anie maruell if Dauid augmented the punishment Yea but thou saiest Whether the sentence of Dauid be against the lawe in Deut. 4 2. and 12 13. that this is to alter the lawe of God whereof God said Neither adde thou vnto it neither take thou from it They saie there be no words added the lawe remaineth perfect but forsomuch as the law-maker cannot expresse all cases it commeth to passe that it is put to the discretion of iudges either to aggrauate Whether the lawe of God be changed or to diminish the sentence Notwithstanding that is a great matter when the sentence of the iudge is so aggrauated as it maketh that to be death which is no crime of death He might haue said If it be not inough to restore home foure or eight fold let him paie ten twentie c. Another answer is that they saie This maner of Dauids speaking is not to be taken as though he would haue the partie to be punished with death but for the more vehement expressing of his mind Whether Dauids speech were hyperbolicall he vsed an excessiue speach as though he should haue said He might séeme to be guiltie of death and not that he would haue him to be put to death When a iudge heareth of anie gréeuous crime he saith that such a one deserueth a thousand deaths when as onelie one death can be laid vpon him by the lawe This saieng serueth to exaggerate the crime and maketh not the words false for all men knowe what the meaning thereof is This I speake the rather bicause if we saie that in the sacrament of the Eucharist there is a figure they saie that we make the proposition This is my bodie to be false But a figure dooth not make the words false So true is the figure which Dauid here vseth as he bindeth it with an oth Either of these answers is probable I sée that in that place the holie Ghost vsed the toong of Dauid
vnproperlie according to the common prouerbe A straieng toong telleth truth He was the child of death for they were capitall faults which he had committed and he should restore eight fold that is he should paie much Trulie it séemeth verie hard to punish theft with death The lawe in some case staieth a theefe Exod. 22 2. Neuerthelesse we must consider that in that lawe of Exodus this was ordeined that if a théefe had come armed in the night with intent to steale anie thing awaie it should be lawfull to kill him and that without danger In this case when it is said that the rich man dooth take awaie from the poore man his one onlie lambe there séemeth to be a violence vsed and not a fraud It is no maruell therefore if the punishment be augmented and he iudged woorthie of death Foure fold restitution And as for the restoring of foure fold we haue not onelie a lawe but also the example of Zachaeus Luke 19 8. in the 19. of Luke If I haue taken ought from anie man by deceit he saith to Christ I restore him foure fold Seuen fold restitution He saith not I restore him double but to shew his dutie the more he chose to himselfe the straiter punishment Againe there is a place in the sixt of the Prouerbs verse 30. where Salomon saith that A theefe which is taken shall restore seuen fold In which place it may be gathered as it séemeth that it was in the power of iudges to increase the punishment for at this time théeues did restore seuen fold Some answer that it was not there meant of anie precise number in the restitution of things taken awaie but that a théefe should be compelled to make a perfect restitution In that place he compareth the sinne of theft and adulterie togither and would shew and declare adulterie to be the greater If a théefe haue no other intent but to satisfie hunger it redoundeth not to his shame If he be taken he is compelled to yéeld againe that which he hath taken awaie If he be taken in adulterie he is punished with death Whether Dauid were punished aboue foure fold 2. Sam. 16 22. 2. Sam. 12 18. 13 28. 18 14. and 1. Kin. 2 25. Touching the restitution of foure fold it maie séeme that Dauid was punished not onelie to the proportion of foure fold but of aboue eight fold For his ten concubines were defiled by Absalom And although himselfe was not slaine yet was he reserued to great afflictions For foure of his sonnes were consumed first he whom he had by Bethsaba then Amnon afterward Absalom lastlie Adonias 3 The crime of stealing awaie of seruants In Gen. 37 verse 25. The crime of stealing awaie of seruants punished by death Deut. 24 7. Exo. 21 16. Gen. 37 28. Matt. 27 5. or children and selling of them was by the ciuill lawe punished with death as it is in the 48. booke of the Digests and in Deuteronomie the 24. chapter The punishment which God appointed for the same doth yet declare the grieuousnes of the crime For this fault the Hebrues confesse that they were manie yeares togither vexed by Pharao in Aegypt Assuredlie the selling of Christ draue Iudas to hang himselfe and in the end wrought confusion both to those that bought him and to the whole kingdome In the booke Zahor wherein be praiers which the Iewes