oblation thereof once made vpoÌ„ the Crosse hath sanctifyed vs for euer and hath purchased for vs euerlasting redemption and that there is none other name or sacrifice vnder heauen wherby we can be saued but only by the name of Jesus christ That these things ought to make the heart to tremble For that therin is laid forth the mistery that was hidde from worlds and generations the horrour of sinne the death of the sonne of God that he tooke our heauinesse and bare our sorrowes and was wounded for our offences and was rent and tormeÌ„ted for our wickednesse that he was carryed like an innocente Lambe vnto the flaughter that he cried vnto his Father O God my God why haste thou for saken me There we call to remembraunce the shame of the Crosse the darckning of the ayre the shaking of the earth the renting of the vale the cleaning of the rockes the opening of the graues how Christ came to his passion how he was wounded in the syde howe blood and water issued and streamed froÌ„ his wounde They thinke it ynough to bow the knées of the body to stretche forth the handes of the body to lifte vp the eyes of the body and to looke vppon the sacramentall bread and the sacramentall Cuppe and that they thinke might serue once a yeare We teach quarterly monthly weekely dayly to bow the knées of the body and the knées of the seule to stretch forth the handes of the body and the handes of the soule to lift vp the eyes of the body and the eyes of the soule and by farth the mouth of the soule to feede of the blessed glorious body of our Lord sauiour christ Jesus They teach that in it they doe eate the naturall body of Christ and drinke the naturall blood of Christe naturally and seÌ„sibly But by this spiritual faithfull and heauenly receipt of the blessed sacrameÌ„t we say teach and beleeue that we receaue though not naturally and corporally yet spiritually truely and effectually our Lord and sauyour Christ Jesus the true and naturall sonne of God consubstantiall and coequall with the Father in all poyntes and that hée is made vnto vs the fulnesse of all grace and truth The Lambe of God that taketh away our sinnes the ladder gate of heauen the aduaunced Serpent that healeth our poysoned soules the sonne of God that reconsileth vs to the father the bread of life the light of the worlde the dore the way the truth the life to be briefe a full and perfect helth wisdome rightcousnesse redemption satisfaction and saluation They thinke they doe much aduance she omnipotent power of God greatly exercise their faith for that they teach and beleue that the substaunce of the breade is changed into the substance of the body of Christ and the substaunce of wine into the substance of the bloude of Christ naturally corporally and really We knowe that we doe a great deale more aduaunce the omnipotent power of God and more mightily exercise our faith and further carrie our selues from sence and reason in beleeuing the inuistble but most marueylous graces blessings that God hath graunted and appointed to this most blessed sacrament For we beleue that we spiritually heauenly truely and effectually eate the fleshe of Christ and drinke his bloude Dwell in Christ and Christ in vs be one with Christ and Christ with vs that our sinneful bodies be made cleane by his body and our soules washed thorowe his most precious bloude that we be assured of the forgiuenesse of oure sins and all other benefits of the death and passion of Jesus Christ that we be filled with heauenly grace and benediction that we be assured of God his fauor and goodnesse towarde vs that we be liuely members incorporated in the misticall bodye of Christ Jesus and be beyres thorowe hope of his euerlasting kingdome The Lorde Jesus for his mercie sake graunte vnto vs his heauenlye grace that we may abandon sence reason and our owne fansies and so by fayth builde vpon the rock of his worde and institution that we maye be partakers of the fruits and ioyes purchased by his death and geuen graunted sealed deliuered and possessed of the Christian heart by the true and faithfull recept of that most holye and blessed Sacrament FINIS Rom. 1. 〈…〉 August â–ª ad Dardanum Tertullianus aduâ—rgus Praxâ—am Hiâ—ron â–ª tomo 1. epist. ad Eustoch Aug. lib. 26. cap. 5. Theodor. in 3. dial Basillius lib. de â—â— 5. Vigilius in dâ—all Cirillus lib. 〈…〉 cap. 1. Theodo dial 2. Cirillus lib. 2. tom â— de Trinitate August in Iohan. tract 30. Theodoretus Cirillus August Iustinianus lib. institut Aug. ad Dard. Act. 17. Aug. in Ioh. tract 56. Aug. liber de essente diuinite Cirill tract 59. Gregorius Beda Fulgenti ad trac in Vigilius John. 16. Coloss 3. Acts. 2. Irenens Ambrâ—s Iâ—â—eron Vigilius Aug. Vigillus lib. 2. contra Eâ—ty Theodoretus Iohan. prâ—â— Math 26. Coloss 1. Coloss 2. Simile Basill Math. 26. Marck 14. Luke 22. 1. Cor. 11. Thomas Aquinas Augustinus Horatio Chrisost Theodoretus Theodoretus August August August Iabriel Biel.
