likenesse in qualitie This I leaue for other men to consider of Yet further they presse vs as if there might some worke of man be found that should please God throughlie séeing it is written in the second booke of the kings God pronounceth of Iehu when he had rooted out the familie of Achab 2. Kin. 10 35 Thou hast doone that which is right according to all that which I had in my heart To Abraham also it was said Bicause thou hast doon this thing I will acknowledge that thou louest me c. Of the example of Abraham Touching Abraham it might be lawfull to saie that which we haue before affirmed of them that be iustified namelie that his worke was ioined with the righteousnesse of Christ and was well taken and accepted by God séeing he alreadie beléeued in Christ and that was reputed to him vnto righteousnesse Wherefore God would adorne him with excellent promises But in déed concerning Iehu it is not so easie a thing to answer bicause to speake trulie he was not perfectlie good Neither doo I thinke that he was mooued by a iust zeale to extinguish the house of Achab and to destroie the worshippers of Baal For the sinceritie of faith can abide no idolatrie with it And there is no doubt of him but that he kept still the seruice of Ieroboam being one that worshipped the golden calues with Israel But euen as it was said vnto Achab that by reason of his outward submission and shew of repentance punishment should be mitigated euen so it is verie likelie that those things which were brought concerning Iehu were pronounced to the same purpose also For certeine things there be In what respect God by his owne testimonie commendeth the works of certeine men not good that God vouchsafeth to grant and by a certeine testimonie commendeth not as though they can be good in as much as they procéed of euill men but that the knitting togither of things which he himselfe hath ordeined as touching a ciuill and naturall coniunction might be preserued But if anie man shall vrge those words wherein it is said that Iehu did all things which God had in his heart we will saie that the same must be referred vnto the determination and decrée of God wherein he stedfastlie minded to destroie the house of Achab. Wherfore Iehu did that which was Gods will to be doone Euen as Nabuchad-nezar in destroieng the children of Israel fulfilled that which GOD had in his heart although he were prouoked to that destruction through crueltie and ambition Perhaps thou wilt saie I doo not weigh the words alone but I am speciallie mooued for that there was a reward giuen vnto Iehu as for a thing well doone Certeinlie I will bring an example not vnlike vnto this out of the prophet Ezechiel who in the 29. chapter writeth of Nabuchad-nezar The Lord saith Ezec. 29 19 He with his host hath serued me against the men of Tyre Wherefore I will giue him the land of Aegypt for a reward Neither is there anie doubt but that king fought against the people of Tyre through ambition and gréedie desire of enlarging his kingdome yet neuerthelesse God gaue him the gouernement of Aegypt which he had for his reward 15 The things which hitherto we haue reasoned of bicause they shall not séeme to lie scattered and diuided we will comprehend into foure principall points Whereof the first is that the precept of louing God with all the hart with all the soule and with all the strength is not kept so long as we liue here The second that we must not denie but that God can indue anie man with so much grace and strength as he may be able to fulfill the commandements For seeing he granteth the same vnto the saints in the world to come what should let him but that he may grant it vnto strangers in this life But yet he hath not doone this hitherto neither appeareth it that he will doo it So as we are to talke and determine of this matter according to common order and reason The third is that they which be borne anew may be affirmed to fulfill after some sort that commandement In the fourth is set out the waie to interpret the promises which we read to be sometimes made concerning this matter In the fift and last is declared that the first motions which prouoke a man to offend are sinnes VVhether we ought by rewards to be moued to the obedience of God In Iudg. 1. Good and honest actions are of themselues sufficientlie to be sought for 16 We must vnderstand that good and honest actions are of themselues sufficientlie to be sought for forsomuch as in this world nothing can happen more pleasant than to obeie God and by a good conscience to be ioined to him in liuing vprightlie according to his commandements Wherefore admit we should obteine no other thing yet a sufficient reward and gaine should be rendered vnto vs if we may haue a quiet peaceable conscience and be inwardlie filled with spirituall ioie But God such is his goodnesse would set foorth vnto vs gifts and rewards Whie God would set foorth rewards and gifts For he séeth the disposition and nature of man to be féeble and slowe to all things that be good holsome and honest therefore he would stirre vp the same by promising sundrie and manifold rewards Which kind of remedie we should not haue néeded if we had continued perfect and absolute as we were created Who I praie you néedeth with reward to be stirred vp to drinke when he is thirstie or to eate when he is hungrie Surelie no man Wherfore neither should there be anie néed by reward to stir vp men vnto righteousnesse if they hungered and thirsted for it as they ought to doo A mother vseth not to be intised with rewards to giue sucke to féed and to care for hir owne child Promises and threatnings are added in the lawe to the commandements that it perish not So as the promises of God are therfore necessarie vnto men bicause they by reason of sinne haue waxed cold from a vehement affection and zeale towards godlie and holie works We be altogither dull sluggish vnto the duties of godlinesse and righteousnesse wherefore God for his clemencie sake would vse the spurres of promises Which appéereth most manifestlie in the lawe where almost for euerie commandement are added both thretenings and also promises Séeing then holie men haue oftentimes doone this séeing also the lawe of God hath doone so and that the same is found in the new testament we may conclude without doubt that it is lawfull For then is that which we doo to be allowed when it agréeth with the example of GOD himselfe and with the rule of the scriptures or else with the excellent acts of holie men 17 But now must we sée whether he Whether it be lawfull to doo good for rewards sake which dooth good works and
all these things Luk. 17 10. say that ye be vnprofitable seruants we haue doone that which was our duetie to doo we were bound therevnto by the lawes Euen Aristotle saw this for he saith We can not make iust recompense to our parents and to the gods Rom. 8 18. Paule in the 8. chapter to the Romans saith that The suffrings of this life are not woorthie of the glorie that is to come which shall be reuealed in vs and yet these men in the mean time boast of the merit of woorthines But when we speake saie they of satisfieng that particle satis betokeneth not perfect satisfaction but some portion which we are able But what doo they saie An obiection Forsooth nothing for that which we giue is none of our owne we can doo nothing vnlesse we doo it by grace Further their definition faileth to wit that recompense is according to equalitie In this there is a relation to be had not onelie our owne power must be considered but also the thing that is recompensed Further if they will that there shall be satisfactions for punishments it behooueth to weigh satisfactions that they maie haue a proportion with the punishments Who hath béene a counseller vnto God to knowe how much he will punish euerie sinne What sought Christ at the hands of the théefe Luk. 23 43. What punishments did he laie vpon the woman that was a sinner Luk. 7 48. He said vnto the adulteresse Go thy waies I will that thou sinne no more if Christ dealt in this sort why doo they deuise new waies 32 But the church saie they in old time had satisfactions What maner of satisfactions the old church had Looke before place 9. art 16. the Fathers make mention of them I denie not but what maner of satisfactions were they Euen significations of true repentance They would not in times past receiue foorthwith such as were verie great sinners their desire was that the church might be well reported of But at this daie this kind of satisfactions is abolished neither the papists themselues reteine it naie rather in their satisfactions they haue subuerted the old order In the old time these satisfactions were required before they should be absolued but these men first absolue and receiue a sinner and then they will haue him to doo I know not what Such was the order in the church in times past They which were penitent remained apart from others they hard sermons and were present at praiers but yet in the degrée of penitents at such time as sacraments were ministred they went their waies But these things are out of vse Paule in the 2. to the Corinthians the 7. chapter saith verse 11. Behold euen this thing that ye haue beene godlilie sorie what great care hath it wrought in you yea what satisfaction The Gréeke text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Excusation A place of Paule expounded bicause the Corinthians being rebuked of Paule satisfied him that is they excused and approoued themselues vnto him by these actions for they abandoned incest They vrge and saie that The works of them that be penitent are said by the Fathers to satisfie God also not the church alone the which those did offend that had an ill name Let vs sée how they vnderstood this Vndoubtedlie the Fathers did not thinke How the works of penitent men do satisfie God that men receiue forgiuenesse of sinnes by these actions of penitent persons they knew that this is onelie due vnto Christ but they vnderstood that men while they thus worke by faith doo allow themselues vnto God according as they maie and that when they craue pardon of the sinnes that be past they as it were purge and satisfie themselues When one hath hurt another man he is woont to satisfie him by sorowing by making request and by offering his seruice vnto him The partie offended saith Now am I satisfied although recompense be not made of the iniurie doone But we if we shall speake of true satisfaction doo onelie attribute that vnto Christ He is the propitiation for our sinnes and not onlie for our sinnes but for the sinnes of the whole world How Christ satisfied the Father And after what sort he satisfied the Father I will in few words contriue Some haue thought that the death of Christ and that same obedience according to his humanitie is of a limited woorthines and that it did not satisfie the Father further than he accepted the same They will not grant that if the thing be considered by it selfe it was a thing of equall value They adde also that God might haue dealt by other means but that he accepted this means There is another waie which séemeth much better vnto me to wit that the obedience of Christ and his death is to be considered not as in the power of his humane nature onelie bicause they be actions as the Schoole-men terme them of subiects persons and of indiuisible things The person of Christ although it haue two natures yet is it one wherefore those be the actions of the sonne of God and not considering the humane nature apart we may say that the diuine nature wrought by the humane So did those actions trulie merit remission of sins and were condigne and of equall value But they were due saie they for Christ was a creature and did owe all his works But he was God and of one substance with the Father he had the fulnes of grace but no craued grace wherefore he satisfied and not alonelie tooke awaie the fault but the punishment also If the godlie be afflicted it is for an other cause as we shall vnderstand Wherefore we must not séeke other satisfactions this is fréelie giuen Esaie saith Esaie 52 3. Ye shall be redeemed without monie Why God promiseth manie things to our works Esai 58 7. 33 They saie But God hath promised manie things vnto our works The prophet Esaie saith Breake bread vnto the hungrie and God will giue thee rest c. God dealeth with man after the maner of man when we would inuite anie man to doo well we promise him rewards There is brought an example The father mindeth fréelie to giue a garment vnto his sonne yet to stirre him vp vnto learning he saith I will giue thée a garment if thou canst recite this or that thing without the booke Thus doth God deale when he giueth fréelie the works be not the causes of rewards nor can be compared with them in woorthines yet denie we not but that men by liuing well may mitigate the afflictions of this world bicause obedience pleaseth God 1. Cor. 11 31 Paule said If we would iudge our selues we should not then be iudged A man to iudge himselfe is no other thing than to be sorie for his sinnes committed to liue vprightlie and to change his life Teares and lamentation are vsed therewithall bicause they be the effects
