betweene a Happie and a miserable man 1 164 b ¶ Looke Felicitie and Chiefest good Harden What it is to Harden according to Augustine 1 196 b How God doth it 1 201 b 203. all Howe Pharao did Harden himselfe and how God hardened him also 1 187 a Harlot The meaning of that when Hosea was commaunded to take a Harlot to his wife 2 475 ab The saying of Crates touching the golden Image of Phryne the Harlot applied 2 474 b Shee that bare Iephtha was no wife but an Harlot 2 476 a How the Church of God oftentimes plaid the Harlot 2 496 a Harlots What is determined touching the lawfulnesse of an Harlots oblation in the Church 2 471 b In Solomons time there were Harlots in Israel 2 474 a Suffered to goe gay and man among the Lacedemonians 2 171 b Whether there be hope of their conuersion 2 474 a Iustinians lawe for the wéeding of them out of Rome 2 473 a How it came to passe that the Iewes had such among them séeing it was not lawfull for them to haue such 2 468 b 471 ab Their sumptuousnesse in Rome 2 472 b How these words are meant Harlots and publicans shall goe before you into the kingdome of heauen 2 474 a A decrée in the digests touching Harlots hire 2 472 a Augustines sentence for maintenance of them in cities inuerted 2 474 b It is ciuill policie 2 463 b The Pope maketh an vniust gaine of them 2 472 a Philo Iudeus his reason why they might not be suffered in Israel 2 474 b Heart What the Heart is the place and the office of the same 2 556 ab What affects are placed therein and doe naturally belong thereunto 2 406 ab How diuersly it is affected according to the effectes of the affectes in the same 2 411 a It hath two other motions besides the affects 2 406 b Our Heart is not in our owne power 2 565 a In whom it is heard 3 388 a God findeth it not good in men but maketh it good 3 20 b Of preparing the Heart vnto God and whether it be in mans power to do it 3 111 b 112 a Hate We may not Hate our enimies in any case and whie 2 404 b Howe we shoulde both Hate and loue our selues 3 258 a To Hate God is two wayes vnderstoode either by act or by inclination and in whom 2 237 a Why children sith they cannot and do not Hate God are notwithstanding punished 2 365 b Hatred Foure chiefe parts of the Hatred which causeth schisme 4 68. He. Heade Howe a king is saide to bee the Heade of a common weale 4 35b Who is and is not Heade of the Church 4 36 ab ¶ Looke Pope and Supremasie Healing Howe long the giftes of Healing were in the Church 4 130 b ¶ Looke gifts Health Whether the ende of Phisicke bée Health 1 7 a Whether that which Phisitians doe restore be naturall or artificiall 2 515 ab Hearers Why Aristotle pronounced that young and incontinent men woulde not become méete Hearers of good doctrine 1 56 a Men of ripe age admitted as profitable and why 1 56 a Two ends of them that be Hearers of good doctrine 1 54 a How it commeth that at one verie sermon part of the Hearers beleeue part nor 3 141 a What kinde of experience is required of them that shoulde be meete Hearers of good doctrine 1 54a Hearing Thrée kinds of men noted whereof two haue néede of Hearing wholsome doctrine 1 54 b Whether sinners against the holy Ghost must be excluded from it 1 â—7 b Incontinent men may receiue fruite thereby 1 53 a Aristotle iustlie blamed for excluding a young man from the same 1 52 b A diuerse Hearing of sermons and that therein Paules rule must bee followed 1 22 a Young men may reape profite by Hearing good doctrin this is prooued by reason example 1 53 a Their faults must bee no cause to keepe them from it 1 54 a Howe they behaue themselues therein 1 53b Excommunicate persons are not excluded from it 1 58 a Why Aristotle omitted such as by nature are vnapt to receiue vertues from Hearing of good doctrine 1 54 b One kinde of men noted that are excluded from Hearing Gods worde and who they be 1 58 ab None are excepted from Hearing the word of God 1 57 b ¶ Looke Scriptures and VVord Heate Heate and light are not alwayes ioyned together â— 397 a Heauen What is signified vnder the name of Heauen and earth 1 110b Howe Heauen and earth shal passe away 3 395 b 396 a By Heauen is sometime meant the middle region of the aire 2 590 a Damaseeus distinction thereof â— 381 b It is of many significations 3 370. 37â— 372. Of the fierie Heauen next aboue the seuen spheres 3 37â— b Of Paules rapting into the third Heauen 3 381 b Of the taking vp of Enoch and Elias into Heauen 3 370 a c. How God is said to be in Heauen 3 367 a Of equalitie or inequalitie of glorie in Heauen 3 390. 39â— Of a Heauen of brasse prophesied by Moses and when the same came to passe 2 251 b Heauens The Heauens are turned about by Angels 1 111 ab ¶ Looke Intelligencies Heires Not all a mans children bee his Heires and how we be heires of God 3 81 b ¶ Looke Inheritance Hell Of Christs descending into Hell 3 344 a 374. 375. Augustines opinion 1 73 a What his soule did there 2 621 a Hell called by many names in Hebrue 3 376 b Diuerse sorts of punishments in Hell prooued by Scripture 2 234a How it is meant that in Hell there is no redemption 3 369 b Of the nethermost Hell â— 374 a Helpe Whether Christians may desire Helpe of Infidels 4 295b Why God saying he woulde not Helpe the Israelites helped them notwithstanding 3 301 b Heresie A definition of Heresie 2 330 ab The difference betwéene it and schisme 4 68 a Whence it hath his name and the causes thereof 2 330 a Whether it be lawfull for the rooting out of the same to vse guile 2 539b The Heresie of the Anabaptistes disallowing the baptisme of infants 4 115 b 3 339 b Touching warre 4 281 ab 290. 291. 292 Touching ecclesiasticall order 4 10 b Touching communitie of all things confuted 2 519a Touching magistrates 4 276a That the olde testament belongeth not to vs c. 3 339 b Of the Anthropomorphits touching Goos shape 4 1â—6 a Of the Aquarians touching the Lorde supper 4 53 a 206 b Of the Arrians that nothing is to be graunted but that which is in plaine words set downe in scripture 3 136 b That Christ is lesse than the father 3 3â—6 b 4 166 a Touching our coniunction with Christ â— 179 a How the Councell of Constantinople dealt against them impugning the doctrine of the Godhead of the Trinitie 1 1â—6b How long it continued 4 3 b Of the Capernaites touching the Eucharist 4 156 b
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
nature diuine inuisible and without bodie but speciallie also it betokeneth vnto vs the third person of the diuinitie distinct from the father and the sonne And speciallie is he thus called by the name of spirit by reason of his propertie bicause the propertie of him is to mooue to set forward to persuade to comfort and lighten the spirits and harts of men and at length to worke in them such things as perteine to our sanctification And the saints haue such triall of the maruellous effects thereof as neither reason neither mans wisedome is able to comprehend those things neither yet can they be discerned by the eies of men Wherefore of good right doo we heare saie I beleeue in the holie Ghost as in a thing that far excéedeth the capacitie of our nature and yet is distinctlie set foorth vnto vs in the holie scripture And that the same spirit is the third person in diuine nature Christ sufficientlie expresseth in these words in the which he said vnto his apostles Mat. 28 19. Go ye and baptise in the name of the father of the sonne and of the holie Ghost What signifieth to be baptised in the name of anie Which signifieth no other thing than that they which be washed in baptisme are bound to this confession namelie that the father the sonne and also the holie Ghost doo giue saluation vnto them Now sée I beséech you what it is to be baptised in the name of the thrée persons of the deitie The distinction of the three persons And the distinction of this third person is not onelie knowne here from the other two but thereby also we gather it when the eternall father speaketh vnto Iohn Baptist concerning the holie Ghost as of a thing distinct from himselfe and from the sonne He it is meaning by Christ vpon whome thou shalt see the spirit come downe in the likenesse of a dooue He speaketh not as if he ment by himselfe Iohn 1 33. Vpon whome I will descend but Vpon whome hee shall descend speaking of an other It is manifest also that he was not the sonne bicause the spirit in shape of a dooue was to light on Christ who properlie is called the sonne Yea doubtlesse and Christ in the Gospell of Iohn speaketh of the same spirit Hee shall take of mine Iohn 16 15 Ioh. 14 16. and shall come in my name And there he addeth The father shall giue you another comforter that is to saie an other beside me and distinct from my selfe By which places it is most assuredlie prooued that the holie Ghost is a distinct person in the most holie Trinitie the which we constantlie beléeue and confesse 32 This also is méet of vs to be considered that the spirit is not the same that be his gifts and works séeing Paule in the first to the Corinthians the 12. chapter reckoning vp sundrie effects thereof afterward addeth 1. Co. 12 11 And all these things worke that one and the same spirit distributing them to euerie man seuerallie as he will So is it euident enough that we here confesse the third person of diuinitie by the power of whome we be renewed in Christ and therefore may become like vnto Christ For euen as he was begotten without mans séed so are we borne againe vnto a new life by the power of Gods spirit as testifieth Iohn Ioh. 1. when he saith that He which beleeueth is made the sonne of God and is neither borne of bloud neither of the will of the flesh neither of the will of man but of God Which thing is particularlie attributed to this third person séeing Christ expresselie saith Ioh. 3 5. that He which is not borne of the water and of the spirit shall not enter into the kingdome of heauen From the verie same also is the remission of sinnes said to flowe Wherefore Christ breathed vpon the face of the apostles Iohn 20 22. said Receiue yee the holie Ghost whose sinnes ye shall forgiue the same shall be forgiuen and whose sinnes yee reteine shall be reteined Whosoeuer then sinneth against the holie Ghost dooth not obteine remission of his sinnes bicause that it is directlie doone against him from whome the remission of sinnes procéedeth Neither for all that doo we attribute this vnto him but forsomuch as we be loden with such weightinesse as we be scarse able to rise from the earth being alwaies pressed downe with the burthen of our flesh and with our corporall senses we should lie still in the earth vnlesse we were raised vp by that spirit who streighteneth and erecteth vp vnto heauen our minds which through naturall corruption are altogither soonken in the affections of the flesh euen as the soule susteineth the fraile and mortall bodie and setteth the same vpright that in this life the elect may in a maner haue the same experience of themselues A similitude that is perceiued to be in bottles the which being throwne emptie into the water fall to the bottome but if so be they be blowen and filled with wind they float aboue the water Euen so mens minds being void of that spirit are drowned through their owne affections and lusts but when they be filled with that holie spirit they be masters ouer sinne and they suffer not themselues at anie time to be ouercome by it This also we obteine by the benefit of the same spirit both to will aright and to worke iustlie For our nature as it is corrupt and peruerse would neuer in verie déed be willing of it selfe or would shew foorth anie actions which either in respect of themselues should be acceptable vnto God or in that they procéed from vs being enimies vnto him but that he would refuse and condemne them But that spirit of God placing himselfe here amongst vs dooth so fashion our minds as whatsoeuer floweth from vs by the helpe of him is most gratefull and acceptable vnto GOD and that bicause he inwardlie reformeth vs that we may become most welcome friends yea rather most déere beloued children 33 Héere ye sée what singular benefit this article of our faith bringeth when it is knowne and vnderstood And vndoubtedlie our affections our mind yea and the members of the verie bodie be instruments of the spirit it selfe Wherefore Paule writeth vnto the Romans that Those finallie be the children of God Rom. 8 14. which be lead by the spirit of God And euen as he cannot be called a man who is destitute of the mind of man nor that a dog which beareth not the forme or liuing propertie of a dog no more is he partaker of the diuine nature which is void of the spirit of God And therefore I cannot maruell enough at the follie of some which if a man saie that they be no christians cannot abide this reproch and yet in the meane time will neither séeme to be indued with that spirit neither will be persuaded or themselues grant that none may be a
authour of this booke helde not the trueth but either the booke is faultie or the Interpretour erred or else thou doest not vnderstand it But in the workes of them that came after the which are contained in innumerable bookes but are in no respect made equall vnto that most sacred excellencie of the Canonicall scriptures yea in which soeuer of them is found one and the same truth yet the authoritie is farre vnequal Wherefore if perhappes anie things in them are therefore thought to dissent from the trueth because they be not vnderstoode as they be spoken yet the reader or hearer hath there a frée iudgement whereby he maie allowe that which shall please him or disallowe that which shall offende him And all which be of that sort vnlesse they be by sure reason or else by that Canonicall authoritie defended so as it maie be plainelie shewed that that which is either there disputed or declared is altogether so or that it might be so if it shall displease anie man or that he will not beléeue it he is not blamed And in the 19. Epistle vnto Ierom This frée seruice I owe vnto the diuine Scriptures whereby I so followe them alone as I doubt not but that the writers of them erred nothing at all nor put anie thing guilefullie in them And there is no antiquitie or dignitie of person so great as can prescribe vnto the word of God Whether we our selues saith Paul or an Angell from heauen shall preach vnto you anie other gospell than we haue preached let him be accursed 19 But our aduersaries continuallie make much a doe of yeares of times and of the holinesse of fathers But all these things ought to be of none importance against the word of God Christ and the Apostles neuer cited the Rabbins and Fathers although manie were verie well learned but they taught all the things out of the lawe and the Prophets Ierom. Ierom vppon Esay the 18. booke and 65. Chapter That they should not hasten to beléeue without reason let them follow Nathanael who was praised by the mouth of the Lord Iohn 1. 47. Behold a true Israelite in whom there is no guile He sought Christ by the authoritie of the scriptures and was desirous to haue knowledge of the Prophets saying Can there anie good thing come out of Nazareth And the sense is why bring ye me Messias out of Galile and from Nazareth whom I know was sent before out of Bethleem Iuda Wherefore the Apostles and Apostolicall men will so beget their children as they maie instruct them in the holie scriptures The same father vppon the 23. chapter of Matthew vppon these words Verse 35. And vpon you shall come all the bloud which hath beene shedde from the bloud of Abell the iust vntill the bloud of Zacharie dealeth with the place in controuersie who was that Zacharie that was slaine betwéene the Temple and the Altar And he alleadgeth the opinion of them which would haue him to be the father of Iohn Baptist who was slaine because he had preached Christ Wherof he thus speaketh Because this thing hath no authoritie of the Scriptures it is as easilie reiected as it is prooued And by these words he closelie quippeth Basil who was of the same mind So in the seuentéenth cha of the Actes Verse 11. when Paul had preached Christ to the Thessalonians they did not straight waie giue credite to his words but they tooke counsell of the scriptures whether the thing were so or no. 1. Cor. 3. 11. And vnto the Corinthians whē he had said An other foundation can no man laie than that which is laide euen Christ Iesus he addeth that some but not all doe build vppon it gold and siluer or pretious stones but othersome haie others stubble 20 When I read Augustine in the third booke de Doctrina Christiana in manie places where he intreateth of the interpretation of the Scriptures I neuer sée him send the reader vnto the fathers Howe the harder places of the scripture must be expoūded Look in the treatise against Gardiner pag. 279. If saith he there happen anie obscure or hard place in the scriptures conferre the same with an other place in the scriptures either more manifest or with the like Then if out of one place many senses maie he gathered chiefelie imbrace thou that which shall most séeme to edifie Thirdlie indeuour saith he that béeing instructed in the tongues thou maist come to the interpretation of the scriptures For it oftentimes commeth to passe that what thou vnderstandest not in one language thou maist vnderstand in an other Fourthlie let it not gréene thée to take counsell of sundrie interpretours for that which one hath expounded somewhat obscurelie an other hath expressed oftentimes more plainelie Fifthlie all circumstances must be diligentlie considered Sixtlie thou must sée what went before and what foloweth but speciallie saith he neuer remooue thine eyes from the purpose of the writer By this waie and meanes Augustine thought that we might most easily attaine to the sense and vnderstanding of the Scriptures Although I disallow not but that young men maie also take counsell of men better learned of interpretours Howbeit this let them remember that they whosoeuer they be although neuer so well learned cannot prescribe against the manifest word of God There is an excellent Epistle of Cyprian vnto Caecilius the 2. booke the 3. Epistle Cyprian We must not regard saith he what this man or that man shall iudge but what Christ shall doe and teach In that place was disputed against the Aquarian heretikes who in the celebration of the Lords supper vsed water in stéede of wine Those did Cypriā blame because they did it against the word of God At this daie the Papistes vse not water indéede instéed of wine but they teare and mangle the Sacrament and the one part they plucke awaie from the people neither doe they consider in the meane time what Christ taught or did but onelie what some men haue decréed against the word of God Euen so in those ancient times of the Iewes when all things were weighed according to the Scriptures all things were sound and perfect But when the controuersies were reuoked vnto the Rabbins who sate in the chaire of Moses all thinges were mard and corrupted And therefore the Pharises were reprooued by Christ because for their owne traditions they violated the commaundements of God 21 Further what else is there sought but that the minde maie be in quiet But the minde cannot be in quiet vnlesse it be in the word of God But the word of God say they is obscure Admit it be and the Fathers also be oftentimes obscure Wherefore they must néedes wauer alwayes in minde and conscience which take awaie this anchor from themselues This order also the Ethnicke writers followed For from things say they that be better knowen we must goe to things that be lesse knowen But those things which
certeine new editions of the Latin copie printed both in England and in Germanie were put by waie of addition manie other works of his latelie found out and not before imprinted and hauing also found by the helpe of my freends other things woorthie the bringing into light which before this time were neuer printed in anie toong I likewise thought it necessarie though my labour therby should be increased the quantitie of this booke inlarged and the longer before it could be published to translate these things also into English and to publish the same That seeing Maister P. Martyr is that reuerend man whose profound and sincere iudgement as all godlie and learned men confesse is not onelie equall in each respect but in some degree beyond all the Diuines of our time and in plainesse of stile and agreeablenesse of doctrine more certeine and correspondent both to the truth to himselfe than manie of the ancient fathers and further seeing in these additions dooth appeere the forme of his preaching the vniformitie of his doctrine his sharpenesse in disputing and soundnesse in answering his vehement and sweet motions to vertue and holinesse his sundrie graue well written Epistles in matters of moment with diuerse other points right woorthie the reading and not particularlie mentioned in the bodie of the foresaid booke For these I saie and the like reasons I haue presumed with your Maiesties fauour to impart the same to your godlie and well disposed subiects that they may euen as it were gather all the honie out of those flowers which he hath planted in the garden of the Lord and so ioifullie carrie the same into the hiues of their hart that in time to come they may be found profitable bees vnto the Lord their Sauiour and reape of him an incomparable reward in the kingdome of heauen where he reigneth with the Father and the holie Ghost three persons and one immortall God for euer and euer So be it E R Certeine other Common places of Peter Martyr and first of Free will Free will THis word Liberū arbitrium so far as I remember is not found in the holie scriptures That the word Liberum arbitriū is no where found in the holie scriptures yet neuertheles must not that which it signifieth be but lightlie accounted of For the same is euerie-where disputed of is at this daie a great controuersie and alwaies hath béen among the Doctors and Diuines Albeit euen the Philosophers themselues speaking of the soule neuer made mention thereof but in the stéed of it they put this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For in the mind they onlie put the vnderstanding and the will of some is added the memorie Also Cicero an excellent author of the Latine toong neuer named Liberum arbitrium but in his booke De fato he once or twise named Liberam voluntatem which is all one in effect The Graecians called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word being compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it signifieth nothing else but a man to be at his owne libertie and in his owne power and cannot be constreined And after this maner frée will may be attributed vnto God who cannot be compelled bicause he hath no will that can be turned Also the good angels neither can sinne nor yet be turned from God whom they haue before their eies After this maner they are said to haue frée will yea and the diuels also Neither is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so far as I knowe in the holie scriptures The Latine word Arbitrium consisteth of two words Arbitrium and Liberum To arbitrate what it signifieth To arbitrate is to estéeme to perceiue to be of the opinion to iudge and Liberum we haue alreadie said is for a man to be at his owne libertie Wherefore it séemeth to be frée will when the appetite is of the selfe accord carried vnto that which the vnderstanding or power of knowing shall shew it It is indéed in the will but it taketh root in the vnderstanding bicause it behooueth that the thing be first iudged and estéemed then insueth either eschewing or following of it Augustine oftentimes said Augustine that it is a facultie both of the reason and of the will Damascene Damascene also said that frée will dooth both iudge and take Iudgement belongeth to the part of vnderstanding but desire belongeth to the will Reason or vnderstanding hath the place of one that counselleth but the will desireth taketh in hand or refuseth 2 Wherefore we may thus define frée will The definition of free will that It is a certeine facultie of the will the which while it followeth the part of knowing it dooth of his owne accord refuse or desire some thing When I saie the facultie I vnderstand nothing else but power least anie man thinke that I here meane some qualitie as though it were an habit added Barnard Although that Barnard said that frée will is a frée habit of his owne mind Wherefore it is a power of the will not as it is will absolutelie according as we now dispute thereof for we would euen felicitie neither can we otherwise but it is said to be a power of the will according as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or choise procéedeth of it Those things that we choose we choose for another thing not by themselues but by a certeine counsell that went before For we choose not except those things that were seuered but it behoueth that this seuering be doone by the vnderstanding part This is the definition of the cause which if it will not satisfie we will bring another which is of the Master of the sentences in the second booke of sentences the 25. distinction He saith that frée will is a power of the reason and of the will whereby is chosen good when Gods grace assisteth or euill when his grace ceaseth The Master thought it méet to adde grace The Master of the sentences least he should séeme to agrée with the Pelagians But yet for all that he nameth no iustifieng grace but a preuenting grace which may knock at the mind and may stir vp the one and the other then if we assent vnto the word of God there followeth regeneration These things I thinke sufficient for to knowe the nature of frée will The obiects of free will are of two sorts But the things that is the obiects into which this will is carried must be distinguished Those be of two kinds Some be of a baser sort which be subiect vnto the senses and mans reason and they excéed not our capacitie neither haue they néed of a supernaturall light as is that I now teach or not teach that I tarrie or not tarrie that warre be taken in hand or not taken in hand These things are subiect to our senses and by reason we may discerne them on either part Other things there be more high
the rest of good wâ—…ks we are of the same mind that they obteine the promises so far as the holie scripture hath attributed vnto them not of their owne woorthinesse or merit but according as they are stirred vp by faith proposition 4 If theft be punished by death he that is guiltie cannot iustlie complaine that he suffereth beyond his desert proposition 5 Theft by the iudgment of some of the fathers before the lawe was giuen was iudged woorthie of death proposition 6 If a godlie Rhetorician pleading for the defense of innocents doo mooue affections he sinneth not proposition 7 The vse of affections is good so men direct them to the stirring vp of vertues proposition 8 The church is not tied to certeine seats or successions of bishops as the Papists affirme it is proposition 9 In these things which belong not to the substance of faith the apostles in the new testament otherwhile followe the interpretation of the seuentie although it varie from the truth of the Hebrue proposition 10 Magistrates in their Common weales ought to prouide that idle persons be not suffered proposition 11 Although in the holie scriptures there be an expresse commandement for labouring and working with the hands yet the ministers of the word are not bound therevnto sith they haue enough to doo in their owne office the which also we â—aâ—e as touching them that prepare themselues to the holie ministerie proposition 12 The ministers of the word if they haue so plentifullie the spirit of God that they be not onelie able to discharge their function but haue leisure that by their owne labour they may mainteine themselues or helpe others are bound to labor proposition 13 When ministers doo take vpon them to labor with their hands let them shun filthie gaine and set them be ware of handie crafts which may drawe them awaie from the holie ministerie proposition 14 They which labor must beware of this namelie that they respect not gaine for it selfe but the obedience of Gods commandement proposition 15 We must not in such sort put confidence in the labor of our hands as to thinke that God if we be hindered from it will forsake vs. proposition 16 They which get their liuing by labour doo also vnderstand it to be the gift of God that they may enioie their owne labors Propositions out of the first chapter of the booke of Exodus In the yeere of the Lord 1545. Necessarie proposition 1 ALbeit GOD dooth giue vs manie benefits by men yet must we put our trust in him not in men proposition 2 We must not leaue off to do well vnto men bicause we sée them vngratefull to their benefactors proposition 3 He that behaueth himselfe vnthankfullie towards a man which is beneficiall to him is in the verie same action vngratefull vnto God proposition 4 Albeit that the Aegyptians sinned in pressing the Israelites with most gréeuous bondage yet did the sinnes of the Israelits deserue the same proposition 5 The streict bondage wherewith the Aegyptians vexed the children of Israel was the instrument of God whereby he called them home to repentance proposition 6 It is a thing knowne of it selfe by the lawe of nature that we are rather to obeie God than the vniust decrées of princes proposition 7 The feare of GOD in the holie scriptures is such a religion that those things which are thought to be against the will of God ought also of vs to be auoided proposition 8 The lawe of nature or anie other whatsoeuer so it be iust is a declaration of the will of GOD. proposition 9 It is not lawfull vnder pretense of the safegard of Common-weales to state innocents Probable proposition 1 THe midwiues here mentioned might both be Aegyptians and Hebrues proposition 2 The midwiues were not onelie by the lawe of nature forbidden the horrible act which they were inioined to doo by the lawe but also by a lawe made by God vnto Noah and his children against murther proposition 3 The lie which the midwiues made although it be defended of manie to be an officious lie yet bicause therein the confession of the feare of the Lord is suppressed it cannot be altogither excused proposition 4 Whereas it is said that God builded a house for the midwiues it should séeme thus to be vnderstood namelie that he gaue them a sure and ample posteritie and familie Propositions out of the second chapter of Exodus Necessarie proposition 1 THe beautie which Moses parents sawe in him was not the onelie cause whie they kept him yet neuerthelesse it was an occasion whereby they were admonished of beléefe to the promise of God proposition 2 If occasion be offered to a christian man to learne good arts he ought not to despise them vnder pretense of religion proposition 3 The verie enimies themselues although they haue an other meaning doo serue the elect of God vnto saluation who therefore should not be angrie with them after the maner of the Ethnikes proposition 4 We should rather with to ioine our selues to the people of God though it be in affliction than to be held in estimation with princes which persecute Christ with an obstinate mind proposition 5 We are not to determine of the people of God according to the abundance of outward good things but onelie according to the promise and word of God proposition 6 To forsake the court and to liue therein are in their owne nature accounted things indifferent and in the holie scripture there are examples of holie men both of the one part and the other proposition 7 Whosoeuer by a particular commandement is stirred vp from God against a common rule it behooueth that he be well assured that GOD would haue it so proposition 8 The people of God was not without prophets in the bondage of Aegypt proposition 9 With a true inuocation of God there is ioined a repentance proposition 10 In whomsoeuer the spirit of Christ is it dooth speciallie stir him vp vnto praier proposition 11 When the father 's called vpon God through the couenant made with Abraham Isaac and Iacob they called vpon him through Iesus Christ and on the other side when God saith that he for his couenant sake would heare them he meaneth that he heareth them for Christ his sake Probable proposition 1 THe saith whereby Moses parents were moued to preserue him might as well be in respect of the promise made of old vnto the fathers as also particularlie to themselues proposition 2 Moses by killing of the Aegyptian sinned not but was obedient to the instinct of the holie Ghost proposition 2 Although the father in lawe of Moses were commonlie counted a priest yet might it well be that he was a prince in Madian proposition 4 The people of God which was to be deliuered from the calamitie of Aegypt cried vnto God being not onelie mooued with a naturall gréefe but stirred vp by repentance Propositions out of the third chapter of Exodus Necessarie proposition 1 TO depart
signifie sufficient of himselfe it was verie much vsed of the old fathers when they obteined their wealth and riches of God but the name Iehouah was then first vttered when God began to shew foorth miracles for thereby is shewed that it is in God to inuert both the nature and being of things at his pleasure proposition 3 When the sorcerers of Pharao said It is the finger of God they yéelded not a true confession vnto God proposition 4 Why Pharaos sorcerers rather failed in the third signe than in the rest we are not able to giue a certeine and sure reason Propositions out of the viij ix x. and xi chapters of Exodus Necessarie proposition 1 THey which giue diuine worship vnto creatures are not therfore excused bicause they saie that in them they worship God or the properties of God proposition 2 Albeit that idolaters doo feigne that they worship the true God in his creatures they doo not giue the honour to him but to diuels proposition 3 We must well distinguish betwéene the precepts of God so that we may sée which be generall or which be for a time or commanded to some certeine persons proposition 4 The scripture when it affirmeth that GOD hardened the hart of Pharao that Pharao hardened his owne hart speaketh not contrarie proposition 5 That God hardeneth the harts of some and yet neuerthelesse sendeth his word vnto them is not contrarie to it selfe proposition 6 Haile tempests diseases and other like calamities although they be doone somtimes by naturall causes yet are they punishments for sins and be ordeined to warne and prouoke men to repentance proposition 7 The corruption and destruction of good things cannot be assigned the last end of those calamities sith an end respecteth that which is good proposition 8 Albeit that faith be weake yet it ought not to be despised sith GOD dooth attribute much therevnto proposition 9 By faith not onelie are we our selues saued but euen the things which belong vnto vs which likewise through our vnbeléefe doo perish proposition 10 The excessiue spéeches and figures vsed in the holie scripture maketh not therein lieng discourses proposition 11 Albeit that in the old ceremonies manie things are oftentimes commended as seruing vnto those times and that ciuill gouernement yet therein was first set foorth Christ and the redemption which should be made by him proposition 12 To the end that sacraments may be honourablie celebrated is required a méeting togither not of one or two brethren but of mo at once proposition 13 The holie and prophane histories although they haue manie cases that be alike yet herein they differ that in the holie histories things are doone by the word of GOD whereof in the prophane histories there is no expresse mention made and yet neuerthelesse we acknowledge those things which be there set foorth to be the great works of God Propositions out of the xiiij and xv chapters of Exodus Necessarie proposition 1 TO celebrate the praises of God in songs is not onelie lawfull but ought to be vsed in the church proposition 2 Musike hath the power to stir vp the affections of faithfull men vnto godlinesse proposition 3 We ought not onelie to giue thanks vnto God and sing his praise with mans voice but also to adde therevnto instruments of musike proposition 4 We must take héed that the words of the churches songs be the holie scriptures or else taken out of them and that they may be vnderstood of the people proposition 5 We must also beware that the maner of singing those songs be not lasciuious proposition 6 The stipends which be giuen to singers in the church ought not to be taken awaie from the ministers of the word and from the deacons proposition 7 Whereas an apt voice is required in the singers of the church we must take héed that the censure of their life be not neglected proposition 8 Such musike must be had in the church as dooth not hinder the praiers and attention of the mind but further the same so much as is possible proposition 9 Dansing in it selfe is not a thing vnlawfull proposition 10 To vse danses as they now be where men lead women and that such as be not their owne is far from christian godlinesse proposition 11 The danses which are spoken of in the holie scriptures were of men by themselues and women by themselues proposition 12 Actions are iudged to be iust and vniust not onelie according to their owne nature but by the accidents which manie times followe them Probable proposition 1 THe children of Israell when they passed the red sea came not to the other shore which was right ouer against them proposition 2 They held their iornie by sea in the forme of a semicircle proposition 3 The sea shore of the desert Elim from whence they departed was the selfe-same with that wherevnto they arriued albeit that the place of the shore were not all one Propositions out of the xvi chapter of the booke of Exodus Necessarie proposition 1 GOd forsaketh not those which obeie his calling but rather succoreth them according to their necessitie proposition 2 Other good things alwaies are to be desired of God not as a principall reward but as necessarie helps for the performance of our calling proposition 3 When in the Lords praier our dailie bread is required temporall good things are desired temporall good things are asked proposition 4 Albeit that God commanded that Manna should be dailie gathered yet is it not therefore forbidden to laie vp in barnes or storehouses the fruits which come yearelie for the necessarie vses of this life so that we auoid couetous carefulnesse the hinderance of our neighbours and infidelitie proposition 5 They fall into the carefulnesse forbidden vs of to morrowe which leaue their vocation or doo not diligentlie execute the same to the intent they may get themselues substance or else to obteine a more delicate estate proposition 6 Whereas Manna being preserued till the morrowe became corrupt and was full of wormes it was doone by miracle proposition 7 It is a weake argument of some of the Papists that therefore the sacrament must be kept in churches bicause it was commanded the children of Israell that Manna should be kept for a perpetuall monument proposition 8 The miracle of giuing Manna by reason that it comprehended manie other miracles it also indured longer than all the rest proposition 9 It is a wicked opinion to affirme that by the merit and force of certeine words though they be taken out of the holie scriptures men doo obteine some certeine benefits of God proposition 10 The selfe-same thing was the sacrament as touching the substance of Manna with the old fathers that the Eucharist is in the new testament proposition 11 Whereas Christ saith in Iohn that They which eate his flesh shall not die but shall haue life he vnderstandeth the same of true and spirituall eating which shall neuer be destitute of fruit proposition