to the godhead to be lesse then the Father Of this point be the Fathers Irencus Ambrosius Ierononius Vigilius Augustinus and almost all the rest most sufficient witnesses As sayth Irenens the soule is present to the flesh dying and suffreth nothing so the godhead of Christ is present with the manhood suffring and suffering nothing onely rested Ambrose of that vpon S. Iohn Hereafter you shall see the sonne of man sitting on the right hande of the vertue This sitting doth so appertayne to the man sayeth he that in no case it is applyed to the Godhead which is infinite for God that is euer euery where cannot goe from place to place Ierâ—me Christ did die according to that he could die Vigilius agaynst Vtiches he one and the same sonne of God the Lord Jesus Christe both died according to the fourme of a seruaunt and died not according to the fourme of god Austen vpon that of S. John. None went vp into heauen but he that came down from heauen the sonne of man which is in heauen â–ª he was here sayeth S. Austen by flesh in heauen by Godhead yea euery where by Godhead and a little after shall not man Christ be called the sonne of God which his fieshe alone deserued to be called in the graue For what else doe we confesse when we say that we beléeue in the only begotten son of God which was crucifyed and suffered vnder Pontius Pilate died and was buryed what was buryed of him but his flesh without his soule And more playnly afterwardes who is he by whome the world was made Christe Jesus but in the fourme of God who was nayled to the crosse vnder Pontius Pilate Christ Jesus but in the fourme of a seruaunt Who was net lefte in Hell Christ Jesus but in soule alone Who lay thrée dayes dead in the graue and rose agayne the same Christe Jesus but in flesh alone Christ is sayd in ech one of these but all these be not two or thrée but one Christ Whereby it is playne the certayne properties or peculier graces of the one nature may be ascribed to the other in word thorough the vnion of the person but cannot agree in déede thorow the difference of the two natures The which Vigilius doth most playnly expresse agaynst Vtiches Then according to the property of nature onely the flesh died only the flesh was buried but according to the vnion of the person God dyed and was buryed For the person of the word is in the flesh which died Also according to the propertie of the nature the word came downe from heauen not the flesh And according to the property of the nature the flesh died and not the word but according to the vnion of the person both the flesh came downe from heauen and the word dyed and was buried Then when we saye that God died and suffred Let not Nestoreus be afrayde For we speake according to the vnion of the person Againe when we say that God neyther died nor suffered Let not Vtiches dreade for we speake according to the proprietie of the nature To this purpose writeth Theodorete you are to vnderstande that the vnion of the two natures doth make the names and proprieties common you will not say I suppose that the fleshe of God came downe from heauen For it was made in the Virgins wombe Howe then doeth the Lorde saye if you shall see the sonne of manne go vp the ther where he was before And againe none goeth vp into heauen but he that came downe from heauen the sonne of manne which is in heauen this he meaneth not of the flesh but of the godhead And the godhead is of God the father how then doth he call him the son of man They be reckned common to the person thorowe the vnion which be peculier to the seuerall natures So we are to expounde the rest in this sorte as the Fathers do The word became fleshe What is the mind what is the meaning of this spéeche was the deuine nature made the humayne nature God forbidde Naye it did take vnite to