séeing we shal be one people and shall haue one and the self-same countrie But vnto such as shal be importunate to demand what toong that shal be which the saints shall then vse I grant fréelie that I knowe it not Whereas notwithstanding I remember there be some who affirme that the Hebrue toong shall then be in vse but vpon what certeintie they affirme it let themselues take héed Of the change of all things In Rom. 8. 15 These things being declared the place it selfe séemeth to require that I should speake somewhat of the change of things that shal be in the end of the world Of the change of things at the end of world First I thinke it good to rehearse those things which the Maister of the sentences writeth as touching this matter in the fourth booke distinct 48. When the Lord shall come to iudge the sunne and moone shal be darkned not saith he bicause the light shal be taken from them but through the presence of a more plentifull light For Christ the most splendent sunne shal be present therefore the starres of heauen shal be darkened as are candles at the rising of the sunne The vertues of heauen shal be mooued which may be vnderstood as touching the powers or as some speake of the influences whereby the celestiall bodies gouerne inferiour things which then shall forsake their right and accustomed order Or else by these vertues we may vnderstand the angels which by a continuall turning turne about the spheares of the heauens Perhaps they shall then either cease from the accustomed worke or else they shall execute it after some new maner Matt. 24 29. Luke 21 25. Ioel. 2 31. After he had gathered these things out of Matthew and Luke he addeth out of Ioel that there shall be eclipses of the sunne and of the moone The sunne saith he shal be darkened and the moone shal be turned into bloud before that great and horrible daie of the Lord come And out of the 65. chapter of Esaie Behold I create a new heauen verse 17. and a new earth And straitwaie Esai 30. 26. The moone shall shine as the sunne and the light of the sun shal be seuen fold that is of seuen daies And out of the Apocalypse Acts. 21 1. There shal be a new heauen and a new earth Albeit no mention is there made of amplifieng the light either of the sunne or of the moone Ierom interpreteth that place that such shal be the light of the sunne as it was in those first seuen daies wherin the world was created For by the sinne of our first parents the light saith he both of the sunne and of the moone was diminished Which saieng some of the Schoolemen vnderstand not as touching the verie substance of the light but that as well the world as men receiue lesse fruit of those lights after the fall than they had before Howbeit all these things are obscure and vncerteine Wherevnto I ad that some of the Rabbines thinke these to be figuratiue spéeches for that in the starres there shall be no change but they saie that vnto men being in heauinesse and bewailing the vnhappie state of their things shall come so small fruit by the light of the sunne and moone as vnto them these starres may séeme to be darkened and altogither out of sight But contrarise when they beginne to be in happier state and to liue according to their owne harts desire then at the last the light of the sunne and of the moone shall séeme to be doubled vnto them and to be lighter by manie degrées than it séemed before Which exposition as I denie not so I confesse that at the end of the world shal be a great change of these things Wherefore I grant both to be true either that in this life there happen things oftentimes so sorowfull as the daies which otherwise be most cleare séeme most darke vnto vs and also that when all things shall haue an end the state of creatures shal be disturbed Yea also it happeneth that sometimes while we liue héere those lights of heauen are remooued from their naturall order as we read that it came to passe Iosua 10 12 Mat. 15 33. when Iosua fought and when Christ suffered 16 Ierom in the interpretation of that place addeth that the sunne shall then receiue the reward of his labour to wit such great augmentations of his light Zach. 14 7. Zacharie also testifieth that Then there shall be one perpetuall daie for that the light shall be so great as there shall be no difference betwéene daie and night If these things be true we may perceiue in what state the glorious bodies of the saints shall be after the resurrection Mat. 13 43. of whom Christ said The iust shall shine like the sunne They shall then haue a light seuen fold greater than this sunne which we now inioie Neither is it anie maruell saith Chrysostome if the creatures at that time shall be beautified with so great light A similitude For kings on that day wherin they will haue their sonnes to be established vnto the kingdome are woont to prouide not only that they may be set forth with excellent apparell and solemne shew but also that their seruants may be verie comlie and orderlie apparelled Wherfore when Christ shall then sit manifestlie in his throne and the iust which be the sonnes of God shall come into the kingdome and inheritance of their father God will bring to passe that all creatures shall be beautified with woonderfull ornaments and excellent brightnesse Esai 60. 19. Albeit Esaie saith that It shall come to passe that the sunne and moone shall giue no more light but that the Lord himselfe shal be an euerlasting light By which words he meaneth not that those starres shall perish but onelie that their light shall not be necessarie vnto the saints for those things peraduenture shall no more rise and go downe as they doo now But if thou aske of him what vse they shall haue after the iudgement he plainelie confesseth that he knoweth not for that he in this matter is destitute of the scriptures All these things in a maner we haue out of the Maister of the sentences 17 Now as I thinke there be foure things for me to examine First what vse we shall haue of the creatures when we shal be adorned with that glorie Secondlie whether their laboures shall continue Afterward whether the nature and substance of creatures shal be preserued and what manner of substance the same shall be Lastlie whether all the parts of the world or onelie some shall be repaired As concerning the first they which would diligentlie search out what commoditie shall come vnto the saints in the other life by the creatures renewed haue taught vs that while we liue héere we are by them holpen two maner of waies For first the nature of the bodie and the life Two
so straitlie driuen as Hadrian thinketh as though the same ought onelie to be vnderstoode touching that rule wherein it is saide that Sinnes are freelie forgiuen vs through Christ Indéede the same is the most happiest message of all other but yet it is the Gospell also which the Apostles taught in like manner of other principall articles Whereupon Paul in the 2. Epistle to Timothie the 2. Verse 8. chapter saith Remember that Iesus Christ made of the seede of Dauid was raised againe from the deade according to my Gospel Beholde nowe in the same place vnder the name of the Gospell is comprehended the doctrine which teacheth that both Christ is risen from the deade and is borne of the séede of Dauid And to preach the Gospell otherwise is nothing else with the Apostle than that which he saide in the first Epistle to Timothie the 6. chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say otherwise to teach Wherefore it must not be suffered that that same saying of the Apostle shoulde be restrained to one Article onelie Neither can there be anie reason assigned whie that cannot iustlie be called a good message and gladsome preaching whereby it is testified and declared vnto the worlde that God stoode vnto the promises who sent his sonne to take flesh of the séede of Eue of Abraham and of Dauid euen as in old time he promised by his Prophets to doe Therefore since we haue these generall sayings it is not to be looked for that we should shewe this or that errour to be condemned and suppressed by name and in expresse words in the scriptures For where shall we finde there that they be condemned and are estraunged from God which doe not receiue the bookes of the olde testament which opinion neuerthelesse was common vnto the Marcionites Manichees and manie other heretikes Neither are they at anie time condemned by expresse words which denie that the soules after the death of the bodie do liue but thinke that they die together with the flesh and that as touching life euerlasting they about the end of the world shal be raised vp againe together with their bodies Also they which woulde not that pardon and reconciliation should be giuen vnto the brethren that be fallen are neuer saide in the holie Oracles to be either condemned or to be out of the way of saluation Wherefore when Hadrian requireth this at our hands concerning the errour of the Anabaptists both he dealeth fondlie and whilest he taketh away one or two errours he openeth a verie wide gappe vnto manie For of verie fewe doeth the scripture speake in that forme and phrase which he nowe requireth of vs. Lastlie remaineth that wee should examine the syllogismes which Hadrian brought in against vs as our men had doone against him that those as he thinketh he might cōfute the more euidentlie but these I haue thought good for two causes to passe ouer First because it séemeth not verie lawefull for godlie men to be childishlie subtile especially in defending of an opinion the which as at the beginning hath béene sayde edifieth no man and may hurt verie manie Secondlie because we iudge that in this question those thinges are to be written which are vnderstoode of the greatest part of the holie congregation and that there be verie fewe which haue exercised themselues in the quirkes and subtilties of Logicke and sophistrie The trueth it selfe especially that which is euangelicall is plaine is taught and made euident by the apostolicall light and simplicitie Furthermore those thinges be alreadie before alleadged whereby is plainelie and manifestly discouered whatsoeuer deceite is in these trifeling argumentes Nowe for the finishing of this that wee haue written let vs adde this namelie let vs celebrate with high prayses the most ample mercie of God that in all thinges he discouereth himselfe with maruelous brightnesse and as Dauid singeth in the burden of his Psalme florrisheth for euer that is eternallie Howe farre foorth the praises of God must be celebrated But yet ought we so to celebrate his praises as on the other side the iudgementes of God towardes vnbeléeuers and heretikes be not thereby cancelled This is therefore written because Hadrian saith that he was verie much driuen to defende these thinges which hee defendeth for that they greatlie auailed to the worthinesse greatnesse of Gods mercie Howebeit after this manner they also perhappes did excuse themselues which reckened Caine and Iudas among the number of the saintes and blessed men Also Origen and his fauorers hadde vnmeasurable respect vnto the clemencie of God when as they taught that the punishmentes of the godlie should one daie at the last be finished and in verie déede the fires of hell should not be euerlasting and since they wrote that euen to the diuelles themselues after a multitude of ages shal be geuen pardon and saluation No iust prayses of the mercie of God are those which ouermuch obscure the seueritie iustice of God Wherefore letting this newnesse of doctrine goe let vs thinke with ourselues that we must by al meanes séeke the peace and quietnesse of the church Of intricate and vaine questions vndoubtedlie there is store enough Wherefore it shall be your parte that kéeping the trueth safe and sounde ye spéedilie returne into amitie thinking this diligentlie with your selues that it is a singular benefite vnto you to haue there where you are both the french and flemish Church This cannot the diuell abide and for that cause stirreth vppe discordes and contentions among you to the intent that strangers may be more and more hatefull to English men Wherefore watch yee with singular care and diligence that the euill spirit haue not his owne desire and that the Church of the sonne of God receiue no losse He that is reprooued let him beare it with no lesse patient minde than Peter did when he was reprehended by Paule And contrariwise they that haue taken vpon them the defence of the trueth if their brother which hath turned from the right waie not of mallice as it should séeme but rather of a certaine errour giue eare vnto them that admonish him well let them account him no lesse than before in the place of the minister of God and of a most louing fellowe in office Fare you well my verie good brethren assist vs with your prayers vsing your indeuour to maintaine peace among you as much as yée can From Zurick the 15. of Februarie 1561. An Epistle to the English Church 46. MY déere beloued brethren in Christ albeit wee doe maruelouslie loue your Church and doe iustly and worthilie make great account thereof yet are wee verie loath to determine of such nice questions as doe bring none or in verie déede small edification For since there are among you two sorts of the which one affirmeth and the other denieth it might easilie bee that they which cannot abide the doctrine set foorth had rather rent in sunder the Church than change their