the scriptures For this proposition which we haue in hand is doubtfull wherein it is said This is my bodie For hereof some do gather transubstantiation others a bodilie presence with the bread others impanation whereby the bodie of Christ and the bread doo ioind into one person others appoint a bare signe and others an effectuall signe And there want not those which care no more for the presence of Christ but that they may hereby driue awaie all worshipping as I knowe a yoong man of England did Forsomuch therfore as we sée diuers men diuerslie affirme teach me what sense of this place of scripture must be reteined D. Martyr The sense of this proposition is gathered out of the scriptures The proper meaning of these words may easilie be gathered out of the scriptures if they be well examined In the sixt of Iohn Christ most plainlie sheweth that the eating of his bodie must be vnderstood spirituallie for he said that his words are spirit and life And againe that the spirit quickeneth but the flesh profiteth nothing and straitwaie he made mention of his ascension And of this matter he delt so plentifullie in that chapter that afterward in his last supper he spake nothing thereof as Augustine testifieth in his booke De consensu Euangelistarum Consider afterward in the same chapter that Christ denied the carnall eating which the Capernaites surmised whereby you may gather that the eating of Christs bodie is not carnall but spirituall And so as touching this saieng you haue an easie and cléere sense Besides this the scripture dooth euidentlie call it bread Matt. 26. verse 26. 1. Cor. 10 16. 1. Cor. 11 25. The Lord tooke bread blessed it brake it and gaue it The bread which we breake saith Paule is it not the communion of the bodie of Christ Againe So often as yee shall eate this bread Wherefore in like maner appeareth by these saiengs that bread remaineth neither is there anie cause whie you should complaine of the obscurenesse of the place as touching this matter And that there is a figuratiue kind of spéech in these words manie things declare For it is not properlie agréeable to the bodie of Christ to be eaten séeing those things which we eate we crash grind with our téeth and being passed downe into the bellie we digest them and conuert them into our owne substance which to speake properlie of the bodie of Christ is great wickednesse And at the cup there is vsed a most manifest figure 1. Cor. 11 25. when it is said This cup is the new testament c. Herewithall in the scriptures there be most manifest and euident spéeches of the sacraments from the which may be had the interpretation of this place For circumcision is called the couenant the lambe or sacrifice is called the Passeouer Paule said of baptisme that therein we be buried with Christ neither dooth he saie there that a sepulchre is signified Againe we know that Christ had a true humane bodie and that he was taken vp into heauen and from thence shall come to iudge the world All these places if a man doo well compare togither will iudge no otherwise of the meaning of this scripture than we doo M. Morgan Luther had the scriptures and disagréed from Zuinglius The Catholikes sée them and read them and disagrée from them both And the scriptures séeme to be so ambiguous that vnlesse they be cléered by an other light that is to wit by the fathers they are not sufficient for our instruction D. Martyr Yes indéed they plentifullie suffice as you heard me euen now declare M. Morgan Since I sée that you stand to the scriptures which neuerthelesse are wrested of diuers men diuerslie now will I deale with you by a bréefe reason drawne from that place wherein the sacrament was instituted Christ tooke bread What bread tooke he D. Martyr Since you saie that the scriptures are diuerslie wrested by diuers men according as they be affected I answer that this is doone by the fault either of euill or ignorant men yet must not the scriptures be accused as darke in those things which be necessarie to saluation When they be brought foorth read with a sincere mind they doo their part excellentlie well And the holie Ghost testifieth that they be profitable to teach to reprooue and to instruct a man that he may be perfect and well ordered to euerie good worke But if that anie haue doubted it was their owne fault not the scriptures fault and the scripture must not be accused bicause of their contentions as though it cannot teach vs. We sée that there were oftentimes demonstrations made against the Arrians and that out of the scriptures That Christ is GOD. Yet would they contend neither changed they their opinion neither was this anie derogation to the light and worthinesse of the scriptures There is no cause therefore that you should obiect vnto me men either yet liuing or but latelie dead which disagréed one from an other and yet had the scriptures sith there may be other causes assigned of their disagréement besides the ambiguitie of the scriptures And how I should iudge now of those men the place serueth not to declare it sufficeth for me that I haue defended the right of the scriptures But as to that which you demanded namelie what bread Christ tooke I answer that it was common and vsuall bread to wit swéetbread bicause the feast of Easter was celebrated M. Morgan When did he consecrate the same Whether when he tooke it into his hands Or when he blessed it Or else when he gaue it How shall I know when the bread was consecrated D. Martyr When and how consecration was made By giuing of thanks by saieng as he said and dooing as he did Wherefore we also must saie and doo euen the verie same that he said and did And bicause we haue not else-where by demonstration of the scriptures anie certeine place that is foure or fiue words whereby the bread wine is consecrated therefore must we recite all that which is written in the historie of the supper M. Morgan The ministers doo consecrate after the selfe-same maner that Christ did dooth therefore the minister consecrate by receiuing bread into his hands D. Martyr What is consecration No but by performing the institution of the Lord it is consecrated that is to saie it is appointed to a holie vse and through the words and commandement of the Lord it is made an instrument to signifie effectuallie the bodie of Christ So as I saie that it is then consecrated when all the words be spoken and distribution made to the faithfull M. Morgan If the words of consecration be not written certeinelie then is not the scripture sufficient of it selfe as touching consecration Againe I demand of you whether the bread was a sacrament or signe before the finishing of the words that is when it is said that he tooke bread Was
inserted into the Common places you shall find the Disputations which he made at Oxford with certein learned aduersaries of the Gospell and also a notable sermon of reedification of the church and some learned epistles neither in the Latine booke nor before extant in print but brought to light by mine owne industrie and diligent search And least anie should mistrust that I being not exercised in the studie of diuinitie might not be able to performe so great a charge and faithfullie to translate so notable a worke wherein is comprehended so manifold learning so incomparable knowledge and so diuine vnderstanding especiallie I liuing in the Court as it were in continuall peregrination and as a Rechabit among the children of Israel I thought it good for the satisfieng of you my deere and welbeloued brethren in the Lord to let you vnderstand that although the time of comming foorth of the booke were hereby prolonged yet the faithfull translation of the same was nothing hindered For by this meanes I had fit oportunitie to confer and examine the same with sundrie persons of great learning and iudgment neither did I presume to bring it into light before I had found out the perfect sense of euerie thing and was fullie resolued in euerie word clause and sentence which was hard or doubtfull And herewithall adde that what want of skill soeuer might be ascribed vnto me that hath my care and diligence fullie supplied Wherefore all godlie Readers being by this means persuaded it shall be verie profitable for them to bestowe some time in the studie of this booke whereby perhaps the better learned themselues may more readilie with greater light discerne the hardnesse and doubtfulnesse which otherwhile appeereth in the Latine booke especiallie where some of the ancient fathers be cited Whereby also the lesse skilfull and learned sort by applieng their minds to the reading and remembring of those things which they shall find herein shall be fullie satisfied in the greatest matters and be able to stop the mouthes of the most learned aduersaries in the cheefest controuersies of religion And for this cause would I exhort the ministers of the word not to let passe so good an occasion Whome in the name of Iesus Christ I exhort that they hauing taken vpon them so weightie a charge will not be negligent in their excellent vocation but will wholie dedicate themselues daie and night to all maner of godlie readings necessarie for their function For the better performance whereof if they doo not knowe how to order their studies and to benefit the church I haue at the end of this Preface set downe a breefe waie and example for them to follow with the right vse of common places of the scripture Wherewith if euerie one bicause of my breuitie shall not thinke himselfe satisfied I refer them which vnderstand the Latine to Hyperius an excellent writer to this purpose in his booke De ratione studij Theologici where they shall bee fullie instructed And when they are by this maner of meanes made fit harolds to proclame the name of the Lord in Sion I would desire them and all other which seeke the truth and would gladlie haue the church of the Lord to be restored to the right forme that God hath prescribed in his holie word that they will set to their hearts and hands to the building vp of the same and indeuour by all meanes possible to reduce the wandring flocke vnto their owne sheepefold And first of all ye my good Lords whome I honour reuerence and obeie in my heart with all dutie and seruice ye to whom the seruant of God our deare Souereigne hath committed the sword of gouernment ye which be the nurses and pillers and defenders of the English church ye which be vnto vs as Moses Iosua and Samuel to the children of Israell continue ye the great care and zeale that ye haue alwaies borne to the true religion and prouide that both by the faithfull execution of hir Highnes lawes and by the vertuous example of your owne life the church of England may be commended and well spoken of among all nations But principallie I beseech you put to your helping hand that the Bishops pastours and all others that haue anie commission to gouerne the church and causes ecclesiasticall be so chosen as their godlines of life be of all men allowed their soundnesse of doctrine cleerelie approoued their boldnesse in professing throughlie well tried their gifts of edifieng of all men perceiued and which seeke not for the desire of honour but receiue for edification of the church the liuings honours and authorities giuen vnto them which being performed ye shall be rid of infinit care and businesse otherwise your labours will be no whit lessened nor your heauie burthen lightened but the appeales vnto you will be dailie increased and the troubles of the church remaine vnpacified And this will be one speciall furtherance to the building vp of the Lords temple Furthermore ye that be the Bishops and cheefe Prelates of the congregation my honourable Lords and reuerend fathers in Christ which haue committed vnto you the care of the Lords house and of the ministers of the same I beseech you for the discharge of your owne offices and consciences for the more speedie reedification of the temple and for the desire ye haue of the chosens felicitie ye will haue a watchfull eie vnto your charge and that ye will neither for fauour nor for affection nor for priuate commoditie no nor at the speciall sute of anie mortall man admit anie other ministers than such as bee learned graue and of good report among all men and vnto whom God hath giuen gifts to edifie in the congregation That ye will likewise prouide by your gouernment that all things may be doone to the glorie of God to spirituall edification and to a decent order in the church That ye suffer no notorious fault to escape vnpunished and that there be no occasion giuen to the aduersaries to speake euill of the Gospell for your sakes That ye will by all meanes possible reconcile the diuersitie of opinions and make that we may speake and thinke and beleeue all one thing in Christ Iesus That ye will liue in a continuall peregrination in your diocesse and not onelie visit all your particular churches if it be possible by your selues if not by your faithfull and well chosen officers but eftsoones also search and inquire whether your decrees be executed and all disorders amended Remember if anie part of the Lords house fall to decaie by your default it shall be required at your hands but if it be kept in good plight by your diligence and good ouersight ye shall reape an incomparable reward in the kingdome of heauen What remaineth now when ye and other excellent men haue by your writing and by your teaching and preaching both confirmed the true religion and confuted all superstitious doctrine but that all the aduersaries will be
others they are not excluded God verie well knoweth who they be which are wrapped in this kind of sinne but men séeing they knowe not who are by nature fallen into so great a wickednes may not remooue them from the holie doctrine It is requisit no doubt that those which are sinners against the holie Ghost be not such as fall by ignorance or infirmitie but that they be such as are led therevnto by a hatred of the truth to striue against the same so that willinglie and wittinglie they oppose themselues against the truth resist it and to the vttermost of their power hinder the course thereof which neuertheles they will knowe to be the truth How are men able to vnderstand this thing séeing they cannot attaine to the secretnes of anie mans mind and will Wherfore those which be thus ill affected doo heare the word of God without fruit although they be not excluded from the hearing thereof euen for this cause that they cannot be perceiued howbeit that which they heare dooth increase their greater condemnation For of such force is the word of God Iam. 1 21. as either it saueth the hearers or becommeth a destruction vnto them And so great héed dooth the church take 1. Cor. 1 18. that it driueth not awaie anie from the word of God Excommunicate persons are not excluded from hearing the word of God it admitteth thervnto euen those which be excommunicate and them which doo not yet beléeue whom otherwise it driueth both from the sacraments and from publike praiers Perhaps thou wilt demand How cōmeth this difference betwéene the word of God and the doctrine of the philosophers Herof assuredlie it commeth Wherein the word of God and the philosophers doctrine differ that mens saiengs although they be famous and commendable yet are they not indued with that strength and power as they be able to change or correct vnprofitable and corrupt minds But the power and strength of the word of God to call men vnto God is incredible Not as though euen those things which the philosophers also taught or put in writing be without their strength For we denie not that most ancient common saieng wherin it is said that Whatsoeuer is true of what author soeuer it was spoken procéedeth from the holie Ghost But those things which be spoken by the motion of the holie Ghost cannot be altogither void of some effect although it be of much lesse effect than the vehemencie wherewith the holie scriptures are furnished Who will denie that the common sort of stones are adorned with their owne strength and proper power and the same not vnprofitable to our life although they may not be compared with the strength of pretious stones Vnto whō the holie scriptures must not be imparted But I returne to the matter I find onlie one kind of men vnto whom the holie doctrine must not be imparted and they be such as deride and openlie slander the doctrine of Christ For he commanded his apostles that they should not commit the heauenlie doctrine to dogs hogs which in verie déed must be vnderstood of contempt and outward derision that is Matth. 7 6. when with slanders and contumelies they raile vpon true godlines Which if they doo secretlie to themselues so that they will heare quietlie and will suffer themselues to be admonished and taught they must not be put backe from hearing the same Neither must publike preaching be left off for their sakes which are open scoffers railers reprochfull persons when such cannot be driuen awaie bicause perhaps they be ouer mightie lest for one or two mens causes the whole people should be defrauded of the food of their soule Yée sée therefore that onlie these are to be remooued from the holie doctrine from whence other men of what condition soeuer they be must not be forbidden naie rather they must be exhorted to come verie often therevnto Those things which I haue spoken belong to the vsuall and receiued ordinance of the church since I knowe that the spirit hath sometime forbidden the apostles and may now restraine some that they preach not in some places to those to whom otherwise they had determined to preach which bicause it is a worke of God not of men therefore it serueth not to this purpose The eight Chapter Of Lots whereby Gods counsell was asked and first of Vrim and Thumim which were so called of charitie and perfection AN olde expositor of the scriptures called Kimhi Out of the booke of Iudges 20 27. The maner of giuing out oracles by Drim and Thumim Looke In Iudg. 1 verse 1. vpon the twentie chapter of the booke of Iudges verse the 26 noted manie things not vnprofitable for the vnderstanding of other places of the scripture by questions and oracles He saith that It was the maner among the Hebrues to aske questions of God and he that would demand anie thing touching either publike or weightie matters he came to the préest who being apparelled with his Ephod garment stood before the arke of the Lord. And vpon his Ephod were set twelue pretious stones wherein the names of the twelue tribes were ingrauen togither with the names of Abraham Isaac and Iacob and also all the letters of the Hebrue alphabet It behooued him that asked a question to turne his face towards the préest and his spéech should neither be so lowd as hée might plainlie be heard nor yet so lowe as if he had onlie praied with his inward cogitations but euen in such wise as Anna praied in the first booke of Samuel where it is said 1. Sam. 1 13 that She onelie mooued hir lips said nothing that might be heard After this the oracle was shewed to the préest in this maner By the power of the holie Ghost certeine letters appéered foorth or shined vpon the breast wherin the préest did read the oracle or wil of God And this was that Vrim and Thumim which is spoken of These be the words of Kimhi But what credit should be giuen vnto him I knowe not For it might be that the spirit of God gaue out his pleasure by the mouth of the préest without those letters In 1. Sam. 10 vers 19. 2 Touching lots we haue an example in the first of Samuel the 10. verse for there Samuel willeth that all the people should stand by tribes He himselfe would pronounce nothing least the thing should séeme to be doone by his owne appointment therefore God pronounced Saule to be king doubtlesse not through his owne merit but for the people sake least they should striue among themselues for the choosing of him Saule was chosen by lots The cause of lotting The matter was permitted vnto lots to the intent that dissention might be auoided For if Samuel had chosen the king vpon his owne liking they might haue thought him to be led by fauour affection Againe if the voices of the people should haue taken place
it if sentence be giuen on the behalfe of custome custome is confirmed But all these things as I said before must be reduced to the rule of Gods word Onlie this séemeth now méet to be added which is in the Extrauagants De consuetudine A custome burdensom vnto the church must be reiected chapter 1. that A custome cannot be suffered if it be burdensome vnto the church Also Augustine complained that in his time there were such a number of new rites and ceremonies sprong vp that the church was gréeuouslie burdened and that the state of christians at that time was nothing at all more tollerable than in old time the state of the Iewes The same exception doo we also take against our aduersaries that the church should not be ouerburdened This is their owne lawe why doo they not acknowledge their owne words In Rom. 3 verse 21. Rom. 1 2. 12 Paule disputing in the third chapter of the epistle to the Romanes of the righteousnes of faith added that the same hath testimonie both of the lawe and of the prophets which he therefore saith bicause that the doctrine which he set foorth might séeme to be new and latelie sproong vp Newnes must be remooued from the Gospell But in the Gospell newnes must speciallie be shunned and therefore he testifieth in euerie place that the Gospell is ancient and was ordeined of God from the beginning And at the beginning of the epistle he wrote that God promised the same by his prophets in the holie scriptures And at this daie the controuersie betwéen vs our aduersaries is as touching doctrine while they affirme that we bring in new things and that themselues doo cleaue fast to the ancient doctrine But we learne of the Apostle how this coÌ„trouersie may be determined * What doctrine is old and what is new Assuredlie that doctrine is old and ancient which hath testimonie from the lawe and the prophets that is of the holie scriptures but that shall be iudged new whereof there is no mention in them They erect the Masse The popish is new for that it hath no testimonie of the scriptures where onlie one man doth communicate for others that doo stand by This hath no testimonie in all the whole scriptures We affirme that the supper of the Lord ought to be common vnto the faithfull which is most manifestlie shewed by the institution thereof as we haue it in the Gospels and in Paule These men deliuer vnto the laitie the sacrament of Christes bodie Matt. 24 26. 1. Cor. 11 verse 24. halfe maimed and vnperfect This doubtles they not onlie haue not out of the holie scriptures but plainelie against the scriptures They mainteine inuocations of the dead which they are not able to confirme by the scriptures They driue the cleargie from matrimonie They defend purgatorie They reteine images They vse strange toongs in the diuine seruice choise of meates and garments shauings annointings and an infinite number of such like things they obtrude vpon vs as necessarie to the woorship of God and that altogither without testimonie of the scriptures Let them learne out of Paule which minding to teach the righteousnes that commeth by Christ saith that It hath testimonie of the law and the prophets and not that it was deuised by himselfe But the doctrine of these men aduanceth impietie for they bring in the inuentions of men in stead of necessarie woorshipping of God which hauing no testimonie out of the scriptures The reason why newnes in religion must be auoided Deut. 12 32. must of necessitie be new And the reason why it behoueth in religion to beware of newnes is for that God commandeth in Deuteronomie that none should either adde too or take awaie anie thing from his customes and commandements Yea and Plato himselfe in his lawes and common-weale forbad that nothing should be made new in things which belonged vnto religion No doubt Mens laws may bee changed but the lawes of men may be altered bicause the fourme of a common-weale is sometimes altered Neither doo those lawes which serue for a kingdome serue also for the gouernement of a Signiorie a Common-weale of the vulgar people Moreouer séeing lawe-makers are but men they cannot perceiue all things that should be done And manie chances doo happen euer among for the which it behooueth both to amend and change lawes And as in arts something hapneth in euerie age for the more perfecting of them so lawes likewise now and then by successe of times are amended and reduced to a better fourme But none of these things takes place in the lawes of God For as touching the Church she altereth not hir fourme The outward gouernment of the church altereth not the fourme It is alwaies one manner of common-weale and nothing is hidden from the vnderstanding of God the author of the lawes he foreséeth all things neither is his knowledge augmented by the successe of time Wherefore there is no cause why men should attempt to alter anie thing in his word The twelfe Chapter Of sundrie things attributed vnto God and the holie Trinitie where his godhead is prooued to be in the Sonne and in the holie Ghost THE nature of God is infinite In 1. Sam. 17 verse 45. so as it cannot be comprehended vnder one title to knowe him by wherefore his name is verâ—e large By effects and works we gather of the nature of God yet neuerthelesse by effects works are gathered his singular properties whereby we may vnderstand all the diuine nature and power that séeing we cannot comprehend the whole we may at the leastwise come vnto the knowledge of him by parts This similitude was of strange and foren coines and could not be englished properlie If there were anie so rude and vnskilfull as he knew not the value of a double sufferant we would saie that the same conteineth in it pence grotes testers shillings crownes nobles roials and lastlie the sum of twentie shillings By these parts and small portions vnlesse he were excéeding blockish he might vnderstand how much a double sufferant is woorth Euen so men after a sort doo perceiue the nature and infinite substance of God by these parts and titles to knowe him by not that there be anie parts in God but bicause that we onlie by such effects parts may gather of his power infinit greatnes Diuers and manifold are the titles whereby he is knowne as when he is called Pitifull Mercifull Constant Iust Good The God of Sabaoth and such like In 1. Sam. 29 verse 6. 2 And that this may be the better vnderstood he is called Iehoua of Haia that is To be and that name agréeth properlie vnto God For God is so an essence or being Whereof God is called Iehoua as the same floweth from him vnto all other things Whatsoeuer things are doo depend of him neither can they be without his power helpe Lastlie they haue
also promises of him both to be and to be performed Wherefore that name of Iehoua is properlie attributed vnto God of the similitude of which word Iupiter being desirous to be reputed for a God commanded himselfe to be called Ioue The Rabbins saie that those letters wherof that word consisteth are spirituall What the word spirit signifieth And vndoubtedlie God is a spirit and a spirit first signifieth things that be without bodies or that haue light bodies as vapors and exhalations the which in shew are light and thin but yet they are of excéeding great strength For by them earthquakes are stirred vp the huge seas are troubled the storms of wind are blowne abroad Wherefore that word began afterward to be applied to the soule of man to angels and to God himselfe for these things which otherwise séeme but slender doo bring great things to passe Others saie that those letters whereof the word Iehoua is written be resting letters and that is verie agréeable vnto God No waie to find quietnes but in God onlie For séeing we doo all séeke for rest and felicitie there is no waie to find the same but in God onelie thus much hitherto of the word Iehoua signifieth the chéefe being wherevpon Plato had that his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or essence And that this may be the more manifest some of the names of God are deriued from his substance Names deriued from Gods substance and other from some propertie Substantiall names be Iehoua Ehi that word signifieth I will be For there is no creature that may saie I will be For if God drawe backe his power all things doo straitwaie perish God doubtlesse may trulie saie so bicause he cannot faile nor forsake himselfe Names referred vnto his properties Other names are referred to some propertie of God as El vnto might Cadoseh vnto holines Schaddai vnto sufficiencie howbeit these things in God be no accidents but onlie as we comprehend them in our cogitations For whereas God is infinite and we cannot wholie comprehend him yet by certeine tokens and effects we doo in some part vnderstand of him thereof are those names which signifie some propertie of God The Iewes being led of a certeine superstition pronounce not that holie name Tetragrammaton but in the place thereof they put Adonai or Elohim and so thinke that they worship the name of God more purelie and reuerentlie but God requireth no such kind of worship And hereby it commeth to passe that in translating of the holie scriptures the Grecians for Iehoua haue made Lord as in stead of Iehoua liueth they haue said The Lord liueth And whereas in the new testament Christ is so oftentimes called Lord his Godhead is nothing atall excluded by that word as some vnpure men doo babble but is rather established Vndoubtedlie Thomas ioined both togither Iohn 20 28. My Lord saith he and my God Finallie God In Iudg. 2 verse 1. to the intent that the knowledge of him might not be forgotten hath accustomed to put men in mind of those benefits which he hath bestowed vpon them and would that those should be as certeine words expressing vnto vs his nature and goodnes And hée beginneth alwaies the rehersall at his latter benefits and of them he claimeth to himselfe titles or names attributed vnto him vnder which he may both be called vpon and acknowledged For euen at the beginning God was called vpon as he which had made heauen and earth afterward as he that was the God of Abraham Isaac and Iacob after that as the deliuerer out of Aegypt then a deliuerer out of the captiuitie of Babylon but lastlie as the father of our Lord Iesus Christ ¶ Of the omnipotencie of God looke Peter Martyr in his Treastise Of both natures in Christ set foorth at Tygure 1563. pag. 4. 3 The words which be in the second booke of Samuel the seuenth chapter In 2. Sam. 7 verse 23. Looke In Gen. 18. at the beginning And In 2. Sam. 23 verse 2. verse the 23. namelie The gods came that he might redéeme vnto himselfe a people are a sharpe corsie vnto the Hebrues which will not acknowledge thrée persons in the diuine nature Som bicause it is said Gods refer it to the opinion of men Such is that saieng of Paule There be manie gods and manie lords 1. Cor. 8 5. For neither can they admit or alow of a multitude of gods But forsomuch as the intreating here is of a singular or particular fact this place must in anie wise be vnderstood of the true God Kimhi thinketh that Dauid said Gods for honor sake euen as men also to speake the more pleasinglie and ciuilie doo oftentimes vse the plurall number in stead of the singular But if it be so what new religion entered straitwaie into Dauid Why did he straitwaie adde Thou Lord in the singular number For we must heape vpon God all the honours that we can Others had rather refer this saieng vnto Moses and Aaron who were sent to deliuer the people out of Aegypt but this cannot be for in the booke of Chronicles all these things are spoken of God himselfe by name 1. Chro. 17 verse 11. For so Dauid speaketh Thou camest to redeeme thy people Wherefore we shall much more rightlie and trulie vnderstand the thrée persons in one diuine nature The Trinitie namelie the Father the Sonne and the holie Ghost which being thrée persons yet are they shut vp vnder one substance This opinion is true sound and catholike whether the Hebrues will or no. But those words which be added And might doo great things for you some would by Apostrophe or conuersion of speach refer them to the Iewes which me thinke is not probable For Dauid talked not of these things with the people but secretlie with God Wherefore I had rather thus to vnderstand them of God himselfe and to ascribe these maruellous things to one God in thrée persons But God came to deliuer his people when he sent Moses Aaron vnto them for when he appointed Moses to that message he added withall And I will be with thee God doubtlesse is in euerie place at all times Exod. 3 12. but then he is said to come How God is said to come Exo. 12 12. when he dooth some great or new thing And so he was said to be among the Iewes when he smote the Aegyptians and their first borne Againe when Pharao followed the Iewes going foorth of Aegypt and that they began to murmur thinking that they should euen then haue perished Moses on this wise recomforted them God shall fight for you and ye shall be still Exo. 14 14. yea the Aegyptians themselues also did perceiue the same For they said Let vs flie awaie Ibidem 25. for God himselfe dooth fight for them Yea and afterward when the people had worshipped the golden calfe and that God was angrie he would not go foorth with them
sent And againe He shall receiue of mine The fourth reason Iohn 16 14. whereby is signified that the holie Ghost dooth so differ from the Father and the Sonne as he is deriued from both And least that anie man should thinke that when Christ promised that the holie Ghost shuld come vpon the beléeuers as in the daie of Pentecost it came to passe onlie a diuine inspiration and motion of the mind was signified the words of Christ are against it wherein he said The fift reason Iohn 14 26. He shall teach you all things and bring all things to your remembrance which I haue told you But inspiration and motion of the mind doo not teach nor prompt anie thing but are onelie instruments whereby something is taught and prompted And the action of teaching and prompting cannot be attributed but vnto one that is a person indéed Which is prooued by other words of Christ when he said of the holie Ghost The sixt reason Iohn 16 13 He shall speake whatsoeuer he shall heare And that this third person procéedeth from the Father and the Sonne it is euident enough in the same Gospell of Iohn where it is written Iohn 15 26 The 7. reason When the Comforter shall come whom I will send vnto you euen the Spirit of truth which proceedeth from the Father Séeing the sonne saith that he will send the Spirit and as we said before affirmeth him to receiue of his no man doubteth but that hée procéedeth from the sonne And he now expresselie addeth Who proceedeth from the Father 8 Now haue we first declared out of the holie scriptures Whether the holie Ghost be God that the person of the holie Ghost is distinguished as well from the Father as the Sonne and that he procéedeth from them both Now must we sée whether he be God This dooth Paule shew two maner of waies first when it is said There be diuersitie of gifts but one Spirit The first reason 1. Cor. 12 4. diuersitie of operations but one and the same God But to giue gifts and spirituall faculties is no whit lesse than to distribute operations wherefore séeing the holie Ghost is said to distribute gifts God to impart actions vnto men it is manifest that the holie Ghost is God If the spirit be the author of graces the Father of operations it is méet that the holie Ghost should be equall to God the Father Further it is added that The same spirit dooth worke all these things The second reason 1. Co. 12 11 distributing to euerie one euen as he will Séeing then the souereigne choise is in him to impart heauenlie gifts he is God And it is written Ye are the temple of God 1. Cor. 3 16. The third reason and the Spirit of God dwelleth in you if anie man doo violate the temple of God him shall God destroie But it is not méete for anie creature to haue a temple séeing the same is proper vnto the diuine nature Wherefore séeing we be called The temples of the holie Ghost it is now manifest that he is God And least we should thinke it lawfull to build temples vnto martyrs Augustine saith that temples are not builded vnto martyrs let vs heare Augustine who denieth that we build temples vnto martyrs we build them saith he vnto God although they be called The memories of martyrs and out of Augustine himselfe is this forme of reasoning gathered Neither did the apostle but onlie once saie that We are the temples of the holie Ghost but he hath the verie same thing in the sixt chapter of the same epistle where it is written And doo yee not knowe that your bodies are the temples of the holie Ghost 1. Cor. 6 19. Furthermore the power of creating which is proper vnto God The fourth reason Psal 33. 6. is ascribed vnto the holie Ghost séeing Dauid hath written By the word of the Lord were the heauens made all the powers of him by the spirit of his mouth And againe Send foorth thy spirit Psa 104 30. and they shall be created and thou shalt renew the face of the earth And in Matthew it is said of the bodie of Christ which should be brought foorth in the virgins wombe Matth. 1 20. That which is borne in hir is of the holie Ghost Againe Luke 1 45. The holy Ghost shall come vpon thee and the power of the most high shall ouershadowe thee Séeing then the holie Ghost hath the power of creating as it hath béene declared vndoubtedlie he is God 1. Cor. 2 verse 10. In the same epistle to the Corinthians it is said that he searcheth the bottome of Gods secrets it séemeth that the apostle maketh this kind of argument The fift reason The things which be of man no man knoweth but the spirit of man which is in him euen so the things that be of God none knoweth but the spirit of God And so he will haue it that euen as the spirit of man is vnto man so the spirit of God is towards God And no man is ignorant but that the spirit of man belongeth vnto the nature of man whereby it is certeine that the spirit of God is of his diuine nature Basil The sixt reason Basil against Eunomius vseth another reason which commeth in a manner to the selfe-same he saith that the holie Ghost is the spirit both of the father and of the sonne and therefore of the verie same nature that they be For it is written in the epistle to the Romans And if the spirit of him Rom. 8 11. which raised vp Iesus frō death doo abide in you he that raised vp Christ shall also raise vp your mortall bodies This place declareth that the holie Ghost dooth belong vnto the father who in the same epistle is shewed to belong also vnto the sonne when as a little before it is said He that hath not the spirit of Christ the same is not his But in the epistle to the Galathians Galat. 4 6. The seuenth reason both togither is expressed in these words And bicause yee be children therefore hath God sent the spirit of his sonne into your harts whereby ye crie Abba father Wherefore séeing the holie Ghost is the spirit aswell of the father as of the sonne he is wholie partaker of their nature 9 Moreouer in the Acts of the apostles the fift chapter Peter said to Ananias Acts. 5 3. How darest thou lie vnto the holie Ghost The eight reason Thou diddest not lie vnto men but vnto God Now in this place he most manifestlie calleth the holy Ghost God Augustine in his booke De trinitate else where and Ambrose also De spiritu sancto doo both cite the apostle to the Philippians the third chapter Phil. 3 3. where he writeth Beware of dogs beware of euill workers beware of concision for we be the circumcision which serue God in the
these three be one but and if ye receiue the testimonie of men the testimonie of God is greater In this place thou séest saith he that the testimonie of the holie Ghost is called the testimonie of God whereby it is prooued that the holie Ghost is God The spirit bloud and water represent the three persons And that those thrée I meane the spirit bloud and water doo represent the thrée persons it is shewed by thrée reasons The first is taken from the Analogie or conueniencie of the signes which Augustine recited Secondlie thou perceiuest that those thrée are said to be one which is not méete for them vnles thou shalt respect those things which be represented for otherwise spirit bloud and water doo varie in nature or kind one from another Thirdlie those thrée nounes in the Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is water spirit and bloud be of the neuter gender vnto which afterward is put the masculine article in the plurall number namelie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is These three be vnto one or be one But the masculine article as touching signes which be of the neuter gender might take no place vnles it should be applied vnto those which are signified that is vnto the Father the Sonne and the holie Ghost Neither let it trouble vs that it is read some-where These three be vnto one as though it should make for the Arrians which said that these thrée persons be vnto one bicause they consented togither in one testimonie as though the spéech concerneth not one maner of nature but one maner of will The Hebrue phrase And the phrase commeth néere vnto the Hebrue so as To be vnto one and To be one is the selfe-same thing As when we read in the psalme I will be vnto him a Father and he shall be vnto me a Sonne it is as if it were said I will be his Father and he shall be my Sonne And in another place They shall be vnto me a people 2. Cor. 6 18. and I will be vnto them a God is all one as to saie I will be their God and they shall be my people And when it is said They be one there is signified both a distinction of persons and an vnitie of substance For vnlesse there were some distinction it should haue bin said It is one The 21. reason verse 57. 12 Also they alledge the song of the thrée children wherein when all creatures are stirred vp vnto the praises of God the Sonne the holie Ghost are not mentioned whereby it is plaine that they be not reckoned among creatures Neither maist thou saie that this song is a part of the Apocrypha bicause this part of Daniel is wanting in the Chaldean edition for thou shalt sée the verie same to be done euerie-where in the Psalmes of Dauid wherein is the same stirring vp of creatures vnto diuine praises Iohn in his first epistle saith 1. Iohn 5 6. The spirit is truth and this cannot be written of a creature séeing truth is chiefe and principall The 22. reason and dependeth not of another They are woont to alledge the beginning of the booke of Genesis The 23. reason where it is said The spirit of the Lord mooued vpon the face of the waters Genes 1 2. In which place they affirme that there is mention made of thrée persons namelie of the Father which created of the Sonne by whome all things were made as when it is said In the beginning it is all one as to saie By the beginning and of the holie Ghost I knowe that the Hebrue expositors interpret far otherwise of these words but I haue onlie taken vpon me to shew those places by which the fathers gathered the Godhead of the holie Ghost Wherevnto adde The 24. reason that Paule in his epistles seldome maketh mention of the father and the sonne but he also speaketh of the holie ghost either expreslie or by adding of somewhat pertaining to him And Basil sheweth The 25. reason that it was a custome receiued in the whole church to adde in the end of the Psalmes that which we now vse Glorie be to the Father to the Sonne and to the holie Ghost wherein the thrée persons are made equall the one to the other The 26. reason 13 The Synod of Nice set foorth a créed in which we saie I beleeue in the holie Ghost But it is verie manifest that we must not repose our confidence in anie thing that is created And bicause in those daies the contention was not much sproong vp of the holie Ghost there was nothing else added but afterwards when diuers and sundrie heresies grew vp as touching him The Councell of Constantinople then in the Councell of Constantinople which was the second among the foure principall manie things were added to make this article plaine For we grant that We beleeue in the holie Ghost both the Lord giuer of life By the particle Lord they make him equall vnto Christ who in the scriptures is commonlie called Lord which epitheton or addition they would therefore to be expressed Against the Arrians bicause the Arrians affirmed that Christ was altogether a creature but yet the noblest they said which next vnto God was the chéefe And they said that the holie ghost was yet lesse than the sonne and euen his minister Wherefore the Synod in place of Minister put the title of Lord. The selfe-same thing did they in the particle The giuer of life for they saw that it is written in Iohn that not onlie the father doth giue life but that the sonne also can quicken whom-soeuer he will and so least the holie ghost might séeme to be excluded from this propertie they added that particle And that his Godhead might be the more manifest it was added The 27. reason that He together with the father and the sonne is woorshipped and glorified 14 Further Athanasius hath in his créed The 28. reason God the Father God the Sonne and God the holie Ghost And to prooue this thing no lesse is the forgiuing of sins taken for an argument which they grant as proper to the holie Ghost For when Christ had breathed vpon his disciples he said Receiue yee the holie Ghost Iohn 20 22. and whose sinnes ye remit they be remitted vnto them and whose sinnes ye reteine they be reteined Whereby it appéereth that this power is yéelded to the holie Ghost and is proper vnto God And this euen the Scribes themselues testified The 29. reason who hearing Christ saie to the man sick of the palsie Thy sinnes be forgiuen thee Matth. 9 2. cried out that he spake blasphemie in that he durst take vpon him the office of God Furthermore The 30. reason the holie scriptures doo call this self-same spirit both A sanctifier and giuer of light which faculties are méete to be attributed vnto God onlie In Exodus the fourth chapter