repeat in the daie of Purification when they fast for the satisfaction of their sinnes there is mention made of ten Rabbins of great name the which were slaine by Caesar Adrianus For Caesar demanded of them what punishment their lawe tooke of such as should be found guiltie of stealing frée men awaie and selling them Who wiselie answered out of Deuteronomie 24 7. that they were woorthie of death Wherevpon the Emperor put them to death laieng to their charge that they were guiltie of this crime But what frée man it was that he charged them to haue sold it is not there expressed Yet in their Thalmud to the end to slander Christ when they make a declaration of this fact they saie it was Ioseph And least they should séeme to speake against all reason or likeliehood that after so manie ages these men should be punished for a wickednesse so long before committed they speake more absurdlie that soules remooue from one to another and therefore that the soules of the ten brethren of Ioseph did remooue into these ten Rabbins and that for this cause they were punished after such a manner Of well dooing and Hospitalitie 4 There is a notable place in the first to the In 1. Cor. 16. verse 4. Corinthians The communitie of things among the Anabaptists is confited Looke in the booke De votis pag. 79. put foorth at Basil the 16. chapter wherein we be taught beneficence and liberalitie By the which and by such like the Anabaptists which declare that among christians all things ought to be common be confuted For if their opinion were true there had béene no néed to exhort the faithfull to distribute almes vnto the poore for euerie one might take from whom he would But forsomuch as the holie scriptures commend almes vnto vs they shew plainlie that euerie one is a possessor of his owne goods although he be bound to communicate with his néedie neighbour of the fruit and profit which commeth of the same We sée also in the same place that the church of Corinth resisted not Paule in saieng What tellest thou vs of the Ierosolomits Haue not we poore people of our owne with vs whom we ought to find and reléeue Suffer vs to distribute our owne goods among our owne poore But when they had heard Paule determine that it was not inough that euerie church should find their owne poore but is also bound to reléeue the brethren of other churches if their abilitie serue they were readie to giue their consent Charitie must be doone in order yet not to be too strait laced For although that charitie ought to be doone in due order yet must it not be so strait laced as it should haue respect onelie vnto them that be hir owne In déed we ought to begin with such as be our owne but we are not there to make a staie Furthermore in distributing of almes there must be a consideration had of the honestie of those that be in néed Wherefore Paule said vnto the Galathians Gal. 6 10. Let vs doo well vnto all men especiallie vnto those which be of the houshold of faith Besides this there must be a speciall consideration had of them touching whom the word of GOD hath giuen expresse commandement as are the father the mother the wife the children and the ministers of the church Thirdlie necessitie must be regarded for otherwise there happen cases sometimes wherein our helpe cannot be deferred with a safe conscience in which time both father mother and the rest vnto whom we are
the materiall naturall conditions thereof It is also to be vnderstood by interchange and participation of properties that because the diuine nature of Christ is most truely present with vs the selfe same may be communicated with his humanitie Iohn 3. 13. As Christ when he spake vpon the earth said that the sonne of man is in heauen and so he attributed vnto the humanitie that which belonged vnto the diuinitie After what maner the humane nature may be saide to be present in the sacrament And after this maner I might graunt that the humane nature of Christ is present with vs in the Communion if it should be expounded by communicating of properties one with another Lastly if thou demaund why the father 's vsed these figures and excessiue spéeches Why the fathers vsed excessiue spéeches as touching these matters wée say partly to followe the phrase of the Scripture partly to pearce more vehemently the mindes of men Further to the intent they might shew that this signification of Sacraments is not as it were Comical or Tragical For in those each player may represent Hector or Priamus there followeth nothing besides of any great importance But here the thing represented is by the power of the holy Ghost both giuen and imprinted in our mindes by faith and there followe manie giftes and graces and especially a secrete and vnspeakable vnion with Christ so as we truly become one with him 45 But the first obiection was out of Irenaeus who saieth that the earthly breade being consecrate is not common bread but is become the Eucharist This doe we willingly admit affirming that it is