men at the length become valiant and temperate so as without anie gréefe yea rather with singular pleasure they exercise themselues in the duties belonging to these vertues Two ends of them that be hearers of good doctrine And to conclude we must vnderstand that there are two kinds of ends of this art one that we vnderstand what is spoken the other and that the chéefe principall that what we haue learned we should performe of which latter end since Aristotle sawe that as well yoong as incontinent doo faile therefore he pronounced this kind of hearers to be vnfit if they be compared with others which haue now subdued their affections motions of their mind to the rule of reason For these may not onlie vnderstand what is said but are able also to iudge rightlie thereof which as it is manifest this philosopher did most respect since all his whole reason leaneth to this principle that yoong and incontinent men cannot rightlie iudge of these things Also let vs distinguish mankind The kinds of men distinguished that som be sound and some be altogither incurable and that there be others in a meane betwéene both and they that be sound we thinke haue no néed of these doctrines since they be faultlesse and liue perfectlie The incurable and intemperate and they which haue vtterlie giuen themselues to filthie pleasures shall not be holpen vntill they haue laid awaie this mind but they which be in the meane shall take great fruit hereby Trulie this distinction is well to be liked so neuertheles as there be added therevnto as touching them whose recouerie is despaired of that they must neuer be so despaired of but that good counsels and holsome admonishments may at one time or other doo them good For as the power of physicke is not onlie to maintaine the health which is gotten and to finish that which is begun but also to heale those that be destitute thereof so admonitions and good doctrines which be the medicines of the mind haue power not onelie to retaine good habits and to make perfect the vertues begun but also to reduce to the health of mind those men which haue quite lost the same especiallie if we passe not the bounds of ciuill iustice and outward conuersation 4 Now remaineth Why Aristotle omitted them which by nature are vnapt to receiue vertues that we passe not ouer a verie necessarie disputation the same is how it commeth to passe that since Aristotle said that Yoong and incontinent men are no fit hearers he did not also reckon them which be indued with such a constitution temperature or nature as they cannot be made better and are altogither vnapt to receiue vertues And that such there be Galens opinion of that matter Galen sheweth in sundrie places and especiallie in the booke wherein he treateth of the mutuall consequence of the maners of the mind and temperature of the bodie where he saith that They which thinke that all men haue a mind apt vnto vertues or on the other side that there be none at all doo measure mankind but by the one halfe neither haue they knowne and perceiued the whole nature of man For all men saith he are not by the complexion of their bodie borne enimies of vertue neither doo all men loue and desire the same by the power of their owne nature An obiection that vertues and vices are not in men by nature Afterward he remooueth this sentence or definition of his by a certeine obiection for that we sée some so well allowed and praised for their excellent vertues and contrariwise others to be condemned and dispraised bicause they be corrupted and infected with vices Neither is it méet that for those things which be naturallie within vs we should either be commended or dispraised Yea and the one sort where a Common weale is well gouerned are punnished and the other sort haue rewards giuen them Herevnto he saith that This is the naturall iudgement of men That men in punishing and rewarding respect not whether things be doone by nature or by industrie to allow succour helpe praise those things which be good profitable and comelie howsoeuer they come whether of nature or of indurstie and those things which be euill damnable full of shame they dispraise kéepe vnder and take away so much as in them lieth not regadring the cause from which they procéed which he indeuoureth to declare plainelie by examples We kill spiders aspes and adders neither doo we first deliberate with our selues whether venim be naturallie planted in those things or whether they got the same by their owne indeuour and will Also we doo loue worship God not weighing with our selues whether he hath attained to his owne goodnes by indeuour and his owne proper will or whether the same haue béene graffed in him by nature from euerlasting We might also adde that beautifull bodies are had in admiration of all men are celebrated with singular praise although that beautie hath come by nature and gifts fréelie giuen as the Diuines speake ought to be praised And bréefelie this he séemeth to affirme that Euill men are condemned and dispraised and contrariwise good men are allowed and praised although it be not known for a certeintie whether that naughtinesse or goodnesse came to them by industrie or by nature or by anie other meanes And in this respect he blamed the Stoiks Against the Stoiks which saie that men by nature are made vnto vertue but are corrupted by other mens examples for that they iudged that all men were by nature made apt vnto vertue wherevnto though by nature and strength they be inclined yet by the ill example of other men by peruerse opinions and by the talke and conuersation of corrupt men they are reuoked from the same But if it should be granted them what I beséech you could they alledge concerning those first men such as they cannot denie but that now then yea oftentimes there haue béene in the world When as at sundrie and certeine times appointed they déeme that the world hath perished either by the ouerflowing of waters or by the consuming of all things with fier and that againe it hath béene renewed Whom I saie will they affirme to haue corrupted either with ill examples or ill doctrine or with pleasures found out or with corrupt inuentions these first men brought foorth againe into light Certeinlie this reason is of force against the Stoiks But against the Peripatetiks and others which thinke that the world neuer began they vse in verie déed another kind of argument that is Put the case there be certeine brethren which are begotten of the selfe-same parents which vse the selfe-same meats liue all vnder one schoole-maister and haue no conuersation with strangers who I beséech you shall be assigned the authour that some be of corrupt and lewd maners and that others doo continuallie shew an honest chast disposition And
had attempted to doo vnder Ezechias God saith he will not permit that a double trouble should arise he is satisfied that he hath destroied ten tribes he will haue the kingdome of Iuda to be saued Although this exposition be nothing against pietie yet it séemeth not to agrée with the mind of the prophet for he prophesied against Niniuie the threatenings of God and the subuersion that should ensue And when he was minded to exaggerate the punishment that was at hand he saith that such should be the violence of destruction to be brought by the Chaldaeans that there should be no néed for the Lord to reuenge the same againe for that he by the first vengeance would take sufficient punishment for the empire of the Assyrians was vtterlie ouerthrowne by the Chaldaeans And we be commonlie woont to saie of a man that is beaten euen vnto death that he was so striken dead with one blowe as he néeded not the second blowe This is the scope which the prophet taketh and the proper sense of this place But touching the matter we denie not but that afflictions in godlie men doo tend vnto that end 1. Co. 11 32. that as Paule saith They may not be condemned with this world for they be fatherlie corrections whereby men be called to repentance But here-hence must not be drawne a generall rule to the intent a measure should be prescribed vnto God God punisheth manie of the wicked both in this life and in the life to come that when he hath begun to punish men in this life he cannot also punish them in time to come if they depart from hence without faith and repentance If they returne vnto God they shall suffer nothing in another life howbeit not for that they haue satisfied God by their punishments in this life but bicause Christ paid for them the price of their redemption Wherefore euen as certeine good things be giuen to the godlie men in this life The punishments of this life be preparatiues of the punishments of the life to come which be pledges and entrances into another life euen so in the wicked euerlasting punishment is begun by the preparatiues of afflictions in this life Which also Christ dooth séeme to grant when he saith Feare him which can both destroie the bodie and send the soule into hell-fire By these things I suppose it euident enough that the oracle of the prophet which we haue plainlie expounded Luk. 12 5 apperteineth nothing vnto that matter which we haue in hand 35 Another of their arguments is taken out of the prophet Ezechiel Ezec. 18 20 The sonne shall not beare the iniquitie of his father c. To this we might answer at a word Looke after part 2 plac 5 art 36. as a little before wée said namelie that children doo not beare the iniquitie of their parents but their owne and proper iniquitie which cleaueth to euerie one from his natiuitie But séeing that place is woont to be one waie expounded by some and another waie by others we will bréeflie declare what we thinke fit concerning the same This was a common prouerbe among the Iewes The fathers did eate sower grapes and the childrens teeth be on edge This prouerbe was not onlie remembred by Ezechiel but also by Ieremie in his 31. chapter verse 29. The meaning of which saieng is this Our fathers haue sinned we for them are punished And as the Rabbins saie They which were of the kingdome of the ten tribes séemed to ascribe these things vnto Ieroboam the sonne of Nabat which first made the golden calues But they which were of the kingdome of Iuda referred those things vnto Manasses for whose vngodlines they thought that the captiuitie was to light vpon them which the prophets had denounced Euerie one shall beare his owne sinne This prouerbe dooth God reprooue and saith that it should not be so hereafter The soules saith he be mine the sonne shall not beare the iniquitie of his father but euerie one shall die in his owne sinne Manie would haue these things to be vnderstood concerning temporall punishment bicause God in the 24. of Deuteronomie commanded verse 16 that parents should not be slaine for the childrens offense nor yet the children for their parents Which also Amazias the king of Iuda obserued as it is written in the 14. chapter of the second booke of Kings for he executed the murderers of his father but he spared the children of them according to the commandement of the lawe Which neuertheles was not alwaies obserued by the Israelites for we read in the seuenth chapter of the booke of Iosua verse 24. that not onelie Achan was slaine Iosua contrarie to the common lawe punished the sonnes with the father by reason of the cursed things which he had reteined against Gods commandement but also togither with him both his sonnes and daughters and cattell But this was doone by the speciall commandement of God neither is it preiudiciall to the lawe giuen in generall 36 Neuertheles this exposition concerning the lawe ciuill dooth not concurre with the prophets words for the Iewes did not complaine of iudiciall punishment or of that which the prince laid vpon them but of those calamities which God himselfe brought vnto them namelie of the spoile of their goods of the destruction of the Iewish kingdome and of the captiuitie of Babylon Here they accused the iudgements of the Lord and made a muttering that his waies were not right wherefore some did interpret that place to be ment of eternall punishments of the losse of grace and of the spirit the which things they saie doo happen to euerie one for his owne proper sinnes and not for the sinnes of other Yet in the meane time they affirme that both children for their parents and people for their princes sake doo suffer temporall punishments for God saie they will punish the fathers in their children for children are a certeine part of their parents And they saie that it is no absurd thing if the children by their afflictions doo profit their parents séeing they also by this meanes are called home to repentance and that no iniurie is doone vnto them if they die séeing they be mortall For that God dooth wiselie dispose the times either of liuing or of dieng and that he dooth plucke the children from their life least either they should be corrupted with naughtines or else if they be alreadie in sinnes and in the state of damnation they should not be more and more burthened and that they may at one time or other make an end of naughtie liuing And vnto this opinion Augustine séemeth not a little to incline in his questions vpon the booke of Iosua question the eight and ninth And they which would not haue these remnants of originall sinne remaining after regeneration are compelled so to saie for they cannot shew that in infants their own sins be punished séeing they affirme them
forme of praier they onelie foretold the things which they sawe should come to passe And wheras they vse the Optatiue mood in stéed of the Indicatiue that he saith is not to be woondered at among the Hebrues séeing they often times vse such figures in their spéeches For manie times they vse one Tense for an other putting the time past for the time to come as Wherefore haue the Gentils raged Psalm 2 1. and the people imagined vaine things Psal 22 29. Againe They diuided my garments among them These things were for to come and were forespoken concerning Christ when as neuerthelesse they were written as things alreadie past Howbeit he confesseth that otherwhile we praie that some may be punished and chastised for their amendement which is not saith he to praie against them A place out of the Apocalypse Apoc. 6 10. but for them And he citeth a place out of the Apocalypse the sixt chapter where the martyrs crie vnder the altar Take vengeance vpon the earth for our bloud which is shed And it séemeth vnto him that thereby is ment that these martyrs praied against the kingdome of sinne And sinne may be destroied two maner of waies Sinne two maner of waies destroied First if a contrarie disposition be induced so that sinne being excluded there succéedeth mortification of lusts righteousnesse honestie and all kind of vertues Againe sinne is subdued vnto God when punishment is applied vnto the same for while it is vnpunished it hath nothing in it that is good but so soone as it is punished forsomuch as that punishment is a part of iustice sinne is at the least wise somewhat restreined and bridled thereby from ranging anie further abroad And this also is profitable vnto wretched sinners Wherefore if we will iudge vprightlie The martyrs praie for the end of the world the martyrs in so praieng praied rather for them than against them Neither also were it absurd if they should praie for the end of the world wherein they haue suffered so gréeuous things that vngodlinesse may once haue an end Although I thinke not that all the elder fathers are of this mind that we should praie for the end of the world séeing rather on the contrarie part Tertullian in his apollogie saith that the christians in their congregations praie for prolonging of the end of the world And in the same place he writeth that our men by the determinate rule of the holie scriptures praied not onelie for emperours but also for the long preseruation of the world For after this monarchie of the Romans as Paule writeth to the Thessalonians shall come Antichrist and the end 2. Thes 2 8. Wherefore some of the godlie sort praied that the time might be prolonged partlie that the tribulation which should come through Antichrist might be deferred partlie that the children of the election might be gathered togither The Gréeke Scholies write that those holie martyrs praied against the diuell that his power might be bridled and brought to an end And thus much of Augustines opinion who was also of the same mind against Faustus who saith These words of execration which we read in the prophets séeme to be the words of those which fore-speake not desires of them that accursse But as touching this matter I would thinke it should thus be determined to wit that when there is an enimie which both wisheth euill vnto vs and also to the vttermost of his power worketh euill against vs we first of all should make a distinction of the cause for the which he hateth vs. For either it is our owne proper cause humane and ciuill or else it is bicause he hateth God and his truth Next that A distinction of the men that cursse we make a distinction as touching men for some are led by an accustomed affection of their owne and other some are mooued by God who reuealeth to them both what he will doo or what is the state of the wicked stirreth them vp to speake the things A distinction of the euils which we praie for which they doo speake Neither is this in the meane time to be passed ouer that the euils which we praie for are either temporall or eternall After these distinctions I thinke we ought thus to saie That if our owne cause onelie be in hand therein we ought to be patient In our owne cause we must be patient Rom. 12 14 long suffering and gentle Blesse and cursse not thus the scripture commandeth We must also praie for them that persecute vs. We are by God created men let vs not spit out the venom of serpents and forsomuch as we are men let vs not suffer ourselues to be changed into brute beasts They which hurt vs are mad and are forced by furie and therefore are rather woorthie of compassion than of reuenge or curssings A mouth is giuen vnto vs by it to helpe and remedie and not that we should cursse and ban with the same Otherwise God saith of such execrations I commanded thée that thou shouldest praie for thine enimies why dooest thou prouoke me now against them Wilt thou haue me to be a helper of thée to transgresse my lawes and to be thine executioner A certeine priest of Athens could not be induced to cursse Alcibiades for he said An example of a priest of Athens that he was made a priest to praie for men and not to cursse them And among the Romans it was not lawfull for the high priest of Iupiter to sweare for that oftentimes the end and conclusion of an oth is execration For they saie Let these or those things fall vpon me vnlesse I performe this or that And séeing it was not lawfull for the priest to cursse himselfe much lesse was it lawfull for him to cursse others Wherefore if our owne cause be in hand we ought not to vse cursings but rather praiers compassions and blessings But when Gods cause is in hand and that this indignation commeth on vs by reason of sinnes and wicked acts In Gods cause imprecations are sometime lawfull there is nothing to let but that we may somtime vse imprecations in such maner as we shall expresse And it oftentimes happeneth that our owne cause is ioined with the glorie of God and is so ioined as it cannot be distinctlie iudged of but onelie by a diligent and attentiue consideration As if a minister of the church sée himselfe contemned and derided although he often times regard not his owne dignitie yet notwithstanding neither can he nor ought he quietlie suffer the word of God which he ministreth to be cōtemned For this cause the prophets séemed manie times to be verie angrie for that their messages and prophesies were derided Wherefore I grant that in this case both imprecations and curssings were iustlie admitted In imprecations we must beware that the flesh be not stirred vp 22 Howbeit this I thinke necessarie to admonish you of that we
his owne méere mercie and good will to stir vs vp thereby more and more to doo those things which otherwise is our dutie to doo 8 But some affirme In 1. Cor. 10 verse 2. that Paule taketh somthing from the old testament when in the second epistle to the Corinthians he calleth the same The ministerie of death And vnto the Galathians he wrote Ye haue begun in the spirit Gal. 3 3. take ye heed that ye doo not end in the flesh In which place he calleth the old lawe Flesh And in the same epistle he sheweth that those Gal. 4 29. which be vnder the lawe doo persecute them which belong to the Gospell But in such places as these be Paule speaketh of the old testament according as it was thrust vpon them by false apostles without Christ and without faith Then is it euen as if thou shouldest take awaie the verie life from it and leaue nothing remaining but death and offense of the flesh But when the apostle speaketh of the lawe by it selfe he writeth far otherwise Vnto the Romans it is written The lawe indeed is spirituall Rom. 7 12. a holie commandement iust and good but I am carnall c. And vnto Timothie For we knowe 1. Tim. 1 8. that the lawe is good if a man vse the same lawfullie Wherefore when as it séemeth that the lawe is by Paule either diminished or reprooued that is not in respect of it selfe but for our fault sake For it méeteth with such as be defiled and indeuour themselues to resist it and therefore it bréedeth those discommodities Or else as I haue said he spake thereof so far foorth as the false apostles seuered Christ from the same How the false apostles would take Christ from the lawe Perhaps thou wilt affirme that the false apostles did not take awaie Christ but rather preached the lawe togither with him But yet neuerthelesse séeing they taught that he was not sufficient vnto saluation no doubt but they tooke him awaie For he that hath néed of the lawe to saue men is not the true Christ that was promised In Rom. 11. verse 27. 