small questions gathered out of the booke De trinitate Adde withall that if the holie Ghost should be said to be begotten then in the trinitie we should appoint two sonnes two fathers For séeing the holie Ghost is as well of the father as of the sonne he should haue them both to be his fathers if it might be said that he is begotten of them yea and if the matter be well considered he might I saie be called both the sonne and sonnes sonne of one and the selfe-same Father For in affirming him to be begotten of the Father he should be called his Sonne but in asmuch as it should be said that he is borne of the Sonne he should be nephew vnto the Father which things be absurd and wholie strange from the scriptures Since the Sonne is called the onlie begotten it may not be said that the holie Ghost is begotten Iohn 1 14. Iohn 3 16. 1. Iohn 4 9. Yea and further to saie that the holie Ghost is begotten the words of the scripture are against it which verie often doo call the Sonne The onlie begotten whereof it followeth that the holie Ghost is not begotten In the first chapter of Iohn it is said We sawe the glorie thereof as the glorie of the onlie begotten of the father And in the third chapter of the same gospell So God loued the world as he gaue his onlie begotten sonne And the same Iohn in his epistle In this the loue of God towards vs appeared that he gaue his onlie begotten sonne Christ as touching his humane nature is called the first begotten Rom. 8 29. And Christ as touching his humane nature hath béene accustomed in the scripture to be called not The onlie begotten of God but The first borne among manie brethren as it appeareth in the epistle to the Romans Howbeit doubtles as touching his diuine nature he hath no brethren There be some which cauill that in the Synod of Nice the holie Ghost was not in expresse words called God but that onlie the Godhead of the sonne was expressed Vnto which obiection Epiphanius answereth Why Epiphanius in the Synod of Nice and other fathers else where haue not expresly named the holie Ghost God that in the Synod of Nice the controuersie was as touching the sonne onlie For Arrius at the first contended onlie against this point And Councels for the most part define not anie other things but such as are called in question yet neuertheles if a man diligentlie examine the matter he shall sée that those things be there defined which doo plainelie inough declare the diuine nature of the holie Ghost For it is there said We beleeue in the holie Ghost and it is not lawfull for one to put his confidence in a creature Moreouer that which was doon in the Synod of Nice was performed in the Synod of Constantinople 18 Also they obiect that among the fathers there were some and especially of the more ancient of them which were slacke in their writings to expresse in plaine words the holie Ghost to be God Among whom Erasmus reckoneth Hilarie Erasmus Hilarie who was thought to be the first among the Latins that wrote against the Arrians This father in his booke De trinitate neuer by expresse words called the holie Ghost God Vnto this obiection we answere that the most ancient fathers in teaching diuine things vsed a singular modestie and did imitate the holie scriptures so much as they could and although they said not in expresse words that the holie Ghost is God yet in the meane time they wrote those things which manifestly prooue his Godhead And further it appeareth that they of set purpose disputed against them which denied the Godhead of the holie Ghost and equalitie of the thrée diuine persons as we sée by the strife that was about the word * Of like substance Homousion A similitude from which manie of the Catholiks at the beginning did restraine themselues bicause it séemed to bée but new and that it was not had in the holie scriptures yet they neuertheles did imbrase and most willingly admit the thing signified Howbeit we striue not about these things but grant first and chéefelie whatsoeuer is in the holie scriptures and then whatsoeuer is necessarilie and manifestlie deriued out of them Next vnto those ancienter sort of fathers did Basil and diuers others succéed which by all meanes both testifie and defend the holy Ghost to be God 19 Others cauill bicause it is written that None knoweth the Father but the Sonne Mat. 11 27. and on the other side None the Sonne but the Father in which places they saie that there is no mention of the holie Ghost and therefore it séemeth vnto them that he knoweth neither the Father nor yet the Sonne that for the same cause he is not God To these also we answer Whether the holie Ghost knoweth the Father and the Sonne that when the knowing of the Father and of the Sonne is attributed to two persons the holie Ghost must not be excluded séeing he is said to be the spirit aswell of the Father as of the Sonne wherfore that which is belonging to both is also common vnto him And if they demand a plaine testimonie hereof out of the scriptures we will bring foorth one out of the first epistle to the Corinth where it is written 1. Cor. 2 11. The things of man none knoweth but the spirit of man which is within him and euen so those things which be of God Matt. 16 17. none knoweth but the spirit of God Also it is written in the gospell Blessed art thou Simon the sonne of Iona The holie Ghost both knoweth the Father and the Sonne and also reuealeth them for flesh and bloud hath not reuealed these things vnto thee but the spirit of my father which is in heauen By these testimonies it is manifest that the holy Ghost dooth not only knowe God but dooth also reueale make him to be known vnto others But this error whereby some indeuor Origins error to rebuke the holie Ghost with an ignorance of heauenlie things tooke beginning frō Origin who affirmed a certeine degrée to be among the natures of Intelligencis so as he though that the Father knoweth himselfe onelie he said that the Sonne did not knowe the Father and that the holie Ghost knew not the Sonne Epiphanius and he would moreouer that the angels perceiue not the holie Ghost and lastlie that men sée not the angels And that this order is set downe by him Epiphanius sheweth out of the booke as he testifieth The booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which booke neuertheles so far as hitherto I remember I haue not read the matter plainlie in such sort described Which is no maruell for that booke which Ruffinus translated Ruffinus hath manie things vnperfect For he plucked out those things which hée thought
that this phrase of spéech can haue no place if the soule of Christ had béene deriued by waie of propagation through the lawe of nature from his forefathers vnlesse we shall affirme that nature dooth worke by chance And he thinketh What maner of lot could haue place in the soule of Christ that this word Lot did therefore take place in the soule of Christ to the intent we should vnderstand that those ornaments which we knowe were most abundant and plentifull in it were not bestowed thervpon for anie merits going before but thorough the méere mercie of God and that this was a verie great ornament of the soule of Christ to be ioined to one and the selfe-same substance and person with the word of God The booke of Wisdome is not reckoned canonicall But this testimonie forsomuch as it is not had out of the holie scriptures which are reckoned canonicall it hath no great force Augustine leaueth indifferent the question of deriuation of soules from parents Psal 33 15. Euen those things are said to bee created which are doone by meanes Gen. 1 20. Last of all he leaueth indifferent the question as touching the deriuation of soules from parents as a thing each waie probable And bicause they which are against it are woont to cite this place out of the 33. psalme Which facioned the harts of them seuerallie this saith he is also weake bicause euen they which defend the deriuation of the soule from parents denie not but that the soules be created by God although they affirme that the same is doone by a meane For so we read in the booke of Genesis that the birds were not created of nothing but at the commandement of God they issued foorth out of the waters And euerie one of vs is said to be dissolued into the earth from whence we were taken when as neuertheles we haue not bodies immediatelie out of the earth but of the bodies of our parents The receiued opinion is that the soules in creating are infused Thus this opinion cannot be confuted and ouerthrowne by the scriptures Although I knowe this is the opinion receiued in the church that the soules are in creating infused and in infusing are created Neither haue I recited these things to the intent that I would haue anie alteration concerning this doctrine but that it may onelie be vnderstood what maner of propagation of originall sinne séemed most easie vnto some of the ecclesiasticall writers And surelie the Schoole-men The opinion of deriuing soules froÌ„ parents is oppugned onlie by naturall reasons when they refuse this doctrine they onelie vse naturall reasons to wit that forsomuch as the reasonable soule in nature is altogither spirituall and indiuisible it cannot be sundered which thing is required in deriuation of the soules from parents And for that they hold it to be the vnderstanding part and a thing of more woorthines than that it can be drawne out of the matter or substance it selfe they earnestlie affirme that it must not haue his being by generation but by creation 50 Augustine assigneth another waie in his booke De nuptijs concupiscentia and in manie other places where he disputeth against the Pelagians touching this kind of sin this he saith that This vice is supposed to passe into the children through the plesure which the parents take in the fellowship of nature But this reason of propagation leaneth to a suspected ground in my iudgment an vntrue for that plesure which is taken of procreation is not euill in his owne nature vnlesse a naughtie desire come vnto it For if that action should of necessitie haue sinne ioined therewith the holie Ghost would not exhort anie man therevnto which yet he dooth when he persuadeth vs vnto matrimonie and when as by Paule he admonisheth them 1. Cor. 7 2 and 3. which be coupled in wedlocke to yéeld mutuall beneuolence one towards another Howbeit admit it were so grant we that through mans infirmitie there be some fault therein it would followe thereof The infection of carnall lust standeth not onelie in carnall desires but in other lustings also that onelie this kind of lust is deriued vnto the children But the infection of originall sinne consisteth not onlie in those things which apperteine vnto carnall desires but also in other lustings after riches honors reuengements and finallie in the whole corruption of our nature The third waie is that God dooth therefore create the soule with such an imperfection or defect bicause it must become the soule of man now damned and appointed to be vnder the curse Such a soule saie they God createth as vnto such a man is required euen as we sée vnto the bodie of a dog is giuen such a life as is méet for a dog and vnto the bodie of an asse such a life as is requisite for an asse But this séemeth to be a verie hard opinion namelie that God should contaminate with sinne a soule which as yet apperteined not to Adam especiallie séeing they cannot saie that this kind of sinne is the punishment of another sinne which went before Wherefore this deuise is reiected among all men least we make God to be absolutelie the author of sinne The fourth maner is imbraced by the consent of a great manie and it séemeth verie like to be true That the soule is not created with sinne but is said to drawe sinne vnto it so soone as it is ioined with the bodie namelie that the soule is not created sinfull but straitwaie draweth sinne vnto it so soone as euer it is ioined to the bodie deriued from Adam For séeing it wanteth those graces and vertues wherewith the soule of the first man was indued and also hath obteined a bodie subiect vnto the curse and hath instruments vnapt and little méet to spirituall works therefore when it should rule the bodie it is gréeued and oppressed by the same and is drawne vnto such lusts as are agréeable to the bodie For it is weakened on each side The soule weakened two maner of waies both with the vnpurenes of the bodie and the imbecillitie of it selfe bicause it is destitute of that power wherewith it should vanquish nature Vpon which two principall points the corruption and naughtinesse of the whole nature dooth depend I haue now spoken so much as I thought should be méet for this present purpose what the apostle meaneth by this word Sinne by whom he saith it is spread abroad ouer mankind and what the ecclesiasticall writers haue taught concerning the maner how it hath béene conueâ—hed from one to another That sinne is the cause of death In 1. Cor. 15 verse 2. Augustine Adams bodie was mortall but not of necessitie to die 51 But against the Pelagian errors Augustine disputeth earnestlie in his booke De peccatorum meritis remissione where he declareth that The bodie of the first man was not of necessitie subiect vnto death yet was he mortall
obserued the same houre which the Iewes had appointed for common praier for it saith that At the ninth houre he sawe an angel standing by him which gaue him to vnderstand that his praier was heard But out of the first chapter of Esaie and 15. of Prouerbs and manie other places we be taught that The vngodlie and sinfull sort be not heard of God How it is to be vnderstood that sinners are not heard of God Which neuertheles must be vnderstood so long as they would be sinners and reteine with them a will to sinne 11 Neither is that which Augustine writeth against the Donatists repugnant to this doctrine namelie that The praiers of wicked priests be heard of God Why God heareth the the praiers of ill ministers for he addeth that it so commeth to passe by reason of the peoples deuotion But Cornelius when he praid was holpen by his owne faith and not through the faith of others which stood by And Augustine in his epistle vnto Sixtus saith that God in iustifieng of a man is woont to giue his spirit whereby he may pray for those things which be profitable for saluation Rom. 12 14 And séeing Cornelius praid for those things there can be no doubt but he was iustified Herevnto adde that no man can rightlie praie vnto God vnlesse he haue faith And that we be iustified by faith it hath bin sufficientlie testified and declared alreadie Peter also before he began to preach vnto him saith that He perceiued in verie truth that God is no accepter of persons Acts. 10 34. but that he is accepted by him of what nation so euer he be which worketh righteousnesse which words teach vs plainelie enough that Cornelius was euen alreadie accepted of God before Peter came vnto him But I maruell that there be anie which dare affirme that he had not the faith of Christ when as Christ himselfe in the eight chapter of Iohn saith that He knoweth not God which beleeueth not in the sonne of God Iohn 14 1. And in the 14. chapter he admonisheth his disciples If ye beleeue in God beleeue also in me Iohn 5 46. and if so be ye beleeued Moses ye would also beleeue in me These things assure vs that Cornelius beléeued verelie in God and therefore did also beléeue in the Messias which should come euen as he had bin instructed by the Iewes although he knew not that he was alreadie come and that IESVS of Nazareth whom the Iewes had crucified was the same Messias He had the same faith Cornelius had the faith of the fathers in the old testament Iohn 1 48. The example of Nathaniel wherewith the fathers beléeued that Christ should come wherefore séeing they were iustifie◠by the same faith how dare we be so bold as denie the verie same vnto Cornelius Nathaniel which beléeued that Messias should come and thought that he was not yet come is by Christ pronounced to be a true Israelit in whom there was no guile which two things cannot concurre in a man not yet iustified But Peter was therefore sent to Cornelius that he might more plainelie and expressedlie knowe that thing which he had before intricatlie beléeued of Christ Of this mind was Gregorie in his 19. homilie vpon Ezechiel A similitude for he saith that Faith is the entrie whereby we come to good works but not contrariwise that by good works we can come vnto faith And so he concludeth that Cornelius did first beléeue before he could bring foorth anie laudable workes And he citeth that place vnto the Hebrues It is vnpossible without faith to please God Which sentence Heb. 11 6. as it appeareth by the selfe-same place cannot be otherwise vnderstood than of faith iustifieng Beda expounding the third chapter of the acts is of the same mind and citeth the words of Gregorie Neither is the Maister of the sentences of anie other iudgement in his second booke and 25. distinction But our aduersaries obiect vnto vs Augustine in his 7. chapter De praedestinatione sanctorum where he reasoneth against those which taught that faith is of our selues when yet in the meane time they confessed that the works which followe be of God but yet obteined by faith Indéed Augustine confesseth that the works Faith is not of our selues Ephe. 2 8. which followe faith be of God but denieth that faith is of our selues For he saith that Paule writeth to the Ephesians By grace ye are saued through faith and that not of your selues for it is the gift of God But that is a hard saieng which he addeth namelie that the praiers and almes of Cornelius were accepted of God before he beléeued in Christ But we must here weigh the things which followe for he addeth And yet praied he not neither gaue he almes without some faith for how did he call vpon him in whom he beléeued not Cornelius had faith in Christ but not distinct and vnfolden These words doo plainelie declare that Augustine tooke not awaie from Cornelius all maner of faith in Christ but onelie an vnfolden and distinct faith Which thing that place chéeflie declareth which is cited out of the epistle to the Romans verse 13. How shall they call vpon him in whom they haue not beleeued For those words be written of the faith and inuocation of men regenerate as the next sentence following plainelie declareth Euerie one which calleth vpon the name of the Lord shal be saued for we cannot attribute saluation but to them which be iustified Peter was sent to edifie Cornelius not to laie the ground of his faith But Peter was sent vnto Cornelius to build vp and not to laie the foundation for the foundations of faith were laid in him before 12 But those things which Augustine addeth séeme to bring a greater difficultie for he saith But if he could without the faith namelie of Christ be saued that singular workeman the apostle should not haue béene sent to edifie him But séeing he alreadie before attributed vnto him faith and inuocation after which of necessitie followeth saluation whereof the apostle speaketh in the epistle to the Romans The saluation which we haue in this life is not perfect how can he take saluation from him vnlesse we peraduenture vnderstand that faith and saluation in men iustified is not perfect while they liue here For our saluation commeth not in this life to that degrée nor to that quantitie which Christ requireth in his elect for no man maie doubt but that we shall not atteine to perfect saluation before the resurrection and eternall saluation although we haue begun to enioie the same alreadie after a sort Paule to the Ephesians affirmeth Ephes 2 8. that We be now saued by faith And yet vnto the Philippians he exhorteth vs With feare and trembling to worke our owne saluation Phil. 2 12. Which places cannot be brought to one consent Saluation begun by iustification is
in Christ may absteine But Augustine speaketh most largelie and by sinnes vnderstandeth those also the which we are presentlie in hand with without the which we cannot here lead our life And this latter solution is cited by the Maister of the sentences in his second booke and 36. distinction But they will obiect vnto vs that we doo iniurie against baptisme if we saie that sinne is not taken awaie thereby But wée cannot iustlie be accused of this crime for we affirme that the giltinesse or imputation of fault is taken awaie by regeneration For although these vices remaine as both the scripture declareth and experience teacheth yet their bond of punishment and giltines is discharged Wherfore Augustine sundrie times saith Concupiscence remaineth but the giltines is taken awaie that Concupiscence indéed remaineth but the blame thereof is taken awaie by Christ And he addeth that sometime it commeth to passe that the act and worke of sinne passeth awaie as we sée it is in theft and in adulterie but the giltinesse neuerthelesse abideth And sometime it commeth to passe that the blame is taken awaie but the fault remaineth which is plaine to be séene touching this lust whereof we speake In déed the same remaineth but yet we cannot there-thorough be accused as giltie of eternall destruction If thou demand wherefore it is called sinne séeing the blame is taken awaie I answer bicause that in so much as it is not imputed vnto vs it hath not that of his owne nature for touching his owne nature as we haue before taught it deserueth death and damnation but this commeth by another means namelie by the mercie of God through Christ But euerie thing ought to be iudged of Euerie thing must be iudged of according to his own nature as it is in it selfe and according to his owne nature Wherefore séeing the proper nature of sinne is to striue against the lawe of God which thing we sée commeth to passe in lust and in these first motions therefore they are to be called sinnes Neither doo we by this our declaration The Pelagians vpbraided the Catholiks of folishnes A similitude fall into that foolishnesse wherewith the Pelagians reproched Augustine and other Catholiks as though they should saie that by regeneration is not blotted out sinne but onelie raced For when as haires be shauen yet there remaine still vnder the skin the rootes whereby they growe vp againe For although we affirme that in men regenerate remaine still lust and corrupt motions yet doo we not denie but that God is perfectlie reconciled vnto vs. Wherefore although these in their owne nature be sinnes yet by the mercie of GOD they be so wiped out as they cease to be imputed to vs at all So then if we haue respect to imputation there remaineth nothing of them 30 Last of all they obiect vnto vs that we doo iniurie vnto Augustine in that we saie he affirmeth that these be sinnes séeing he interpreteth himselfe that they be called sinnes improperlie Similitudes For as a scripture or writing is called a hand bicause it is doone with the hand so these things are called sinnes bicause they come from originall sinne And as cold is called slouthfull bicause it maketh vs slouthfull so these motions are called sinnes bicause they stirre vs vp to sinnes but yet properlie they are not sinnes So saie they Augustine dooth not onelie interpret himselfe whie he called these sinnes but also hath giuen vs a waie how we ought to vnderstand Paule when he calleth them sinnes Herevnto we answer that if Augustine The fathers meane that they be no actuall sinnes or anie other of the fathers denie that these be sinnes the same must be vnderstood by waie of comparison if they be conferred with actuall sinnes but not that the nature of sinne can wholie be taken awaie from them Which thing Augustine in an other place most plainlie declareth for against Iulianus in his sixt booke and eight chapter For neither is it saith he anie equitie when in one man either the superior parts are after a vile sort seruants vnto the inferior parts or the inferior parts after a vile maner resist the superior parts although they be not suffered to get the vpper hand Séeing he calleth this sinne iniquitie he plainlie teacheth that vnto it is agréeable the nature of sinne which we before described And in his fift booke and third chapter against the same Iulianus he thus writeth The concupiscence of the flesh against which the good spirit lusteth is sinne bicause in it is a disobedience against the gouernment of the mind and it is a punishment of sinne for that it is rendred vnto the merits of the disobedient person and it is a cause of sinne through the falling awaie of him that sinneth Here we sée that concupiscence or lust is by Augustine thrée maner of waies called sinne Note these words of Augustine Neither can it be said that he writeth these things of a man not regenerate for he saith expresselie Against whom the good spirit lusteth for the spirit of God is not in the wicked with whom he might striue Wherefore we haue out of Augustine thrée places one which we cited before out of his fift booke De libero arbitrio and two against Iulianus wherein he expressedlie confesseth that concupiscence is sinne and he bringeth a reason whie he so thinketh Neither ought our aduersaries as concerning the interpretation of Paule to runne vnto a figure to saie that this is not properlie to be called sinne for both out of Paule and out of other places of the scripture is brought good reason whie concupiscence or lust Concupiscence left in vs is verelie and properlie sinne is trulie and properlie called sinne And it is to be woondred at that these men which are so readie else-where in euerie place with their figures when as in this one proposition This is my bodie they so much contemne all kind of figures where neuerthelesse a figure is most conuenient for that sentence And if thou desire other testimonies of the fathers to prooue that lust is sinne we haue before cited Ierom vpon Matthew and in Augustine against Iulianus there are found cited manie other sentences of the ancient fathers all which doo make with vs. These things which followe are taken out of the like place vpon the first to the Corinthians at the end of the second Chapter 31 Now must we search out whether the libertie of the will be taken quite awaie Against Free will by meanes of those things which we haue rehersed But bicause Paule affirmeth that A naturall man can not knowe those things which be of God The first reason 1. Cor. 2 14. it séemeth a while to be against frée will For if we be not able through our naturall power to comprehend spirituall things how can it come to passe that we expresse them in our actions séeing we sée by experience that there is much more
ought to obeie their parents forsomuch as they also gaue their faith and consented The Councels concerning this thing 19 I thought it good also to bring foorth somwhat of the Councels The Councell of Toledo the fourth cause question 21. chapter Hoc sanctum decréeth If widowes will not professe chastitie let them marrie to whom they will And the same it decréeth of a maiden but it addeth So that it be not against the will of the parents or hir owne Such an addition we sée that Nicolaus the second added as we find in the 27. cause question second chapter Sufficiat where he writeth after this maner To ioine matrimonie the consent of those which contract is sufficient and it followeth According to the lawes Which is added bicause the matrimonies of children be not acknowledged if they be made without the consent of the parents Yet the glose referreth not those words vnto the ciuill lawes but to the canons bicause as the Canonists saie the ciuill lawes are sometimes corrected by the canons But oftentimes it happeneth that those canons are in verie déed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Rules without rule as in the Extrauagants De coniugijs seruorum chapter the first If bond-men contract yea against the will of their lords such matrimonies shall be ratified Behold saith the glose the canons amend the ciuill lawes A disagreement betweene the canons and ciuill lawes touching the matrimonie of seruants for in them it is forbidden that a bond-man should marrie a wife against the will of his lord Yea if a frée man haue verie often recourse vnto another mans bond-woman he is made a bond-man And a frée woman if she haue much accesse vnto another mans bond-man she also looseth hir fréedome The glose saith moreouer that more is attributed vnto matrimonie than vnto holie orders bicause it is not lawfull to bring a strange bond-man into orders but it is lawfull to contract matrimonie with him Wherefore it manifestlie appéereth that the latter canons were corrupted and depraued which tooke awaie from marriages the consent of parents as a thing not necessarie But now let vs sée what reasons they pretend In the Extrauagants De sponsalibus in the chapter Cùm locum it is said that in contracting of matrimonie there ought to be a full libertie And in the same place in the chapter Veniens If anie feare happen therein the matrimonie should be void And there is giuen a reason bicause she cannot long please him of whom she is hated and bicause such contracts haue oftentimes vnhappie successe and that thing is easilie contemned which is not beloued Yea it séemeth that the canons haue so loued libertie in contracting of matrimonie that the Councell of Paris as we find in the 30. cause question the second decréed that it is not lawfull to desire a wife by the rescript of the king although the same be also ordeined in the Code De nuptijs lawe the first chapter Si nuptias ex rescripto The reason is Marriages by the letter of a king not to be liked and why bicause the rescripts of princes are in a maner imperious commandements Neither doo I disallow that although I doo not a little maruell that the canons haue procéeded so farre that matrimonie may be contracted betwéen him that stealeth awaie a maid and hir that is stolen Marriage with a stolen maid In the Extrauagants De raptoribus incendiarijs in the chapter Cùm causa A maiden that was stolen awaie out of the house of hir father and contracted matrimonie with him that did steale hir the father withstood the marriage Here the good Pope answereth Forsomuch as the maiden consenteth she cannot séeme to be stolen Wherefore he decréed that matrimonie to be good And in the next chapter Accedens If anie man had stolen awaie a maiden not onelie against the will of hir parents but also against hir owne will which maiden neuertheles if she afterward agréed with him that stole hir he decréed that firme matrimonie might be contracted betwéene them The same séemeth to be decréed in the 36. cause question the second chapter In summa where is intreated of the stealer and hir that is stolen And it is decréed If she that is stolen shall consent with him that stealeth matrimonie may be contracted betwéene them but yet in such sort that first they doo some penance But bicause some canons doo make against this decrée therefore they moderate the matter thus That wheresoeuer they read that matrimonie cannot be contracted betwéene such persons that they vnderstand to be said for some one of these thrée causes either bicause she that is stolen did not consent or else bicause she was betrothed before to another by words as they vse to speake it of the present tense for I saie not of the future tense bicause the husband was not bound to marrie one defiled either else for that she was not marriable 20 But in the Code it is far otherwise decréed touching the stealing of virgins namelie that matrimonie betwéene these persons may by no maner of meanes be contracted no not although the father giue his consent vnto hir that is stolen And Iustinian also in his Authentiks collation the ninth in the title Quae raptoribus nubunt decréeth the same to the detestation of so great a crime But our Canonists forsooth thinke matrimonies to be lawfull euen against the fathers will Wherefore in the 32. cause question 2. chapter Mulâ—er the glose saith that the authoritie of the father is vndoone as touching an oth and matrimonie when ripe age commeth which saieng the Schoole-men haue also followed Of this matter they dispute in the fourth chapter of sentences distinction 28. where they define that a man euen the sonne of the goodman of the house hath a certeine dominion ouer his owne bodie neither is so bound to his parents but that he may at his owne libertie dispose it as touching matrimonie And when they read in the Canons that the consent of the parents is required for the contracting of matrimonie they by their interpretation corrupt them How the papists vnto matrimonie require a consent of parents and saie that Euaristus Nicolaus Leo when they so decréed did iudge that the consent of the parents is required touching the honestie of matrimonie but not in respect of the necessitie Which peraduenture they drew out of the glose in the Extrauagants De sponsalibus impuberum in the lawe Tua which is after this sort that The good will of the parents must be required yet rather for the honestie of marriage than for necessitie sake So that if the parents will not assent yet are the children frée and may contract matrimonie at their owne libertie Peter Lombard Yea and the Master of sentences in the 28. distinction saith that The consent of parents serueth for the comlinesse and honestie of marriages and not for necessitie And he bringeth the words of Euaristus
sister and wife to Ioue Looke In Sam. 13 1. 46 And though the word of God and the instinct of nature should be sufficient of it selfe to make vs absteine from the foresaid coniunctions Augustine yet are there brought by diuers writers causes fit enough to forbid the same Augustine in his 15. booke De ciuitate Dei and 16. chapter writeth that That abstinence dooth verie much helpe to inlarge the bonds of humane societie For if marriages should be concluded betwéen the parents of one familie there would be no kindreds betwéene others Furthermore it is not conuenient that one and the same man should susteine the persons of sundrie kindreds to wit that one man should both be the vncle and husband of anie one woman and that one woman should both be the aunt and also the wife of anie one man Cicero Which reason also Cicero made in his fift booke De finibus Plutarch and Plutarch in his 108. probleme And séeing both these men were Ethniks they could not perceiue this vnlesse they had béene illuminated with the light of nature Also the third reason is added bicause these persons from whom we must absteine doo for the most part dwell togither in one house So if they should haue leaue to ioine in matrimonie togither they would not so grauelie modestlie be conuersant one with another as domesticall ciuilitie requireth Plutarch in the place now alledged Plutarch hath shewed two other reasons besides these which wée haue brought One is The causes of dissention between kinsfolks is to be cut off that betwéene néere cousins dissentions were to be feared for they would soone complaine that the right of kindred were taken awaie Which saieng I thus vnderstand If either she that were to be married or he that would marrie should ouerskip the néerer of kin for to marrie one of further aliance then that partie which were néerer of kin would take it to be an iniurie receiued as if by ouerskipping it had béene purposelie doone to put the other partie to shame Euen as it commeth to passe in making of wils wherein they which be the néerer of kin neither may nor ought to be forgotten And in the lawe touching the raising of séed vnto the brother alreadie dead the first place was to be granted vnto him that was néerest of kin who if he would not vse his owne right was made ashamed as that lawe more at large dooth declare Wherefore séeing that disorders betwéene all sorts are to be hated then those betwéene kindreds must be detested Also Plutarch bringeth another reason namelie Women by marrieng of their kin are the better vpholden that women be weake and therefore haue néed of manie and sundrie vpholders So that in marrieng with strangers if they be afflicted by them as it commeth to passe they haue all their owne kinsmen to be their patrones and defenders but if they should be wiues vnto their owne kindred and be ill intreated of them they should haue a verie few to defend their cause sith other kinsfolke would not be verie readie for their sakes to fall at controuersie with their owne kin which would not gréeue them to doo against strangers 47 But séeing now I am in hand with Plutarch I remember that which he hath written in the sixt probleme and I thinke it not vnprofitable to rehearse the same séeing it appéereth to be against that Augustine which Augustine hath in his 15. booke De ciuitate Dei and 16. chapter touching the marriage of cousins germane For he affirmeth there Of marriage betweene cousins germane that the same was lawfull before his time although such kind of matrimonies séemed verie rare bicause men did in a maner forbeare to contract with persons so néere of bloud But he saith that afterward that libertie was taken awaie Which in verie déed I cannot perceiue in the Romane lawes which were publikelie receiued and allowed and yet neuerthelesse those lawes were in force through out Aphrica So as it may séeme obscure to some of which lawes Augustine speaketh vnto whom he saith that matrimonies of this kind were forbidden in his time But it must be vnderstood that when Augustine liued the lawe of Theodosius the elder was in force who first among the Caesars so far as I know forbad this sort of matrimonie Aurelius Victor Paulus Diaconus Which also Aurelius Victor and Paulus Diaconus doo testifie And the same we find at this daie in the Code of Theodosius concerning incestuous marriages the sentence as touching these persons remaining in these words He that shall violate himselfe with the marriage of his cousine germane either of his sisters or brothers daughter or of his wiues daughter lastlie of anie the marriages of whom is forbidden and condemned Howbeit at this daie the lawe is not extant in the Digests nor in the Code nor yet in the Authentiks Which neuerthelesse king Clotherius followed as it is read in the Almane lawes in the title De illicitis nuptijs yea and it is confirmed by the ecclesiasticall Canons and Decrées by Gratian 35. question 2. and 3 out of the Agathen Councell the 61. Canon And Gregorie the first in that place is found to be of the verie same opinion in the chapter Quaedam lex Romana c. Augustine the bishop of Canturburie These things he answereth vnto the sixt interrogatiue of Augustine the bishop of Canturburie And he affirmeth that they which ioine togither in the degrée of cousins germane ought to refraine from contracting of matrimonie betwéene themselues And Ambrose also long before Gregorie in his 66. epistle to Paternus condemned marriage betwéene brothers and sisters children and witnesseth that the same was forbidden by Theodosius lawe which I also haue alreadie alledged And if it be lawfull to vse coniecture I thinke that Theodosius did it at the request of Ambrose who had a maruellous respect to publike honestie Yet neuerthelesse was not that lawe so seuere in those daies but that the same might sometime be dispensed with as the epistle to Paternus dooth shew And in that Ambrose affirmeth there that such kind of marriage was forbidden by the lawe of GOD it cannot be prooued vnto anie which throughlie consider the words of the lawe and the acts of the fathers How the Romans ordered themselues in ancient time as touching the marriage of cousins germane this I haue obserued In the second booke fift Decade of Liuie Ligustinus saith that his father gaue him to wife his vncles daughter Cicero also in an oration for Cluentius writeth that Cluentia was lawfullie married to M. Aurius hir cousine germane And M. Antonius the philosopher married Faustine his cousine germane as Iulius Capitolinus writeth And before the building of Rome there is mention made of the marriage betwéene Turnus and Lauinia who descended of two sisters Yet Plutarch in the place before cited saieth that in the former times at Rome it was