the selfe the humaine nature God did purge his church by his bloude What meaneth this hath the deuine nature bloud God forbidde that anye body should so think but God did purge his church by the bloude of that nature which he did appropriate by inâ—arnation or taking our flesh vpon him They nayled to the crosse the GOD of glory what is the the sence of these wordes was the godheade pierced or nayled to the woode God forbidde Nay that nature was so affected which the godhead did take to the self of the virgins wombe Wherefore thorowe the vnion of the person such things maye be spoken in worde but they cannot agrée in déede Neyther doth that of saint Basill of the birth of Christ disagrée with these How is the godheade in the fleshe as the fyre is in the yron not transitiuely but distributiuely For the fyre doth not runne into the yron but abyding in the place doth imparte and bestowe the peculier facultie vppon it Howe then was not God the word fylled with bodily weaknesse as the fyre doth not get to it selfe the proprieties of the yron IroÌ„ is black and colde and yet fyred it becommeth bright and hotte So the humayne nature of the Lorde was made partaker of the denine nature but did not poure into the deâ—â—e nature the owne weaknesse And so I see certaine proprieties dispersed but I doe not vnderstand all for after the vniting of the godhead the body of Christe was hungrie coulde thirstie wearie and gréeued and this is true of Christ the voyce My Soule is heauier euen vnto death And nayled vpon the crosse he sayeth I am dry He suffred truely he dyed truely hée was compassed about with place truly I would therefore gladly learne why the two natures should be sayd to be deuided because the seuerall proprieties of ech nature be set downe after his rysing agayne rather then they were wheÌ„ the seuerall proprieties of eache nature were set downe before his death For I reasoÌ„ thus the body of Christ liuing vpon earth was in one certayne and peculier place but the Godhead was in euery place And yet none will say that the person of Christ was then deuided why then may we not likewise say that the body of christ being in heauen is in one certayn and peculier place and yet not deuide the person of Christe For in Christes person being vpon earth perfecte God and perfect man were coupled together As S. Paule doth exceleÌ„tly say to the Colossians In him doeth dwel all the fulnesse of the Gohhead bodily The true full and absolute Godhead did dwell in the true full and absolute body comprised in one certayne and peculier place and yet was there no renting of the person of Christ What ground then haue these lameÌ„table and bitter outeryes that the persoÌ„ of Christ is denided
spéeches spreade of him he is no whittâ— mooued but onely aunswereth it is for doyng my duetie My mayster Christ escaped not euill tongues and saint Paule counselleth vs to go on by good reportes and euill reportes 〈…〉 malis vituperari laudaâ—i est And Benediâ—it michi Deus propter malâ—â—ictiones isâ—as God will blesse me for these curses neuer thinketh more of the matter It is also apparant to the eies of meÌ„ what coâ—â—â— he â—aâ—h and doeth from tyme to tyme bestowe in repayring of hys houses and hospitalytie to men of all dâ—gr 〈…〉 s aâ—â— especially vppon the pore whom he doth often and in great numbers seede in hys Hall after his Sermons Neyther can we but earnestlye charge lâ—che wheresoeuer they be as long haue heard wyth their eares and sawe wyth theyr eyes hys learnyng and good conuersation and nowe so easely eyther credite or giue eare to such reportes as knowen and iudicially coÌ„uicted bad persons carry vp and down â–ª repining at his bolde and frée preaching of the Gospell and suppressing of vice And here we moste earnestly beséech almighty god so to increase in him these good giftes which he hath already bestowed vpon him that neyther he â—lake in furthering his Gospell nor be discouraged with the straunge attemptes of bad persons from suppressing of sinne and wickednesse For Goliath may vaunte himselfe in his helmet his Armour and his speare forty dayes the wicked may glory in their fine deuises and prating practises in their slaunders and ratings for a season but yet let not Dauid let not the beloued of the Lord faynt or feare For the eyes of the Lord are vpon such as put their trust in him and they