not héere common bread but holy and which now as he said is become the Eucharist But that which followeth makes more on our side For he writeth that the Eucharist consisteth of two things that is to wit heauenly and earthly and saieth not of the Accidents of an earthly thing He addeth afterward Euen so our bodies receiuing the Eucharist are not corruptible hauing the hope of the Resurrection And if so great a chaunge in our bodies be set forth by him as he maketh it equall to the change of the bread for he saith euen as that bread is no more cōmon bread so our bodies are no more corruptible what néede shall there be of Transubstantiation séeing he maketh these changes to be equall aswell in the one as in the other Next of all was Tertullian alleaged To Tertullian and he also expoundeth his owne selfe He not onely saith The Lorde hauing receiued the bread made it his bodie when he said This is my bodie but he added That is a signe of my bodie They obiected out of Origen To Origen that he wrote that the Lord confesseth the bread to be his bodie This doe not we denie but all the strife is as touching the maner how it is become the bodie of the Lorde and hereof he himselfe plainely teacheth elsewhere that there lyeth a figure and that this breade is called the nourishing word of the soule he teacheth that we must not holde our selues vnto the bloud of the flesh but vnto the bloud of the word To Cypriā Cyprian séemeth to speake more hardlie when he saieth that this bread is changed not in shape but in nature Howbeit we must haue regarde what he wrote vnto Coecilius namely that with the wine is shewed the bloud of the Lord and that if the wine cease to be in the cup it cannot appeare that the bloud of the Lord is there And whereas he nowe speaketh of changing that also wée graunt Howbeit a sacramentall changing What manner of change of the bread is graunted then we confesse not that the shape or the forme and accidents of bread haue this gift to become sacraments but that the nature and substance it selfe of breade and wine is chaunged into the sacraments of the bodie and bloud of the Lord. And as the substance it self of bread and not the forme nourisheth euen so the bodie of Christ both nourisheth our soule and it fostereth the bodie and renueth it And as the substance it selfe of bread consisteth of many graines so the mysticall bodie which it representeth hath many members ioyned together Whereupon aswell we as our aduersaries say that the forme that is the appearaunce and shewe of the bread is not changed but that it is the substance which is chaunged And they woulde haue a change to be by casting awaie of the nature of bread but we onelie affirme a sacramentall change And Cyprian himselfe maketh against our aduersaries for they change not the substance of bread but they take it vtterly awaie We say that it is changed as that which is become the bodie of Christ that is a sacrament of Christes bodie which before it was not Besides these things Nature among the authors of the Latine tongue doeth not alwaies signifie substance Diuers significations of nature but power wit and propertie Wherfore Cicero de Somnio Scipionis The proper nature and power of the soule is that it selfe should be mooued by it selfe And vnto Lentulus That is the nature and Religion of thy Prouince And when it is saide the Nature of Herbes the nature of stones and such like Which signification doeth well agrée with the saying of Cyprian To Ambrose 46 They obiect Ambrose and especiallie in his bookes De Sacramentis which bookes some haue thought to bée none of Ambrose workes The Bishop of Rochester is earnest against them that so thinke And hée saith that we must in any wise giue credite to Augustine Certaine bookes ascribed to Ambrose concerning sacraments who ascribeth these bookes vnto Ambrose And he openly testifieth that Ambrose wrote the bookes de Sacramentis and he citeth the prologue vppon the Bookes of Christian doctrine which I haue oftentimes read and neuer finde that which this man writeth Vnlesse perhaps he meane that which he wrote in his books of Retractatiōs when he maketh mention of his writings of Christian doctrine there perhaps hée hath some such thing Moreouer this I know very well Certaine spéeches of Ambrose that Augustine against Iulian the Pelagian cited Ambrose De Sacramento Regenerationis vel de Philosophia yet not these Bookes De Mysterijs vel de Sacramentis And the things which be there cited are not found in those bookes De Sacramentis But I passe not hereof Admit that they be the bookes of Ambrose They do not altogether disagrée with vs. For he oftentimes maketh mention of signifying and that these sacraments are named and called the bodie of Christ the which we denie not And if at any time hée make mention of changing or conuersion these wordes must be vnderstoode of sacramentall changing Further the selfe same father must be perused what hée saith in an other place First in his Treatise De Officijs the 4. booke the 48. Chapter Héere is the shadow héere is the Image there is