towards our neighbours and to communicate such things as we haue to them that want And to declare that which oftentimes commeth to my remembrance The ten commandements of Moses coÌ„pared with the ten predicaments of Aristotle the ten commandements séeme vnto me to extend as largelie in euerie respect touching honestie and dishonestie vertue and vice as the ten predicaments of Aristotle For euen as there can be nothing found in the nature of things which apperteine not vnto the nature of those predicaments so there is no vertue no vice no honestie no dishonestie but may be referred vnto some one of these ten commandements And as all the generall words and speciall kinds of the other predicaments are resolued into the predicament of substance so may all outward sinnes be reduced into lust And as the predicament of substance hath matter and forme as the chéefe and principall ground so the whole consent of our mind to sinne is resolued into the naughtinesse of our nature Wherfore notwithstanding that in the lawe there be set foorth those things that be notorious and grosse yet in them God requireth that which is commanded in the first and last commandement to wit that we should haue the motions both of the bodie and of the mind honest and cleane and that we should flie from all those things which God hath forbidden vs. Besides it is to be noted that Paule bringeth this as one onlie precept to wit Thou shalt not lust The commandement against lust is not rightlie diuided into twaine I maruell therfore at some amongst whom also is Augustine which of one commandement doo make two as though in the one is prohibited adulterie when it is said Thou shalt not lust after the wife of thy neighbour and in the other is forbidden Not to couet other mens land house oxe seruant and maid But if â—he precepts should increase in number according to the number of the things that we lust after we should of one commandement make in a maner infinite commandements For it is possible that we may couet our neighbors honours dignities vessels monie garments and infinite other such like things Howbeit there be others which to kéepe the full number of ten in the commandements haue left this commandement Thou shalt not lust vndiuided and haue diuided the first precept into two parts So that in the first part they put this Exod. â—0 3. and 4. Thou shalt haue no other gods and in the second Thou shalt not make to thy selfe anie grauen image But I thinke that either of these parts perteine to one and the same precept Which commandement is the first And I suppose the first commandement is set as it were before the rest in stéed of a proheme I am the Lord thy God which haue brought thee out of the land of Aegypt For in those words we are commanded to count him for the true God And that we should not thinke that he is to be worshipped togither with other gods immediatelie is added the second precept wherein we are forbidden to worship strange gods and grauen things and images In the first commandement is offered vnto vs the Gospell And if a man will more narrowlie consider the thing he shall sée the Gospell offered vnto vs togither with this first commandement for God in it promiseth that he will be our God And in that which is mentioned of the deliuerie out of Aegypt is conteined a promise touching Christ But to returne from whence we are digressed we ought certeinlie to hold that by this precept Thou shalt not lust are prohibited our corrupt inclinations and euill motions of the mind which we should not acknowledge to be sinnes vnlesse the lawe had shewed them vnto vs. Aristotle Pighius and such other like for that they were ignorant of the lawe of God affirme that these are not precepts Of the comparison betweene sinnes 4 But as touching the comparison betwéene sinnes In 1. King 16 vers 29. one sinne may be reckoned more gréeuous than another A comparing togither of sins is to be doone by the word of God And the cause of difference is no where to be sought for but in the word of God For euen as the diseases and imperfections of bodies come through want of the temperatenesse of humors which is agréeable with the creature that liueth and as the proportion is more or lesse preserued diseases are said to be more or lesse painefull euen so commeth it to passe of sinnes For according vnto that that they doo lesse or more go from the ordinances of God they are declared to be more or lesse gréeuous Howbeit this is certeine that two tables were giuen namelie the first and the latter by reason whereof those sinnes which be doone against the first table be more condemned than those which be against the latter table But this I would not haue so to be vnderstood as though all that is committed against the first table should be accounted more wicked than that which is repugnant to the latter For it may be that a man will violate some ceremonie of no great importance which apperteineth to the first table who for all that shall not sinne more gréeuouslie than he which dooth commit either murther or adulterie Howbeit the comparison must be made betwéene those sinnes which be of equall degrée and greatnesse For set downe on the one side the chéefest sinne against the first table and on the other side the greatest against the latter table then shall that be iudged more gréeuous whereby the first table is broken than that which is doone against the latter And euen the same case must be in the meane sort of sinnes and also in the lower so that euer yée compare like with like By what means groweth the greatnesse of sinne It happeneth also sometimes that one man is more vehementlie mooued to sinne than an other And certeinlie his sin shal be iudged more gréeuous that offendeth hauing small assaults or prouocations than he that by greater violence is driuen to transgresse the lawe of God The gréeuousnesse also of the sinne is sometimes weighed according to the easinesse or difficultie of forgiuing Mat. 12 32. For Christ saith that They shal be forgiuen which speake against the sonne of man but that the fault of them which had blasphemed the holie Ghost should not be forgiuen Further they transgresse more gréeuouslie which are most furnished with excellent knowledge For The seruant which knoweth the will of his Lord and fulfilleth it not is much more beaten than he that dooth offend vpon ignorance Also the heape of benefits bestowed dooth adde a more weight vnto sinnes séeing they which transgresse being adorned with manie gifts their sinne is the more gréeuous when they doo transgresse for the vice of ingratitude increaseth their sinne Ouer this the dignitie of the person is weighed insomuch as princes and also bishops and ministers of the word of God doo
sinne much more gréeuouslie than the common persons For they sit at the sterne Princes sinne more greeuouslie than the publike sort and haue in their hand the helme of the church or common-weale by reason whereof all men take example by them Some sinne also are counted the more gréeuous bicause they be not alone but they drawe manie other mischéefes with them By reason whereof the sinne of Dauid is verie much reprooued 2. Sam. 11. bicause his adulterie was ioined with the murther of a good and faithfull man namelie of Vrias besides that there happened the slaieng of manie valiant soldiers and the victorie betraied and translated vnto the enimies of Gods name Wherefore more gréeuous is that sinne iudged to be than if the fault had béene single and alone Also that crime is most condemned that bringeth most harme For vndoubtedlie he that taketh awaie a mans life dooth more harme than if hée doo but wound or else maime anie one part of the bodie And further the vehemencie and ardent desire of the will is considered wherewith men runne headlong into sinne For they that with all libertie runne into mischéefe are more to be reprooued than they that vnwillinglie and striuing there against with great fight of conscience transgresse the lawe of God Also the offense of them is lesse which after a sort be constrained to fall into sinne through great feare and want of strength to endure affliction than if they should willinglie and of their owne accord fall thereinto And wonderfull gréeuous dooth the contempt of the word of GOD make sinne to be Furthermore those things that be openlie committed bicause they giue an offense and stumbling blocke vnto others therefore are more condemned than such as are doone priuatelie and in secret And the sinnes which be committed against holie men such as are the prophets and ministers of the church be horrible bicause that iniurie and contumelie dooth more euidentlie redound vnto God Wherefore it is written Zach. 2 8. He that hurteth you dooth as if hee should touch the apple of mine owne eie Luk. 10 16. Hee that despiseth you saith Christ despiseth me also And God warned the princes of this world Psal 1 16. that they should doo no violence against his Christ that is his annointed Also euen in ciuill matters the dignitie of the person that is hurt is weiged For he dooth woorse that hurteth his owne father and the daughter that riseth against hir owne mother than if they should rage against anie other persons as the prophet Micheas in the seuenth chapter dooth testifie Againe verse 6. he is more sharplie rebuked that hurteth the magistrate and publike power than he which worketh iniurie to priuate men Wherefore by expresse words it is commanded of God Exo. 22 18. Thou shalt not speake euill of the prince of the people Likewise sinne becommeth more detestable through continuance And certeinlie God dooth more gréeuouslie punish them which doo as it were rot in their sinnes than others which once or twise doo amisse Wherefore Amos the prophet Amos. 1. in the name of GOD repeated verie often that sentence Vpon three or foure wickednesses I will not conuert him Exo. 20 4. Yea and God testified in the lawe that he would take vengeance vpon sins vnto the third and fourth generation when as they should be continued through so manie degrées Herevnto the place time and age dooth drawe a great weight with it And there might be gathered well-néere innumerable other things which either aggrauate or lighten sinnes the which both willinglie and wittinglie I ouer-passe 5 Chrysostome noted that we must not conclude that all sinnes be of equalitie Chrysost In 1. Cor 6. verse 9. All sinnes be not of like equalitie Although it be reckoned that euen the least sinnes be of so great a moment as they exclude vs from the kingdome of God This is common with them all that they bereaue men of the most happie inheritance yet shall they not be punished with the like paines Augustine in his fourth booke of baptisme against the Donatists saith that The woords of Paule are not so to be vnderstood as though none should be excluded from the kingdome of God vnlesse they be guiltie in all sins ioined togither but we must vnderstand that whosoeuer shall be defiled but euen with one of them he is to be banished out of the kingdome of Christ Indéed he granteth that it is vnpossible anie one sinne should be committed but the same is accompanied with some other Albeit it be not of necessitie that where one vice is all the rest should followe for sinnes are not linked togither as vertues be Which is declared by two reasons The first is that vnto one vertue are repugnant two vices Sinnes are not necessarilie knit togither as vertues be which are of the greatest diuersitie one from an other wherevpon he which is infected with one of them cannot alwaies be defiled with the other so as one man should all at once be both fearefull and bold Further it hapneth oftentimes that one sinne expelleth an other as ambition putteth awaie couetousnes couetousnesse droonkennesse and surfetting So then we cannot saie that vices are alwaies ioined one with an other 6 But that vertues be ioined one with an other the Philosophers make no doubt as Augustine writeth in an epistle vnto Ierom. Augustine For bicause there is no wisdome found that is vniust and intemperate and againe no temperance vnwise or slothfull But Aristotle in his fift booke of Ethiks Aristotle declareth this more plainelie to wit that we cannot appoint wisdome to be where other morall vertues be wanting bicause reason should then be troubled by naughtie desires neither could it kéepe still the right course thereof And againe the rest of the vertues without wisdome can take no place séeing euerie one of them is an habit according to right reason And the goodnesse and right course of reason hath no other being but in wisedome it selfe These things doo the Philosophers affirme But a Christian man must not verie easilie be lead to consent vnto them séeing he cannot denie but that godlie men are indued with manie most excellent vertues and yet he ought to confesse that they doo sinne verie often For Iames saith Iames. 3 2. Iohn 1 10. In manie things we sinne all And Iohn saith If we saie that we haue no sinne we deceiue our selues and there is no truth in vs. But he that hath sinnes how can he be adorned with all vertues séeing sinne is contrarie and likewise repugnant to vertues Wherefore the Christian seemeth in this matter to dissent or disagrée from the Philosopher Augustine in the same epistle Augustine goeth about to vndoo this knot on this wise to wit that the onelie vertue in Christian religion is charitie which conteineth in it selfe all other vertues and the same if it could be most perfectlie had would vtterlie suffer
nation of the Iewes and had certeine things annexed I meane the possession of the land of Chanaan the kingdome of the Iewes and the priesthood of Aaron and also the promise of Messias according to the birth of the flesh and the ministerie of his owne person Moreouer it had verie manie signes of ceremonies and sacrifices verie méet for that age In it also were mysteries of saluation and promises of eternall life although farre more obscure than they were afterward taught vnto vs. And on the other side in the new league there be properties in a maner contrarie For it perteineth not to anie one certeine nation but to all nations how farre so euer the world be extended neither is there anie peculiar ciuill administration ioined thereto Furthermore there are but a verie few ceremonies outward signes and they verie plaine and simple annexed vnto it And to conclude all things are conteined more openlie plainlie and manifestlie in the new testament than they are in the old By these qualities dooth the new league and the old differ one from another One and the same thing and substance is of the old and new league howbeit the thing it selfe and the substance abideth one and the same For as Iehouah would then be the God of the Hebrues so hath he now decréed to be the God of the christians And that also which they in those daies promised namelie that they would beléeue in the true God and obeie and worship him as he hath prescribed we also ought to performe Christ commeth betwéene both parties as a mediatour and forgiuenesse of sinnes yea and eternall life also is promised by him Also the morall lawes remaine the verie same now which they were then 3 Paule in the eleuenth chapter to the Romans hath verie well declared verse 16 that the league of the fathers in old time and ours is all one when he compareth the church with the trée which hath Christ as it were the root Then he addeth that from such a trée certeine branches were cut off namelie the Hebrues which beléeued not we which are Gentiles were planted in their place that is to saie we were chosen into the same league wherein they were comprehended The same trée he affirmeth to remaine into which some are graffed by faith and from the which other some bicause of their incredulitie be cut off Wherefore ech league conteineth both the lawe and the Gospell And there be in either of the testaments The selfe-same sacraments in both testaments 1. Cor. 10 1 the selfe-same sacraments as it is declared in the first epistle to the Corinthians the tenth chapter for The fathers were all vnder the cloud and were baptised in the sea and did eate the same spirituall meate and dranke of the spirituall rocke following them and the rocke was Christ Furthermore we grant that as touching outward signes there is some difference betwéene their sacraments and ours which neuerthelesse as concerning the things signified by the sacraments is found to be nothing at all Otherwise the argument of Paule might not haue persuaded the Corinthians to be subiect vnto the same punishments that the Hebrues were For they might haue said that they had farre better sacraments than had the Hebrues that therefore they should not so much néed to feare lest they should suffer the like forsomuch as the excellencie of the sacraments might put off those misfortunes from which the Hebrues could not be deliuered by the sacraments of the lawe So as the apostle tooke awaie this shift from them and maketh our sacraments and theirs equall and alike as touching the things themselues He writeth also to the Romans verse 2 the first chapter concerning the Gospell that It was in the old time promised by the prophets in the holie scriptures verse 21. And in the third chapter he speaketh on this wise But now is the righteousnesse of God made manifest being testified by the lawe and the prophets 4 Neither maist thou saie vnto me that these things were indéed promised in the holie scriptures of the old testament but not that they should be perfourmed vnto the men that liued in those daies For the apostle dooth verie well shew the meaning of this place verse 19. when he saith that Euerie lawe dooth speake to those men which liue vnder it And it is not to be doubted but that the fathers were iustified after the same sort that we are now at this present For euen they were no lesse iustified by faith onelie in Christ Gen. 15 6. than we be Wherefore it is written in the booke of Genesis of Abraham that he beleeued and the same was counted vnto him for righteousnesse Iohn also testified that Christ said of Abraham Iohn 8 26. verse 8. that He had seene his daie and reioised The epistle vnto the Hebrues the 13. chapter affirmeth that Christ was yesterdaie and to daie and remaineth for euer Wherfore euen as we are said now to be saued not by works but by the méere mercie of GOD through faith in Christ so was it with the fathers at that time for they were iustified by no merits but onelie by faith in Christ Furthermore what obedience so euer the fathers had toward the commandements of GOD and also faith in the promises those things were not deriued from their owne strength and power but euen as it also happeneth vnto vs they came vnto them by the grace of God and Christ verse 31. verse 8. 5 It is true indéed that Ieremie in the 31. chapter writeth as it is also alledged in the eight chapter to the Hebrues that There must be an other league made in the name of God not as it was made in the old time with the fathers And among other things he saith that God would giue his lawes in the hearts and inward parts of men so that none should need anie more to teach his neighbour bicause all from the least to the greatest should haue the knowledge of God And further it is said in the person of GOD I will be mercifull vnto their sinnes and will no more remember their iniquities c. As touching those words both of Ieremie and also of the epistle to the Hebreues we must vnderstand that they proue not that there is anie difference betwéene the testaments as touching the substance and the thing it selfe but touching the properties and qualities as we haue before said Neither must we thinke that the old fathers who in obeieng the commandements of GOD and in right faith worshipped him purelie could performe those things of their owne strength or naturall power For vnlesse they had had the lawes promises of God written in their hearts minds by the holie Ghost and also a will by the grace of God readie to obeie his commandements they had neuer bin able to performe such things They wanted not therefore the light of God which shined before their eies to make
action both the father and the holie Ghost had to doo for the efficient cause and the action perteined vnto the thrée persons And that may be prooued by the scriptures insomuch as Esaie saith Esa 48 16. The Lord and his spirit hath sent me Gala. 4 4. And Paule to the Galathians When the fulnesse of time was come God sent his owne sonne Luk. 1 35. And in Luke the angel saith The holie Ghost shall come vpon thee the power of the highest shall ouershadow thee And afterward as it is in Matthew Matth. 1 18 She was found great with child by the holie Ghost By these testimonies it appeareth that Christ was sent both by the Father and by the holie Ghost Besides this the sonne himselfe was the cause of his owne comming Indéed that might séeme to be a hard matter that one and the same thing should both be the efficient cause and the effect yet may it be proued manie waies For first as touching sanctification in the tenth chapter of Iohn it is thus read Whom the fathers sent and sanctified verse 36. doo ye saie that he blasphemeth bicause he saith I am the sonne of GOD Afterward in the 17. chapter Christ againe saith For their sakes sanctifie I my selfe verse 19. The verie same may be said as touching the death of Christ for Paule vnto the Romans Rom. 8 31. writeth Who spared not his owne sonne but gaue him for all our sakes Gala. 2 20. And to the Galathians he saith Who loued me and gaue himselfe for me The same also is said touching the resurrection séeing Paule vnto the Romans saith He that hath raised vp Iesus Christ from the dead Rom. 8 11. shall also raise vp your mortall bodies But Christ himselfe in Iohn saith Iohn 10 18. Destroie ye this temple and I will in three daies reedifie the same Againe I haue power to laie downe my life and to take it againe And By him all things were made Iohn 1 3. The same also we may saie of the incarnation of Christ for Paule vnto the Galathians saith When the fulnesse of time was come Gala. 4 4. God sent his owne sonne The same apostle to the Philippians saith He made himselfe of no reputation Philip. 2 7. taking vpon him the forme of a seruant We sée therefore that it appeareth sufficientlie by the holie scriptures that Christ was both the efficient cause and the effect Wherefore there were thrée that came as touching the efficient cause although the worke it selfe did perteine onlie to the sonne Of this matter writeth Augustine at large in his second booke De trinitate the fourth chapter and against Foelix the Arrian chapter 24. to prooue that Christ is both the efficient cause and the worke And as concerning that which Christ speaketh of himselfe in Iohn Iohn 7 28. namelie I came not of my selfe must either be filled vp with adding this one word Onelie as if he had said I came not onelie of my selfe or else it is to be vnderstood touching his humane nature 2 Paule in the 9. In Rom. 9 verse 3 5. Looke par 1 pl. 11. art 3. to the Romans hath an excellent commendation of Christ wherein he expressedlie confesseth the two natures in him ioined togither in one the selfe-same person so that of both natures is made Christ Of the which saith he is Christ according to the flesh who is God ouer all things blessed for euer In 1. Cor. 11 3. His humane nature is declared in these words Of the Iewes as touching the flesh for by the flesh in the Hebrue toong is vnderstood the whole man His diuine nature is most manifestlie described in these words Who is God ouer all blessed for euer The same also is not obscurelie signified in that which is added As touching the flesh for that particle should not haue béene put vnlesse he had had some thing more than the flesh This doctrine the Arrians Mahumetists A confutation of the Rabbins of Mahumet and of the Arrians and whatsoeuer they be that hold that Christ is a méere man doo impugne among the which also are the Rabbins of the Hebrues For euen as by a corrupt interpretation they had corrupted the lawe as touching maners and life which is manifest by the interpretation that Christ made of the lawe and in that he reproued their vaine deuises so had they also depraued the sincere faith of the Messias to come so that they thought he should be a méere and simple man For when Christ demanded of them what they thought of the Messias they made answer Matt. 22 42. that he should be the sonne of Dauid neither had they anie déeper or higher consideration of him Wherefore Christ obiected vnto them the 110. verse 1. psalme where Dauid called the Messias his Lord which could not agrée to a méere and simple man borne of his stocke as they fondlie imagined Ambrose expounding this place affirmeth that These words must néeds be applied vnto Christ sith there is here no mention made of anie other person vnto whome they may aptlie be applied If they will not saith he haue these things to be vnderstood concerning Christ let them shew some other person mentioned by Paule vnto whom they may be referred and if besides Christ they can find none other then let them leaue vnto Christ the glorie which is attributed vnto him by Paule Ambrose indéed confesseth Ambrose that when the father and the sonne are ioined togither in the holie scriptures the father is called GOD and the sonne Lord. And this he saith is doone for this consideration bicause we preach that we worship one God onelie And if we should repeate the name of God we might peraduenture séeme to depart somewhat from that vnitie and therfore are those names so varied But I sée that that rule is not in the holie scriptures perpetuallie obserued Psal 45 8. Heb 1 9. for we read in the psalme as it is cited in the Hebrues Therefore God euen thy God hath annointed thee with the oile of gladnesse Héere for that he intreateth of the father and the sonne he repeateth the name of God twise He saith moreouer that Christ is aboue all Phil. 2 10. is read also in the epistle to the Philippians for there it is written that In the name of Iesu euerie knee should bow both of things celestiall terrestriall and infernall Out of which place no lesse than out of this which we haue héere in hand he gathereth the diuine nature in Christ séeing if he were not God Apoc. 19 10 and 22 8. he should not be worshipped For in the Apocalypse Iohn was forbidden of the angell to worship him I am thy fellowe seruant saith he take heed thou doo it not Matth. 8 2. and 9 18. else-where But Christ when he often times permitted himselfe to be worshipped did plainelie testifie that
said Blessed is the wombe that bare thee Luke 11 27 and 28 and the paps that gaue thee sucke Christ answered Yea rather happie are they which heare the word of God keepe the same But Christ by this answer reiected not the fréendship of his mother but he shewed which was to be counted the better degrée of felicitie Besides this they alledge The 10. reason that the angels in the old testament could take humane flesh vpon them and indue themselues with our bodies who for all that were not borne of women And what shall let saie they but that we may saie the verie same of Christ that he put on the forme of man and yet tooke not the same of Marie We answer that according to the power of God it was no hard matter for Christ to be clad with an humane bodie by anie other meanes than by the virgines wombe But the similitude of angels appéering in humane forme must not be compared with the incarnation of the Lord for they tooke no bodies vpon them to be crucified to die and to redéeme mankind but to execute the message that was committed vnto them But Christ to the intent he might redéeme men would be in verie déed a man Which had not happened if his bodie had béene brought out of heauen séeing that celestiall and terrestriall natures doo differ more than in kind Also they thinke Hilarius that Hilarius is on their side who in his treatise De trinitate wrote that Marie the virgine added nothing of hirs vnto the flesh and bodie of Christ besides the ministerie of conceiuing bearing and bringing foorth when as this sentence neuerthelesse dooth vantage them but little For Hilarius most manifestlie beareth witnesse that the bodie of Christ is a creature but he saith that the virgine Marie added nothing of hirs as touching those thrée ministeries which he mentioneth of conceiuing bearing bringing forth For the 4. ministerie had béen to haue had the companie of man to haue ioined with him and to haue admitted his séed which Marie did not of hir owne Looke par 1 place 12 art 15. Manie proofs that Christ had a true humane bodie The first reason Luke 3 28 Matth. 1 1. 9 But on the other side that he had a true humane bodie it is prooued manie waies For by the euangelists his genealogie is set foorth the which by Luke is finished in Adam In Matthew it is begon at Abraham Neither is it anie hinderance that he nameth Ioseph as the father of Christ bicause Ioseph and Marie were both of one kindred wherefore both their petigrées be ioined togither Which whether it be doone in the great grandfathers grandfather or afterward it is no néed at this present to inquire Further The second reason Matth. 8 20 9 6 and in manie other places Gen. 3 15. The third reason The fourth reason Gen. 22 18 The fift reason Rom. 1 3. The sixt reason Rom. 9 5. The seuenth reason Gal. 4 4. Gal. 3 16. The eight reason The ninth reason Christ euerie-where pronounceth himselfe to be the sonne of man And vnto Eue was promised the séed that shuld breake the serpents head And vnto Abraham was promised a séed wherin all nations should be blessed And Paule in the first to the Rom. writeth of Christ Who was made of the seed of Dauid according to the flesh And againe in the ninth chapter to the Romans Of whom are the fathers of whom concerning the flesh Christ came who is God ouer all blessed for euer Moreouer vnto the Galathians we read When the fulnesse of time was come God sent his owne sonne in the similitude of sinfull flesh made of a woman made vnder the lawe And also in the same epistle is treated of the séed of Abraham by which the blessing should afterward come And the apostle vrgeth the word Seed that it is not spoken in the plurall number Seeds as though we should vnderstand the same of manie but the scripture vseth the singular number that we should haue respect vnto one man Christ The tenth reason 2. Tim. 2 8. Vnto Timothie it is written Remember thou that the Lord Iesus Christ of the seed of Dauid according to my Gospell is risen from the dead But most euidentlie of all dooth the epistle to the Hebrues prooue this doctrine Heb. 2 16. The 11. reason where it is said that God tooke the seed of Abraham not of angels and affirmeth that Christ is like vnto vs in all things was tempted in all things and that séeing his children are partakers of flesh and bloud he also himselfe tooke part with them I meane of flesh and bloud Heb. 5 2. The 12. reason Heb. 2 11. And he is declared to be our high priest which could suffer infirmities with vs and was taken from among men And againe He that dooth sanctifie and they that are sanctified be all of one And we are called his verie brethren The 14. reason Tertullian 10 Tertullian bringeth another argument wherein he prooueth that Christ had a verie humane bodie Nothing saith he is taken out of anie matter but it reteineth some tokens and marks of the same Bicause the bodie of the first man was wrought out of claie therefore it reteined the kind of the two elements for flesh representeth the earth and bloud the water The bodie is declared to be earthie by manie tokens And manie things declare vs to be earthie in respect of our bodie In the earth thou maiest sée clods in our bodie muscles the earth hath stones our bodie hath bones in the earth there be séene riuers and flouds ouer all our bodie veines be deriued which water all the members with bloud in the earth are spred the roots of plants and trées in the bodie are placed sinewes in all the parts in the earth are found pibble stones neither is our bodie destitute of grauell-stones nailes and such other like the earth within hir bowels and secret places hath metals our bodies doo hold marowe in the hollownesse of the bones we sée mosse and herbs to spring out of the earth also vpon our bodie there doo growe haires beard and bush of haire All which things séeing they tooke place in the bodie of Christ there is no cause why the aduersaries should indeuour to make Christ of heauenlie nature séeing these be tokens of earthie matter Their opinion might séeme to be probable if they could shew in the bodie of Christ anie token of the seuen stars of Orion Lucifer or Arcturus for then after a sort they might prooue the matter thereof to be brought from heauen ¶ Of the personall vnion of the two natures into one person of Christ looke the dialog of P. Martyr speciallie set forth touching that matter 11 Iesus in Latine Seruator a sauiour An interpretation of the word Iesus and Christ In 1. Cor. 1 verse 3. Matt. 1 21. Why prophets priests and kings
conceiued of the holie Ghost borne of the virgine Marie suffered vnder Pontius Pilate was crucified dead buried who descended into hell the third daie he rose againe from the dead he ascended into heauen he sitteth at the right hand of God the father almightie from thence shall hee come to iudge both the quicke and the dead In the person of the sonne fiue things to be noted In these articles whereby we are led to beléeue those things which be necessarie to saluation we are to note fiue things of the greatest importance concerning the second person in diuinitie which as I haue said is called the sonne The first is that this sonne of God Iesus Christ is our true and lawfull Lord Secondlie that he was made to be such a one for our vse and behoofe Thirdlie that whatsoeuer he suffered hée suffered for our sakes Fourthlie that he was also for our commoditie exalted aboue all heauens Finallie that he shall come at the last day for our succour Now therefore let vs sée touching the first That Iesus Christ is truelie and properlie our Lord. to wit that Iesus Christ the onelie sonne of God is truelie and properlie our Lord. Of which matter that we may intreat orderlie let vs first sée who this is that we set foorth with the title of Lord for afterward it will easilie be iudged whether so excellent a prerogatiue be fit for him or no. And we be constrained as faith it selfe witnesseth to vs to confesse that this Christ is nothing else but a particular person in whome are ioined togither the diuine and humane nature with an indissoluble knot And this dooth Iohn in the first chapter manifestlie declare verse 14. saieng that The word became flesh Whereas by the names of Word and Flesh hée meaneth nothing but these two natures Christ both God and man namelie that God and man is a perpetuall societie in the person of Christ And as concerning the word it may easilie be gathered bicause it is written before verse 1. And the word was with God and that word was God Also that Flesh in the holy scriptures betokeneth humane nature Flesh in the scripture signifieth humane nature it is verie euident vnto him that diligentlie and manie times peruseth them ouer But to procéed no further without some testimonie of this matter I will bring two whereof the first is in Esaie Esaie 40 5. where it is thus spoken And all flesh shall see that God spake and the latter is in that Ioel 2 28. which is spoken of Ioel I will powre out of my spirit vpon all flesh In the which places it is manifest that in the name of flesh there is signified men Hereby therefore it appeareth that the Euangelist when he said that the word was made flesh ment no other than that which he had first declared namelie that the natures diuine and humane were vnited togither in Christ 6 Moreouer that humane nature was in him the things which follow in this place doo plainlie enough declare to wit that he suffered death and was buried Wherefore the enimies of christian religion I meane the subtiler and more wittie sort doo not for the most part oppose themselues much against the humane nature of Christ and they which at a certeine time went about to make triall of it were easilie conuicted and confuted But the number of them was greater which stirred vp often tumults The diuinitie of Christ was more oppugned than was his humanitie and that with greater vehemencie concerning the deitie of Christ Neuerthelesse their false and peruerse opinion was constrained of necessitie to their great shame to giue place to the cléere and comfortable light of the holie scriptures For besides that testimonie of Iohn now cited Iohn 1 1. And the word was God we haue that saieng of the apostle which he wrote vnto the Romans Rom. 9 5. to wit that Christ according to the flesh should come of the people of the Iewes And therewithall he addeth Who is God blessed for euer These two places being so manifest they ought to suffice for the confirming of the mindes of faithfull men in the truth of God But yet the holie scriptures doo furnish vs with manie other places besides these if we will ponder them well Wherefore I leaue it wholie to the iudgement and wisedome of them which frequent themselues modestlie in the reading of the scriptures I for my part am satisfied with this one reason which I would not passe ouer in silence For it is fit enough not onelie to prooue but also constraineth to confesse that Christ is the true God This expresse prohibition is plainlie vttered in manie places namelie that we must not put our trust in anie creature no not in verie man by name as in Ieremie this is manifestlie shewed Iere. 17 5. Curssed is hee that trusteth in man and putteth flesh for his arme Further Psal 146 5. Dauid dooth earnestlie reprehend the confidence which they vsed to put in men and in princes Wherefore if Christ be a méere man and by no meanes God it may not be lawfull for vs to trust in him at all which notwithstanding the holie scriptures doo not onelie permit but also command expresselie that our faith be fastened with a liuelie hope in Christ or in Messias if so be thou list to call him as the Iewes did that on the other side whosoeuer dooth not beléeue nor trust in him is subiect to the cursse Herby therefore we boldlie conclude that this particular person of whom we presentlie intreat hath verelie in himselfe the nature both diuine and humane What the names of Iesus and Christ signifie 7 For which cause it is not in vaine that he is described vnto vs in the bookes of the holie scriptures by this famous double name IESVS CHRIST Whereof the one namelie IESVS signifieth nothing else but A sauiour which hath deliuered the children of God from their sinnes and therefore from all euill Matth. 1 21 For Ioseph the husband of Marie was commanded by the angel to call him IESVS séeing Hee shall saue his people saith he from their sinnes And I haue added further From all euill bicause there is no euill which hath not his originall from sinne So as he that can glorie that the root of euill is taken from him may also affirme iustlie that he hath rid awaie all euill But this if we doo not perfectlie as yet perceiue we shall at the length prooue it in that happie time of resurrection The other name certeinelie which is CHRIST betokeneth The annointed of God and the sanctified king which name dooth verie well agrée with him séeing that by the guide of his spirit and word he directeth and leadeth his children to life eternall Wherefore by reason of those two natures whereof he consisteth and by those two names it is easilie perceiued that the title wherewith we magnifie him calling him Our
wicked regard not these things and also without this doctrine liue wickedlie but the godlie for that they haue confidence that they are predestinated labour by holie works to make their calling sure By the doctrine of predestination is opened a windowe vnto good works not vnto wickednes The doctrine of the aduersaries openeth a wide gate vnto manie euils And vnto them by this doctrine is opened a windowe vnto modestie vnto patience in afflictions vnto gratitude and vnto a singular loue towards God But take awaie this doctrine there is made open not a windowe but an excéeding wide gate to pride to ignorance of the gifts of God to vncertentie and doubting of saluation in aduersities and the weakening of our loue towards God 31 But these men saie further that this maketh verie much against vs for that nothing can light vnder predestination or reprobation but that which God willeth but that God should will sinnes is to be counted for a most absurd and a blasphemous doctrine They saie moreouer that God cannot iustlie punish if we commit those things which he himselfe both willeth and worketh But this must we of necessitie saie if we affirme that not onelie our ends but also our meanes to the ends depend of the purpose of GOD. To satisfie this doubt first let them remember that it cannot be denied but that God after a sort willeth or as some other saie permitteth sinne But forsomuch as that is doone without anie coaction of our mind therfore no man when he sinneth can be excused For he willinglie and of his owne accord committeth those sinnes for which he ought to be condemned and hath the true cause of them in himselfe and therefore hath no néed to séeke it in God Further this is no good comparison which these men make betwéene good works and sinnes For God so worketh in vs good works that he ministreth vnto vs his grace and spirit whereby these works are wrought for those are the grounds of good works which grounds we haue not of our selues But sinnes he so gouerneth and after a sort willeth that yet notwithstanding the grounds of them that is the flesh and our corrupt and naughtie nature are not in God but in vs. Wherefore there is no néed that they should be powred into vs by anie outward moouer And God is said after a sort to will sinnes How God is after a sort said to will sinnes either for that when he can he prohibiteth them not or for that by his wisedome he directeth them to certeine ends or for that he suffereth them not to burst foorth but when and how and to what vses he himselfe will or finallie for that by them he will punish other sinnes But these adde that God by no means willeth sinne for so it is written in Ezechiel As trulie as I liue Ezec. 33 11. Looke in 1. Sam. 2 22 The first answere saith the Lord I will not the death of a sinner but rather that he be conuerted liue But we answere that the prophet in that place intreateth not of the mightie hidden will of God of his effectuall will for God by that will worketh all things which he will both in heauen in earth But he intreateth of that will Psal 115 3. which they call the will of the signe for no man can by those signes and tokens which are expressed in the lawe gather that God willeth his death or condemnation For the Lord commanded his lawe to be published vnto all men he hath vnto all men set foorth those things which should be profitable healthfull lastlie he vpon all men indifferentlie powreth great benefits wherfore by this will which we call the will of the signe he willeth not the death of a sinner yea rather he prouoketh them to repentance But as touching the other will which they call the will of his good pleasure if by it he would haue no man perish then doubtles no man could perish and there is no will so peruerse as Augustine saith which God if he will cannot make good Then according to this will he hath doone all things whatsoeuer he would This is a readie and plaine interpretation which if our aduersaries admit not but will néeds contend that the words of the prophet are to be vnderstood of the mightie will of God and of his will of good pleasure then will we answere The second answere that that sentence perteineth not vniuersallie vnto all sinners but onlie to those which repent And they are the elect and predestinated vnto whom God as according to his purpose he giueth faith and calling so also giueth he repentance And therefore whether sense soeuer they followe they shall neuer out of those words conclude that God vtterlie and by no meanes willeth the death of sinners or sinne 32 But they obiect certeine words out of the first chapter of the booke of Wisedome where it is written verse 13. God reioiseth not in the destruction of the liuing But if saie they he by anie maner of meanes willeth sinne or the punishment thereof he cannot be said not to reioise for he reioiseth in that which he will haue to be doone First I answer that that booke is not in the canon and therefore the authoritie thereof may be refused But admit that that booke were canonicall yet doo those words make nothing against vs for he whatsoeuer he was that was the author of that booke ment nothing else but to remooue from God that naughtines of nature whereby wicked men take pleasure in euill things God punisheth not wickednes against his will And yet was it not his meaning that God punisheth wicked facts against his will for otherwise whosoeuer be that author vnder the name of Salomon he should be against the true Salomon For he in his Prouerbs vnder the person of wisedome thus writeth of the vngodlie and vnbeléeuers Prou. 1 26. I also laugh in your destruction In which words is declared that God with this laughing that is with a chéerfull mind administreth iustice verse 11. As touching the words of Ecclesiasticus which are written in the fiftéene chapter that No man ought to saie of GOD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Hee hath deceiued mee in which place the Latin translation hath Me implanauit Vnlesse we will haue that place to be manifestlie repugnant with manie other places of the scripture in which God is said to haue deceiued the people by false prophets Ezec. 14. 9. 1. Kin. 22 22. Esaie 6 10. and to haue cōmanded that Achab the king should be deceiued and to haue made blind the hart of the people least they should sée we must néeds after this maner expound those words How it must be vnderstood that God deceiueth no man that No man ought to laie the fault in God as though he would excuse himselfe Achab if he was deceiued iustlie deserued to be deceiued for that he