shall be safe vnder the winges of his Maiesty And the God of all comforte and consolation grant vnto vs al the assistance of his holy spirite that we may feare God be dutifull to our moste gracious Prince Quéene Elizabeth loue Godlye and learned men embrace vertue and hate and treade downe vice without respect of persons to the glory of God and the comforte of his people In Sussex 16. December 1576. Your beloued in the Lord the Preachers of the Dyocesse of Chichester Henry Blaxton Mayster of Arte of Clare hall in Cambridge and preacher Thomas Gillingham Mayster of Arte of Corpus Christ Colledge in Dr. forde and Preacher Danyell Gardner Mayster of Arte of Clare hall in Cambridge and preacher Will. Coell Maister of Arte of Saynt John his Colledge in Cambridge Ric. Fletcher sacrae theologiae Bacchalaureus nuper socius et praeses Coll. Cor. Christi in Accad CaÌ„t. nunc Minister Ecclae Dei quae est Reiae Willyam Hoskinson Mayster of Arte of S. Johns in Cambridge and Preacher Thomas Kickebye Graduat of brasen-nose in Oxforde and preacher Iohn Motley Mayster of Arte of Trinity colledge in Cambridge and Preacher Thomas Mawdisley Graduat of Lincoln Colledge in Oxfórd and preacher Stephen Bathurst Graduat preacher Richard Burnoppe Preacher and Uicar of Gast Gréenested Iohannes Beeching in Artibus Maiister Thomas Large Person of Mestéene Preacher Edward Rogers Preacher Willyam Ridley Graduat in the Quéenes colledge in Oxford preacher Thomas Frenchham Preacher Henry Oliuer Parson of the churche at Dalington Preacher Iohn Myles Pastour of the Church at Heithfeld Preacher Iohn Wharton Pastour of the Church at Tishurst and Preacher Iohn Dodde Preacher of the word of God. Thomas Smith Preacher and Pastor of the Church of Henfeld Denis Hurst Preacher and Minister of Alfriâ—â—on Iohn Coortesse Preacher and Minister of the church of Yapton William Smith Preacher Parson of Foord Edward Tickridge Preacher and minister in the Church at Nitimber Thomas Willyamson Graduat in the vniuersity of Diforde in the Colledge of Brasennâ—se Preacher Richard Whealakar Preacher Minister of the Church of Auberly Richard Strong Minister of the church of climping and Preacher Anthony Hobson Preacher Minister of the Church of Lymistar By mee Christofer Wraye Parson of â—stwithâ—ring and Preacher Thomas Godlyf Preacher Minister of the Church of Garneley Henry Wisâ—man Curate of Bâ—sham and Preacher Richarde Hickes Batcheler of Arte of Trinitie Colledge in Cambridge Preacher Iohn Goodman Minister of Ferring and precher Matthaeus Allen minister concionator Horshamiae Phillip Mustian minister Preacher of Slindfolde Iohn Lâ—â—kyn Preacher and Pastor of the Church of I chingfâ—lde Samuel Norden mayster of Arte of Peterhouse in Cambridge Preacher George Sympson Uicar of Syndon and Preacher Thomas Michell Parson of Hurst and Preacher Iohn Hudson mayster of Arte of Brodegates in Oxforde and Uicar of Patcham Anthony Dowglas Parson of Sowthwike and Preacher ¶ The inuisible thinges of GOD that is his eternall power and Godheade be seene by the Creation of the worlde beyng consydered in hys woorkes ⧠The ` Préface THE INVISIBLE or not to be séene graces in GOD be playnely knowne by the thinges which haue béene made and done since the making of the worlde The sayde graces be thrée Power Wisdome and Mercy From these three doe all things spring in these thrée do all things stande by these thrée be al things guyded Power maketh Wisdome guydeth Mercie preserueth Which thrée as they be in God after a maner which cannot be vttered so in working they cannot be sundered The power by the mercie doth wifely make â–ª The wisdome by the power doth mercifully guyde The mercye by the wysedome doeth mightely preserue The infinitenesse of creatures doth shewe the power The bewty doth shewe the wisdome and the profitablenesse the mercie The infinitenesse of the Creatures reâ—â—eth in the number and greatnesse the number consisteth in lyke thinges vnlyke things and mirte The greatnesse is in the bignesse and space the bignesse is in the lumpe and weight the space standeth in the length bredth depth and heigth The bewtie of the creatures lyeth in the sight moouing shape and qualitie the sight in the framing and order the order in the propernesse the tyme and the place Mouing is of fower sortes The first of place the second of nature the thirde of