the truth A shadow in the Lawe an Image in the Gospell the truth in the heauenlie places Before time a Lambe was offered a Caulfe was offered nowe Christ is offered but he is offered as a man as it were receiuing passion but he offereth himselfe as a priest that he may forgiue our sinnes héere in an Image there in trueth where as an aduocate with the father he maketh intercession for vs. And vpon the first Epistle to the Corinthians as we haue alreadie cited he saieth In eating and drinking wee signifie the flesh and bloud of Christ which are offered And when he speaketh of the bloud hée saieth that we receiue a figure thereof that is the mysticall Cup. Againe the same father in these Bookes De Sacramentis in the 4. Booke and 4. Chapter manifestly affirmeth our changing into Christ The which wee haue oftentimes noted in other Fathers 47 Now there remaineth that we consider of Chrysostom An exposition of Chrysostome They alledged this similitude of waxe the which being put into the fire as touching the substance there is destroyed so as nothing remaineth so saith he thou maist think that the mysteries be consumed by the substance of Christs bodie What say they can be more manifest for Transubstantiation But here I thinke it good to examin Chrysostom himself whereby ye may plainelie perceaue how rightlie those things are noted whereof we spake before as touching the sayinges of the fathers He in the 83 Homilie vpon Matthew saith The excessiue spéeches of Chrysostome Many say that they would and doe couet to sée the forme and shape of Christ also to behold his garments and shooes But he giueth himselfe vnto thée not only that thou maiest sée him but also that thou maist touch him Do we not here vnderstand that he attributeth vnto the matter of the sacramēt that which belongeth vnto the signes namely that the bodie of Christ may be touched and séene which who séeth not to be true onely as touching the signes Again in the same Homilie He reduceth vs as I may say into one lumpe together with him and that not alonely by faith but he maketh vs in very déede his bodie And the same he wrote in the 60. Homilie and in the 61. vnto the people of Antioch We are not onely in faith but in verie déede mixed with the bodie of Christ That we I say not onelie by faith and loue but also in very déede are made and mixed with the bodie of Christ and if this be so that we be not transubstantiated and yet neuerthelesse so néerely ioyned with Christ what néede is it for the bread to be transubstantiated that it may bee made the bodie of Christ But there might arise a doubt as though Chrysostom maketh against vs which affirme this receauing by faith séeing he saith that we not onely by faith but in verie déede also are mingled with him and changed into him But here it must be vnderstood that although we haue sayd that the bodie of Christ and his bloud be eaten and drunke by faith yet after this receauing by faith there followeth not a feined but a true coniunction betwéene vs and Christ whereby not onelie our minde is vnited with him but also our bodie and flesh hath his renewing from thence and we are truelie made the members of the Lord and doe receaue him to be our head from whence we perpetuallie drawe both spirit and life And this is it that Chrysostom said that we are in very déede ioyned with Christ And againe in the same Homilie vppon Matthew he saith that these be signes of the Lord Iesus whereby we stoppe the mouthes of the heretickes which demaund how Christ suffered For if he had not had true flesh and had truely suffered in vaine should these signes be In the same Homilie he saith that our tongue is made bloudy in receauing of the Sacraments And least thou shouldest cauil that the bloudinesse with which together with the wine or the accidentes of the wine as they terme it our tongue is made bloudy should be vnderstood to be inuisible in the 60 Homilie which the same father had to the people of Antioch he writeth that our tongue waxeth redde with this bloud where euery man may sée that it is Hyperbole or an excessiue speach And in Encaeniis he saith that the bloud in the cup is drawne out of the side of the Lord which cannot be beléeued as it is spoken séeing the side of the Lord is not at this day open and from thence the bloud is not drawne Chrysostom declareth his owne excessiue spéeches 48 He writeth moreouer in the same Homilie Doost thou see the bread or the wine he aunswereth God forbid Certainlie if he should here aske the senses they would aunswere that it is not true that he saith For by the iudgement of our sense A negatiue is somtime vnderstoode by a comparison the bread and the wine is present but he speaketh truelie when he addeth Thinke not so because in respect of our iudgement bread and wine doe cease to be there The same father writeth Thinke not thou that thou receauest of man the bodie of Christ but of the Seraphin that is present and with a payre of tongs he deliuereth vnto thée a fierie cole Here I thinke not that they would haue the Minister or Pastor to be transubstantiated which deliuereth the Sacramentes vnto vs. And he added Let vs runne together to sucke forth the bloud which floweth out of the side of the Lord. These thinges the Schoolemen themselues dare not speake For they write that the bread and wine is changed into the substance of the bodie and bloud yet not so as to the true substance of the bodie of Christ any thing either commeth or departeth away And in the 61. Homilie vnto the people of Antioch he saith that Christ not onely gaue himselfe vnto vs to be séene but also to be touched and felt vppon whose flesh also we fasten our téeth That which belongeth vnto the signes is attributed to the things In which place thou séest that that which appertaineth to the signes is attributed vnto the thing signified by the Sacramentes For our tooth reacheth not vnto the substance of the bodie of Christ but onely vnto the bread and signes and Sacramentes The selfe same father in the 60. Homilie vnto the people of Antioch saith that we ought not to thinke that the hand of the priest reacheth the Sacramēt but must iudge that the hand of Christ stretched foorth dooth deliuer the same And that he himselfe also in baptisme executeth the office namelie of baptising And in the 61. he admonisheth that we should consider that in this Sacrament we leaue Christ sitting in heauen who is woorshipped of the Angels By all this it is plaine that this father of ours prouided by all meanes to call foorth the mindes of the communicantes from the grosser sort of signes and from outward
our aduersaries such force hath the trueth as they graunt that those things which be offered to the senses namely the breade and wine be signes of the bodie and bloud of Christ but yet in such sort as they haue present in them the things that be signifyed but this is shewed by many reasons to bee most farre from the trueth That the figuratiue speeche of Christs vvords require no reall or substantiall presence of his body and bloud I. First the Scriptures of God doe teach that Christ as touching his humane nature is gone from hence they declare his ascension into heauen as it is set foorth in the Articles of the faith They assure vs that Christ said that we shall not alwayes haue him with vs but that heauē shall containe him vntill the latter day and that he shal from thence come at the length to iudge the quicke and the dead II. Againe it is not agreeable for a humane body to bee in many places at one time Neither yet can it be graunted that it is present in the worlde without place for these things are altogether repugnant with the definition of an humane body vnlesse wee wil take away a very true body from Christ We must beware that we affirme not the same to bee scattered or present in many places at once III. Neither hath the essence as I may say of the Angels which are without bodies such a propertie as it can be in many places at one time IIII. Yea and to say the trueth it might not be eschued but that euen the very nature of GOD if it were bodily should admit both diuision and limitation Since therefore that these things be on this wise euen as the fathers doe most fully testifie it is altogether proued that the body of Christ is subiect to these properties and qualities V. Neither doeth the very nature of sacraments require that they shoulde haue the things signifyed eyther to be ioined vnto themselues or to containe them in themselues But was the couenaunt of God included in the Circumcision Truely the couenant was past and it was alreadie made with the Fathers before that Circumcision was commaunded to Abraham and if any of that couenant remained that was wholy kept in the minde of God and of faithfull men but in the fleshe was borne not the couenant it selfe but the signe thereof commanded by God Againe the pascall Lambe did not verilie include in it selfe the passouer of the Lord. Also what man in his right minde would say that the fleshe and bloud of the Lorde were included either in the water of the desert or in the Manna and that in the water of the Baptisme the spirit and grace are inuisiblie hidden But and if in other Sacraments it be not giuen that of their owne nature that they should haue the things present either to be cleauing to them or to be included in them neither are we otherwise to determine as concerning the Eucharist if the nature or propertie therof ought to appeare vnto vs to be the selfe same with other sacraments especiallie since the word of God hath spoken nothing at all of the matter which we haue now in hande VI. 1. Cor. 10. 