9 But bicause Paule said out of the testimonie of Esaie that This is a testament and that we read the same in the 31. chapter of Ieremie that The new couenant herein consisteth verse 34. that the deliuerer should come and be mercifull vnto iniquities there ariseth a doubt whether the new testament and the old be diuers or no. Whether the new testament and the old be diuers Of the which matter I haue somewhat spoken before but now I intend more at large to intreat thereof At the first sight they séeme altogither diuers so that the one is altogither distinguished from the other For in Ieremie it is said that There should be a new couenant and not according to that which hee made with the fathers And the epistle to the Hebrues addeth When it is said Hebr. 8 13. A new then is that abolished which was old But who séeth not that one thing if it abolish and make void another thing differeth altogither from the same There is also another argument for that as they saie in the old testament was no forgiuenesse of sins For the epistle to the Hebrues in the tenth chapter saith verse 4. that The bloud of gotes and of oxen and of calues could not take away sinnes But in the new testament no man doubteth but that there is remission of sinnes so as no man will saie but that the things which in so great a matter differ are diuerse One maner of iustification and one mediator both in the one and the other Yet this on the other side is to be considered that that faith whereof iustification consisteth is in either testament all one Moreouer that the mediatour is one and the same namelie Christ Iesus and the promise of remission of sinnes and of eternall life through him all one The commandements those at leastwise which be morall all one the signification of sacraments all one the roote and plant out of which some of the Iewes were cut off and we in their place graffed in is all one All which things plainlie declare that either testament as touching the substance or essence if I may so call it is all one thing Although there must be granted some differences by reason of the accidents which are that Iesus Christ was there knowne as hée that was to come but with vs hée is knowne as he which is alreadie come Also their signes were diuerse from vs in forme but of like strength in signification as Augustine saith Moreouer they had a certeine and assured publike wealth for the preseruation whereof they had ciuill precepts deliuered vnto them which we haue not And finallie vnto the promise of the remission of sinnes by the Messias were in the old time added a great manie other promises as of the increase and preseruation of their posteritie and of the possession of the land of Chanaan which promises we haue not And besides all this our sacraments are more easie and fewer in number and also more manifest and extend much further séeing they are not shut vp in a corner as theirs were in Iewrie but are spred abroad throughout the whole world Wherefore we may affirme that the new testament and the old are in verie déed all one as touching the substance and differ onelie in certeine accidentall things which we haue now mentioned 10 But now resteth to answer In the old testament was iustification that is remission of sinnes vnto the two arguments which were before brought touching remission of sinnes We denie not but that the same was in the old testament séeing if we consider the promise which there also was of force the old fathers were iustified by the same For it was said of Abraham Gen. 15 6. He beleeued God and it was imputed vnto him to righteousnesse as the apostle hath declared And Dauid saith Blessed are they Psal 32 1. whose iniquities are forgiuen and whose sinnes are couered Yet if we looke vpon the sacraments or ceremonies they did not pardon sinnes as touching the woorke neither yet haue our sacraments strength so to doo But whereas Paule saith vnto the Hebrues that The bloud of gotes Hebr. 10 4. oxen and calues could not take awaie sinnes we denie not this to be true but yet in the meane time neither dooth Paule denie but that the faith of the old fathers whereby they had a respect vnto Christ and imbraced him in the signification of those sacrifices did iustifie and obteine remission of sinnes Doubtlesse the bloud of those sacrifices washed not away the sinnes of the world but onelie the bloud of Christ as he himselfe said Luk. 22 20. This cup is the new testament in my bloud which shal be shead for you and for manie for the remission of sinnes But whereas we are said to be baptised
vs sée what mooued these men to saie that works foreséene are the causes of predestination Vndoubtedlie that was nothing else but to satisfie mans iudgement The aduersaries haue not herein satisfied humane iudgment which yet they haue not atteined vnto For they haue nothing to answere touching an infant which being graffed into Christ dieth in his infancie for if they will haue him to be saued they must néeds confesse that he was predestinated But forsomuch as in him followeth no good works God doubtles could not foresée them yea rather this he foresawe that he should by his fréewill doo nothing But that is more absurd which they obiect that God foresawe what he would haue doone if he had happened to liue longer for mans iudgement will not so be satisfied For reason will complaine that some men are ouerhipped and reiected for those sinnes which they haue not doone and especiallie in that respect that they should haue committed those sinnes if they had liued For ciuill iudges punish not anie man for those faults which they would haue committed if he had not béene letted and that God is nothing mooued with those works which men would haue doone Christ plainelie declareth when he intreated of Corosaim and Bethsaida and Capernaum Matt. 11 21. and 22. If saith he the things which haue beene doone in thee had bin doone in Tyre and in Sidon they had doubtles repented and those cities had beene at this daie remaining Behold God foresawe that these nations would haue repented if they had séene and heard those things which were granted and preched vnto these cities Séeing therefore that they perished it is manifest that God in predestinating followeth not those works which men would haue doone if they had liued Neither yet ought anie man to gather out of this saieng of Christ that they by themselues euen by the power of frée-will could haue repented for repentance is the gift of God Vnto some God vseth not the meanes whereby they might haue beene mooued to saluation But the meaning of that place is that vnto these men God vsed not those meanes whereby they might haue béene mooued These men suppose that euen by nature it selfe there is a difference in men which the election of God followeth Neither consider they that all men are borne the sonnes of wrath so that as touching the masse or lumpe from whence they are taken there cannot be put in them anie difference at all for whatsoeuer good commeth vnto vs that same without all doubt commeth from God and from grace And that in the nature of men As touching nature there is no difference in men Rom. 9 7. is not to be put anie difference the apostle declareth for when he would shew that one of the two brethren was taken and the other reiected by the fréewill of God first he vsed an example of Isaac and Ismaël but since in these twoo it might be obiected that there was some difference for that the one was borne of a frée woman and the other of a hand-maiden afterward he brought two brethren that were twins Ibidem 10. Iacob and Esau which had not onlie one the selfe-same parents but also were brought forth both at one time and in one the selfesame birth And as touching works there was no difference at all betwéene them for as the apostle saith Ibidem 11. Before they had doone either good or euill it was said The elder shall serue the yoonger Againe Iacob haue I looued but Esau haue I hated What néed was there that Paule should so diligentlie alledge these things but to make these two brethren therein equall in all points as touching nature Which had béene to no purpose if still there had remained so much difference in works foreséene So then it followeth that whatsoeuer difference is in men the same dependeth onelie of the will of God for otherwise we are all borne vnder sinne Faith foreseene mooueth not God to predestinate vs. 21 Further if there should be anie thing of our selues which might mooue God to predestinate vs that should chéeflie be faith For Augustine also when he was yet yoong was not so well throughlie acquainted with this question thought that God in predestination reprobation hath a respect vnto faith vnto infidelitie which opinion both Ambrose and Chrysostome imbraced before By the scriptures it is prooued that faith is of God But this in verie déed cannot be attributed no not vnto faith for faith also commeth of predestination For it is not of our selues but is giuen of God and that not rashlie but by his determinate counsell which may be easilie prooued by manie places of the scriptures For Paule vnto the Ephesians writeth By grace ye are saued through faith Ephes 2 8. and that not of your selues for it is the gift of God least anie man should boast And againe in the same epistle Ephes 6 23. Charitie and faith from God the father through Iesus Christ And in the epistle vnto the Romans Rom. 12 3. As God hath diuided vnto euerie man the measure of faith And vnto the Corinthians 1. Cor. 7 25. I haue obteined mercie that I might be faithfull Vnto the Philippians Vnto you it is giuen Phil. 1 29. not onelie to beleeue in Christ but also to suffer for his sake In the Acts God opened the hart of the woman that sold purple Acts. 16 14. that she might giue heed vnto those things which were spoken of Paule Acts. 13 48. And in the 13. chapter They beleeued as manie as were ordeined vnto eternall life Christ also saith in the Gospell I confesse vnto thee Matt. 11 25. ô father of heauen and earth that thou hast hidden these things from the wise and prudent and hast reuealed them vnto infants euen so ô father bicause it hath so pleased thee And in another place Mat. 13 13. Vnto them saith he I speake in parables that when they heare they should not heare when they see they should not see but vnto you it is giuen to vnderstand And vnto Peter he said Matt. 16 17. Blessed art thou Simon Bariâ—na for flesh and bloud hath not reuealed this vnto thee And there are manie other testimonies in the holie scriptures If faith be not the cause of predestination much lesse other works whereby is prooued that faith is giuen and distributed by God onelie so as it cannot be the cause of predestination and if faith cannot works can much lesse 22 Moreouer no man can denie but that the predestination of God is eternall for Paule to Timothie saith 2. Tim. 1 9. that God hath elected vs before the world was And vnto the Ephesians Before the foundations of the world were laid Ephes 1 4. But our works are temporall wherefore that which is eternall cannot come of them But they vse to cauill that those works in whose respect we are
Semie when as Abisai would haue killed him Ibidem 10. for How knowest thou saith he whether the Lord hath commanded him to cursse me That one and the selfe-same man may haue contrarie affections Dauid declareth when he saith Psal 2 11. Serue the Lord with feare and reioise in him with trembling But thou wilt saie that afflictions are euill how then can we reioise in them That they be euill no man will denie for they be punishments of sinne ministers of death the last enimie that shall be driuen out of the world and at length from godlie men be vtterlie remooued Apoc. 21 4 For God shall wipe awaie all teares from the eies of the saints We grant that afflictions of their owne nature are euill howbeit we saie Afflictions of their owne nature art euill Rom. 8 28. that vnto the godlie and to the elect of God of whom we héere speake they are by the clemencie of God made good and profitable for Vnto them all things worke togither for the best For neither doo they suffer these things to their hurt but to their triumph And these things are like vnto the red sea wherein Pharao is drowned A similitude but Israel is saued for in the wicked they stirre vp desperation but in the godlie a most assured hope They are instruments whereby as we haue said is shewed foorth the goodnesse and might of God both in comforting vs and also in erecting vs. They are occasions euen of most excellent good things The power of God is made perfect in our infirmitie By these things as by a fatherlie chastisement our dailie falles are repaired hautinesse and pride kept vntder the flesh and wantonnesse restrained our old man corrupted but our inward man renewed sluggishnes and slouthfulnes is shaken off the confession of faith is expressed the weaknes of our strength is discouered and we are prouoked more earnestlie to praie and call for the fauour of God and dailie doo better vnderstand the peruersenesse of our owne nature Besides through afflictions we are made like vnto Christ for It behooued Christ to suffer Luke 22 26 and so to obteine his kingdome we also ought to followe the verie same steps Matt. 11 12. Matt. 7 13. Phil. 2 7. For the kingdome of God suffereth violence and strait is the waie that leadeth vnto life But Euen as he after the obedience of the crosse was exalted 2. Tim. 2 12. and had giuen him a name aboue all names so we also if we suffer with him we shall reigne togither with him And it is a swéet thing for a louer euen to suffer for the thing that he loueth By this meanes also we accustome our selues vnto patience that being become as it were the Diamond stone we shall rather wearie them that strike vs than we our selues be broken For these things be as exercises in a humane bodie whereby rather the health is confirmed and the strength recouered than taken awaie or weakned through them Rom. 5 3. 