our minds for thus it is written Why art thou so heauie ô my soule Psal 42 12. Why art thou so discouraged Hope in God for I will yet make my confession vnto him my safetie is in his countenance Why God disappointeth vs of the outward aid Neither dooth God commonlie for anie other cause disappoint his people of the outward aids and helps of this world but to gather their scattered hope and not to suffer it to leane vnto too manie aids and these sundrie and manifold aids he changeth for one principall aid and the same most firme to the end we should depend vpon him By this difference of a firme hope the christians doo much differ from the Epicures and Ethniks A great difference betweene the hope of the Christians and of the Ethniks for the Ethniks if there come anie great calamitie to them straitwaie they exclame and crie out If there be a God that hath a care of these things if there be a God that séeth these things So they call not vpon God but being in despaire vtterlie discourage themselues But contrariwise godlie men most constantlie crie vnto God neither doubt they but that their praiers reach vp euen vnto heauen and that God hath a care both ouer them and also ouer all that they haue The fourth Chapter Of Iustification Vpon the epistle to the Romans at the end of the 11. chapter This place is also treated of vpon the 1. to the Cor. 1. about the end and vpon Genesis 15. verse 6. IT shall now be a profitable thing to intreat of iustification which is the scope and end of all that Paule teacheth in the epistle to the Romans Let this question be put foorth after this sort namelie whether men be iustified by works or by faith The question is put faith But first of all it shall be good to discusse the words of the question proposed and we will begin with this word iustification This verbe Tsadac The signification â—f this word To iustifie with the Hebrues in the first coniugation signifieth To be iust but if it be transferred vnto the third coniugation it signifieth To transferre righteousnes into an other and to make iust For this is the efficacie of the forme of those verbes which they call Hiphil Euen as Amad signifieth To stand so Heemid signifieth To appoint that is To make an other thing to stand Wherefore Hitsdic in the Hebrue signifieth To iustifie that is To make one iust which thing when it is done of God Two maner of waies God is said to iustifie it is done of him two maner of waies For somtimes he doth assuredlie bring foorth righteousnes in men First when God with his holie spirit frameth them againe wholie reneweth them in restoring the strength of their minds deliuering the powers of man from a great part of his naturall corruption and this is the first righteousnes which sticketh cleaueth to our minds by the benefit of God through Christ Secondlie when he hath so restored and made them new againe he giueth iust and holie workes by the vse and continuance of which works a qualitie or as they call it an habit is ingendered in our minds whereby we are made pliant to liue honestlie and godlie and we denie not but this kind of righteousnes is in the harts of the regenerate But sometimes God iustifieth in absoluing vs from sinnes and ascribing and imputing righteousnes and then this word Hitsdic is a word taken of the law which perteineth to iudgment as also this word Hâ—…schiah which signifieth To declare one to be an offender a wicked person And to iustifie in iudgement is by words testimonies and affirmation to count one for iust And forsomuch as these are the two significations of this word To iustifie namelie either in déed or in account and estimation and God is the author of either of them whether of these two shall we followe in the disputation proposed Forsooth the latter We now intreat of the latter foâ—me of iustifieng and that for bicause the renouation inspired by the spirit of God and our righteousnes as touching the habit gotten by good works are whilest we liue here so vnperfect and maimed that if iudgement should be giuen by them we might not be able to stand before the iudgement seate of God Besides that Paule disputing of this matter Rom. 4 3. after he had brought foorth the authoritie of Dauid and a testimonie of the historie of Abraham in Genesis vseth this word of imputing and by the proper signification thereof he reasoneth touching this present cause or question And this I suppose to be sufficient as touching the declaration of the first word namelie Iustification 2 Now let vs intreat of Faith Aman among the Hebrues in the first coniugation signifieth What this word Faith signifieth To be firme the verie which verbe in the third coniugation being called as I haue said Hiphil signifieth To giue constancie and assurednes to anie promise or thing Wherefore the Latines saie Fidem homini aut verbis tribuâ—re which is in English To giue faith or credit vnto a man or vnto words and it signifieth euen as much as if a man should saie To beleeue Wherfore this Hebrue verbe Heemin signifieth none other thing than To suppose or thinke a thing to be firme constant and true And as touching God he which beléeueth not him maketh him a lier for Iohn saith in his first epistle the 5. chapter He which beleeueth not God verse 10 maketh him a lier Which thing how gréeuous a sinne it is let euerie man consider with himselfe Contrariwise he which beléeueth God adorneth him with glorie honor Rom. 4 20. for in the epistle to the Romans it is written of Abraham that he staggered not through doubting through the consideration of his owne bodie or of the wombe of Sara being in a maner past child bearing but gaue the glorie vnto God being strong in faith An analogie between the two words To beleeue and to iustifie and fullie persuaded that he was able to performe whatsoeuer he would Wherefore there séemeth to be a certeine analogie or proportion betwéene this word To beleeue and that To iustifie as we in this place take it for as To iustifie is by waie of iudging accounting to ascribe righteousnes to a man and not to make him to be in verie déed iust so To beleeue is not in verie déed to make the words and promises of anie man sure and firme but to thinke and determine with our selues that so they are But this act of beléeuing whereof we now entreate hath two maner of firmnes and certeintie First of the things namelie of the words and promises of God which abide much more firmlie than heauen and earth A double certeintie of faith Secondlie as touching the persuasion it selfe which séeing it is wrought by the power of God it is also
Gospell of Luke he saith that Peter wept not Luke 22 61. vntill the Lord had looked backe vpon him and he addeth that the Lord brought foorth in him both repentance and the power to wéepe 81 But Augustine Augustine when he intreateth of this matter séemeth to be in his owne field so that to hunt in him for testimonies touching this controuersie is as the common saieng is to séeke water in the sea Howbeit it shall not be from our purpose to picke somewhat out of him also In the sermon of the Lord vpon the mount touching the words of the gospel in Matthew in his 7. sermon towards the end If thou presume of thine owne worke a reward saith he is rendered vnto thée and not grace giuen thée I demand now Beléeuest thou O sinner I beléeue What Beléeuest thou that thy sinnes may be by him fréelie forgiuen thée Then hast thou that which thou beléeuest In his preface vpon the 31. psalme Thou hast done no good and yet remission of sinnes is giuen thée Thy works are considered and they are all found naught If God should render vnto those works that which is due doubtles he should condemne thée And in his booke De spiritu litera the 12. chap. We gather that a man is not iustified by the rules of good life but by the faith of Iesus Christ And in his booke against the two epistles of the Pelagians in his 3. booke 5. chapter Our faith saith he that is the catholike faith discerneth the iust from the vniust not by the lawe of works but euen by the lawe of faith And Augustine and Alipius in the 106. epistle Righteousnesse is of faith whereby we beléeue that we are iustified that is that we are made iust by the grace of God through Iesus Christ our Lord. The same father against Pelagius and Coelestinus in his 1. booke Note diligentlie what grace we ought to confesse 10. chapter It is not inough saith he to confesse what grace thou wilt but that grace whereby we are persuaded whereby we are drawen and whereby that which is good it selfe is giuen vs. This maketh plainlie against them which appoint I wot not what generall grace and will haue it to lie in euerie mans power either to admit or to refuse the same But this grace whereby we are so persuaded is nothing els but faith which faith in déed is necessarie to iustifie But those works which are done before we be iustified doo nothing auaile for the same Augustine Works which seme good are turned into sinnes against the second epistle of the Pelagians the 3. booke 5. chapter Euen as works saith he which séeme good are vnto the vngodlie turned into sinnes c. And in his booke De spiritu litera the 28. chapter Euen as saith he there are certeine veniall sinnes without which the verie iust man cannot liue and yet they hinder vs not from saluation so are there certeine good works without which euen the most wicked men can verie hardlie liue which works yet nothing profit them vnto saluation And that we should not thinke that this faith wherby we are iustified is a thing common and straieng at pleasure he addeth afterward in the 3. chapter An answer why one man is persuaded and another is not Rom. 11 33 Rom. 9 14. Why is this man so instructed that he is vtterlie persuaded and another not so There are onlie two things which I thinke good to answer O the depth of the riches c Also What Is there iniquitie with God He that is displeased with this answer let him séeke saith he men better learned but let him beware of presumptuous persons If we should giue credit to our aduersaries this had béene a verie rude and blind doubt for they would straitwaie haue answered at one word that the one was persuaded bicause he would and the other was not persuaded bicause he would not But Augustine considering the matter more déeplie namelie that It is God which worketh in vs both to will and to performe Phil. 2 13. according to his good will and perceiuing that Paule himselfe being ouercome with the admiration of this thing made such exclamation thought it most méet rather to refer the whole matter vnto God who distributeth vnto euerie man that which séemeth to him good and that without doubt iustlie although we sée not the reasons of his iustice yea neither is it méet for vs to search them out vnlesse we will haue that to happen vnto vs which commonlie happeneth vnto a certeine kind of flies which being allured by the light of the candle A similitude and flieng too nigh vnto it are oftentimes burnt with the flame thereof The grace which the Pelagians feined to be set foorth to all the saints was no other but nature The same Augustine De praedestinatione sanctorum in his fift chapter reprooueth Pelagius for that he had feigned that common grace vnto all the saints which he would haue to be nothing else but nature The verie which thing our aduersaries also at this daie doo when as they crie out that that grace is set foorth as it were openlie vnto all men and that it lieth in euerie mans power to receiue it if so be that he will The same author Ad Vitalem Grace is giuen vnto some and not giuen vnto other some in his 207. epistle Vnto them saith he whose cause is like to theirs vnto whom grace is giuen yet to them it is not giuen that they vnto whom it is giuen may vnderstand how fréelie it was giuen to them And in the selfe-same place he plainlie declareth that it is God which of vnwilling maketh vs willing and taketh awaie our stonie hart and giueth vs a fleshie hart This manfestlie declareth that it is faith whereby we are iustified and that God distributeth it according to his good will The same father De dogmatibus ecclesiasticis in the fourth chapter for that booke whosoeuer was the author therof beareth the name of Augustine To be purged from sinnes saith he God tarieth not for our will And in the 44. chapter The holie Ghost maketh vs to choose thinke and consent vnto euerie good thing perteining vnto saluation And in his 13. booke and 17. chapter De trinitate The word of the sonne of God saith he tooke vpon him the nature of man without anie maner of merit after the self-same maner also is the grace of God giuen vnto vs. This comparison is taken of the greater for if that man which was made the son of God obteined it without anie merit much more are we without anie merit either of congruitie or of woorthines receiued into adoption The same Augustine to Simplicianus in the first booke and second question Who saith he can liue vprightlie worke iustlie except he be iustified by faith Who can beléeue except he be toucht by some calling that is by some
gathered of the former words Augustine The same Augustine De sancta virginitate 42. chapter Whosoeuer remaineth chast from the beginning is directed by God He which of an vnchast man becommeth chast is amended by him and whosoeuer is vnchast vnto the end is forsaken of him That which he may doo by his secret iudgement he cannot do vniustlie Againe Chastitie is commanded both in matrimonie and out of matrimonie And that sentence of Augustine is throughlie well knowen Giue what thou commandest and command what thou wilt Also The lawe commandeth grace bestoweth Augustine also in his booke De adulterinis coniugijs the 18. chapter He that can receiue let him receiue Wherefore he that can let him receiue that which all men receiue not but those can receiue vpon whom the secret yet not the vniust mercie of God doth bestowe it Hereby it also appeareth that it is God which by his secret but yet by his iust iudgement distributeth vnto some not vnto others And the same Augustine against Iulian Augustine in the 5. booke and seuenth chapter when an aduersarie of his had said that in our election God estéemeth continence bicause it is said To say that we haue sole life in election is Pelagianisme Ierom. All men receiue not this saieng answereth Thou shouldest haue noted that which is said before But they to whom it is giuen Wherein thou shalt note that to saie wée haue sole life in our choise is Pelagian heresie 16 Ierom might be alledged who in expounding the 19. chapter of Matthew saith that We must throughlie examine our owne strength And he vseth these words to declare that it is no ordinarie strength which can performe this vocation Gregorie Gregorie also in his Pastorall plainlie saith that this is not euerie mans worke And he that will gather more places of the Fathers touching these things let him read the plaine sincere Bucer against the bishop of Winchester Some of the fathers seeme to iudge otherwise An excusing of the Fathers and godlie answer of D. Bucer vnto the bishop of Winchester I grant that there be some of the Fathers which séeme to be of another iudgement that virginitie I meane and sole life is in their power which be willing therevnto who I thinke should be thus vnderstood that it behooueth that our will and choise should exercise themselues in the gift of grace receiued least that men should be thought to be led as stocks and stones They meane also that such a gift bestowed should be nourished with desire praiers That the authoritie of the fathers must not remoue vs from the doctrine of the scriptures An obiection other such godlie indeuours for when we haue receiued grace after regeneration and haue béene adorned by God with some gifts wée be workers togither with him And if the Fathers ment otherwise the authoritie of them must not remooue vs from that which the holie scriptures doo most manifestlie teach 17 They which be against vs doo obiect that Paule writeth 1. Cor. 7 1. It is good for a man not to touch a woman Ibidem I would that all men were as I my selfe am Wherefore saie they would he praise and set foorth these things vnto men vnles they should be conuenient for all men He might séeme in verie déed to trifle in vaine to warne vs hereof And it is most repugnant vnto the bountie of God that he should not giue vnto all men those things which be good yea and in granting that vnto one which he giueth not to another can hardlie be auoided the respecting of persons But these men should haue marked that those words which Paule hath An answer concerning the praises of sole life are neuer put absolutelie But bicause we should not erre he alwaies restraineth them verse 2. Let euerie man saith he haue his owne wife and euerie woman hir owne husband for auoiding of fornication verse 3. Let the man render due beneuolence vnto his wife verse 9. If they cannot conteine let them marrie It is better to marrie than to burne Euerie one hath his proper gift of God one after this maner and another after that Wherfore the words which be spoken of Paule must euen so be vnderstood as they be written of him Doubtlesse we are greatlie bound to the holie Ghost which hath so exactlie declared these things which if they were not expressed How much we are bound to the holie Ghost for speaking so plainlie of these things Paule also saith I would haue you all to speake with toongs 1. Cor. 14 5. in such sort as they be we should not be able to open our mouths against so impudent aduersaries Albeit reason would require that although the words had béen spoken absolutelie yet that they should haue béen restrained by other places of the scripture least there might appeare a contrarietie in the words of the holie Ghost For in the same epistle he saith absolutelie and plainelie I would haue you all to speake with toongs which vnles thou vnderstand For mine owne part reseruing the distribution of the holie Ghost it were verie ridiculous Also he saith fréelie and absolutelie I would that yoong widowes should marie and beare children 1. Tim. 5 14 and gouerne their households wherein neuertheles must be vnderstood If there be anie imminent danger of their falling or If so be they growe wanton Neither must the apostle be so expounded as that he would plucke from them the power of abiding in widowhood if they were able so to do He saith also Rom. 9 3. He wished to be accursed from Christ that He wisheth to be accursed from Christ for them that were his brethren according to the flesh wherein thou must vnderstand If it were possible But these things which be now intreated of are determined and defined by the same apostle himselfe Neither is there anie cause why wée should complaine of Gods liberalitie The bountifulnes of God cannot be accused and bountifulnes if he giue not all maner of things vnto all men That is bountifull inough that whatsoeuer good thing is in vs all that hath he of his méere mercie powred vpon vs. Certeinlie I for my part will neuer complaine of God that he hath not made me a prophet or else that he hath not bestowed vpon me the gift of toongs so much hath he giuen me as séemed good vnto him Neither doo kings of the earth A similitude how liberall soeuer they be giue so much vnto Gentlemen as they doo vnto Senators or Counsellers they giue according as they shall thinke méet to euerie man Respecting of persons is not where dutie hath no place Respecting of persons as the Schoolemen themselues testifie is not found where dutie or bond hath no place which we may not thinke of God séeing he is bound to no man nor oweth anie dutie to anie man Neither is he persuaded by the
sell that thou possessest Matt. 19 21. Of the yong man whom Christ cōmanded to sell all and followe me for this was a speciall calling of him neither did Christ rashlie command him to doo it The man thought that he had fulfilled the law in such sort as if there had wanted nothing vnto perfect instruction but how farre he was from the same the Lord would haue it declared vnto him when he commanded him to doo this for it taught him foorthwith that he did not as yet loue God aboue all his riches for he went awaie sorrowfull And it is to be thought that he tooke profit by this admonition so that he now knowing his owne infirmitie returned at the length vnto the right waie And whereas the Lord saith in the same chapter Ibidem verse 24. that it should be Easier for a camell to passe through the eie of a fine needle c he dooth not inferre that it is vnpossible for all kind of rich men to be saued but for those onelie which Marke intreating in the tenth chapter of the same argument expresseth Mark 10 24 saieng that It is vnpossible for them to be saued The godlie are cōstrained to get their riches by iust labours which put their trust in riches And so farre is it off that godlie men are forbidden to haue riches as they that liue well are constrained to get themselues wealth by their iust labours whereby they may mainteine both them selues and theirs Héerevnto the apostle exhorteth the Thessalonians 1. Thes 4. 11 that they should haue wherewith to sustaine not onelie themselues and their familie but also that they should haue ouer and besides whereby they may be able to distribute vnto the poore Wherefore the same apostle verse 28. in the fourth chapter to the Ephesians saith He that hath stollen shall not now steale but shall rather labour with his hands that he may haue wherewith to giue them that suffer necessitie Vnder what conditions riches may iustlie be reteined by the godlie But that riches may be lawfullie reteined by them that be iust certeine conditions are néedfull condition 1 First that they be gotten of them by iust meanes that is not by arts which in their owne kind are euill or of themselues good yet forbidden and not agréeing with that person For none ought to withdrawe himselfe from teaching of the word of God to practise shoomakers craft and thereby to inrich himselfe condition 2 Let him not abuse them so as he would haue them to mainteine riot and voluptuousnesse condition 3 Let not the mind of him that procureth them be drawen awaie from the confidence in God from his vocation or from the worshipping of God condition 4 Let him not hoord them vp but let him distribute them to the poore when and according as néed shall require condition 5 Let him put no trust in them as Paule in the first to Timothie the last chapter hath admonished verse 17. Command thou the rich men of this world that they put not their trust in the vncerteintie of riches condition 6 Let not rich men take stomach vnto them so as they become proud aduancing themselues and contemning the poore condition 7 Let them weigh that riches are vnstable and maie easilie be taken from them Wherefore let them not set their hart vpon them and when the Lord shall take them awaie from them let them saie Iob. 1 21. The Lord hath giuen and the Lord hath taken awaie euen as it pleaseth the Lord so let it be condition 8 Let them acknowledge that they haue gotten them of the Lord and not by their owne power condition 9 And let them euerie daie more and more mortifie the desire of hauing least the desire of hauing should as much increase in them as they be growen in wealth and riches In 2. kin 11. Worldlie goods must not be so greatlie expected 18 Here there is a thing that we may verie profitable learne namelie that externall goods must not with so great affection be desired and sought after as they be sought for wished by vnskilfull men for such is the infirmitie of man and weaknesse of mortall mens wits as they will not easilie appoint anie measure vnto riches Yea and moreouer the knowledge of humane and naturall things ought not to be immoderatlie desired of vs. For otherwhile we putting our trust therein and being puffed vp more than is méet Why God gaue so gret riches vnto Salomon when as he knew they wold turne to his destruction Matt. 5 45. doo the lesse depend vpon God and vpon his word But some man will saie Séeing God loued Salomon and that he knew that these goods would turne to his destruction whie did he bestowe them vpon him in such plentie and abundance First I answer They that aske these things may by the same reason demand whie GOD raineth as well vpon the iust as vpon the vniust whie he maketh his sunne to rise both vpon the good and euill séeing it is not vnknowen vnto him that the vniust euill men doo abuse both the sunne and the raine It may be asked also Wherefore God séeing he knew that Pharao would not obeie his word but rather become the worse by occasion thereof sent notwithstanding Moses and Aaron with his commandements to him Exod. 4 21. Neither yet was God ignorant that the Iewes would scorne the prophesies and oracles of the prophets and yet neuerthelesse the captiuitie of Babylon being at hand he sent such a number of prophets vnto them as he séemed good at that time to set open the schoole of the prophets Now then this kind of questions is superfluous for an order can not be prescribed vnto God neither ought his gouernment to be limited by our reasons Howbeit touching Salomon I saie A discourse touching the end of Salomon that either he perteined vnto the predestinate or vnto the reprobate certeinlie one of the two we must admit for betwééne these can be granted no meane If he were of the elect and predestinate he belonged vnto euerlasting life And in verie déed the Hebrues affirme for a certeintie that he repented after his fall yea and they saie that the booke Coheteth was written by him in the verie time of his repentance Wherefore we are warned and taught by his falles to put no trust in our owne selues and that we estéeme not of the pleasures and delights of this world otherwise than they are séeing we heare that king Salomon when he enioied all those things in most abundance did pronounce generallie of them Eccles 1 1. Vanitie of vanities and all things are vanitie Which sentence verelie if a common person a poore man or an husband-man had pronounced all men in a maner would haue said How dooth this fellowe knowe hereof who neither hath had experience nor yet could procure vnto himselfe pleasures and delights Therefore God would that he should affirme
propitiatorie place it self Rom 3 25. as Paule testifieth to the Romans Whom he hath appointed to vs a propitiatorie by faith in his bloud c. Before Christ the fathers had a certeine place by the which Christ himselfe was shadowed whom it behooued to be of no vncerteine kindred and conuersation Two sorts of sanctuaries but euen a Iew and as concerning his bodilie presence to liue onlie in the circumcision Wherefore séeing he is now alreadie come and that he belongeth vnto all nations that ceremonie of appointing a certeine place for the vsing of praiers is released Which thing Christ declared vnto the woman of Samaria that it would come to passe when he said vnto hir Iohn 4 21. The time shall come when as the true worshippers shall worship God neither vpon this mountaine nor yet in Ierusalem And Paule in the first epistle to Timothie 1. Tim. 2 8. I will therefore that men euerie-where praie lifting vp pure hands being void of wrath and reasoning without discord Now then we hauing Christ with vs may praie euerie-where especiallie séeing by our communion with him we be the temples of God And this dooth Paule testifie in sundrie places especiallie in the first to the Corinthians 1. Cor. 6 19 where he saith You be the temple of God c. Wheresoeuer therefore we be so that we be not diuided from Christ we may verie well praie with this full trust wherein we doubt not but that we be the temple of God Neither doo we therefore speake these things as though we condemne the hauing of a certeine place where godlie congregations may publikelie be had For this is necessarie séeing we be men so manie as serue Christ and haue néed of a bodilie place if at anie time we are to méet togither But we must vnderstand that such places are not so fixed as though they may not be changed according as it shall be conuenient for the church neither yet are they so described and limited for praier as it should be counted wicked to praie out of them Doubtlesse we doo greatlie honour and estéeme the godlie méetings at places appointed and agréed vpon séeing we vnderstand that Christ is the rather with vs when we be ioined togither In 1. Sam. 2 verse 9. But vnto the place wherin was the arke of the couenant there is no néed for vs to come for the old ceremonies are taken awaie by the benefit of Christ and euerie place is open vnto vs for praier Wherfore in the first to Timothie 1. Tim. 2 8. the second chapter it is written And I will that men in euerie place lift vp pure hands Acts. 16 28. Yea and Paule himselfe was heard in the prison Luk. 23 42. and the théefe vpon the crosse for God contemneth no place but heareth beléeuers euerie-where Howbeit if we will thoroughlie looke vpon the matter it selfe the true arke also which is Christ is not wanting vnto vs for in verie déed Paule calleth him our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3 25. that is either our Propitiator or Place propitiatorie which thing he alludeth vnto the propitiatorie place of Moses which was set ouer the arke While we therefore praie let vs by faith looke vpon our arke that is vnto Christ who consisteth of the God-head and humanitie And in that he is God there is no doubt but he is euerie-where although that properlie in his bodie he be placed in heauen or to speake more rightlie aboue all heauens whither also we must ascend with mind and faith if we will enioie him Neither ought we in praieng to haue a respect vnto the west as the Iewes did and that by the commandement of the lawe neither vnto the east although that manie of the fathers stiffelie affirme that we should praie towards the east and among others Basil indeuoureth to shew the cause of that tradition as he he calleth it namelie for that we should séeke againe for paradise which was lost being placed in the east Of the Intercession of Christ 14 Christ is said to make intercession for vs In Rom. 8 verse 34. that we might be the more incouraged For they which be in great fauor with anie man their requests are not lightlie denied of him verse 34. Wherfore Paule in the eight to the Romans maketh mention in what great dignitie Christ is with the father In which place Ambrose writeth on this wise He maketh vs certeine and sure both of the father and of the sonne For before he said that God iustifieth vs now he saith of the son that he maketh intercession for vs. Al the persons of the Trinitie are present at our praiers And a little before he wrote of the holie Ghost that he with vnspeakable gronings dooth praie for vs. The Greeke Scholies adde that Christ when he was vpon the earth did oftentimes praie for the saluation of mankind for he said vnto Peter Luk. 22 32. I haue praied for thee that thy faith should not faile And as Iohn saith Iohn 17 20 He praied vnto the father not onelie for them that beleeued but also for all those which should beleeue that hee might sanctifie them And being nailed on the crosse he commended to his father Luk. 23 34. euen those which had reuiled him and put him to death And we also heare that he in no wise hath cast awaie that care which he tooke vpon him in times past for the preseruation of vs. For now Christ is still the minister of our saluation in praieng for vs. although he reigne in heauen yet he maketh intercession vnto the father for vs. He thought it not enough to die for vs but that he would also by his ministerie helpe our saluation The Arrians wrested that place in such sort as they would thereby shew that the sonne is lesse than the father bicause he maketh intercession vnto him For to praie and to make supplication perteineth vnto inferiours and not to equals Ambrose maketh answer and saith that The apostle maketh him equall with the father for he saith that he sitteth at the right hand of the father Wherefore it can not be gathered by these words that he is lesse than the father But héere we happen vpon two things to be noted Hereby appeereth the distinction of persons First that the persons in the blessed Trinitie are distinct or seuerall for if the sonne praie vnto the father it must néeds be that the person of the father is one and the person of the sonne an other for no man praieth vnto himselfe Further this is to be noted that the father is the fountaine and first beginning of all things and of the diuine persons also therefore the sonne deriueth from him vnto vs whatsoeuer heauenlie gifts and graces we haue From this iudgment Chrysostome disagréeth not for he saith that Paule had before made the sonne of God equall with the father when he said that he sitteth at
read in Luke expounded saieng Luk. 20 36. The children of this world marrie wiues and be married but at the resurrection of the dead After the resurrection there shall be no marriages they neither marrie wiues nor yet are giuen in marriage but become equall vnto angels And while he maketh mention of angels he reprehended the Saduces which denied that there be angels 21 But why men shall be such after the resurrection he shewed the cause saieng For they can die no more Wherein must be considered The causes of procreating of children that the procreation of children was appointed for two causes First for that men which were at the first created but two onelie might be multiplied Secondlie that when they should be multiplied to the iust number manie dieng in the meane while others should be substituted in their place So that séeing at the resurrection there shall be a iust complet number of persons and that death cannot happen therein procreation would be vnnecessarie Neither are the words of the euangelists or rather of Christ to be vnderstood as though he taught that a corporall substance should be wanting vnto them which shall be raised vp For he said not They shall be angels but They shall be as the angels and equall vnto angels Neither is that to be maruelled at which is written by Luke that They shall be the children of the resurrection Ibidem and the children of God for that must not be taken as if it were denied that the saints are also the children of God in this life For otherwise while they liue here how should they crie Abba Rom. 8 16. Matt. 8 9. A Rule Father or praie Our Father which art in heauen But the manner of the holie scriptures is that sometime they affirme things to be then doone when they are made manifest And bicause it is not now euident that we be the children of God at the resurrection it shall be manifest for When Christ shall come then we also shall appeere togither with him in glorie Therfore it is written in Luke Luk. 20. 36. that The saints shall then be the children of God Neither is that to be passed ouer that those things which are there spoken by Christ perteine onlie to the resurrection of the iust For the vngodlie when they shall rise againe albeit they shall be immortall yet shall they not after the maner of angels become glorious and impassible And these things spake Christ of the ignorance which the Saduces had as touching the diuine power 22 And iustlie also might he saie that they knew not the scriptures A proofe that there be angels Gen. 22 11. For how could they denie angels to be séeing it is written in the booke of Genesis that an angell forbad Abraham that he should not offer his sonne as he was minded to doo It is there also written that there were thrée receiued by Abraham in ghestwise Gen. 18 2. whereof two at least were angels Also it is said Gen. 19 1. Exod. 3 2. Exod. 14 19. that they were with Lot And an angell appéered vnto Moses in the middest of a bush and set himselfe in the middest betwéene the tents of the Israelites and Aegyptians Againe Gen. 32 1. vnto Iacob there were séene tents of angels in Mahanaim and he wrestled almost a whole night with an angell Rightlie therefore did Christ saie Matt. 22 29. that They knew not the scriptures And the place he brought out of the second booke of Moses Exod. 3 6. After what maner the Saduces read the scriptures as well bicause they besides the lawe receiued no scriptures indéed they read the prophets and the psalmes no otherwise than we doo the fathers the books of the Macchabeis and the Wisedome of Salomon and Sirach as also for that they alledged Moses against Christ So as rightlie he did replie vpon them with Moses Neither was it the Lords mind when he would answer them to gather all the testimonies of the old testament for then he might haue found oracles enow out of the counsell of the prophets and out of other scriptures And albeit these words I am the God of Abraham of Isaac and of Iacob are found in manie places of the holie scriptures yet doo Marke and Luke expresselie referre them to the vision which Moses had at the bush as we find in the third chapter of Exodus When Iesus had on this wise confuted the Saduces the people were amazed woondring at the wisedome of Christ But bicause the simple people is thought sometime to want iudgement therefore Luke added that Certeine of the Scribes said Maister Luk. 20 39 thou hast said well Wherefore the reasoning that Christ made was allowed not onlie by the common sort but also by them that were learned And not without cause for what more fit interpretor of the lawe of God will we haue than the word by whom it was giuen at the beginning 23 But the foundations of this reason must be searched out more narrowlie that they may the more plainlie appéere If so be that the fathers which be dead were vtterlie perished how should God still be their God Indéed they are dead that is to wit in the iudgement of man and according to nature but not before God For it is written in Luke Ibidem 29. That proposition I am the God of Abraham expounded All men liue vnto him But The fathers liuing vnto God may be vnderstood two maner of waies First if it be wholie referred to the prescience or predestination of God for all things that are to come be present with him neither can he be disappointed of his purpose Wherefore they which shall be raised vp though it be a thousand yéeres hence are said to liue Or else The fathers liue vnto him bicause they reigne with him in celestiall glorie The same forme of speaking vsed Paule vnto the Romans writing of Christ Rom. 6 10. In that he died to sinne he died once in that he liueth he liueth vnto God that is he is with him in glorie and sitteth at his right hand But thou wilt saie Thus it might be said that not the saints themselues but their soules doo liue with Christ in heauen Indéed this is true but by the figure Synecdoche that which is a part is attributed to the whole For we doubt not to saie but that saint Peter and saint Iames are in heauen with Christ when as onelie their soules are conuersant there Yea moreouer Paule said Phil. 1 23. that He desired to be loosed hence and to be with Christ when he knew that onelie his soule should be with him vntill the latter daie of iudgement And in the Euangelicall storie we read that Lazarus was carried into the bosome of Abraham Luk. 16 22. and that the cruell rich man was carried into the torments of hell whereas onelie their soules were brought to those places 24 But
for the splendent and ample light for the constant motion of the circles and procéeding therof in excellent order and for the sundrie and manifold influences as also bicause from the parts aboue we haue winds clouds raine haile lightnings thunder c. Neither dooth the prophet vtterlie exclude men from heauen as though they should neuer come thither for thither they shall come which haue liued godlie but that must be at their time appointed So as the Psalmist speaketh of the time of this life as the state of things now stand But presumptuous men haue sometimes abused the words of Dauid so that some haue thought that it should be lawfull for them to doo anie thing vpon the earth to robbe and slaie to turne all vpside downe as though God dooth not marke these things as he that onelie dwelleth in heauen and walking about the limits of heauen taketh no care of our dooings Againe others haue so wickedlie wrested these words that séeing God hath heauen to himselfe and hath giuen the earth vnto the children of men there is no cause whie we should aspire to heauen but rather that euerie man prouide for himselfe as manie parts of the earth as he can get Of this mind they séeme to be which couple field to field and house to house so as they scarselie suffer a foot of land to be possessed by others Further the prophet procéedeth and saith The dead shall not praise the Lord Ibidem 17. That euen the dead do praise the Lord. nor yet all they which go downe into silence The mind of the suppliant is that God would spare the godlie men lest they being consumed there should be a want of such as would set foorth the praise of God But thou wilt saie If the senses of soules and the life of them that be departed be taken awaie will there be a want of such as should praise God True in verie déed it is that in heauen there wil be no want But he hath appointed to receiue fame and praise not onelie in another world but euen here also vpon the earth which will not come to passe if the godlie be consumed by the wicked And God hath so ordeined this as he brought foorth man for this end Otherwise he gaue also the earth vnto cattell vnto lions and also to serpents flies and créeping beasts for all these things are there brought vp and nourished but yet not so as men be For we be placed in the world that we should publish and set foorth God this cannot the dead doo héere séeing they be far from this world And therefore it is said The dead shall not praise the Lord namelie vpon the earth Indéed brute beasts and dumbe cattell haue their abiding vpon the earth and therein are fed and nourished but they were made for the behoofe of man but vnto this maner of end they are not aduanced bicause they are not so indued with reason as they can giue thanks call vpon and celebrate the name of God Hereby let vs gather that the earth is giuen vnto men not to the intent that they should rashlie abuse the same and that they should deuoure the good things thereof like vnto brute beasts but celebrate and extoll the name of God euen as they are continuallie inuited by his benefits Which being onelie doone by the godlie sort if they be oppressed by tyrants and wicked persons who shall remaine to declare and sing out the praises of God The wicked doo blaspheme the name of God so far is it off that they magnifie extoll it The repetition of the word What is ment by the repetition of the word heauen namelie Heauen of heauens dooth betoken a certeine famous and excellent region of the heauens wherein God and Christ dwell with the saints 72 But let vs come vnto Ecclesiastes where in the third chapter it is written verse 19 that Men and cattell haue one maner of end both the one and the other doo die and they haue all one maner of spirit or breath and who knoweth whether the spirit of the sonnes of Adam go vpward and the spirit of beasts go downeward He had said a little before that the successes of the godlie and of the wicked are all one and that thereby it commeth to passe that no man knoweth by the outward fortunes and euents of men who are beloued of God and who be hated But now he compareth man with cattell affirming that the conditions and qualities of them all are one and the same But these must we distinguish bicause some be generall and some speciall As to the speciall the conditions be not all one in euerie sort for cattell be foure-footed but men be two-footed the cattell are without spéech but man dooth speake cattell be not capable of vices and vertues but men are garnished with vertues and polluted with vices Wherefore Salomon in that place treateth of generall qualities as well of men as of beasts For as men be borne and bred vp so commeth it to passe with cattell as those be dissolued into ashes and elements so dooth it happen vnto men as touching the bodie as beasts be fed with meate and quench thirst with drinke and ingender their yoong ones so doo men likewise And whereas it is said that the spirit as well of the one as the other is one that must not be referred to the soule as though Salomon iudged that all men haue but one soule Auerroes and Peripateriks as Auerroës and other of the Peripatetiks did thinke But by the spirit he vnderstandeth the wind or breath for brute beasts and men doo breath all in one aire By the spirit Salomon vnderstandeth the blowing and breath Indéed the spirit of man goeth vpward and the breath of beasts downeward but who knoweth this Who is able to prooue it by strong naturall reasons It is not denied by Salomon that these things happen but he saith that the knowledge and vnderstanding of these things are scarselie or not at all extant among men as touching naturall principles And whereas he saith Who knoweth He as Ierom interpreteth dooth shew a difficultie not an vtter impossibilitie For Socrates Plato Pythagoras and some other philosophers atteined after a sort to the knowledge of immortalitie of soules by what meanes I stand not to prooue In the same book of Ecrlesiastes the ninth chapter it is written verse 10. In the graue that thou goest vnto there is neither worke cogitation knowledge not wisedome c. These things as Ierom saith perteine vnto the good works whereby it is the part of the faithfull to approoue themselues vnto God while they liue in this world In the world to come there shall be no place for good works bicause in the â—ther life they shall haue no place In this life must we beléeue the word of God that we may be iustified here repentance must be taken in hand here the sacraments must be receiued here