lyfe the fourth of reason The mouing of place is forewarde and backwarde to the right hande and to the left hande vpward downeward and rounde aboute The mouing of nature is in growing and decaying The mouing of lyfâ— is in sence and appetite The mouing of reason is in déeds and counsell The shape is in the séene forme which the eye beholdeth as colours and shapes of bodyes The qualitie is in the inner propernesse which is perceiued by other sences as pleasantnesse in the sownde by the hearing of the care swetenesse in sauorie by the tasting of the mouth delightfulnesse in smelles by the smelling of the nose Softnesse in the body by the touching of the hande The profitablenesse of the creatures doth stande in that that is delight some fitte commodious and necessarie Delightsome is that which pleaseth Fitte is that which agréeth Commodious is that which profyteth Necessary is that wythout the which a thing cannot be Nowe
let vs runne ouer againe from the beginning the foresaide braunches and let vs search in euery one howe eyther the power of the maker is plainely knewne by the number of things made or hys wisedome by the beauty or hys mercie by the profitablenesse And bycause the number was the first in parting it ought to be the first in searching Therfore marke well what I shall say ⧠The first branche WHen there was nothyng to make somthing how great power was it yea what sence can perceaue what power it is so of nothing to make something yea some one thing although verie little if then it be such power of nothing to make some verye little thing that it cannot be taken by anye sence what power is it to be thought to be to make so many things Howe manye Number the starres of the skie the sande of the sea the dust of the earth the droppes of water the feathers of birdes the seales of fyshes the heires of beasts the grasses of fields the leaues or fruites of trées and thousandes thousandes moe that cannot be reckened Things that cannot be numbred be like things vnlyke things or both together which be lyke things Things of one kinde As man and man Lion and Lion Egle and Egle Babion and Babion euerye of these and other such in their kinde be like Which be vnlyke things such as be indued with diuers qualities as a man and a Lion a Lion an Egle an Egle and a Babian these be one vnlyke to another Which be of both sortes All things vewed together Nowe marke howe there be innumerable in things like things vnlyke and things of both sortes Man is one kind but there is not one onely man for who can sette downe the iust number of men Lyon is one kind but there is not one only Lyon for who can set down the iust number of Lions And so there be infynite kinds of things in other things without number and in euery kinde infynite lyke things And altogether infynite without number But peraduenture some will say that he that made so manye things made them little things but coulde not make many and great together Let him consyder what it is to measure the hugenes of the mountaynes the courses of the waters the spaces of the feyldes the heyght of heauen the depth of the sea Thou marueylest that thou canst not doe it But thou shalte doe better to espye that occasion is ministred vnto thée to prayse GOD in that thou canst not do it To those that consyder of the number of the creatures we haue giuen a kind of tast Nowe will we go about to set forth the beautie of the same Although the beautie of the creatures resteth in many and diuers pointes yet there be some chiefely in the which all the beautie of the same doeth stande Sight mouing shape and quality The which if a man were able fully to search out he should fynde with all them the meruaylous light of God his wisdome And woulde God I coulde as plainely spie them and as fully set them downe as I doe earnestlie loue them for it delighteth me greatly bicause it is excéeding sweete and pleasant often to deale about those things for both the sence is taught by reason and the minde delighted with swéetenes and the affection stirred vp with further desire insomuch that amazed and meruayling we crye oute with good King Dauid How maruaylous are thy workes O Lorde in thy wisdome hast thou made all things thou hast delyghted me with thy handye workes of thy hands and in the works of thy handes wyll I reioyce An vnwise man doth not knowe this and a foole doth not