11 Wherefore the godlie vpon good cause reioise in afflictions knowing that Affliction worketh patience And héere is to be noted a phrase of spéech much vsed in the holie scripture whereby that which belongeth vnto the thing That which belongeth vnto the thing is attributed vnto the instrument is attributed vnto the instrument or signe And that this is oftentimes vsed in the sacraments we haue prooued by the saieng of Augustine albeit that our aduersaries are earnestlie against it Héere Paule attributeth vnto afflictions that which is the worke of God of the holie Ghost namelie Afflictions of their owne nature woorke not patience to worke patience by which afflictions forsomuch as they are of their owne nature euill and odious patience is not gotten but rather shaken off And this doo we perceiue to be manifest in the wicked who at such time as they be somewhat gréeuouslie afflicted doo burst foorth into blasphemies and also fall oftentimes into desperation A similitude But as the physician of things venemous and hurtfull maketh most healthfull medicines euen so almightie God by his wisdome out of afflictions although they be euill things bringeth foorth most excellent vertues among which patience is one This vertue belongeth to fortitude wherevnto are referred all those things Patience belongeth vnto fortitude which the saints doo suffer whether it be in couragious abiding of afflictions of the bodie or else in subduing of reason and mortifieng of the wisdome of the flesh Manie Ethniks also suffered manie things with a valiant mind but yet indured them not with a me sound consolation Onelie they said that by sorrowe they could neither change them nor let them for they ascribed those things vnto the necessitie of the matter Wherefore they said that this is our lot that euen as it were in a banket we must either drinke or depart And if we chance to die either we shall haue no féeling after death or if anie féeling be we shall be in a better state In this maner did they frame themselues after a sort to beare all aduersities But in godlie men the consideration of fortitude and patience is farre otherwise The consolations of the godlie they haue other causes and other meanes whereby they confirme themselues For they beare not those things with a good courage as though they should happen at all aduentures but bicause they knowe that by singular prouidence they come from the most louing and almightie God from God I saie their father who with a louing mind and by his right hand Psal 119 17 sendeth vpon them those afflictions to wit Iames. 1 2. vnto the saluation of the elect And for the same cause they also with their right hand that is to saie patientlie doo receiue them and take them in good part crieng with Dauid It is good for me that thou hast humbled me and with Iames They reckon that all ioie consisteth in those aduersities which the most good and the most wise God their father sendeth They alwaies lift vp the eies of their mind to those promises of Christ Matt. 5 4. Blessed are they which moorne for they shall receiue comfort Blessed are they which suffer persecution for righteousnesse sake for theirs is the kingdome of heauen Blessed are ye when men reuile you and persecute you and saie maner of euill against you for my sake falslie reioise and be glad for great is your reward in heauen They doo beare all things with a good courage not bicause in sorrowing they cannot be changed but bicause they knowe that in valiant suffering they offer themselues an acceptable sacrifice vnto God and persuade themselues that they shall one daie be deliuered from those euils in the stéed whereof are laid vp for them most ample ioies and quietnesse wherewith no fortune be it neuer so aduerse may be compared For The sufferings of this life Rom. 8 18. are not woorthie of
we will not graunt them to be the members of Christ vnlesse we shall iudge according to the forme and outward shewe Neither doe we for this cause say Euill men must not be excluded frō the Church at euery mans priuate iudgement that euill men at euerie mans iudgement should be separated or excluded from the Church when they haue secretlie sinned and haue not bin as yet cut off by excommunication from the body of Christ Nay rather while they be permitted if so be they administer the word of God or Sacraments vnto the people diuine things are not polluted by their wickednesse but this onelie we affirme now that such maner of men in verie déede and before God are not members of the Church Thou maiest perhappes doubt how Paul might trulie call the Church of the Corinthians How amōg the Corinthians was the Church of God the Church of God the which was infected with so many vices But it must be vnderstoode that all they which were there were not vtterlie corrupted manie good men remained Further they were as yet instructed with pure doctrine and they retained the Sacramentes whole and perfect neither were they altogether without discipline and those things that were wanting were not laide aside without regard nay rather the godlie laboured much about the correcting of them For we know that Paul was admonished by them which were at Cloas 1. Cor. 1. 11 that he should preuent the euils that were breaking forth Acts. 16. 9. Besides this Paul had a respect to the testimonie of God who had said vnto him that in the same citie he had much people Ouer this thou must vnderstand that the Church of God doth not so fall away for euerie blemish as that it should no more be called the Church of God It is not presently without spot or wrinkle but in the day of Iesus Christ it shal be 2 But they excéedinglie erre which account onelie the Romish Church for the Church In 1. Cor. 1. 2. We denie not but that there is an order among Churches but we graunt it not to be the same which dependeth of the wealth and dignities of this world An order in Churches and which must be taken for the better Looke after p. 6. Art 6. c. Wherefore among Churches that must be taken for the better which doeth most florish in spirit doctrine and holinesse But at this day onelie successions and Cathedrall seats are had in great estimation whereas notwithstanding Christ hath not tied his grace vnto these things And if so be that at Rome or Constantinople doctrine be polluted the Sacraments mangled and discipline corrupted how can we aske counsell of those Churches as more excellent than the rest Verilie this should be nothing else but to seek grapes of thornes and figges of thistles Matt. 7. 16. In auncient time the Apostolicall Churches were Ierusalem Antioch Alexandria Ephesus Corinth and other such like but what is there at this daie Alas there be manie errours and superstitions and there is little wanting but that they degenerate into Turkish wickednes Let the Church be Catholike for places do not separate beléeuers euen as the place in like maner Chrysost as saieth Chrysostome although it be one doth not ioine thē togither For if in one the same place there be two Lordes which command things repugnant doubtlesse their seruantes will be diuided for as Christ hath taught Matt. 6. 24. We cannot in one and the selfe same worke serue two 3 But it is perpetuallie obiected against vs by Hosius and Staphylus In 2. Sam. 21. vers 15. and other persecuters of the Gospell that we agrée not among our selues as touching the matter of the Sacrament Frée wil and other things We cannot denie it but shal we therfore say That we haue the true Church though there be dissentions among vs. that the reformed Church is no Church Indéede the spirit of the Lord is the spirit of peace It would possesse vs all whollie if we were whollie regenerate howbeit as yet we are not so The Church is instituted Ephe. 5. 27. that it may be without wrinckle hereafter now it is not one day it shal be when Christ shall haue ouercome all his enimies I thinke there be none but do like of a consenting together but yet sauing the truth otherwhile it cannot be had Dissentions in the Church are neuer forthwith rooted out These men when they declare these things do séeme to set forth mere wonders as though that there hath neuer béene dissentions in the Church But I beséech you let them consider the beginnings The people of Israell Exod. 7. 4. Num. 14. 10 which was the Church of God would often times haue killed Moses in the wildernesse Num. 16. 1. Core Dathan Dissentions in the Church of Israel and Abiram raised a tumult and contended for the Priesthoode which by the expresse worde of God was assigned to Aaron What turmoils were there betwéene Dauid and Saule 1. Sam. 18. c. yet was there an expresse worde of God as touching the kingdome The house of Iuda had the kingdome at the handes of God 1. Kings 12 1. Kings 13 11. and yet there became a schisme vnder Roboam After that age the Prophets succéeded 1. Kings 22 11. 17. on the one side they were true on the other side they were false they spake thinges that were repugnant That which one affirmed Iere. 21. 26. the other denied The Israelites being returned out of captiuitie were rent into sundrie sorts into the sectes of the Essei Pharesees Saduces Who wil saie that a church was not there And so it is no new thing where the Church of God is there dissentions to be If they shall denie this to be doone in the newe Testament I knowe not whether they erre wittingly or vnwittingly What happened betwéene Peter and Paul in the time of the Apostles Gal. 2. 14. Dissentions in the Church of the Apostles Act. 15. 39. Peter followed the Iewish custome to the hinderaunce of the Ethnickes which were conuerted Paul reprooued him Paul and Barnabas whom the holie Ghost had ioyned together in the ministerie so disagréed as they departed one from an other The time of contention for the retayning or not retayning of Iudaisme continued a long time The contention was past ouer vnto Augustine Ierome The one would that euen in the holie Scriptures certenties might be grounded by dispensation the other earnestlie denied it In the time of the Apostles a litle after the Christians had manie sectaries among them namelie the Cerinthians the Marcionites the Gnostickes the Carpocratians Admit that the Ethnickes had taken our Argument and had saide You cannot agrée as touching your Christ We haue holie ordinances of our Gods Which shal I beléeue these or those They al say that they be Christians I beséech you let vs consider of the Church