the church in these last times being indued with the spirit of Henoch and Elias who should sharplie fight against the Romane antichrist and idolatrie of the beast and with diuerse torments be slaine but the returne of these men is not there in verie déed set foorth But they are said to be two bicause they shall be manie and not one onelie and yet of no large number if they be compared with the wicked and idolaters Neither is it anie rare thing in the scriptures that a number certeine is put for an indefinit number The verie which thing is doone there also séeing the certeine and definite number of daies of their preaching is appointed 21 But there is a place obiected as touching Elias Of Helias comming hauing in outward shew some likenesse of truth For on this wise it is written in the booke of Malachie in the end of the last chapter Mala. 4 5. Behold I send vnto you the prophet Elias before that great and terrible daie of Iehoua shall come and he shall conuert the hart of the fathers vnto their children and the hart of the children vnto their fathers least perhaps I should come and smite the earth with a cursse These words persuaded the Hebrues that Elias should come before that Messias should be giuen But we interpret this Elias to be Iohn Baptist hauing learned the same of Christ who made mention of this thing in the 11. and 17. Matt. 11 10 Matt. 17 11 chapters of Matthew He verelie in the eleuenth chapter in praising of Iohn saith This is that Elias And in the 17. chapter after his transforming vpon mount Thabor when the disciples had said vnto him Whie doo the Scribes and Pharisies saie Elias must first come As if they should saie For this cause they receiue not thée as Messias sent from God bicause Elias is not yet come Christ answered them Elias indéed shall come according as they iudge by the words of the prophet Malachie Mal. 4 6. but I saie vnto you that he is alreadie come howbeit they knew him not and haue doone vnto him whatsoeuer they would Then his disciples vnderstood that he spake those things of Iohn Baptist Séeing therefore that we haue Christ to be the interpretour of the propheticall sentence we must rest vpon him Neither is that which is spoken by Malachie to wit that The fathers harts shal be conuerted vnto the children and againe the childrens harts vnto the fathers to be referred as manie doo vnto the conuersion of the Hebrues in the end of the world Rom. 11 25 whereof it séemeth that Paule in his epistle to the Romans hath written But we must rather saie that these things haue respect vnto Iohn Baptist séeing the angell did so interpret them When he had foreshewed vnto Zacharie manie things of Iohn Baptist as we read in the first chapter of Luke Luke 1 16. He shall saith he conuert manie of the Israelits vnto the Lord his God and shall conuert the harts of fathers to the children and the disobedient vnto the wisdome of the iust that he maie make readie a perfect people vnto the Lord. Now by these things we vnderstand after what maner both Christ and the angell haue referred the words of Malachie vnto Iohn Yea and Tertullian in his treatise of the resurrection of the flesh saith This vndoubtedlie is doone in such sort as the spirit and vertue of the one is communicated vnto the other Num. 11 17 for of Moses spirit was giuen vnto seuentie elders 2. Kings 2. 9. and of the spirit of Elias there befell a double portion vnto Elizaeus Howbeit it commeth not to passe that the person substance and flesh of one should be communicated with an other and be powred through into him But yet not to dissemble anie thing I will shew how Iustine Martyr hath interpreted the words of Christ In his dialog with Triphon he saith verse 11. that Christ in the 17. chap. of Matthew answered the apostles that Elias indéed shall come as the Scribes and Pharisies saie at the last time that is at my latter comming But in the meane time so soone as I was now come I am not without mine Elias for euen Iohn is Elias whom I haue now in the spirit and power of Elias but in my second comming I will haue Elias himselfe present in his owne person These things dooth Iustine wrest out of the words of Christ and he séemeth to ground vpon that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is He shall come as though Christ by his saieng affirmed that Elias shall yet come séeing he said He will come in the same maner of spéech which the Scribes and Pharisies vsed 22 Also A place of Malachie touching the comming of Elias expounded by the words of Malachie himselfe it is vnderstood that those things which be spoken belong to the first and not vnto the latter comming for it is said Least perhaps I strike the earth with a cursse For at the last time albeit that the Iewes be conuerted yet shall the earth be smitten with a cursse séeing all things shal be burned But it séemeth to be somwhat against the interpretation of Christ and the angell in that Iohn being demanded whether he were Elias he in plaine words denied it saieng Iohn 1 21. I am not as we read in the first chapter of the Gospell of Iohn But it must be considered that he answered according to the mind of them which demanded of him for they inquired as touching the person and substance of Elias as they which thought that his soule should returne into an other bodie This dotage of theirs Iohn confuted yet did he not denie but that he came in the spirit and power of Elias This also séemeth to be a let bicause he denied himselfe to be a prophet when as yet the Lord said in Malachie Mala. 4 5 Behold I send vnto you my prophet Elias To this I answer two waies First that Iohn had not respect vnto euerie prophet but vnto that excellent prophet which was expected of all men namelie vnto Messias that prophet he denied himselfe to be Also we maie saie that he did not denie the verie thing indéed but onelie tooke from him selfe the name of being called so and was content with the title of a forerunner and of a voice of a crier in the wildernesse And this he did that the people should not followe him as the prophet of God but should followe Christ the true and onelie Messias He auoided schisme or drawing the people into sundrie opinions he indeuored to set forward all men vnto Christ and to reuiue authoritie vnto him 23 But that which Malachie said Ibidem Before that great and terrible daie of Iehoua shall come it séemeth not to agrée with the first comming of Christ for then he came altogither mercifull peaceable and benigne It is true indéed that Christ came benigne and mercifull
but bicause those words are spoken vnto the obstinate and hard-harted therefore are they seuerelie and sharpelie vttered We might also saie that although it were said of Christ that he should not breake a shaken réed nor yet put out a smoking log bicause he came to saue and not to destroie Esaie 8 14. yet doubtles is euen he called a stone to stumble at and a rocke to be offended at for their sakes which with blind and damnable furie ranne vpon him Mal. 4. 5. That daie also was horrible vnto the Iewes bicause of the blindnesse that was cast vpon them Vnto which thou maist adde that the land was smitten with a cursse I meane the land of the Iewes the which by reason of their incredulitie was destroied laid waste by Titus and Vespasian It is said that Elias that is Iohn should turne the harts of the fathers vnto their children Luk. 1 16. and the harts of the children vnto their fathers By which words there séemeth to be attributed vnto a prophet or minister more than is fit For it is the part of God and not of a prophet or of anie man to change the mind harts But vnto this we answer that when we happen vpon the like spéeches In what sense the conuerting of harts is attributed vnto prophets we must not vnderstand an outward ministerie apart frō the spirit strength and power of God but that some one certeine ministerie must be as I may saie conglutinated wrought togither of them Which if it be vnderstood by the figure Synecdoche there is nothing to let but that the same which is proper vnto the one should be attributed vnto the other 1. Cor. 4 15. So Paule saith that he begat the Corinthians by the Gospell And Christ said vnto his apostles Iohn 20 13 Whose sinnes ye forgiue they shall be forgiuen Howbeit these and such like spéeches the ecclesiasticall prelates haue abused and haue wrested them to confirme and inlarge their owne tyrannie as though it might for this cause be lawfull vnto them to challenge vnto themselues armies prouinces kingdoms and empires when as neuerthelesse they haue their owne outward ministerie speciallie ioined vnto them by the spirit The holie scripture vseth these formes of speaking to stir vp and inflame men the more to the studie of the word of God and to the loue of the holie ministerie But now if these things should be seuerallie considered and set apart by themselues we be taught far otherwise Esaie 43 25 For God saith in Esaie I euen I it is that doo forgiue sinnes And by Iohn it is said of Christ Iohn 1 29. Behold the lambe of God behold him that taketh awaie the sinnes of the world And concerning the ministerie Paule saith 1. Cor. 3 6. Neither he that planteth neither he that watereth is anie thing but it is God that giueth the increase And againe when the same apostle had said that he laboured more than the rest Yet not I saith he but the grace of God that is in me 1. Co. 15 10. And when it is said that The harts of the fathers shall be turned vnto the children and the childrens harts vnto the fathers it must be thus vnderstood namelie that it should come to passe by the preaching and ministerie of Iohn that the faith and charitie of the first fathers that is of Abraham Isaac and Iacob shall be deriued vnto their children So as the children shall be like to those parents which in times past were beloued of God and were habitations of the holie Ghost Wherefore betwéene them shall be renewed the vnitie which by reason of the sinne of the posteritie had béene discontinued Yet neuerthelesse Iohn by his ministerie did not wholie performe it but deliuered it as it were by hands vnto Christ to be finished 24 These things haue I argued concerning the place of Malachie according to the interpretation of Christ and the angell from which interpretation the Iewes doo verie much varie Triphon disputing with Iustin Martyr is bold to saie that he knoweth not whether Messias be borne or not borne But this he affirmeth that he shall not haue that power vnlesse that Elias come who should annoint him and declare him vnto the people And this he not onlie once speaketh but he also repeateth it twise whereby it appéereth that this opinion of the returne of Elias sprang not vp first among the fathers of our church but that it was deriued from the Iewes whose fables and imaginations should not so much haue hindered the ancient fathers But the occasiō of the error may some saie that God himselfe hath séemed to giue who absolutelie said in Malachie Behold Mal. 4 5. I send vnto you Elias the prophet but he said not I will send a certeine man vnto you in the spirit and power of Elias As who should saie that God doth not vse such kind of spéeches in other places In the 30. chapter of Ieremie it is written of the Israelits verse 8. Strangers shall not haue dominion ouer them but they shall serue the Lord their God and Dauid their owne king Eze. 34 23. 37 24. Also in the prophet Ezechiel the 34. chapter and else-where such promise is oftentimes repeated namelie that Dauid himselfe should gouerne the people of God And if so be that by Dauid are vnderstood the godlie and holie princes or rather Messias himselfe that was the principall paterne of all these and that the returne of Dauid as touching his person and substance of his bodie was not looked for euen in like maner should they and especiallie the Scribes and Pharisies haue vnderstood those words which were spoken by Malachie concerning Elias But they not onelie vsed not a iust indeuor in the interpreting of the scriptures but rather for the hatred against Iesus our Lord did peruerslie abuse that testimonie But yet there resteth a doubt by what reason it is said 1. Kin. 17. c Iohn 10 41 How Iohn Baptist came in the spirit and vertue of Elias that Iohn came in the spirit power of Elias séeing Elias shewed manie signes but Iohn shewed no miracle We must saie that the likenes betwéene Iohn and Elias is vnderstood of some to be as touching the zeale boldnesse of rebuking conflict with kings and such other like or that there was a knot of true coniunction in the ministerie bicause either of them hauing found right religion fallen awaie and consumed was therevnto ordeined that he should restore the same Which thing both of them namelie Elias and Iohn performed with a mightie spirit Iohn Chrysostome vpon the latter epistle to the Thessalonians intreating of Antichrist saith that both of them were alike in office for Iohn was the forerunner of the first comming and Elias of the latter That Helias was present with Christ vpon the mount Thabor Matt. 17 3. 25 Further we must not passe it ouer that Elias
vniuersallie pronounced in the holie scriptures doo alwaies admit an exception or restraint Iohn 10 8. 1. Cor. 6 12 All saith Christ as manie as haue come before me were theeues and robbers All things are lawfull vnto me but all things are not expedient Here may be vnderstood the figure Synechdoche so as it may be meant that in the same All are comprehended some parts And when as S. Paule saith that The creature shall be deliuered from the bondage of corruption it might be generallie vnderstood as touching the world bicause he is not to be anie more constrained to renew creatures by a new generation yet it followeth not thereby that all creatures as touching the particular kinds shall be preserued I thinke it therefore the part of a godlie mind to affirme neither part obstinatelie for we haue nothing on either part that is certeinelie defined Of creaturs that be dead onlie men shall be restored But yet this I dare boldlie saie that of those creatures which haue died onlie men shall be raised from death But as concerning the preseruation of other creatures after the daie of iudgement except heauen and earth whereof the scripture hath made mention I thinke nothing is to be said For séeing we lacke scriptures we must not ouer curiouslie search out anie thing It is enough if we doo vnderstand this that for our sakes was brought in the corruption of things and againe that when we shall be renewed all things which shall remaine shall be better than they were before But we must in such sort bend the strength of our knowledge We must so direct our knowledge as we let not flip the things necessarie to saluation that we let not those things escape vs which be necessa vnto saluation such as are the doctrines concerning God iustification worshipping good works and the vse of the sacraments Which vse shall neuer be sincere and pure vnlesse the nature of them be well perceiued and knowne for if we attribute vnto them more or lesse than it behooueth we shall perpetuallie erre The scriptures are chéeflie occupied about these principall points namelie that The man of God may be perfect 2. Tim. 3 1â— Those things which the scriptures haue not spoken of are not necessarie to saluation and instructed to euerie good worke But these things that the scriptures make no mention of let vs not thinke them to be necessarie to saluation for the holie Ghost is so good as if they were necessarie he doubtlesse would haue taught them in the scriptures ¶ As touching eternall life looke in the confession of the faith at the end of the second part and of felicitis looke the 14. chapter of the first part and all the whole commentaries vpon Aristotles Ethiks The end of the third Part. E R THE Fourth Part of the Common places of PETER MARTYR Wherein is intreated of the outward meanes which God vseth for the saluation of his people and preseruation of mans societie The first Chapter Of the Church and of the Functions Calling Office Dignitie and efficacie of the Ministerie and Ministers in the same Church In 1. Cor. 1. Looke in the booke De voris pa 440. and 456. printed in Baâ—… Whence the name of Church is deriued THE NAME of a Church is deriued of the Gréeke Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to cal For none can bée partakers thereof which come not therunto by the calling of God And to define it The definition of the Church we say that it is a companie of beleeuers and regenerate persons whom God gathereth together in Christ by the word and the holy Ghost and by his Ministers gouerneth the same with purenesse of doctrine with lawfull vse of the Sacraments and with discipline And it is euerie where called the bodie of Christ bicause all the members thereof haue him for their head of whom by the ioynts and synowes they take their growing attaine vnto life by the inspiration of the holie ghost And these meÌ„bers are so throughly ioyned vnto the head as they are called flesh of his flesh bone of his bones Ephe. 5. 30. It is the soule of Christ and wée confesse the same in the Créede when wée say I beleeue in the holie Church And wée adde straight waie by exposition Who in right and before God be of the Church Looke in 1. Sam. 15. 34. The Communion of Saincts For they alone trulie and before God are of the Church the which otherwise hath mingled therewith verie many which be strangers from Christ and these in shew onely not in déede doe belong vnto the Church Wherefore of them Iohn said They went out from vs 1. Iohn 2. 19. Matth. 13. 39. but they were not of vs. And it is in the Gospell that when the goodman of the house and his seruants were asléepe the diuell sowed tares vpon the good séede And Paul in the first to the Corinthians the first Chapter 1. Cor. 1. 2. after he had saluted the Church of God added by exposition Vnto them that are sanctified by Christ Iesus being called Saints that we may vnderstand that the wicked appertaine not in verie déede vnto the Church although they be alwayes conuersant therein and that as we said a little before we may confesse that to be the Church which we call the Communion of Saints But and if thou wilt conclude hereby that the Church shal be vnknowen we will denie it to be a firme conclusion bicause there be proper markes assigned by which the same may be verie well knowen and be discerned from prophane conuenticles For wheresoeuer the purenesse of doctrine florisheth The marks by which the Church may be knowen the Sacramentes are purely ministred and discipline exercised thou hast a congregation whereunto thou maiest safely ioyne thy selfe although the honestie of euery particular man is not sufficiently knowen vnto thée Neither is it of necessitie required that the godlie should be discerned of men what maner of persons they bée while they liue here Christ while he liued here among mortall men was not knowen And we as the Apostle hath declared vnto the Colossians Col. 3. 3. the third Chapter haue our life hidden in God and when Christ which is our life shall appeare then we also shall be made manifest with him in glorie Againe we reade in the first of Samuel 1. Sa. 16. 7. It is God that looketh into the heart but men onely knowe those things which are apparant I know there is a fable spred abroad Against theÌ„ which say that the wicked be the members of Christ that the wicked be members of Christ howbeit dead members which neuerthelesse may be quickened But this is euen as true as if thou shalt say that a dead man is a man We wil confesse in déede that by Christ and by the holy Ghost they may be restored vnto life but in the meane time while that is not done
for the flock of Christ setteth before them both the newe and olde Testament that he maie daintilie and plentifullie féede them The goodman of the house hath both newe fruites and laieth vp also in store for manie yéeres Ministers must weigh the circumstances 30 And it verie much furthereth the wise and faithfull gouerning of the Lordes businesse if the Minister haue alwaies circumstances before his eyes Let him first of all consider what himselfe is He is not a priuate man Wherefore let him set apart his owne proper affections The Minister of Christ is a publike person wherby it is conuenient that in the Church he should doe the businesse of God with singular grauitie Againe let him take héede what he hath taken in hand to deale in namely the word of God and Sacramentes of Christ which to haue corrupted or falselie to haue taught is a grieuous sinne And let him no lesse consider who they be which are committed vnto him for they be no vulgar men but the sonnes of God the shéepe of Christ redéemed by his blood It behoueth also that he haue consideration of the time and that he obserue the opportunitie of time in which he iudgeth that he maie the more conuenientlie attaine his purpose And although he ought to deale as the Apostle hath commanded in season and out of season 2. Tim. 4. 2. yet neuerthelesse he must indeuour with great diligence that he ouerslip not occasion Also he must throughly weigh and consider with himselfe for what cause he hath entered into or doeth sustaine the charge which he hath and beware that he serue not in the Church in respect of gaine but rather follow that which Paul saide in the latter Epistle to the Corinthians 2. Cor. 12. 14. We seeke not the things which be yours but you for children must not laie vp treasure for their parentes but the parentes for their children Therefore saieth he I will offer my selfe and will be offered for your soules Ouer this respect must be had vnto the maner and forme wherein he shall doe it which maie not otherwise be taken in hand than of this purpose that prouision should chiefelie be made for all those that come vnto his Church 31 And those things which we haue now spoken as touching the worde of God our meaning is that they shoulde be vnderstoode in the same maner of the Sacraments First concerning himselfe let him repent for his sinnes without which this life is not led and let him so refraine from those grosser sort of vices for the which the holie scripture commandeth That we should not once communicate in common bread 1. Cor. 5. 11 much lesse in the Sacramentes with such as shall be guiltie of these vices least he should procure destruction to himselfe and offence to others And let him weigh with himselfe the nature and dignitie of mysteries least he should thinke that he giueth the Bread Wine or Water as bare elementes of the world Neither let him delaie to search out and throughly to knowe them vnto whom he must distribute the Sacramentes that if so be he shall perceiue them to be dogges he maie remoue them from him but if they be godlie and such as feare God let him inuite them and persuade them thereunto As touching the time also let him take such order as hee suffer not his flocke to want their foode of the Communion during the whole yéere as though it were lawfull for them to communicate at Easter onelie And let him take héede that he be not constrained to the administration of the sacraments either of a custome or that he doe it not onelie for auoiding of accusation or for filthie luker sake And finallie let him retaine and kéepe the forme which hee knoweth to be taught him by the Lorde out of the Scriptures 1. Cor. 11. 24. Which is not obserued by them who whereas Christ hath instituted that we should take eate and drinke they haue bin more diligent to hang vp the bread consecrate by them to set it forth to be worshipped to prostitute the same to an infinite number of superstitions Christ instituted a common supper but they with their liftings vp and bearings about make a shewe of the same Math. 26. 27. worthie to be laughed at Christ said of the Cup Take and drinke you all thereof but they driue the laitie from the Cup. Christ said 1. Cor. 11. 24. This doe but they besides haue added manie things which doe make to superstition So as they neither faithfullie nor yet wiselie administer the holie Sacraments How greatly in the Popedome they erre from the faithfull ministerie 32 If at this daie vnder the kingdome of Antichrist some godlie man should come vnto a sacrifycing Priest and saie vnto him I pray thée saie a Masse for me but so as I may plainelie vnderstand the confession of sinnes and absolution Expound vnto me the praises of God which thou hast at the enterance of the Masse and the Himme and Gloria in excelsis in such sort as I maie togither with thée both magnifie God giue him thankes neither hide thou from me the meaning of thy prayers so that I maie answere Amen Teach me the Epistle and the Gospell that thereby I maie learne wholesome doctrine and admonition of thée let vs pronounce together the Créede of the Catholike faith and when thou commest to the blessing or consecration of the mysteries put me not backe for bicause those wordes doe also pertaine vnto me and euen in the breaking of the bread and drinking of the Cup communicate thou with me that finallie we may giue thankes togither vnto our God and for as much as thou hast no want neither of wealth nor foode all this as thou hast fréely receiued so bestowe thou fréelie vpon me He that shall craue these and the like things of a Massing Priest I beséech you after what sort shall he be intertained of him He shall be excluded with taunts of Lutheranisme and shall be vncourteouslie railed vpon with the reproche of heresie But let there come in like maner another man which woulde saie Go to I must hunt to daie but bicause this being the Lordes daie I will not be without the Sacrament take this money to thée and now betimes in the morning say Masse for mée and dispatch thou forthwith and with all spéede beléeue me there will be no delaie made by the Massing Priest Doest thou thinke that this is to doe the faithfull part of a Minister in such sort as the Apostle hath now commanded I thinke not On the otherside heare what example of faithfulnesse the Ministers of our time haue Against 〈◊〉 residences Some one of them hath thrée or foure Parishes and is not able to take the charge of all yea rather he will not dwell at one of them but be absent the greater part of the yéere as long as he can from them all In the meane time
to persuade himselfe that he is able either to better it or to be equall vnto it much lesse is able to beautifie or decke the same And as touching those things which are vnder mans eloquence it verie well agréeth that they should both be handled and handsomlie set forth And finallie they that haue the Arte of eloquence let them carefullie take héede that they incurre not into those vices wherof ill preachers are accused by Paul Vices of ill preachers as Ambrose testifieth because they vaunted of their eloquence neither sought they the glory of Christ and further because they did not vrge nor inforce those mysteries of religion which were lesse plausible vnto the wisedome of man yea rather they could scarcelie allow of them The things are these namelie that the sonne of God was borne in the Virgins wombe also was fastened to the crosse was dead and buried in the graue These things did they maruailous cunninglie dissemble and digressed into arguments more likelie to be true in mans reason Erasmus Erasmus doeth not a litle inueigh against them which vnder pretence of this place raile against good artes as though the worde of the Crosse as Paule now saieth should be abolished by them And among other things he warneth these men The worldly power of the Pope obscureth the vertue of the Crosse that the worde of the Crosse is no lesse obscured when contrariwise they pretend that with force riches titles and armes they would defende religion But the iust complaint of this great learned man I now passe ouer Cold Ceremonies and superstitious abuses make féeble the power of the crosse whereunto this onelie I adde that the worde of the Crosse is no lesse weakened by superstitious abuses most cold Ceremonies and mere traditions of men by which the fauourers of the Pope at this daie thinke that Christianitie is to be vpholden than now when Paul speaketh against them who through the wisedome of man and the eloquence of spéech were an excéeding great harme vnto the Church of Christ The second Chapter Of the receiuing and not receiuing of rewards gifts and offices And also of goods Ecclesiasticall and the immunitie of Ecclesiasticall persons In 2. Kings 5. verse 16. Ministers of the word haue licence to receiue gifts and rewards THat which is propounded cannot in one answere be determined séeing it is a thing in it owne nature indifferent as that which sometime is rightlie sometime naughtilie done Looke in 1. Sam. 9. 7 But that it is lawfull for Prophets and Ministers of the word of God to receiue rewards and gifts wherewith they maie maintaine their life manie reasons doe confirme For in a common prouerb it is saide The labourer is worthy of his reward Mat. 10. 10 1. Tim. 5. 8 Which prouerb being true Christ and his Apostles vsed the same Further Paul saieth which thing he gathereth out of the newe Testament He that serueth at the Aultar 2. Cor. 9. 1◠liueth of the Aultar And Christ did more largelie expound the same in saying Ibid. v. 1. In 1. Sa. 9. ◠He that laboureth in the Gospell let him liue of the Gospell Neither ought such an exchange séeme to bée vniust 2. Cor. 10. 6 That they which sowe spirituall things should reape carnall things yea rather it may be called the change of Diomedes and Glaucus séeing a great deale lesse is receiued than that which is giuen Of this doeth the Apostle purposelie treate in the first Epistle to the Corinthians where amōg other things he expresselie writeth 1. Cor. 9. 7. Who goeth a warfare at his owne charges But it is no obscure thing that the ministerie is a certaine holie kinde of warfare Wherefore we ought not to defeate it of his wages Furthermore he alleageth out of the Lawe Thou shalt not moosell the mouth of the Oxe that treadeth out the corne Ibid. v. 9. Deut. 25. 4. And if so be that meate must be fréelie giuen vnto the Cattell which labour for our liuing why shall not things necessarie for their liuing be also giuen vnto Ministers that labour daie and night for the saluation of soules Pastors also haue fruite liuing of their flocke Are not husbandmen planters of vines maintained by their labours and fruites So that the Prophets and ministers of the Church whē they féede the children of God and husband them as the spirituall husbandrie they haue a right to be nourished and sustained thereby Yea and Paule who receiued nothing of the Corinthians 1. Cor. 9. 15 1. Thes 2. 9 and among the Thessalonians laboured with his hands And was oftentimes in hunger thirst and nakednesse 2. Cor. 11. 27. c. 2. Cor. 11. 8. yet did he receiue those things which were sent from other Churches and he so praised that sacrifice of theirs Phil. 4. 18. as he called them a swéete fragrant smell Christ also commanded his Disciples that they should eate such things as were set before them Luk. 10. 17. asking no question for conscience sake And Pharao otherwise an Ethnick Prince fedde Priests from his owne table Wherfore in the time of a grieuous dearth when as other men were constrained to sell their inheritance they still retained those things vnto them And in the first Epistle vnto Timothie we reade 1. Tim. 5. 17 that The Elders should haue double honour done vnto them especiallie they which labour in the word and doctrine Ioh. 13. 29. The Lord himself also had purses of Almes which he committed vnto Iudas and he was maintained by the wealth of the holie women which accompanied him And the Apostles receiued their liuing of the faithfull not onelie for themselues 1. Cor. 9. 5. Phil. 4. 10. but also for their wiues which they led about with them as Paul vnto the Philippians testifieth Ioseph as it is written in the Booke of Genesis Gen. 41. 40 receiued rewardes of Pharao by the which he honorablie maintained not onelie his owne life but had also for his father and brethren which went downe into Egypt vnto him Moreouer Salomon when he gaue giftes 1. King 10. verse 10. 13. Gen. 20. 14 did also receiue gifts of the Quéene of Saba Neither did Abraham refuse oxen shéepe golde and siluer which were giuen vnto him by Pharao when he had restored vnto him his wife Sara Gen. 14. 22. who neuerthelesse refused to receiue anie thing of the King of Sodom least it should haue bin thought that he had bin inriched by him Yea and let vs call to minde the historie of the holie Prophet 2. king 5. 16 2. king 4. 42 namelie of Elizeus who when he would receiue nothing of Naaman yet did he not reiect the gift of that man which came from Baasalizack a gift I saie of the first fruites that is of xx barlie loaues and of new wheate corne Also Elias refused not to be fed by the widowe of Sarepta
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
disputations tend Those Fathers doe not contende neither goe they about to prooue that in the breade lyeth hidden the fleshe of Christ but they woulde haue vs to eate the same in a Sacrament and that truelie and to eate such fleshe as will giue vs eternall life Which we deny not so it be vnderstoode that the eating belong vnto the soule to faith For we grant that in a sacrament the flesh of Christ is eaten spirituallie but yet truly Neither do we at anie time faine such a flesh as is seuered and diuided from the diuine person of the word To the Romans Councell Of Berengarius They obiect against vs the Councell of Rome or the Vercellentian wherein Berengarius was condemned and compelled to recant As concerning which councels séeing their Acts are not extant we cannot answere much wherefore it shall be profitable to weigh the recantation it selfe prescribed vnto Berengarius by Pope Nicholas in the Councell The recantation of Berengarius and thereby wee maie sée of what credite this Councell was and howe well in their wits they were which had the chiefe rule in the same In the decrées De Consecratione the seconde distinction in the Chapter Ego Berengarius his recantation is described wherein he was compelled to confesse that the body of Christ is sensiblie handled with the handes of the Priestes that it is broken and rent with the téeth which things how well they agrée with the bodie of Christ alreadie glorified and vnto that Sacrament let euerie wise man iudge The Glosser vppon the decrées The Glosset of the decrées a man otherwise of grosse vnderstanding could not choose but sée so great an absurditie Wherefore he saith that these things must be very aduisedlie and rightlie vnderstoode if not thou shalt fall saith he into a greater error than that wherewith Berengarius was infected For he sawe that it was not conuenient to be said that the bodie of Christ is sensiblie felt in the Sacrament or that it is broken or rent with the téeth And the master of the sentences in the 4. The Master of the Sentences would defend the recātation by a figure booke would remedie this sore and saith that these things must be attributed not to the bodie of Christ but to the signes which they affirme to be accidentes And so in that spéech he appointed a figure whereby that is attributed vnto the thing which belongeth to the signes Which figure if we vse and that in due time in interpreting the sayings of the Fathers while they speake magnificallie of this sacrament vnto the people our aduersaries exclame that we corrupt and marre and falsifie their writinges whereas here neuerthelesse they themselues flie vnto the selfe same Anchors and they will haue a figure where it ought least to be namelie in the declaring of an opinion and in fraiming a recantation the which ought of all other things to be most cleare and plaine So then we passe not of this councell séeing they delt there so blockishlie 59 They also obiect the Synode of Constance wherein Wickliffe was condemned To the Synode of Constance and where Iohn Husse and Ierome of Prage were burned for sundrie articles but especially for that they held against Transubstantiation which there by a full decrée was ordained Doubtlesse this councell wee cannot choose but cal trecherous The Councell of Constance trecherous and cruell séeing it found the meanes to slay those two men which came thither vnder safe conduct And this also the Emperour tooke gréeuously for he among others had giuen his word otherwise the Bohemians would neuer haue suffred those men to goe vnto that Councell Transubstantiation a news opinion And for so much as they there decréede touching Transubstantiation it is an Argument that the same is a new opinion Neither is it of force which many doe say that it was there confirmed by a decrée but not first inuented because vnder Nicholas the Romane Bishop in the Vercellentian and Romane Synode it was manifestly enough declared We grant indeede that this opinion brake out after a sort and was obtruded before the Councell of Constance but because it was not fullie receiued and had euerywhere many contradictions therefore they iudged it necessarie to establish the same againe and that tyrannically to wit by fire and cruell threatnings But against this Councell we obiect the generall and vniuersall Councell of Florence The general Councel of Florence held vnder Eugenius Bishop of Rome the 4. of that name who was there present And there was also present there the Emperour of Gréece with the Patriarch of Constantinople and manie Bishops of the East part In which Councell the Gréeke Church was ioyned with the Latine they agréed together as touching the dissension that was about the holie Ghost And we maie sée in the Actes of that Councell that after agréement was made betwéene them of the East and of the West about certaine Articles the Pope would haue procéeded further and haue driuen them to intreate of Transubstantiation and to haue receiued it according to the opinion of the West Church There the Greekes resisted and would not deale in that matter neither coulde they by anie reasons be driuen to giue their consent therevnto And when writings of vnion were to be drawne and published they in anie wise prouided that no mention shoulde bée made of that matter Which also was obserued as appeareth in a Bull of Eugenius which beginneth Let the heauens reioyce and let the earth be glad Wherein he reioyceth with Christendome for this good hap that the Gréeke and the Latine Churches were once againe ioyned together Wherefore if this Transubstantiation had bin of so great importaunce the Romane Church would neuer haue bin ioyned with the Gréek which did not receiue the same For at this day they say that it is a pestilent heresie not to admit the same But it is not credible that the Latine Church would then ioyne it selfe with Hereticks be partakers with them And hereby also is the Argument dissolued which they brought as touching the vniuersall consent of the Church For it is not true which they assume that all Churches agréed together in this for that auncient Church which was in the time of the Fathers as we haue shewed neuer dreamed of any such thing Againe the Cast and Gréek Churches were of the same iudgement that we are To the arguments of the diuine power 60 Moreouer vnto their Arguments they adde excéeding great prayses of the power of God that they may bring in men to beléeue so great a miracle But it is a most féeble kinde of reasoning That which they ought to haue shewed in trueth they haue neuer prooued namelie that Gods will is to doe this and that this the holy scriptures promise vs. For that which they alledge This is my bodie is in controuersie and may haue an other sense Wherefore the Argument is made