consider of it For the whole world which is knowne by sence is as it were a booke written with the fynger of God That is to say made by the power of God And euery y creatures be as it were certaine letters founde out not by the skill of man but ordeyned by the iudgement of God to make knowne and as it were after a certaine maner to signify the inuysible wisdome of god And as an vnlearned man sée a booke open he looketh vpon the letters but knoweth not what they meane So a foolishe man and carnall doth not vnderstande the things that be of God but in these séene creatures he beholdeth the outwarde shape but doth not perceyue the wisedome of God in them But he that is of the spirite and can giue true iudgement of all things in that that is outward doth beholde the beautie of the worke and inwardlye spyeth how marueylously the wisedome of the maker is And therefore there is none but he meruayleth at GOD hys works For the foolish and vnwise man doth wonder at only the outward shape but the wise man by that which he séeth outwardlye doeth picke out the déepe knowledge of God his wisedome as if in one and the selfe same wryting one man praise the colour and proportion of the letters and an other the sence and meaning Therfore it is very good continually to beholde and looke vppon the workes of God but so him which cannot tourne the beautie of bodily thinges to an heauenlye vse for therefore the worde of God doth so often moue vs to think vpon the wonderfull workes of God that by the outward things which we sée we may come to the knowledge of inward truth Wherevpon King Dauid doeth tell it often as a great matter that he hath so done and promyseth styll so to doe saying I haue remembered thy dayes of olde and haue mused vpon the workes of thy handes and will be exercised in thy wisedomes Herevpon also the Prophete Esay doth say to certayne which not knowing their Creator doe giue vnto the creatures the honor due to god Who hath measured the waters in his fyst and compassed the Heauens with his spanne and comprehended the dust of the earth with his fyngers or hath weyghed the Mountaynes in hys skayles and the hilles in ballances He that sitteth vpon the circle of the earth and before whom the inhabitants therof be as Grashoppers he that stretcheth out the heauens as a Curtaine spreadeth thē out as a Tent to dwell in And agayne King Dauid sayeth in another place reproouing the worshipping of Images All the Gods of the gentyls be Deuils but the Lorde hath made the heauens Why then doe you thinke that the workes of God be so plainly aduouched to maintaine the true goohead and that it is saide the Lorde made the heauens but bicause the creature well cōsidered doth teach a man to know his Creator Let vs also therfore note the wonderfull workes of God by the bewtyfulnesse of the things made let vs seeke out that bewtiful most bewtiful of al bewtifull things which is so merueylous vnspeakable that al bewty in respect of it is nothing And if it were any thing in déede yet in no poynt to be cōpared to it And bicause we haue sayd before
first daye is feare the seconde is truth and the thirde loue The day of feare is the daye of power and the day of the father The daye of wisedome is the daye of truth and the day of the sonne The daye of loue is the day of mercie and the daye of the holye ghost Surely the daye of the father and the daye of the sonne and the day of the holye ghost is all one in brightnesse of the Godhead but in lightening our minds the father hath one daye the sonne an other and the holy ghost the thirde Not that in any respect we ought to beleeue that the trinity which in substance cannot be seuered in working maye be seuered but that the distinction of the persons maye be vnderstoode by the difference of the workes When the consyderation of the Almightie power of God doth stirre our hartes to prayse God it is the day of the father But when the wisdome of God doth light our harts with the séene knowledge of the truth it is the day of the son And when the mercy of God consydered doth fyre our hartes with loue it is the day of the holy ghosâ— Power doth terrify Wisedome doth lighten Mercy doth glad In the day of power we die by feare In the daye of wysedome we be buryed from the noyse of thys worlde by the contemplation of truth In the day of mercie we rise agayne by the loue and