Christ and his disciples Iohn 9. 21. and as manie as followed him to bee cast foorth of the Synagogue But excommunications of this kinde Vniust excōmunications are no harme to innocents séeing they be wicked and vnwise are not preiudiciall vnto the godlie and innocent but they doe excéedinglie hurt the Ministers and executors of them who in doing peruerslie doe harme vnto God to Christ to the Church and to themselues and at length so farre as in them lyeth they murder the little flocke of Christ For although God be present with him that is vniustlie excommunicated yet the authors of this vnrighteousnesse for their part driue him out of the Church being oppressed with slaunders and cast him foorth to bee deuoured of wolues for whom Christ died But against the crueltie of these men Christ comforteth vs when he saith Feare yee not them which kill the bodie Mat. 10. 28 seeing they cannot kill the soule Let these men excommunicate as much as they wil they shall not separate vs from GOD from Christ and from the Church A certaine foolish Suffragan An exāple disgraded as they speake a certaine Priest after a while to be bounde because he preached the Gospell and said that he did separate him from the Church of Christ militant and triumphant Vnto whom that prudent and constant Martyr answered What shewest thou me of the triumphant and militant Church of Christ No creature can plucke me from thence Rom. 8. 37. And thou hauing the roome of a Bishop in vaine attemptest to cut me off from the bodie of Christ against the word of God 18 Lastlie it shall not bee hard by these things which we haue spoken to sée how we ought to behaue our selues towardes him Howe we ought to behaue our selues towards an excommunicate which is already excommunicate The familiar conuersation which is doone for affection sake must be withdrawne from him yet so as children wife and subiects be not exempted from their due obedience towardes the Magistrat least al things be confounded But in the meane time let héed be takē least in this conuersatiō they giue assent vnto the same crime But as to others let the excommunicates be auoided let not meat be eaten with them let it not be said vnto them God spéede but let them be accounted as Ethnicks and Publicans Yet must we not cease from admonishing teaching and reproouing neither from giuing meat and drinke if necessitie shall vrge Because excommunication can no further be extended than charitie and other holie commaundements of God will suffer We néede not to feare the hatred of him that is excommunicate For if he wil iustlie weigh what is doone towards him he shall perceiue that the faithfull are stirred vp against him not through enuie but through charitie Theodosius Theodosius being corrected by Ambrose ceased not to loue him to honour him and to commend him And againe they which be excommunicate ought not for that cause to steppe backe from the Gospell or to desist from the faith thereof Further when they shall repent he which was separated from the Church let him be reconciled as Paul exhorteth in the seconde Epistle to the Corinthians 1. Cor. 2. 8. which thing should be doone mildlie with great good will and charitie These things I ment to saie as touching excommunication being alwaies readie to heare better matter For I perceiue that manie things herein be obscure which do oftentimes trouble the weake And for this am I very sorie that it séemeth to me I haue spoken of Vtopia and the common weale of Plato the which although of manie they be praised as goodlie things yet are they no where to be found Of Comelinesse and order in the Church In 1. Co. 14 at the end 19 But Paule in the first to the Corinthians the 14. Chapter added a verie excellent conclusion to wit That all things be done decently and in order But that particle Decently must be rightly vnderstood least we should thinke that this comelinesse consisteth in instruments of silke in vessels of golde and siluer in cuppes set with precious stones in the ringing of Bels in swéete perfumes in the shining of lights They which boast of these things as decent fall into the false argument which Aristotle calleth A secundum quid ad simpliciter A false argument that is From that which is in some respect to that which is absolute Comelie we graunt these things to be howbeit vnto the eyes of the bodie vnto the sense of the flesh and to the iudgement of the world which things we must rather denie than follow What comelinesse is required in the seruice of God The comelinesse which in these things is required consisteth in mortification holines modestie contempt of the world and especially in edification Let it not be obiected vnto vs Exod. 25. that God in the old Testament required of vs these outward ornaments The ornaments of gold siluer c. were conuenient for the olde law why as golde siluer precious stones c. For these things were conuenient for that time and age when the people of God was vnskilfull and were detained as infants vnder the rudiments of this world Nowe hath Christ brought a more perfect state therefore in his Church we must retaine those things which of themselues be decent not those which for some certaine time were méete for the people of God being newlie sprong vp Also he willeth that all things should be done in order that is without confusion For it is order where some things doe fitlie goe before and follow one another A definition of order by Augustine For Augustine De Ciuitate Dei defined it Order is a disposing of things that be like and vnlike giuing to euerie one their proper places In a Church let there be Doctors Disciples People a Pastor Elders And in rites let some things be set before and other things follow after so that in euery place nothing be done vnorderly or confusedlie Of Temples or Churches 20 Dauid although he be commended to be an acceptable and godlie King In 1. Cor. 3 verse 16. yet is he forbidden by God that he should not builde a Temple vnto him because he was exercised in warlike affaires and had put his handes to the bloud and slaughter of manie men Let vs further consider that God shewed marueilous vengeance vpon the Philistians 1. Sam. 5. in vexing them with most foule diseases for that they toke awaie the Arcke of the couenant Neither did it well happen vnto the Chaldeans at the length for that they burned the Temple and tooke away the holie vessels into captiuitie forsomuch as their Monarchie not long after was ouerthrowen The Macedonians also who most contemptuouslie violated the temple repaired had an euill ende And that we passe not ouer the holie houses of the Christians Augustine Augustine giueth warning who declareth in the first Booke
greatly deceiued this is the gift of Christ alone and therefore Iohn in pointing vnto Christ said Behold the lambe of God which taketh away the sinnes of the world And in Exodus the 33. Verse 39. it is expressed as a thing proper vnto God that he taketh awaie iniquitie vngodlines and sinnes And Esaie in the 43. Chapter Verse 25. It is I that take awaie sinnes In the first of Iohn we reade 1. Ioh. 2. 10. He it is that is the Propitiation for our sinnes Which also Paule affirmed vnto the Romans when he saieth Rom. 3. 25. Whom he hath set foorth a Propitiation through his bloud 1. Iohn 1. 9 Also Iohn in his first Epistle and first Chapter wrote The bloud of Iesus Christ his sonne clenseth vs from all sinne Verilie the outward things doe not cleanse the conscience otherwise Christ had died in vaine Againe the soule which is a spirit and without bodie is not purged by grosse corporall things Which the Epistle to the Hebrewes the 9. Verse 9. Chapter doeth plainely teach when it saith That the giftes and sacrifices doe not purge nor make cleane but that Christ was the verie high Priest who hauing wrought eternall redemption passed into the heauens And if at anie time the holie scriptures maie séeme to attribute forgiuenesse of sinnes or saluation to outward signes that must be vnderstoode by the figure Metonymia wherby those things are giuen vnto signes which are proper vnto the things signified the things signified are expressed by the name of the signes So Peter in his first Epistle saith 1. Pet. 3. 20 that in the time of Noah viij soules were saued by the water alluding vnto baptisme Howbeit by water he vnderstandeth not the outward element but that washing which is done by the bloud of Christ And so in the outwarde signe hée comprehendeth the thing signified Which he himselfe manifestly declareth afterward when he saieth 1. Pet. 3. 21. Not in that wherein the filthes of the flesh is put awaie but in that a good conscience answereth euen to God by the Resurrection of Iesus Christ So that by the water he noted the bloud death which is expressed vnder the name of Resurrection After the same manner must that be vnderstoode Ephe. 5. 25 which wee haue to the Ephesians namely That Christ gaue himselfe for the Church that the same might be sanctified by the washing of water through the word c. The cause of sanctification is Christ himselfe who gaue himselfe for vs and for that cause gaue the washing of water that the cleansing by him might be testified by the word and by the signe Brieflie this must be held that the outward signes ioyne vs not vnto Christ but that they be giuen when we bée alreadie ioined vnto him A similitude Euen as the watch word of souldiers doth not leuie a souldier but hath bin accustomed to be giuen when he is alreadie leuied And there is none that marketh his shéepe horse and oxe vnlesse he first possesse those beastes Yea and the letters of Donation are first finished and written before the seales of the giuers be set vnto them And assuredly thus God delt with Abraham Gen. 15. 6. First he beleeued and it was imputed to him for righteousnesse Then he receiued circumcision as a seale of the righteousnesse of faith which he was indued with whē he was vncircumcised Neither did God begin to deale with Abraham in circumcision but the same circumcision followed iustification Which is also doone in baptisme The thing it self that is the couenant made with mankinde by Christ goeth before afterward followeth the outward token And that it is not otherwise with vs than with Abraham Paul declareth when he saieth Rom. 4. 23. that he was set forth vnto vs as an example of iustification Which if it were not all the Arguments of Paule concerning that matter should be weake yea rather they would be vtterly ouerthrowen 19 Yet doe I not denie Certaine signified things that follow baptisme but that there be certaine signified things of baptisme which doe not goe before but followe the eternall washing as is mortification and repentance and according to this Analogie I vnderstand that which we haue in the Epistle vnto the Romans to wit that we die with Christ Rom. 6. 4. and are buried together with him because the olde man that is the affections and lustes of the flesh must perpetuallie bee mortified which is not yet brought to passe so soone as we be baptized but it is requisite that it should afterward be doone And whereas we reade vnto the Galathians Gal. 3. 27. So manie of you as are baptized haue put on Christ I iudge it must be so expounded as if thou vnderstand To put on Christ for to be made the member of him that goeth before baptisme but if you meane it by manners and life to expresse the childe of God Two places in the Epistle to the Galathians expounded that followeth after baptisme receiued So as we must decrée as concerning the children of faithfull men that they be reckoned among the faithfull and that the children of the Saints are numbred among the Saints 1. Cor. 7. 14 as Paul testifieth in the first Epistle to the Corinthians And if that one will obiect Ib. 12. ve 13 that in the same Epistle the 12. Chapter it is written that wee bee baptized into one bodie that must not be so expounded as though we first passe by outward baptisme into the bodie of Christ An obiection touching original sin confuted séeing we were of the bodie of Christ before Then to the intent that this maie be testified and sealed we are outwardly baptized Ibidem And therfore before those words it is written By the spirit we are baptized into one bodie So that it is first wrought by the worke of the holie Ghost that we become the mēbers of Christ then baptisme is added Wherefore séeing the Infants of Christians be such there is no cause why they should be adiured or breathed vppon But we must weigh that it is not brought to passe by those things that originall sinne is vtterly taken awaie because we confesse that all men are borne the children of wrath and be depraued with originall sinne séeing that kinde of sinne commeth not by imitation as the Pelagians taught but it is the corrupting of the whole nature of man both as touching the soule as touching the bodie Againe we adde that God by Iesus Christ doeth make cleane his elect and predestinate so as the vice which in his owne nature should be mortall sinne shall not bee imputed to them vnto death Further by his spirit he renueth and adorneth them Afterward is added the sealing of outward baptisme First therfore they haue election or predestination they haue the promise and they are borne of faithfull Parents and séeing they be now in the