3 Moreouer since that Paule in the first to the Corinthians writeth that the olde fathers did eate the same spirituall meate with vs and dranke the same spirituall drinke and yet had they not present with them the flesh and bloud of Christ since as yet they were not extant and since these men affirme these things to bee present in the Eucharist vndoubtedly it followeth that against the saying of Paul the olde Fathers and we had not all the selfesame Sacramentes In signes they doe not agree for they had Manna and water but we breade wine In the things signifyed they bee also diuers for they by faith receiued the thinges signifyed being absent as those which were afterward to come but these men say that they receiue the thinges present together with the signes Verily there can be imagined no greater difference in these Sacraments than is to disagree aswell in the signes as in the things signifyed And therefore let vs rather say with Paul that the sacraments of the olde Fathers in the things signifyed are the selfesame that ours bee although that their signes be diuers and that they are receiued both of vs and them all after one manner namely by faith For they by faith receiued the fleshe and bloud of Christ which were to be giuen for our saluation and wee by faith and the spirit doe imbrace them as alreadie giuen VII Also if our aduersaries opinion should be admitted it might not be auoided but that aswell the wicked as the godly shoulde eate and drinke the flesh and bloud of the Lord. But this doeth Christ the Author of the sacraments manifestly refute in the 6. of Iohn where he saieth that his flesh and bloud is eaten and drunken by faith See then I pray you that when the wicked are destitute of faith and be straungers from Christ what communion haue they with the flesh and bloud of Christ Doubtlesse they haue onely the signes to be receiued and that to their owne condemnation for neither is Christ in them neyther doe they abide in Christ VIII They are to bee demaunded also which affirme that the bloud of the Lord is present in this sacrament for what cause or vnder what colour they dare name that their sacrifice an vnbloudie sacrifice as they terme it Surely if they will haue the bloud of the Lorde flowing from the Lordes side to be receiued in their Cuppe as Chrysostome said by an excessiue kind of speech let them indeuour the same as much as they will as they knowe and as they can yet shall they neuer bring to passe but that they must needes drinke bloudie drinke IX Truely such is the nature of things repugnant as they can neuer be affirmed both at once that is at the selfe same time of one and the selfe same sacrament Wherefore the bodie of Christ cannot be together and at one time both aboue and beneath visible and inuisible one and many mortall and immortall broken and whole This reason haue not we feined to our selues but we haue taken it from Christ from the Angels from the Apostles from the fathers and from nature it selfe For all these doe testifie that this cannot be all at once Moreouer it were too long to rehearse in how many places and writinges of the fathers they haue affirmed this absence of the Lord according to the flesh X. As though forsooth this presence of the flesh and bloud of the Lord boasted of and defended by these men in the Eucharist can while the same is performed bring any other profit thā we haue by a spirituall receauing which as we haue sayd is performed by faith and by the minde XI This finally we demaund of our aduersaries whether they iudge that there is the bodie of the Lord
argument is not answered Moreouer you ought to weigh that it is here said that the Eucharist dooth consist of two things to wit earthlie and heauenlie Wherevpon it followeth that the bread dooth remaine the which is called an earthlie thing D. Tresham This sacrament consisteth of two things Therefore two things remaine in the same I denie this argument It is made indéed of an earthlie matter not that it so remaineth but bicause it was so before it was blessed but after consecration there remaine no longer two things but one D. Martyr That which you prooue to your selfe is verie absurd namelie The sacrament consisteth not of two things before blessing for then it is not a sacrament that the sacrament standeth of two natures before it is blessed for then before the blessing it is neither a sacrament nor yet the bodie of Christ Wherefore Irenaeus speaketh of the Eucharist which now is the Eucharist neither will I admit that anie thing dooth consist of those things that haue no being And to your similitude touching the nourishment of our bodie I saie that the meate is digested in the stomach and that a part thereof is cast foorth by the draught and other excrements I denie not but yet vnlesse that the substance thereof should remaine and be reteined in the bodie we could not be nourished howbeit all these things perteine smallie to the matter For I still affirme that Irenaeus dooth appoint such a change to be of the bread into the Eucharist as the change of our bodies is into an incorruptible state vnto which obiection you haue not yet answered D. Tresham To the first point I answer In what sort elements be in compounded bodies that a