Eusebius Caesariensis As touching these things so the part of the Sacrament remaine whole it sufficeth Howbeit I iudge that must be doone which commeth most néere to the institution of Christ 12 And wheras they added To the 7. A change in the forme of baptisme Acts. 8. 16. 10. 48. that the words which are vsed at Baptisme were inuerted because we finde in the Actes of the Apostles that some were Baptised in the name of Iesus Christ there be many which graunt vnto it Because say they in the name of Iesus Christ the names of the thrée diuine persons are comprehended Of the Father I say of the Sonne and of the holy Ghost And that Irenaeus very plainelie testifieth in the 4. booke against the Valentinians Irenaeus Vnder the name saith he of Christ are the thrée persons vnderstood Because that word signifieth annointed wherein is shewed both the annointer and he that is annointed and also the oyntment He that is annointed is the Sonne the annointer is the Father the annointment is the holy Ghost whereby appeareth that in the same alteration nothing was taken away whereas these men tooke away almost the whole halfe of the Sacrament Howbeit I stand not to this aunswere because our aduersaries cauill that euen in the Communion of either kinde the whole is signified Wherefore I say that by that place of the Actes of the Apostles In the name of Iesus Christ is meant by the guiding A place in the Acts of baptizing in the name of Christ expounded commaundement will and institution of Christ Wherefore by these wordes rather it is knowen that the Apostles did altogether kéepe the forme prescribed by Christ Otherwise they would not haue baptised in the name of Christ dooing otherwise than he had commaunded Neither are we to thinke that the Apostles who spread abroad religion with so great godlynesse and indeuour reiected the forme of Baptising deliuered by Christ Neither must we passe it ouer that the Schoolemen as we reade in Thomas when they agrée that the forme of baptising was in a manner changed by the Apostles write that this was doone for a time by the dispensation of the holy Ghost to the intenâ— the name of Christ might be made the more famous and that therefore a perpetual lawe should not be drawen from thence The which these men that haue taken away the cup of the Communion from the layitie haue not obserued séeing they will haue their decrée to be perpetual and not for a time Besides this the Apostles condemned not for heretickes those which baptised after the vsuall and appointed forme But they haue not onely condemned for heretickes the layemen when they haue receaued both partes of the sacrament but they also deliuer them to the fire Neither is this doctrine to be suffered that it is put in mens authority to inuert either the matter or the wordes of the Sacraments as these men haue most impudentlie doone who not onelie haue taken away the cup from the common people but also the wordes spoken thereat the which be very comfortable and doe more largelie and significantlie expresse the mysteries of our saluation than doe the wordes which be vttered as touching the bread where it is onelie said This is my bodie Mat. 26. 26 which shall be giuen for you But at the cuppe it is said Ibid. 27. This cuppe is the newe Testament in my bloud which shall be shed for you and for many vnto the remission of sinnes Weigh how manie expositors thou hast here of the promise which was set down in the other part To the 8. Baptisme of Infants Mat. 28. 19 13 They affirme moreouer that we haue inuerted the order in Baptisme because we baptise infants before we teach theÌ„ Whereas Christ deliuered them first to be taught and afterward to be baptised I maruell that these men descend hither as though they would hold with the Anabaptistes to the intent they may be against vs and doe not consider that the saying of Christ is generallie to be vnderstood as touching the Gentils and not particularlie Verilie it is true that in the propagation of Christianity they were first to beginne with doctrine For when as a Citie a Prouince or a kingdome should be woonne vnto Christ it behooueth to vse preaching before we come to Baptisme which when they haue beléeued those of ripe age not onelie are baptised themselues but they also offer their young children to be baptised Wherefore that which was so commaunded by Christ in general they will drawe vnto the particular Baptisme of young children In Gréeke it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to make disciples and to gather them vnto Christ which in them of ripe yeares is doone both by doctrine and baptisme but in young children by Baptisme séeing they are not yet capable of doctrine The very which order is séene in Circumcision As touching AbrahaÌ„ being of perfect age Doctrine went for most afterward followed the sacrament in his sonne Isaac it came otherwise to passe And absolutelie it is true that in the Church Doctrine dooth goe before the Sacramentes as euerie man may perceiue Neither as we taught before doe they rightlie gather when as by an order of the wordes they wil gather an order of the thinges For we haue it in Marke as concerning Iohn Marke 1. 4 That he baptised and preached the baptisme of repentance when as yet there is no doubt but that he preached before he baptised 14 And as touching the time of the Lords Supper To the â— we confesse that the Church might order the same as it thought good séeing there is no commaundement had thereof There be commaundements as touching this Sacrament Take and eate ye Mat 26. 26 Ibid. 27. 1. Cor. 11. 24. Ib. ver 28. Take and drinke ye all of it Doe this in remembrance of mee Let a man examine himselfe and other such sayings No mentioÌ„ is there of time of place of garment or other such like circumstances Christ first ate the Passouer because hee would institute the newe things after the olde Neither is it commaunded vs either to kill or eate the Passouer before the Communion Why the Supper is celebrated in the morning Cyprian And the causes why the Eucharist is distributed in the morning are gathered out of Cyprian The first is because it is more easie at that houre to haue the holy assembly For in the day time there happen many affaires whereby mâ—n be ledde away from the seruice of God Further at that time men be well aduised and wee haue a minde more fit and attentiue to receiue excellent things Thirdly he addeth that the same morning tyde is a monument of the resurrection of Christ which doeth not a little further the institution of this Sacrament Neuerthelesse wee must note that the ancient fathers in the time of fasting because they did not eate meate till night had the Communion at euening
Christ which he had with his Apostles would gather a generall precept séeing that action of Christ was not ordinarie but it had a precept ioyned therewith the which was afterwarde confirmed by Paul Moreouer we deale as wée shoulde when we haue recourse to the head and to the verie institution of the Sacrament 20 Now let vs speake of the causes To the 16. by which they pretend that the Church was led to make a decrée for the mutilation of this Sacrament The first was least the cuppe should be spilt Here we maruell excéedinglie at Irenaeus Basil Ambrose Nazianzene and Augustine béeing verie prudent Fathers who sawe not these daungers in the Eucharist or if they sawe them as likelie it is thou must acknowledge that they made no such account of them as they in respect of them violated the Sacraments the which neuerthelesse they administred very often For of priuate Masses there was then no vse They euermore communicated in the mysteries with others and the people ranne together to the Sacraments much more often than at this day they do They were not so greatly troubled if any part of the holy drinke had fallen vpon the ground A young mayd in Cyprians time did vomit vp the same Their chiefe care was that it might be distributed vnto them that were worthie But our men now are not carefull to driue away dogges and swine by which assuredly is doone a greater iniurie vnto the bloud of Christ than if the same should be spilt vpon the ground Wherefore we counsell that the godly ministers should take verie diligent heede that they shed not the holie cup. But if it shall happen by chaunce they may be sorie for it yet the matter must not be so exaggerated as it were an horrible and detestable crime Augustine Augustine as it is in the first question in the Chapter Interrogo vos A question whether the bodie of Christ or this world 〈◊〉 the more woorthie calleth into doubt whether the bodie of Christ be more worthie than his worde To some of the ruder sort it might seeme to be a blasphemous question yet is it disputed of by Augustine and he attributed as much to the word and saying of Christ as he did vnto the sacrament and he plainly saieth that the word of Christ is no lesse than the bodie of Christ Whereupon he concludeth that as we are carefull that a part of the sacrament should not fall vpon the ground euen so no lesse heede must be taken as well by the ministers of the word as by the hearers thereof that nothing be pronounced in vaine out of the words of God And neuerthelesse because it is a perillous thing that any of the wordes of God should by negligence slip away from him that pronounceth or from them that be hearers therefore the godly Sermons are not remooued from the people To the 17. 21 And as to that which they speake of corruption which might easilie happen if wine consecrated vnto the sicke should be kept we saie that no man driueth them into these extremities vnlesse it be their own superstitions Who constraineth them to kéepe the Sacrament of the Eucharist Who commaunded them this thing It behooueth say they to giue vnto the sicke That the Eucharist must be giuen to the sicke I graunt but the mysteries should also be celebrated before the sicke persons They cauill that the sick cannot alwayes stay and abide the long rites of ceremonies But let them consider that this verie thing ariseth of their own superstition and not from the commaundement of Christ That which Christ commaunded may be drawen into foure wordes Gregorie Gregorie testifieth in his Epistle that the Apostles vsed onelie the prayer of the Lord. But our men earnestlie affirme that the Sacrament of the Eucharist should be wrought onelie in their Masse and not otherwise So as they themselues are the cause of these impedimentes and therefore they must not be ascribed to the institution of Christ To the 18. 22 As touching the abstainers from wine and them which in respect of sicknesse cannot receaue wine Touching the absteiners we may readilie aunswere thrée wayes For there be some which say When there is this necessitie against which no law is of force let onely one part of the Sacrament be giuen vnto men but thereby is not prooued that as touching others which are able the Sacrament should be diminished by the decrée or doctrine of men because it is a rash part of a particular thing to bring in a generall rule It séemeth to be God which bringeth that man into necessitie neither dooth that man willinglie pollute the Sacrament of the Lord. It may otherwise be aunswered That any kinde of drinke may be vsed in the Eucharist that such drinke must be giuen vnto these men as they can away withall the perfection of the Sacrament and the reciting of the Lordes wordes being preserued But if one wil say that Christ did not so institute they that thus iudge doe aunswere that Christ vsed that drinke which might be abidden and which was méete for the receauers from whose institution they say that they depart not when they deliuer euery one to drinke that which he is able to abide For this séemeth rather to yéelde to the infirmitie of a brother than to violate the Sacrament But whatsoeuer may be thought of these answeres the which I will not vtterlie condemne to the third I willinglie agrée because it séemes to me to be sure and perfect enough to wit that if a man cannot receaue the Sacrament as it was instituted by Christ let him abstaine for if he desire it and beléeue no commoditie or benefit shall in that respect be wanting vnto him euen as vnto him that desireth Baptisme if he haue not the libertie thereunto it is imputed as if he had receaued the same Neither ought we by reason of these verie seldome chances to dismember the sacrament of Christ Lastlie they are boulde to affirme that by this meanes an honour is doone to the Ministerie To the 19. Vnto whom we answere that héerein consisteth not the honour of the Ecclesiasticall Ministery that he which distributeth the sacrament should haue a double portion or the greater péece of bread when as the people onelie receiueth one kinde and vseth a lesse péece of bread Paule very sufficiently in the first epistle to Timothie and also vnto Titus hath described excellent properties of Ministers 1. Tim. 3. 2. Titus 1. 2. by which they should commend their honor And againe vnto Timothie he wrote that the elders are worthie of double honor when they gouerne well 1. Tim. 5. 17. and do labour in the word of God And of this matter I thinke there is sufficientlie spoken at this time The twelfth Chapter Of the Masse Also of Sacrifices In Iud. 1. 33 BEcause in manie places there is oftentimes mention made of this Hebrew worde Mas
From whence the word masse is thought to haue come which signifieth tribute whereof is deriued Masah which word by some is taken for the tribute that hath bin accustomed to be paid by each person In very déede diuers bondslaues of the Pope haue thought that their Masse hath taken his name frō thence Wherefore perhappes it shall not be vnprofitable to write somewhat thereof We haue that word in the 16. Chapter of Deuteronomie when God commaundeth that after Easter vii wéekes should be numbred and then should be held the feast of Pentecost Thou shalt appeare saith he before the Lord and thou shalt giue Missath Nidbhath Iadeca that is a freewill offering of thine owne hand And so is that oblation called as it were a yeerelie tribute which neuerthelesse should come willinglie Howbeit others and that perhaps more truelie interprete that word a sufficiencie namely that there should so much be giuen as might be enough and sufficient For in the 15. Chapter of the same booke where the Lord commaundeth the Israelites that they should open their handes vnto the poore and should lend them sufficient Looke In 1. Cor. 3. 11. that particle De the Chaldie Paraphrast interpreteth Missah In which place I perceiue there must be a consideration had aswell of the want of the poore as of the habilitie of the giuer for this was méete to be obserued in voluntarie oblations to wit that so much should be giuen as the power of the giuers would suffer and as much as might be comelie for the seruice of GOD. Hereof these men of ours thinke that the Masse tooke her name as though it were a tribute or freewill offering which is euerywhere offered to God in the Church for the quicke and the dead But I doe not so thinke Doubtlesse I know very wel The Church hath borrowed certain words of the Hebrewes that the Church hath borrowed certaine wordes of the Hebrewes as Satan Osanna Zebaoth Halleluia Pesah or Pascha and such other Howbeit it must be considered that those wordes came not vnto the Latin Church but by the Gréeke The Hebrewe wordes came not to the Latines but by the Gréeke Church seeing those wordes are found in the new Testament as it was first written in Gréeke and also in the Translation of the olde Testament as it was translated by the seuentie Wherefore we haue no Hebrew wordes deriued vnto our Church which the Gréeke Church had not before But if wée diligentlie examine the Gréeke bookes of the Fathers we shall neuer finde the word Masse vsed by them Wherefore I doe not thinke that the name of Masse is deriued from the Hebrewes 2 The Gréeke Church called the holy supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word signifieth a common and publike worke Neither is it proper to holy things nay rather it is applyed euen to prophane actions which were publike And who is ignorant that the administratiō of the Lordes supper is a matter pertaining to the Christian people For so manie as be present ought to be partakers thereof and to communicate together And that they doe not passe ouer this An argument against priuate masses there is an Argument of some weight taken against priuate Masses out of the Etimologie of that word Furthermore that word belongeth not onelie vnto the Eucharist but it is applied vnto other holie functions Wherefore in the 13. Acts. 13. 2. Chapter of the Actes it is written of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the which some haue turned They sacrificing whereas they should rather haue sayd They ministring or woorking publikelie to wit in the holy seruice which no doubt but they did in preaching of the Gospell Among the Latins there were other names of this holy function For sometime it is called a Communion Holie names of the Supper among the Latines otherwhile the supper of the Lord now and then the Sacrament of the bodie of Christ or the breaking of bread and many times our fathers as did the Gréekes called the fearefull mysteries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Howe the Fathers called the Supper a sacrifice I omit that they very oftē vsed the name of sacrifice not certainlie as our aduersaries fondlie imagin that therein is offered vnto God by the priest the bodie and bloud of Christ for the quicke and the dead notwithstanding that the fathers also themselues haue not mislyked of that manner of speach wherein they said that the bodie and bloud of Christ is offered vnto God But what they meant by these wordes if they be attentiuely read they plainlie declare namelie that then thankes are giuen vnto God who for our sakes gaue his sonne vnto death and vnto the crosse The most auncient Fathers vsed not the name of Masse By these names haue the most auncient Fathers called it the supper of the Lord but of Masse they haue made no mention For if thou wilt read Irenaeus Tertullian Cyprian Hilarius and their equals thou shalt neuer finde that word among thē in that signification Augustine Augustine made mention thereof at two seuerall times namely in his 237. Sermon De Tempore where he speaketh of the Masse of the Catechumeni There he exhorted men to the forgiuing of iniuries one toward an other For saith he we must come to the Masse of the Catechumeni where we shall pray Forgiue vs our trespasse euen as we forgiue them that trespasse against vs. Also in the 91. Sermon De Tempore he writeth In the historie which is to be read at Masses Some haue doubted whether these were Augustines sermons Truely they séeme vnto me to be the stile and sentenses of Augustine When the name of Masse began to be vsed And if I shall follow mine owne coniecture I thinke that this name of Masse began in a manner at that time to be vsed seldome in déede but not often for if that word had bin vsuall at that time there would haue bin more often mention thereof especiallie by Augustine who applyed his speach vnto the common people Ignatius An argument against priuate masses 3 They alledge Ignatius in an Epistle to the people of Smirna Howbeit that place maketh very much against the Massemongers séeing Ignatius there decréed that Masses ought not to be had vnlesse that the Byshop shall be present so greatly did the auncient time prouide against priuate Communions For they would in very déed all to be present and especiallie Byshops while they were administred These thinges haue I sayd as it were graunting to our aduersaries that that was the very true booke of Ignatius and that it hath therein the word Masse but this are we in no wise compelled to graunt The Epistles of Ignatius are Apocrypha séeing it is Apocriphus euen by the testimonie of their owne Gratian. And herewithall that those Epistles were written in Gréeke and that therefore no doubt but he which translated them into Latin did put
it to be doubted but that it is the will of them both that one would kill the other But yet of necessitie the one of the two must be innocent So that they that defende these things will that an innocent man shall bée slaine Innocents are sometime slaine thereby and GOD is tempted Besides what else is this but to tempt God For if the matter may be founde out by no tokens and that God hath reserued the same wholie vnto himselfe it must néedes be an intollerable importunitie to goe about to séeke out the same But if all iust meanes being attempted the Magistrate can vnderstand nothing of the fact he must absolue the man accused and not commit him to a hazarded conflict Moreouer the Magistrate which suffereth these things to be doone séemeth to séeke a miracle which in olde time was doone in glowing hotte yron and scaulding hot water For in the Decretals De Probatione vulgari the last Chapter it is written that the manner in Liuonia was that if a crime might not be prooued by iust Argumentes The custom of triall of a man in Liuonia and that the person accused cried out that he was innocent he for triall of himselfe should treade with his féete vpon hotte Iron or else dip his hands in hot scaulding water Yea to this verie vse or rather abuse were they woont sometime to apply the Eucharist with this forme of wordes The body of our Lord Iesus Christ be vnto thee for a triall It séemeth that the same was a certaine ill imitation of the water of zealousie which is described in the 5. Chapter of Numbers Verse 12. The abuse of the Eucharist But of this prophanation and abuse of the Eucharist they had not one worde of God in that place Neither were the Sacraments instituted vnto that ende that they should decide controuersies at lawe they be testimonies of the heauenlie doctrine and of the Gospell and they be signements and seales of the promises of GOD. Wherefore they should not so rashly haue bin laide open to the finishing of Ciuill controuersies Further let there be as much héede taken as there can that the weapons on both sides may bee alike and that no man helpe anie partie yet can it not be prouided but that the one shall be weaker than the other And it is iniurie that the weaker shoulde bee coupled with him that is the stronger Whereupon some of the fathers called this an inuention of the diuell 3 An other cause why men will fight after this manner is for the ostentation of strength and force Whether it be lawfull to make a combate for ostentation of strength For there be certaine Thrasoes which if they sée themselues at anie time contemned doe straightwayes challenge the Combate But that madnesse must in no wise be suffered Yea and Panormitanus de Torneamentis Games by which the safetie of a man is put in daunger must be abolished in the Chapter Foelicis saith that all games wherein either the life of man or the safetie of soules is ieoparded must be vtterlie taken away because they are repugnāt to the word of God Neither did he alone iudge thus but the Ciuill lawes also In the Code De Gladiatoribus it is the lawe of Constant In ciuill quietnesse and domesticall peace bloudie shewes doe not delight But the Combate whereof we speake is in a manner a fighting with swordes And Leo and Anthemius in the Title De Ferijs in the lawe Dies Festos decrée that dolorous sightes of wild beastes shoulde be taken away And those sightes were that men should be committed to Beares or Lyons In the Digestes Ad legem Aquiliam in the lawe Nam ludus it is thus written A sport that is hurtfull is woorthie of blame And in the Proheme of the Digestes in Paragraph Illud vero Who will call those Games whereby great offences doe arise It is an abuse of the word for they ought rather to be called by anie name than Games And in the Authentickes in the Title Vt omnes pareant Iudicibus prouinciarum Paragraphe the first Iustinian saith that fortitude or manlie courage without iustice is not praise woorthie And he addeth that he calleth it by the name of Fortitude in his owne countrie speach For the Romans called that Fortitude which is ioyned with vertue But contrariwise in the Code De Athletis there is a lawe of Alexander Mammaea that those which had thrise vanquished in sacred conflictes and had bin lawfullie crowned should afterward haue immunitie And Ad Aquiliam in the lawe Qua Actione Paragraphe Si quis It is decréed that if Pancratiastes had slaine his aduersarie the lawe Aquilia should cease And there is extant a letter of Frederick the second which séemeth to agrée herewith And first touching that which concerneth runners and wrestlers we condemne not all exercises whereby either health or strength may be exercised But and if anie perhappes be slaine amongest them that happeneth by chaunce and seldome and besides the will of him that slayeth And of that lawe Aquilia there is a reason rendred that the harme which is doone is not the cause of the iniurie But in a Combate they come thereunto with a minde prepared to slaughter and it verie seldome happeneth but that one of them is slayne Howbeit the letter of Frederick must be reformed to the word of God Whether a combate may be made for the auoiding of ignominie discredit 4 The third cause is to auoyd ignominie I am challenged saith some man But if I flie I shall be accounted a coward and that discredit will redownd to my whole familie But this cause is not iust enough For we must vse thinges according as the dignitie of each thing shal require If it may séeme that thine honor will be put in ieopardie thou must not therefore aduenture thy life for that must be more woorth to thée than anie honor This rather must thou regard that thou bring not anie shame to thy profession And the common profession of all Christians is to doe well and to suffer ill Wherefore Princes sinne grieuouslie which giue libertie vnto such bickeringes The fourth cause is that hatreds controuersies and enmities cannot oftentimes be otherwise finished And that therefore triall must be made by Combat that there may be some ende of quarels But neither is this cause in verie déede iust enough séeing there be other meanes to finish controuersies For those are finished either by a consent of parties or by the sentence of the Iudge But if they goe yet further the Magistrate hath the sworde he must vse the same and not permit the matter to Combate or chaunce He hath weapons and Armour he must make iust warre and defend the innocent Neuerthelesse he must defend him by iustice not by the vncertaine end and fortune of Combate Moreouer the cause being now knowen the Magistrate knoweth that the one is innocent wherefore he
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
plainelie affirmeth And whereas you alledge that a figure and a thing figured is all one it is from the purpose we haue in hand and yet shall you hardlie be able to proue the same Wherefore to the place in the epistle to the Hebrues Heb. 1 3. that the sonne is called a figure of the fathers substance I saie that Paule dooth there speake of the sonne so far foorth as he is man and in this respect he is a figure and not the substance of the father For he hath it by the figure Antonomasia that he is the image of his father and that dooth more noblie agrée with him than with other men The words of th'epistle be these At sundrie times in diuers maners spake God in the old time to the fathers in the prophets Heb. 1 1. A place to the Hebru◠expounded but in these last daies he hath spoken vnto vs in his sonne But if you vnderstand Sonne as touching his Godhead God as well spake by him through the prophets in the old testament as he spake to vs in our daies But herein standeth the difference that he did that now by his humanity which in old time he did not performe Howbeit if you shall altogither vrge that this speach must be vnderstood of the diuine person it should not yet prooue that the figure and thing figured is all one For the Gréeke words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The figure of his substance And that which our interpretor absolutelie called substance in Gréeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And séeing the person of the sonne is not the person of the father verie well also may the son as touching his Godhead be called the substantiall figure of the father Yet it followeth not therfore that the figure and thing figured is all one for betwéene persons there is a reall distinction as they call it D. Chadse I answer that this is common in the scriptures that the thing which is ascribed to the manhood belongeth to the Godhed Iohn 3 13. and so the contrarie As for example No man ascendeth into heauen but he which came downe from heauen euen the sonne of man which is in heauen whereas notwithstanding the sonne of man descended not from heauen And Paule saith They would neuer haue crucified the Lord of glorie And therefore Christ both according to his manhood and according to his Godhead is called the image of his fathers substance For if this be agréeable vnto him by one nature it may be attributed vnto him according to the other by participation of the properties And herevnto is added that Christ as a méere man cannot be called the image of his fathers substance for then should I and all other creatures be called images of the fathers substance and therefore in that respect that Christ is a figure he is also said to be the thing figured And vnto Tertullian I answer that he writeth against Marcion who affirmed Christs bodie to be a phantasticall bodie but he confessed the figure of an humane bodie to be in Christ wherevpon Tertullian argued from the confessions which Marcion made Thus he induced his argument That which is phantasticall hath no figure as Marcion said it had Therfore Christ had a true and no phantasticall bodie And this was Tertullians scope and he reasoned so of necessitie to confound the heretike he gathered it violentlie And so this in effect is Tertullians meaning Marcion attributed vnto Christ a figured phantasticall bodie and yet in the sacrament he denied not the bodie of Christ to be that is the figure of his bodie Hereof he argueth that there is not a figure of a bodie vnlesse there be a true bodie also bicause there is no figure but of a truth D. Martyr As touching the first I neuer denied a participation of the properties in the two natures of Christ whereby I grant that that which is said of the one may also be attributed to the other but yet I saie it must be diligentlie examined when such participations doo come togither of which nature that is spoken which wée héere pronounced as in both your examples it appeareth For when it is said that the sonne of man descended from heauen we receiue that maner of spéech but yet we confesse that the same must be admitted as touching his Godhead Againe we confesse that the Lord of glorie was crucified but we testifie that the same is attributed vnto him in respect of his humanitie And so I in that place to the Hebrues grant Christ to be an image of the fathers substance but yet as the matter is there handled I did affirme that the same is spoken according to his humanitie séeing before the redemption GOD spake to the fathers in the diuinitie of Christ but in these latter daies he spake by his sonne namelie when he had put vpon him the humanitie Which saieng also if you wold néeds haue it to respect the diuinitie I sent you vnto the Gréeke text out of which you might well vnderstand the difference betwéene the figure and the thing figured But whereas you saie besides that then he should be no more according to the image of GOD than I or an other creature I denie the consequent for as he is among all men the most excellent so likewise is he among vs the principall image of GOD. Neither said I that this agréeth vnto him as he is méere man For who séeth not that vnto the humanitie of Christ is not beséeming so great an excellencie as we sée the same haue vnlesse it be bicause it hath the Godhead ioined therewith And as touching Tertullian I acknowledge as you saie that he argueth there against Marcion but not after such a maner as you recite the argument for he reasoneth with him by things manifest commonlie granted wherein also an heretike durst not disagrée from the common sense of the church namelie that this sacrament should be a figure of the Lords bodie And he argueth Of a thing phantasticall there is no figure for a figure signifieth a true thing but this sacrament is a figure of the bodie of Christ and Therefore the bodie of Christ is no phantasticall thing bicause it hath this sacrament for his figure And you ought to knowe that to the end a figure should not be vaine is required that the same represent some truth And this is an easie and plaine meaning of Tertullians words But that which you bring that the collection is forced such like they be strange spéeches And if Tertullian would haue argued after this maner he néeded not to haue produced the Eucharist he might sufficientlie out of Marcions words haue prooued that which hée went about saieng Forsomuch as thou grantest that that which Christ bare about him was a figure and but a shape of a bodie and a figure cannot be but of some thing that is extant indéed thereby it is prooued that it is a true
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
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
the indeuour of helping our neighbours Hereunto he not onely exhorteth vs but setteth foorth Christ for an example vnto vs For hee is the image of God whereunto we are made Amongst men there is no fit example it must be taken out of heauen The example of the Decii is set before the eies of souldiers in whom are two warly policies They to the intent the armie might follow them were carried with a courage against their enimies and pacified God by their death The first doth Cicero in his booke de Natura Deorum graunt the other he denyeth We as touching the death of Christ doe acknowledge aswell the one as the other both that it is to be followed and also that it hath made God merciful vnto vs. Paul would that the same minde should be in vs Rom. 8. 9. for if we be lead by the spirite of Christ doe liue in him we ought to haue the selfe-same minde with him By this as by a generall thing all that followeth must be considered of When he declareth that Christ must be followed he starteth not from his commaundements Learne of me for I am meeke and lowlie of heart Mat. 11. 29. Ioh. 13. 15. Mat. 10. 24. Luke 6. 23. Matt. 5. 12. I haue giuen you an example that euen as I c. The disciple is not aboue his master So haue they doone vnto the Prophets which were before you If they haue persecuted me Mat. 15. 20. Luk. 14. 27. they will also persecute you Hee that taketh not vp his crosse and followeth mee cannot bee my disciple First therefore he sheweth who this is that we ought to follow to wit God man Secondly wherein he was obedient namely vnto death euen the death of the crosse Thirdlie what he obtained for these things Phil. 2. 9. The godhead and maiestie of Christ euen a name which is aboue euerie name He extolleth the worthinesse of Christ that since he humbled himselfe from so great a maiestie we that are but wormes should not puffe vp our selues and be proude yea let vs depart from our owne right which if we could abase our selues lower thā Christ did yet are we not to be compared vnto him which in comparisō of him are but wormes being in the forme of God that is to wit in maiestie in shewe in comlinesse in dignitie in glorie c. From these things he seuered himselfe for a time euen as a prince which bearing good will to a maide of meane calling goeth like a priuate man to her house In his kingly maiestie hee declareth his power but he concealeth his loue in the habit of a commoner he hideth his maiestie but sheweth his burning desire First did the power of the worde of God thine by his creation and prouidence nowe is his charitie shewed He that séeth not the diuinitie of Christ séeth nothing Some say that The forme dooth not signifie his nature or essence but his ornament maiestie and glorie as wee haue saide Howbeit these were no lyes nor fained things Esa 42. 8. and therefore they declare him to be God I will not giue mine honour to anie other But if hee giue vnto him his maiestie glorie comlinesse c. he is not another from him but is God Paul vseth the worde Forme both wayes aswell touching a seruant as touching God that thou maist knowe that neither nature is changed into other It is not the propertie of forme to marre but to preserue If Christ had béene a creature as Arrius would he shoulde haue béene a seruant for euerie creature serueth God and he should not haue taken the forme of a seruant We receiue not that which we haue but that which we haue not Further thou hearest a pluralitie of persons and an equalitie He thought it no robberie to be equall with God These things hath Chrysostome in his Homily De consubstātialitate Trinitatis The same father saith Arrius confesseth Christ to be verie man but there is the worde Forme He tooke vpon him the forme of a seruant therefore when he saieth The forme of God he vnderstandeth God The forme of any thing suffereth no varietie of being from that thing whose forme it is A man hath not the forme of an Angel because he cannot be an Angel a brute beast hath not the forme of a man because he can not be a man The same Chrysostome reasoneth from the ende which the Apostle maketh hee exhorted the Philippians being equall that one should giue place to the other he perswaded not that the seruants shoulde obey their masters Wherefore the argument must bee taken from equals If the sonne were vnequall to the father he would not haue vsed perswasion to these men of that thing which hee woulde hee was equall to the father and obeyed him he was equall vnto other men in nature and gaue place vnto them The sense is He was in the forme of God But there is added an other particle for the better explaning thereof he perceiued he knew and he iudged himselfe to be equall vnto God and not according to robberie and yet did he giue place to the empyre of his father He boasted not of his dignitie which he might haue doone but he humbled himselfe and tooke vppon him the forme of a seruaunt Wee be seruants and take vpon vs the forme of God Woe be vnto vs. He put not off the Godhead he cannot denie himselfe and he which is the cause that all things be ceaseth not himselfe to be onely he hidde himselfe vnder man and the same most abiect He abased himselfe as touching both the natures For hee hid his diuinitie and submitted his humanitie yet did he not so put off the diuinitie but that he shewed it after a sort The father gaue out a voice the Angels sang Luke 3. 22. Luke 2. 14. Luke 3. 21. Ibid. 22. Mat. 15. 33 Mark 4. 39. Ibidem Mat. 14. 25. Mat. 27. 51. Ibidem the heauens opened a Dooue came downe the aire was darkened the windes ceased the Sea became calme it was made firme vnder his féete and the féete of his Apostle the earth trembled the Rockes riued in sunder the vaile of the temple brake the graues opened the earth yéelded out her deade the water was turned into wine the bread and the fishes were increased Iohn 2. 9. Matt. 14. Marke 6. Luk. 21. 21. the figge trée was withered the diseases of men departed Simeon Anna the theefe and Iohn the diuell and the wife of Pilate confessed and he himselfe prophesied and saw the cogitations of the heart So much as was sufficient to those which are predestinate he shewed the glorie of the diuine nature and others had nothing to accuse him of yet did he put the vaile of humanitie betwéene whereby he was hidden So was he obscured as we sée the sunne when there is a cloud betwéene vs and it Whereupon he prayeth Iohn 17. 5. Glorifie me oh father God thou wast
but a madnesse to reioyce in tribulations The Disciples reioyced because they sawe the Lorde For if we beholde the worlde or our owne selues there is no where anie matter of reioycing nay rather they minister teares vnto vs. Wherefore if wee will reioyce we had néede to behold Christ There shall we be glad But when we our selues be at quiet and restored it is néedfull that we communicate with others the good which we haue receiued Wherefore Christ saith As my father hath sent mee Iohn 20. verse 21. so sende I you Christ came not for himselfe but hée came to saue others euen so must wee also séeke the saluation of others And that this maie be profitablie doone Christ gaue the holie Ghost by breathing not that the breath was the holie Ghost but it was a signe whereby the holie ghost was signified There is a Metaphor in the word Keyes for euen as some things are shut vp and opened with keyes so in sinnes the mindes are otherwhile shut and detained and otherwhile loosed Certainly we are no otherway dispatched of our sinnes than by knowledge through the faith of Christ We are bounde in sinnes when we are left in vnbeliefe and obstinacie And that the matter may be well vnderstoode we must consider that the selfe same thing is here taught by Iohn which is doone by Matthew and Marke Mat. 28. 19. Mat. 16. 15 when it is said Goe and preach yee vnto euerie creature for hee that beleeueth and is Baptized shall be saued He that beleeueth not shall bee damned But Iohn speaketh more fully and saieth That the holie Ghost was giuen for by him is vnderstoode the Scripture that it should be preached and when it is preached it is by the same holy Ghost beléeued of the hearers Therefore he addeth Whose sinnes ye remit they are remitted c. When Luke had spoken the selfe same thing at the ende of his Gospell he saieth that Christ opened their vnderstanding Luk. 24. 45. that they might vnderstand the Scriptures which was doone by this breathing of the holy Ghost vpon them This is to consecrate Ministers Bishops not with a Bishops Myter a Crosier and Vnction c. Wherefore the key is two manner of wayes vnderstoode one is of preaching the word of God the other is of beléeuing when it is heard The one without the other doeth not open nor yet release sinnes The Popes ministers thinke that to them is giuen by God the authoritie of loosing and binding whom they will with the keyes of the kingdome of heauen But that key is in very déede nothing else but the word of God communicated no more to the Priest than to others and vnto all Christians And this worde of God is inspired by the holy Ghost and is partly preached and partly beléeued and by this meanes the sinnes be forgiuen but they be retained when men are vnbeléeuing and are left in their incredulitie and then GOD bindeth them in Heauen For It shall be more easier for Sodom than for that people Mat. 10. 15 11. 24. c. But they say If it be so then * The ministers of the Church binde and loose we neither binde nor loose but God by his worde Howbeit the actions of God are many times by his goodnesse communicated with men For the elect are said to giue sight to the blinde to cure the lame to raise vp them that he dead whereas these things be the workes of God So they are said to binde and loose in respect that they vse the instrument of GOD wherewith he himselfe looseth and bindeth When the keyes were promised vnto Peter they were not giuen him but if they had bin giuen him he alone should not haue had them but with him all the other Apostles vnder whose person he aunswered Mat. 16. 16. Thou art Christ the son of the liuing God For he spake this in the person of others as before in the 6. of Iohn when he said To whom shall we go Verse 68. Thou hast the words of eternall life For wee knowe that thou art the sonne of the liuing God c. Where thou séest that he in the plurall number speaketh for them all Neither did he attribute this vnto him selfe that he should be aboue the rest Nay rather in his first Epistle the 5. Chapter He himselfe being an Elder Verse 5. exhorted the Elders He himselfe as saith Ierom differeth not from an Elder And of the same mind was Chrysost vpō the Epistle to Titus Well then there the keyes were promised but where were they giuen Some saie that they were then giuen when it was said vnto Peter Luk. 23. 32. I haue prayed for thee Peter that thy faith might not faile thee and that thou being once conuerted mightest confirme thy brethren Howbeit this was nothing else but to comfort Peter that he should not dispaire after sinne and it is saide that he was restored to his former degree Héere is nothing of the keyes But and if they wil vrge the word of Confirming then will they iudge as we doe For neither Peter nor any of the Apostles confirmed the brethren but by the word of GOD Wherefore the keyes shall be the word of God Others say that then the keyes were giuen to Peter when he was thrise demanded whether he loued more than the rest and it was answered him Feede my Lambes But Augustine and Cyrill write that these wordes were therefore spoken that by thrise confessing he might make amendes for the blemish which he had for the thrise denying but of the keyes there is no mention made Howbeit if we should graunt them that the keyes in this place were giuen Ioh. 21. 15. what should they haue more than that which wee graunt They should consist in Feeding but this is doone as we haue saide by the word of God Wherefore let them vnderstand it as they will The keyes be the worde of God For the soule is not fedde any other way but by the word of God Indéede there is also a keye as concerning excommunication and reconciliation yet those keyes be not generall but concerne onelie heynous sinnes which he now publike and conuicted And the keyes be generall things as touching all men which are to be brought vnto the Church whose sinnes are to be forgiuen or retained But yet must we vnderstand that that key also of excommunicating or reconciling is not any other than the word of God For when an open sinner is either excluded or reconciled this is not doone but by the worde of God So that which way soeuer thou turne thee that which we teach doth alwaies followe The keyes are the worde of God Wherefore there is no such great cause for the Massemakers to glorie For there be two keyes the one is of teaching and the other of beléeuing They vse their key but that is not ynough for opening the kingdome of heauen vnlesse that he which heareth