same opinion was Ierom vppon Malachie But the cause why the Prophet maketh mention of Minchah before other Sacrifices is for that the same was vniuersall and was adioyned to all Sacrifices and so might it easilie be offered by pooore and simple men 16 In lyke manner it is but weake that is obiected out of the Councell of Nice The Councel of Nice An vnbloudie sacrifice that therein is mention made of an vnbloudie hoste or Sacrifice which we deny not if thou wilt referre it to a memoriall and thankesgiuing But vnto them it is no vnbloudie Sacrifice séeing they boast that they haue true and as they terme it reall bloud in the Sacrament In what respect the communicants are saide to sacrifice Further according to this opinion not onelie the minister but the faithful so many as doe eate and drinke of the Table of the Lord doe Sacrifice although as we haue said we should not vse this word séeing the holy scriptures speake not so of the Eucharist Neither may they speake ill of vs as though we take away from Ministers their dignitie Wherein the dignitie of ministers consisteth For they haue their honor still for ought that we say Let them teach all nations let them baptise let them administer the Sacramentes and let them retaine discipline in the Church and let them not thinke that they haue lost their degrée if it be denyed that they offer Christ vnto God the Father What more excellent and honorable thing can they haue than to be the Ambassadors of Christ and to reconcile the world vnto God by their preaching as we reade in the 2. Epistle to the Corinthians 2. Cor. 5. 20 In the Actes of the Apostles we haue Acts. 13. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A place in the Acts made plaine Which place although Erasmus translateth Whiles they were Sacrificing and fasting yet in his annotations he saith that he vnderstandeth by the Sacrifice the preaching of the Gospel What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Neither is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properlie to sacrifice but to execute a publike office and action The Gréeke expositions also in that place referre that vnto the preaching of the Gospell It is blasphemie to say that they offer vp Christ And let these men sée how they can be otherwise counted than blasphemous séeing they brag that they offer Christ vnto God the father because it followeth hereuppon that they make themselues better and more woorthie than Christ For he that offereth cannot be vnwoorthier than the thing offered Whereuppon Irenaeus when he vseth the word of offering Irenaeus plainelie speaketh it of the oblation which he referreth vnto the bread and vnto the wine That which is offered receiueth dignitie of him that offereth because it receiueth the dignitie from him that offereth and is therefore acceptable vnto God because he that offereth it is acceptable vnto him And thereby it is most manifest that be cannot vnderstand these thinges of Christ For Christ is not acceptable vnto God for the Sacrifice sake but contrariwise rather we be acceptable vnto God for Christs sake And I maruell that some would obiect against this our Argument the Baptisme ministred vnto Christ by Iohn Baptist séeing that was a Sacrament not a Sacrifice And we doubt not but that Sacraments may be ministred by them that are vnwoorthie vnto them that shall be better woorthie So then this instance is but vaine séeing a Sacrament hath not dignitie by the Minister But a sacrifice as saith Irenaeus getteth honor vnto it selfe by him that offereth And euen this doe we read in Esay in the Psalmes in Micheas the Prophet and elsewhere that God detesteth those Sacrifices which were offred without faith charitie and a good conscience Of the sacrifice of Melchisedeck Gen. 14. 18 Looke in Gen. 14. 18. 17 Manie also are woont to say of the sacrifice of Melchisedeck that now there is a priesthoode according to that order extant in the Church Wherefore say they euen as he offered bread and wine vnto God so we in the forme of bread and wine offer the sonne of God whereby the thing signified and shadowed may excell the figures and shadowes thereof But as touching this the historie of the booke of Genesis hath not that Melchisedeck offered bread wine vnto God but vnto Abraham and his hoste being wearied So Rabbi Salomon interpreteth that Neither can this hebrew word Iatsa in the coniugation Hiphil otherwise signifie than either to bring foorth or to bring out Onelie Rabbi Salomon added that therein might be a figure Rabbi Salomon because in that place namelie in Ierusalem it behooued them in olde time to offer an oblation of wine and Mincha But as touching the historie he affirmeth Why Melchisedeck went to méete Abraham that those thinges were offered vnto Abraham and to his hoste And that Melchisedeck would by this gift declare that he tooke it not in ill part that his posteritie was cut off by Abraham For he maketh this Melchisedeck as other Hebrewes doe to be Sem the sonne of Noah And therefore went he out to gratifie him with bread and wine that thereby Abraham and his hoste which were wearie Ambrose might be refreshed Ambrose also in his Treatise of the Sacramēts plainlie saith that these things were offered vnto Abraham Augustine And Augustine in his booke of Questions of the olde Testament writeth that the Eucharist of the bodie and bloud of Christ was offred vnto Abraham Now then vnto the Fathers which say that Melchisedeck offered vnto God we obiect the trueth of the Hebrew and other fathers which wée haue now cited But admit that he offered vnto God what is this vnto the Masse They shall haue no other than an allegoricall Argument which in verie déede is most weake Further we deny not An Allegoricall argument concludeth not It is not denyed but that bread and wine are offered vnto God but that bread in the supper of the Lord is after a sort offered vnto God to be sanctified that it is made a sacrament by him The difficultie matter in debate is whether Christ himselfe is offered vnto God the father by massing priests y◠which as it hath bin said these men doe not prooue That the Priesthoode according to the order of Melchisedeck remaineth in the Church And that a priesthood remaineth in the Church according to the order of Melchisedeck we deny not by reason of Christ who being our high priest is entred into heauen and for vs maketh intercession to the Father Of the which matter it is sufficientlie written in the Epistle to the Hebrewes Of the Masse peruse an other place at the end of this woorke Another Common Place of Sacrifice 18 And in Sacrifices it is to be obserued In Iud. 13. 22. That the offerer is more acceptable vnto God than the sacrifice Irenaeus Gen. 4. that God accepteth better of him
his bodie so as you speake of that which was in act I saie that of necessitie when the bodie of Christ was indued with passible qualities and conditions it could not be vnder impassible qualities it might be changed from the one sort to the other but to reteine both at once it was vnpossible Of the second question VVhether the bodie of Christ be reallie present in the Eucharist D. Tresham THe ancient authour Irenaeus in his fourth booke and 24. chapter against the Valentinians who said there was no resurrection of the flesh and denied Christ to bée the sonne of God who created all things How saith he shall it appeare vnto them that the bread wherein thanks are giuen is the bodie of his Lord if they denie the verie sonne of that creator And a little after But how againe doo they saie that the flesh turneth into corruption and receiueth not life the same being nourished with the bodie and bloud of the Lord Whereby it may be perceiued what maner of faith and doctrine of the church there was at that time touching the sacrament of the Eucharist Thus I dispute Euerie thing whereby another thing is prooued ought to be more certeine than that which is prooued but the resurrection of our flesh is prooued by the true presence of the bodie of Christ in the Eucharist and Christ is prooued to be the verie true sonne of the creator of this world therfore the bodie of Christ is there reallie present that ought to be more certeine to vs than those things which are prooued by these D. Martyr Irenaeus argument is true neither doo I denie the same but it maketh nothing against me For that bread is a bread of the Lords supper it is also the bodie of Christ but how Sacramentallie And that Iraeneus may conclude against the heretikes which denied Christ to haue béene the sonne of God the maker of this world he argueth that Christ tooke bread the which sith it is from God the creator of this world Christ would haue vsed an other creature Wherefore for Irenaeus purpose it is sufficient to prooue that this kind of bread being a creature hath place in verie déed in the sacrament least Christ might séeme to be an vsurper of a strange creature if he should be called the sonne of an other God than of him that made the world Two sorts of nourishment in the Eucharist But that we may knowe what Irenaeus iudged as touching the Eucharist let vs consider that he wrote that our bodies are fed nourished consist and increase by the Eucharist And this saieng is so true as we may vnderstand that by this sacrament there commeth vnto vs two kinds of nourishment One is naturall to wit by the signes bread and wine by the which commonlie an humane bodie is susteined Vnto which kind of nurtriment although it be not to be contemned yet Irenaeus and other of the fathers doo not attribute much therevnto The other nourishment is that while we receiue the sacrament we imbrase the bodie and bloud of Christ by the mind and faith and there first of all is our mind filled with the spirit and with grace secondlie our bodie is renewed that it may from daie to daie become a fit instrument for the spirit and so made more capable of the blessed resurrection And this did Irenaeus plainlie expresse when he saith Bread receiuing from the earth the calling of God is no more common bread but is made the Eucharist which consisteth of two things earthlie and heauenlie euen as our bodies receiuing the Eucharist be no longer corruptible bodies And after this maner he bringeth out of the Eucharist a reason of our true resurrection to come D. Tresham Whereas you saie that Irenaeus dooth name bread in this place and that therefore his meaning is that in the Eucharist there are both to wit as well bread as the bodie of Christ that these things are of great force to confirme his argument against the Valentinians you haue not satisfied me For looke in what sense the holie scriptures doo name bread in this sacrament euen in the same sense dooth Irenaeus speake in this place And he most euidentlie saith that the verie bodie of Christ is in the Eucharist and he calleth it bread either for that it was bread or else for that it reteineth the shewes of bread D. Martyr Indéed I grant that Irenaeus speaketh of bread in the verie same sense that the scriptures doo and therefore is it in such wise granted by him as it is by them that bread doth here remaine But that he saith that the bodie of Christ is in the bread after such a maner as you will haue it you shall neuer be able to shew out of his woords And that by the scripture it is named bread in such a sense as you appoint I haue often times disprooued it D. Tresham Chrysostome in his 61. homilie vnto the people of Antioch and vpon Iohn the 45. homilie writeth Your brother was I minded to be and I haue partaked flesh and bloud for you and those things whereby I am ioined vnto you I haue againe giuen to you Wherevpon it appeareth againe that the flesh and bloud whereby he was made of our consanguinitie are giuen in the Eucharist D. Martyr That the flesh of Christ is giuen to the communicants in the Eucharist I grant it wée dispute as touching the maner how which I prooue to be spirituall And yet doo I not therefore vnderstand that we receiue a feined flesh or a feined bodie but in a sacrament by faith we truelie receiue those things and are vnited vnto them D. Tresham Whereas you saie spirituallie that is not in the words of Chrysostome and by faith we may receiue euen without this sacrament D. Martyr Albeit that Chrysostome in this place dooth not write expreslie this word Spirituallie yet dooth he sufficientlie expresse it else-where when he saith Those things which be giuen vnto vs be such as are to be vnderstood And whereas you obiect that the receiuing of the bodie of Christ by faith may be also had without the sacrament I grant it For we may both with the figures and without the figures be partakers of the bodie of Christ for both with the signes without the signs while we consider in our minds Christ crucified for vs his bloud shed for vs and doo so beléeue we are truelie made partakers of him but yet the signes being ioined therewithall which the holie Ghost vseth as instruments for the better printing of faith in our minds we are verie much holpen For we be verie slacke vnto diuine things and therefore we haue néed of outward sacraments The disputation of the fourth daie made betweene D. VVilliam Chadse wherein he opposed D. Peter Martyr the first daie of Iune The Preface of D. VVilliam Chadse I Find and I am most assuredlie taught by experience that that is true which that same Gregorie Nazianzen