bodie mixt dooth consist of elements and yet the elements in the mixed bodie are not extant To the other point I saie that an argument taken from a similitude is of no force D. Martyr You answer likewise absurdlie when you affirme anie thing to consist of that which is not And that which you produce as touching a bodie which you call mixed you must vnderstand that elements are so extant therein as it consisteth of them For if it consist of them in act as they speake they be there extant in act if it consist of them in power or in strength so they are extant in them And whereas you make much a doo that an argument from a similitude is of no force I shewed you before that I neither feigne here anie similitude I onelie inforce that which Irenaeus said D. Tresham I answer againe that an argument taken from a similitude is nothing woorth D. Martyr What Is this to answer an argument I my selfe brought not the reason from a similitude but I vrge the similitude of Irenaeus If I my selfe had brought the similitude you might iustlie haue refused it D. Tresham I saie that those similitudes also which we find written else-where and our selues haue not deuised them are likewise of no force in arguments and this will I shew out of the holie scriptures The Lord said Father cause that they may be all one euen as thou Father art in me and I in thee Now is it nothing worth if a man should argue The father and the sonne be of one substance Therefore Christ and we be of one substance D. Martyr That your answer is no answer Hilarie testifieth who in his eight booke De trinitate teacheth that it dooth very fitlie agrée and that it is a very firme argument which you doo bring of the similitude taken out of the scriptures You thinke that the argument is of no force but he saith that it dooth altogither conclude and he confesseth by the power of that argument that we be of one substance and naturallie ioined with Christ by his humanitie wherewith our humane nature as Cyrill speaketh is consubstantiall In his book De rectafide ad reginas that is togither of one substance And so you sée that the similitude which you haue drawne out of the holie scriptures dooth make the argument to be true D. Tresham I maruell that you flie to Hilarie for he maketh against you and hereof Bucer shall be a witnesse who saith that we are ioined with Christ in the holie communion not onelie by will but also by a naturall participation as Hilarie writeth D. Martyr First I cited not Hilarie for the question of the Eucharist but to shew that an argument deriued from a similitude taken out of the holie scriptures which you denied standeth firme And now you shew that Hilarie by Bucers iudgement saith that we are ioined to Christ not onelie by will but also by a naturall participation which as you thought is not trulie concluded Trulie I denie not that that same participation of Christ with vs is also naturall which Hilarie putteth But here we dispute not of the coniunction of Christ with vs but with the bread And you shall perciue that the same Hilarie a little before maketh the very same coniunction to be with vs in baptisme that is to wit a naturall coniunction and not by the will And so there would followe a transubstantiation in baptisme which if you grant not to be there I sée no cause whie it should be vrged here of you But if you will obiect the place vnto me when you oppose me you shall plainelie perceiue that it maketh nothing at all against me The state of the question is not of the coniunction of Christ with vs but with the bread The coniunction is declared that we haue with Christ For here we dispute as I haue said against transubstantiation and reall coniunction of Christ with the bread but not of the true coniunction of Christ with vs which I doo not denie And as concerning Bucer what he iudgeth or how he agréeth with me I will shew else-where Bréeflie we haue a coniunction with Christ and that without doubt naturall for he trulie tooke vpon him our nature of the virgine Furthermore by faith our flesh and nature is the more conformed to the immortalitie of Christes nature and is dailie increased while we vse the sacraments but this coniunction and participation which I confes we haue with Christ is naturall But these things shall be declared more at large when we come to the place of Hilarie Wherefore leauing this argument out of Irenaeus which hath not béene sufficientlie answered I will obiect vnto you Gregorie the bishop of Rome who saith in Registro thus But yet while we receiue as well the vnleuened as the leuened bread we are made one bread of the Lord our sauiour but vnleuened and leuened bread doo manifestlie shew that bread dooth still remaine for those be properties of bread which haue no place if you take awaie bread D. Tresham Gregorie conuerteth all into allegories and hath respect vnto manners warning vs to be vnleuened and sincere as Paule said 1. Cor 5 8. In the vnleuened bread of sinceritie and truth And so the