than from the soule the which if it happen to depart the bodie straightway becommeth a horrible deade carcase which stinketh and with wormes and putrefaction is dissolued on euerie side which euerie man doth auoide So the holy scriptures when the spirit is absent from him that readeth them they be loathsome dead carcases they offende they displease and doe marueilously alienate from the reading of them the minds of those which vse them Wherefore let vs desire God that euen as hee sent out his worde at the beginning when he made the worlde yea and that he sent it downe into the bowels of the earth whereby there sprang out so great an abundance of grasse herbes springs plants and fruits hee will in like manner penetrate our heartes whereby we may execute thoughts words and déedes worthie of our calling Neither maruell yée if I so greatly perswade you to pray for the fruite of the worde because this is the state of the worde of God that it doth not continually fall after a happie sort For as it is taught in the parable of the séede which is set foorth in the Gospell a part falleth vpon the way a part in stonie places a part among thornes and finally that which is committed vnto good grounde doeth not bring foorth fruite generally after one manner but a part thyrtie folde a part sixtie fold and a part an hundreth folde A Prayer Wherefore I beséech God that he will so prepare you and me with his spirite that we receiue not the diuine séede like vnto the high way or the thornes or stonie grounde Let euen he himselfe who is able make our heartes good grounde which may bring foorth fruite an hundreth folde vnto eternall life Amen A prayse of the worde of God taught in the scriptures and an exhortation to the study of them IF after manie daies silence I shoulde take in hande againe to declare the wordes of Paul as I beganne and shoulde not after my accustomed manner exhort you to renew your studies intermitted you might not onelie maruell at my determination but also finde iust fault at the breach of custom Howbeit since I haue this doone euerie yeare it is to be doubted least I shoulde bee constrained to vtter againe the same thinges among you which I haue at other times declared vnto you or else to digresse vnto those things which are not much pertinent to our purpose Yet doth it much comfort and refresh me that I vnderstande ye are so manifolde and sundrie wayes stirred vp to the knowledge of the holie Scriptures that I hope although my wit be slender and my eloquence small I shall not depart from the laudable and receiued custome neither yet digresse vnto those things which be not of much force to cal backe your minds to the studie of diuinitie And to holde you with proheme no longer than Christian synceritie requireth it shall not bee amisse this to thinke speciallie with our selues that there was not a man created by God the father of our Lord Iesus Christ As man â—as made by the word so he is restored by the word but through the worde of God and therefore wee must not looke that he being falen and ouerthrowen can be restored by anie other meanes thaÌ„ by the same worde Hereunto was Adam the prince of man kinde created by God that he shoulde bee a faithfull Scholer of Gods word From which excellent institution hée so farre swarned Gen. 3. 6. that he gaue credite to the perswasion of the serpent not to the worde of God And looke what the diuell did then worke in Paradise by the wordes of the serpent he nowe doeth the same in the Church through superstitions and wicked traditions of men Wherefore he that will beware of death and destruction let him not giue eare vnto the inuentions of men but let him faith fullie beléeue the holie Scripture onelie Let vs set Adam before our eyes so long as hée was obedient to the worde of God we shall perceiue hee was Lorde of all thinges Gen. 1. 28. and the husbandman of most pleasant Paradise But on the otherside we shall acknowledge that the same man when hee mistrusted the worde of God became the seruant of death and sinne subiect to the curse of God a laborer in the continual sweat of his face Gen. 3. 17. striuing with thornes thistles The selfe same daunger remaineth doubtles to so manie as neglecting the worde of God followe the promises of knowledge wronglie so named as though they might be Gods and Masters of their owne selues O woulde to God that that happie garden had not had a serpent and that at this daie there were not in the Church such as woulde call men awaie from the holie scriptures vnto the wisdome of the fleshe And not onelie maie we learne by the bringing foorth and originall of mankinde howe wee ought to be studious in the worde of God but the mysterie also of our redemption doth most plainelie testifie the same For when the natures of God and man were distant an infinite space one from an other yet were they coupled together by the worde into one and the selfe same person Wherefore wée also are to hope of a returne vnto the father if we shal with great indeuor of faith imbrace his word What I beséech you do you thinke of the bookes of the holie Scriptures They are nothing else in verie déede than schoolemasters of the elect giuen most profitablie vnto them by God God vseth weake instruments And séeing they bee instrumentes of our saluation we must not frowardlie looke vppon the nature habit and ornament of them séeing al the worthinesse and excellencie of them must be measured by the power which God vseth in them What more vanitie is there in the nature of thinges than dreames Dreames And yet when God vseth them he instructeth in most weightie matters Gen. 41. 1. c. Dan. 2. 1. Gen. 37. 5. Iud. 7. 13. Dan. 7. 1. Pharao and Nabuchadnezar being the mightiest Monarches of the worlde and confirmeth the faith of Ioseph Gedeon and Daniel Hereby is knowen the excellent power of God whenas by abiect and vile instruments he sheweth foorth incredible actes Euen as a Carpenter should for that cause be counted famous and notable A similitude if he coulde with a corde thréede or haires hewe or cut in sunder most harde wood So Christ with claie healed a blinde man and God in the signes of water and in the outwarde elements of bread and wine stirreth vp the faith of those that be his Iohn 9. 6. and sealeth the promises of heauenlie things The vse of the holie scriptures Therefore the holie Scriptures which be full of dignitie and maiestie being more inwardlie beheld wheras at the first sight they may séeme rude and barbarous weigh thou with thy selfe that they be the instrumeÌ„ts of the holy ghost and looke not for a pleasantnesse of
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
1 182 a The Soule was made euen when the bodie was wrought of the earth 1 122 b Origen saith that our Soule lamentes and sorrowes heauilie and why 2 251 a Diuers Philosophers and learned men iudged it to bee mortal 3 334 a Some thought wee receiue or our parents both it the body 2 244 ab By it are vnderstoode the part sensitiue vegetatiue 2 244 b Whether it bee sufficient that the Soule suffer punishment or reward and the bodie free 3 334 b Not created sinfull but streightway draweth sinne vnto it so soone as it is ioyned with the bodie 2 246 a Whether we receiue it from our parentes as we doe our bodie Seminaliratione 2 244 b The Soule weakened two mannrr of wayes whereby it becommeth sinful 2 246a Why the Soule being created cleane is put into an vncleane body 2 232 ab 231 b The best part of the Soule doeth alwayes exhort to the best thinges 1 15 b The Soule is the moouer of the bodie 1 121 b Whether the Soule being seuered from the bodie is an vnperfect thing 3 333 b Whether the Soule haue naturally of it selfe the power to foreknowe thinges to come and what Augustine concludeth 1 38 b Of the coniunction with the bodie 3 328 b 1 158 a A double error touching the substance of the Soule excluded 1 122a Whether the separation of the Soule from the bodie is against nature 334 a Platoes diuision of the Soule into the minde and the sense 1 134a By what thing it is best knowen 3 342 b The ioyning of the Soule with the corrupt bodie maketh nothing to the destruction of the elect 2 232 b Whether that coniunction of it with the bodie bee a troublesome thing 3 316a b 317 b It is called fleshe before it bee regenerate 2 226 a The Soule howe so euer it bee is better than anie bodie 1 188 b The death thereof and when it happeneth 3 42 b A speciall place testifying that Aristotle thought it to be mortall 1 159 a God createth it pure whence then hath it sinne 2 231 b A sympathie or mutual agréement betweene Soule the body 2 238 a Both repaired by faith 2 232 b Not corrupted by the body through a naturall action 2 238 a Howe it is meant that the Soule vncircumcised should be cut off 4 110 a When the Soule must be giuen for the brethren 3 290 b Soule of Christ The Soule of Christ was a creature and not immensible 2 572 a That the sonne procéeded not from the virgin by propagation 2 244 b Augustine sayeth that Christes Soule was in hell when his body was in the sepulchre 1 73 a It could not bee in hell and in Paradise all at one time 2 308a What it did in hell 2 621 a The state thereof separated from his bodie 2 622 a What manner of lot coulde haue place therein 2 24â— a Thou shalt not leaue my Soule in the graue expounded 3 343 a Soules The Soules of men are not bred in them 3 350 a Where they rest when the bodie is dead 3 323 b 324 a 325 b They remaine after the death of the bodies prooued against the error of some holding the contrarie 1 72 b 73 a From whence they come to bodies at the resurrection 3 350 a Whether they do satisfie for sinnes in Purgatorie 3 237 b Whether they are deliuered out of Purgatorie by fasting 3 255 b Soules of bodies departed be ignorant what is done in this life 1 75 a Whether being loosed from their bodies they do wander vp and downe 3 326 b 327 a How the Soules of dead folk may appeare to the liuing 1 75 ab A great distance of place betwéene the blessed and reprobate 1 74 b Why they shall not rise againe 3 331 b Whether beeing loosed from our bodies they do sléepe 3 323 b Why they are called spirites 1 103 a Of saluting the Soules of the dead 2 561 a Their immortalitie proued 3 331 b The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or remouing of them from one to another held of the Rabbins 2 â—…8b Tertullians iudgement that they are bodies and howe hee prooueth it 1 28 b Augustine vtterly denyeth the vbiquitie of them 1 75 b 74 b Iustinus Martyrs opinion in what state they were before Christ 1 73 b Whether being departed they may by magicall charmes be called againe 1 72. 73. 74. 75. The state of the blessed curssed set foorth in scriptures 1 73 a How they may extraordinarily returne into men 1 75 b They be in a certaine place wayting for the iudgement sayth Chrysostome 1 76 a The opinion of some which thinke that they become Demons 1 77 a The Rabbins errors and Origens also that all were made at once at the beginning confuted 1 122 ab In what sense as well the life of brute beasts as the soules of men are called bloud 1 123 a The errors of diuerse noted about their creation whether they were al made at once at the beginning c. 1 122 a Of the blessed indued with felicitie are not voide of affections 2 249 a Origens assertion false that they first sinned before they came into bodies 1 113 a Against his opinion that they are thrust into bodies as vnto punishments 1 112 b The schoolemen oppâ—gne the doctrine of deriuation of Soules from parents by naturall reasons 2 245 b The places of Soules departed â— 374. 375. 376. 377. 378 The receiued opinion of the church is that they in creating are infused and in infusing are created 2 245 b How they are sayd to be in places 3 378b Augustine leaueth the question touching the deriuation of them froÌ„ parents as indifferent 2 245 a The error of the Stoiks touching the Soules of the departed 3 372 a The diuels feine themselues to be the Soules of men 4 131 a Of the Soules of the iust and the wicked after their bodily death 2 621 a The Soules of the dead slaine for Christes sake cried vnder the altar expounded 3 324 ab Sp. Speake When we Speake to God God to vs 3 300 b Speech To what purpose Speech is giuen 3 393 a Of two faults committed therein 2 â—42 b Of pleasantnes therein and what circumstances are to bee obserued thereabout â— 528 a Figures vsed of Christ in his Speech 4 289 a Spheres The Spheres of heauen moued and gouerned by spirites 1 77 a ¶ Looke Intelligencies Spies What manner of men Spies must be 4 297 a Their office worke 4 296 b How they and traytors do differ 4 298 b The punishment of them if they be taken 4 296 b 197 a Spirite in diuerse senses The manifold signification of the worde Spirite 2 627 a 1 103 a When it is taken for the Trinitie 1 103 a To whome the same title was giuen 1 100 a The flesh and it sometime taken for one thing 3 366 ab Of the Spirite of adoption the spirite of bondage 2 594 b Why
oftentimes which like vnto dogs or swine contemned and trod vnder their féete the doctrine that was set foorth vnto them And yet did they not for these mens sakes withdrawe their sermons from the people Yea Christ verie often preached to the people when the Scribes Pharisies stood by whom he knew verie well to haue committed sin against the holie Ghost yet did he not for their cause cease from dooing his office Euen so at this day bicause some blasphemers and despisers cannot be let from the vse of the holie scriptures but that in a manner the whole flocke of christians must receiue damage thereby therefore it is better to licence them vnto all men one with another The rising of heresies must not hinder the reading of the scriptures But they saie that many heresies be sproong vp in these daies which should be an occasion to forbid this thing But they that so saie should consider that before Augustines time there were both Arrians and Manichies yea and that while he himselfe liued the heresie of the Pelagians and Donatists and manie other pestiferous sects were spred abroad and yet neuertheles he gaue counsell to read the scriptures as appeareth by his epistle Ad Volusianum and in his sermon of fasting where he prooueth that among the faithfull sort the reading of Gods word euen in the time of feasts bankets ought to be as an exercise in stéed of plaies games And all the fathers in a maner besides doo manie times exhort the people of Christ vnto this studie And it is a verie slender reason that good things should be quite taken awaie bicause they be abused of some For then the Eucharist it selfe should be taken awaie bicause as Paule testifieth manie abuse the same to their owne destruction To conclude what discommodities soeuer they obiect God knoweth them better than they who not onlie permitted the lawe but also the prophets to be common amongst the people yea that the same should be deliuered vnto strange nations to be read The Eunuch of the Quéene of Candace read the prophet in his chariot Acts. 8 28. when Philip stood by him What I beséech you wil they be wiser than God For whatsoeuer is necessarie to saluation as we haue often said is plaine and easie in the scriptures Wherefore in that the scriptures were predestinate to our glorie and that from the beginning we must giue infinite thanks vnto God which so timelie thought vpon our saluation 19 Moreouer Out of the preface vpon the Iudges some diuide the holie scriptures into foure parts and some bookes aswell in the old testament as in the new they ascribe vnto lawes some vnto histories some vnto prophesies and some vnto wisedome Of the diuision of the holie scriptures But it is not lawfull so to diuide the holie bookes one from another séeing that in Exodus Leuiticus Numbers and Deuteronomium wherein they appoint lawes to be contained are found almost as manie histories as lawes Moreouer in the books which they haue assigned to the prophets are oftentimes taught and plainelie expounded lawes of vpright liuing neither can we properlie separate the bookes of Salomon and others like which they would haue proper vnto wisedome from lawes or prophesies For in them are manie sentences which perteine to the instruction of a good life and without doubt haue the nature of lawes Againe séeing that in these very many secret mysteries are opened vnto the church by instinction of the spirit doubtlesse the attentiue readers of them may marke therein oracles of things to come but yet so neuerthelesse as well néere in euerie booke they be set foorth vnto vs dispersedlie and yet the holie books are not seuered one from another by such bounds or limits I would rather thinke as hath séemed good vnto the learned sort that whatsoeuer is contained in the holie scriptures All things in the scriptures referred vnto two principall points should be referred vnto two chéefe points I meane the lawe and the gospell For euerie-where either Gods commandements to liue well are set foorth vnto vs or else when we are found to swarue from them either of weakenesse or of some certeine maliciousnes the gospell is shewed whereby through Christ we are pardoned of our trespasses and are promised the power and strength of the holie spirit to restore vs againe to the image of Christ which we had lost These two things may be séene in all the bookes of Moses in the histories in the prophets and books of wisedome and throughout the whole testament old and new Surelie they be not separated one from another by bookes and leaues but by that waie which we haue now declared And thus much is said of the matter of the holie scripture in generall ¶ Of the reading of the holie scripture looke the thrée of the first sermons which are added at the end of this booke Of Historie Ibidem Looke the epistle vpon the booke of Sam. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the preface vpon the second booke of Sam. A definition of historie The difference betweene chronicles and histories 20 Let vs now declare somwhat of the historicall scriptures An historie as Quintilian defineth it in the second booke and fourth chapter of his institutions is a declaration of a thing that hath béene doone From whom Augustine dooth not much varie saieng that Historie is the declaration of anie thing doone either by God or by man comprehending within the compasse of this definition as well prophane histories as those of the Bible Howbeit all narrations of things doone are not of one sort For some are called Chronicles or Annales shewing the successe of things from yéere to yéere and time to time but others are properlie called histories Howbeit we cannot well doo this vnlesse we distinguish these two one from the other Cicero in his second booke De oratore when he touched these matters writeth on this wise The Gréeks themselues wrote so in the beginning as our Cato Pictor and Piso did For historie was nothing else but a gathering togither of things doon from yéere to yéere and for the preseruation of such things in publike memorie the chéefe prelate did put euerie yéere in writing whatsoeuer was doon woorth the registring within that yéere and so continued from the originall of the Romane state euen vnto Publius Mutius who bare the same office Which being doone he not onelie did publish it abroad but also did set it foorth in a table at home that the people might haue the perfect knowledge thereof Yea and manie of them saith he which are counted the chéefe historiographers at this daie followe much of their trade who without anie curiousnes or eloquence leaue the monuments of times persons places and things euen simplie as they were doone Wherefore as Pherecydes Hellanicus Acusilaus and manie other among the Gréekes such were our Cato Pictor and Piso among vs who haue small regard to
set foorth their matter with goodlie words and so it may be vnderstood what they saie they account breuitie a speciall praise of speaking And a little after it followeth thus The name of things doone requireth order of time to be obserued will also haue the description of countries For in matters which be great and woorthie of memorie we first looke what counsell was taken secondlie the acts that were doone and lastlie what end and successe came thereof And in counsels is signified what the writer alloweth and in the acts is declared not onelie what was doone and said but also in what maner they were executed c. By these things we may perceiue what is the nature of Annales or of historie And it séemeth we may affirme The narrations of the scriptures be rather histories than chronicles that the narrations of the holie scriptures be rather like histories than Annales For not onelie acts are there set foorth as they were doone but also the verie causes counsels and meanes are shewed Also the orations admonitions and reprehensions are otherwise set foorth with som ornaments All which rather belong vnto histories than vnto bare Chronicles 21 But since we haue heard the opinion of Cicero let vs sée also what Aulus Gellius saith Aulus Gellius opinion of chronicles and histories who in his fift booke and fift chapter writeth on this sort Some doo thinke that a historie differeth from a Chronicle in this that whereas both of them are a declaration of things that be doone yet that a historie is properlie of such things as the writer himselfe is present at the execution of those things which he intreateth of c. This distinction he himselfe dooth not followe and that for some certeine cause Which distinction neuertheles Seruius the Grammarian vsed and after him Isidorus in his first booke of Etymologies which is a maruell bicause he is not only against Tullie who said that An historie is a gathering of things doone from yéere to yéere but also contrarie to Virgil whose verse is in the first of Aeneidos And if it please you to heare the Chronicles of our labours Wherein he declareth that Chronicles also belong to such things as the writer was present at But I will speake againe of Gellius He reporteth that there were others which thought histories to be either the exposition or demonstration of things that haue béene doon and they be Annales or Chronicles when the acts of manie yéeres are afterward compiled an order of euery yéere being kept According to which iudgment the historie of the scriptures cannot be named among Chronicles séeing in the declarations of things doone in them the course of yéeres manie times is not obserued Afterward the same Gellius according to the mind of Sempronius Asellio added this much But the difference betwéene those which would leaue Chronicles behind them and others which indeuoured to discourse of the worthie acts of the Romans was this In their Chronicles they onlie shewed what déeds were doon euerie yéere but the histories not onelie shewed what was doone but also how by what order deuise and counsell the same was atchéeued And a little after the same Asellio in the same booke Chronicles can neither mooue the more couragious sort to defend the Common-weale nor yet the more cowardlie to doo amisse Wherefore since by the knowledge of the scripture men be admonished and stirred vp to the right worshipping of God to repentance of their life to put their whole confidence in God and finallie to take in hand all offices which appertaine to good life and conuersation they rather containe historie than chronicle I haue vsed manie words touching this matter but I trust not without some fâ—uit God is the authour of historie 22 But it must not be thought that historie was deuised by man séeing God himselfe is the author thereof who would that the forefathers should declare vnto their children and posteritie the maruellous things that he did in Aegypt in the red sea and in the wildernesse yea and he bad as we read in Exodus that the warre against Abimelech Exod. 17 14 the victorie which the Israelites had of him should be recorded in writing but this kind of writing began before Moses For euen he maketh mention Histories before Moses time Num. 21 15 Ios 10 13. 2. Sam. 1 18. aswell of a booke of the wars of the Lord as also of an other booke of iust men The prophets also oftentimes mingled histories with their prophesies I omit Dauid who manie times garnished his psalmes which he soong with histories of the scriptures I passe ouer our euangelists in the new testament and the Acts written by Luke wherin are large and most profitable histories Of these bookes if God be authour as we must beléeue he is euen God himselfe shal be counted the authour of historie And this is not vnbeséeming for him séeing historie is an excellent thing for as Cicero writeth in his booke De oratore it is a testimonie of times The praise of historie a light of the truth the life of memorie the maister of life and the messenger of antiquitie c. Verie singular are these commendations and not fit for euerie historie but for such onelie wherein those rules are obserued which this authour hath in the same place set downe that is to wit The rules of a true historie that there be no false thing told that there be no bashfulnes in telling the truth that there be giuen no suspicion of fauour or hatred Wherin although the Latine Historiographers were better than the Gréekes The Latine histories of more credit than the Greeke which as Quintillian saith were in these matters almost as lewd as the poets yet Augustine in his 131 epistle to one Memorius a bishop giuing no small praise to historie among other liberall disciplines and writing of the truth saith that he could not perceiue how those stories which are compiled by men can be well able to kéepe the truth séeing that writers are constrained to giue credit vnto men and oftentimes to gather rumors and reports of the multitude who neuerthelesse are to be excused if they kéepe the course that is required in a historie and write nothing of affection or set purpose to beguile men The histories of the scriptures most true But there is nothing more true than the histories reuealed and written by the inspiration of God as these histories of ours be 23 Besides the commoditie of the truth The commodities comming by histories the knowledge whereof is without doubt most excellent we obtaine other commodities also and those not small by the reading of histories By them we may gather great and abundant store and matter of most profitable arguments For as Quintillian saith histories and examples be iudgements and testimonies And the vse of examples is of two sorts at the least Two maner of vses of examples one is
vndoubtedly Iames doeth right well admonish vs when he saieth Praie hauing faith Iame. 5. 15 To conclude that sentence is firme and perfect wherein it is said Whatsoeuer is offered vnto God for a sacrifice the same is acceptable vnto him if faith and iustification of him that offereth goeth before A subtile cauillation Some cauill as touching the first act of faith whereby we begin first to assent vnto GOD And they doubt whether it be acceptable vnto God or no. Certainly before it he which now beginneth to beléeue is an enemie Then say they if that first consent be acceptable vnto GOD then accepteth he the gift of an enemie but if it be not acceptable then it iustifieth not To this I answere two wayes first that men are not iustified through the worthines of the act of faith but by the firme promise of God which faith imbraceth Further when any man first assenteth and beléeueth then is he first of an enemie made a friend And although before he was an enemie yet so soone as he beléeueth he is made a friend and ceaseth to be an enemie But that which wée haue before concluded that he which offereth is more acceptable vnto God than the gift the Ethnickes themselues sawe For Plato in Alcibiade maketh mention that the Athenians vpon a time made warre against the Lacedemonians and when they were ouercome they sent messengers vnto Iupiter Ammon by whom they said that they maruelled for what cause séeing they had offered so great giftes vnto the goddes and contrariwise that their enemies had sacrificed sparingly and nigardly and yet had the victorie ouer them Ammon answered that the goddes more estéemed the prayers of the Lacedemonians than the most fat sacrifices of the Athenians For when they burnt Oxen vnto their goddes in the meane time they thought nothing of their soules So in Homer Iupiter speaketh that the goddes are not mooued with the smooke and smell of sacrifices séeing they hated Priamus and the Troians Wherefore the Ethnicks vnderstoode that which the Papists at this day sée not who thinke that their blinde sacrificer though he be neuer so vnpure and vngodly doeth yet with his handes offer vp Christ vnto GOD the Father Of Altars In 1. King 1. 50. 21 In the olde time there were two sorts of Altars one of whole burnt offerings and an other of incense Two sortes of Altars To the first doubtlesse the Pristes onely had accesse but to the latter the laitie did also go Neither did they repaire thither for any other cause but for their safetie And that men were sometimes saued there when they were in danger In 1. Kings 13. it is sufficientlie shewed in the 12. of Exodus I suppose that in the first of Kings the xiij Chapter an Altar by the figure Synecdoche betokeneth all that same peruerse worshiping or else that vnder the name of the Instrument is signified the effect For no man is ignorant but that an altar at that time was the principall instrument of the diuine seruice Yea and Paule vseth that word in this sense 1. Cor. 9. 13 when vnto the Corinthians he saieth They which waite at the Altar are partakers of the Altar Which thing is nothing else but that it is méete that they which are occupied in the seruice of God Cyprian Augustine should haue their liuing thereof Also Cyprian and Augustine disagrée not from that sense when they say y◠Schismatiks or Heretickes erect an altar against an altar that is they institute in the Church diuers and contrarie seruices of God Albeit to say what I thinke the fathers should not with so much libertie in the new Testament haue séemed héere and there to abuse the name of Altar For Altar is referred to an outward sacrifice but séeing this hath place no more among vs because we offer no more outward sacrifices of slaine beastes The sacrifices of the Newe Testament and that our sacrifices be nothing else than prayers prayses thankesgiuings mortification of the flesh and Almes déeds therefore the correlatiue as the Logitians speake of an Altar being taken away neither can it selfe be extant or had That there be no Altars among vs Byshop Tonstale Against this opinion Bishop Tonstall now lately in England would néedes oppose him selfe prooue that the Christians also haue Altars among them He brought a saying out of the Epistle to the Hebrews Heb. 13. 10 We haue an Altar whereof it is not lawfull for them to eate which Minister in the tabernacle And when it was said to him that Altar in that place was nothing else but Christ himselfe What saith he but is it not lawfull to eate Christ Little considering those whom the Apostle draue from eating of Christ namelie they which refusing the Gospell altogether claue to the Iewish seruices for how could such manner of men beeing enuious vnto Christ eate of him Petrus Alexandrinus But Petrus Alexandrinus in a certaine Epistle of his which is extant in Theodoretus the 4. booke 22. Chapter went so farre that he attributed more to the outward Altar than to the liuelie Temples of Christ For when hee had complained that the wicked in the time of Valens the Emperour in the Church of Alexandria had drawen the virgins naked through the Citie and had most shamefully violated them and also beaten and slaine them he added that they being not satisfied with those heynous déeds deuised more gréeuous things to wit that they violated and polluted the Altar of the Temple Also Optatus Mileuitanus in the 6. Optatus Mileuitanus booke against Parmenianus What is an Altar saieth he Euen the seate of the bodie bloud of Christ Such sayings as these edified not the people but rather draue them to the Ethnicke and Iewish Rites when as of a certaine foolishe blinde zeale they borrowed both Altars and other Rites as well of the Iewes as of the Ethnickes Origen Origen also in the 10. Homilie vpon Iosuah maketh mention of an Altar Likewise Tertulliā in his booke De Poenitētia writeth that there were woont to be certain knéelings about the Altar Tertullian Much more sincerelie and wiselie did some of the fathers in stead of Altar put Table or in gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the faithful tooke signes of the Eucharist Of the liturgies of Basill and Chrysostome looke in the defence against Gardiner Page 2. The thirteenth Chapter Of a Magistrate and of the difference betweene Ciuill and Ecclesiasticall power In Iud. 19. at the end Looke in Iud. 8. 23. NOw it remaineth that I intreate of a Magistrate who in my iudgement may thus be described Namely A person chosen by the institution of God The definition to kéepe the lawes as touching outward discipline in punishing of transgressors with punishment of the bodie and to defend and make much of the good There are vndoubtedly many persons elected by the institution of God
which are not Magistrates such be the Ministers of Churches which neuerthelesse are kéepers of the word of God and of his law but not onely as touching outward discipline The difference betwéene the office of a magistrate and a Minister Because it is the office of ministers through the word of God to pearse euē to the inwarde motions of the minde because the holy Ghost ioyneth his power both to the right preaching of his word and also to the sacraments which are ministred in the Church But the Magistrate onely exerciseth outward discipline and punishment vpon transgressors The minister in the name of God bindeth the guiltie and vnpenitent and in his name excludeth them from the kingdome of heauen as long as they shall so remaine The Magistrate punisheth with outwarde punishments and when néede requireth vseth the sword Both of them nourish the godly but diuersly The Magistrate aduaunceth them with honors riches and dignities The minister comforteth them with the promises of God with the sacraments The end of a Magistrate Wherefore the Magistrate is appointed to the end that the lawes should be diligently kept the guiltie punished and the good holpen and fostered And certainely the lawe is a dumb Magistrate and againe the Magistrate is a liuing and speaking law Rom. 13. 3. and is also the Minister of God as Paul saieth to their praise which doe well and on the otherside he beareth the sworde against the wicked as a iudge and reuenger of God Looke In 1. Sam. 8. 6. Neither tend these things to any other ende than to the safetie of men 2 Howbeit the forme of Magistrates is not of one sort but manifolde as Monarchia The forme of a Magistrate is manifold the gouernment of one Aristocrasia the rule of many good men and Politia politike gouernment Or else Tyrannis where one rules for his owne commoditie Oligarchia where a fewe be in authoritie and Democratia when the people beare the sway The descriptions and natures of which formes Plato Aristotle and other Philosophers haue elegantly described Of all these manners of gouernment the best is to be desired And all men to whom it pertaineth ought to prouide that a good or tollerable estate degenerate not into an euill one But if it happen at any time that Tyrantes or wicked princes obtaine the gouernance that must bee suffered as much as the worde of God giueth leaue The Iewes were by violence oppressed of the Babylonians Ier. 27. 11. 29. 7. An example of the Iewes for obeying of the Magistrate whom neuerthelesse GOD admonished that they should obey to pray for the King although he were a Tyrant and possessed the kingdom of the Hebrewes most wrongfully Caesar also helde Iewrie by Tyrannie and yet Christ said Giue that which is Caesars vnto Caesar Mat. 22. 21. and the things that are of God vnto God The Apostles also haue taught that we must obey princes and pray for them Rom. 13. 1. 1. Pet. 2. 13. Nero was a most shamefull beast to whom notwithstanding the Apostle in his Epistle to the Romans sheweth that obedience ought to be giuen Rom. 13. 5. not onely for feare but also for conscience sake Phocas attained to the Empire of Rome by euill practizes and most cruelly slew Mauritius his prince and also his children whom neuerthelesse the Romans acknowledged for their Emperour and Gregorie the first read vnto the people his commandements and writings But and if thou shalt demaunde what forme of a publike weale the Iewes had it may easily be knowen At the beginning they had Aristocrasia where the best sort ruled For God approoued the counsell of Iethro Exo. 18. 14 which was that there should be chosen out wise men and couragious and such as feared God which shoulde gouerne the publike weale as it is written in Exodus and Deuteronomie Deut 1. 9. Numb 11. 16. Yea and God himselfe with his spirit did so inspire these 70. men whom he had commaunded to bée chosen as helpers of Moses in the gouernment as they also prophesied On this wise were the Israelites gouerned although afterward they were ruled by a king That Princes are called pastors 3 But this must not be omitted that princes in the holy scriptures are not onely called Deacons or Ministers of God but also Pastors Ezech. 34. Of whom Ezechiel complaineth for manie causes for that they cruellie and peruerslie fed the people of God Homer Homer also calleth his Agamemnō the pastor of the people For they ought not to beare rule as théeues or hirelinges to fléece and to oppresse but to kéepe nourish and féede lyke Pastors They are also called Fathers Magistrates are called Fathers wherefore the Senators among the Romans were called Patres conscripti that is appointed Fathers Neither was there a greater or more auncient honour in the Commonweale than to be called The father of the Countrie Yea also a Magistrate by the lawe of God is cōprehended vnder this commaundemēt Honour thy father and thy mother Exo. 20. 12 Princes then owe vnto their subiectes a fatherly loue and they ought alwayes to remember that they are not rulers ouer beastes but ouer men and that themselues also are men who yet should be farre better and more excellent than those whome they gouerne otherwise they are not fit to gouerne them For we make not a shéepe the chiefe ruler ouer shéepe but the Belwether and then the shepheard And euen as a shepheard excelleth the shéepe so ought they to whome the office of a Magistrate is committed to excell the people Nowe must wée consider by whome Magistrates are ordained That is sometime doone by the consent of the Senate By whom Magistrates are appointed sometime by the voyces of the people or by the will of the souldiers or else by succession of inheritance Howbeit these are but instrumentes God is the first appointer of Magistrates But the proper cause of Magistrates is God himselfe which may be prooued by manie reasons First there is by God kindled a certaine light in the hearts of men whereby they vnderstand that they cannot liue together without a guide and from thence sprung the office of a Magistrate Deu. 17. 12 The lawe of God also commaundeth to obay Magistrates And before the lawe giuen by Moses as it is written in Genesis Gen. 9. 6. God ordayned that he which sheddeth mans bloud his bloud also should be shed not rashlie in déede or by euery man for that were verie absurd We may then gather by those wordes that a Magistrate was plainelie instituted by God that he should punish manquellers Paul also writeth that Rom. 13. 1. all powers whatsoeuer they be are ordained of God And Christ aunswered vnto Pilate Ioh. 19. 11. Thou shouldest haue no power against me except it had bin giuen thee from aboue By these testimonies and reasons it is prooued that