desyre of eternall ioy For therefore Christ died the sixt day laye in the graue the seuenth daye and rose agayne the eyght daye that in semblable maner first power in that day by feare should outwardly kil vs from carnall desyres and then wisedome the next daye shoulde inwardly burie vs in the graue of contemplation And last of all mercie in that day should cause vs quickned to arise agayne by Fayth and by the desyre of the loue of god For that the sixt day is the day of labour the seuenth day the day of rest and the eyght daye the daye of rysing againe ⧠A Prayer SHyne we beséech thée O almighty and mercifull God of our Lorde Jesus Christ that father of glory vpon our minds and hearts with the beames of thy heauenly grace and geue vs the spirite of wisedome and vnderstanding thorough the knowledge of thee that the eyes of our heartes being lighted we may knowe what is the hope of the calling and howe riche is the glory of the heritage of thy sayntes and that excellent greatnesse of thy power towardes vs which beléeue according to the might of the force of thy strength which thou shewed in Christ wheÌ„ thou diddest raise him from the dead and diddest set him at thy right hand in heauen farre aboue all Empyre power aucthoryty and dominion and euery name that is named not onely in this world but also in the world to come Graunt this moste mercifull father for thy best beloued sonnes sake our onely aduocate and sauioure Christ Jesus So be it ⧠Whether the naturall aud glorifyed body of Christ is in all or manye places at one and the same time NIcâ—pherus doeth write that Vtiches and Dioschorus the greate enemyes of the councell of Calcedon went to Alamordaruâ— a King of the Saracenes a little before conuerted to the fayth and babtized to infect him with their herisyes But the good King well instructed and strongly propt vp with the grace of God contynued a zelous and constant professour of Christ At the last when by no meanes he could rid himselfe of the crafty and importune souldyours of Sathan he fayned that he must needes goe speake with certayne straungers soone after retourning to Vtiches and Dioschorus tould them that he had receaued strange newes that Michaell the Archaungell was dead Vtiches and Dioschorus cryed out and sayd they were lyes For it was vnpossible that an Angell should dye Then sayd the King what mad men be yee that confesse that Christ was crucified and dead and yet denye that he was a man. The same in déede though not in euery respect falleth out with them which graunt that Christ hath a natural body but deny that the same body is comprised in one place Vtiches denied that Christ was a maÌ„ but he doeth not denye that he was crucifyed and dead These doe denye that Christes body is bounded or in one place but they doe not deny that it is a naturall body I doe not therefore sée how they can shifte their selues of the â—utikian heresy or the confounding of the two natures in Christ which take away place and circumscription from the naturall body of Christ In worde they say that the two natures in Christ be distincte and that the seueral properties of ech of the natures be distinct but in déede they confound them all in traÌ„sferring the whole force of the Godhead into the body Truth it is that the glorifyed body is moresubtill and nimble then the not glorifyed body as S. Augustine doeth wel say But yet a body and a body bouÌ„ded with the boundes of place Aristotle doth say and very truely that euerybody muste needes be as it were hedged about with a place the same S. Austen writeth to Dardanus take away spaces of places froÌ„ bodyes and they shal be no where and because they shall be no where they shall not be at all But if the nature of the body of Christ be weighed by it selfe it is so as you say Notwithstanding if you looke to the power of God by that and from that it may haue force to be euery where For who can set any bounde to the power of God which made the heauens the earths the seas of nothing The aunswere is easie no manne calleth in question the strength and power of God but we inquire what his will is our question is not whether God coulde haue the naturall body of Christ to be in euery place at one time but whether God woulde haue it so Wherefore that I maye be frée from al quarels and slaunders euen at the dore of my spéeche I doe openly and plainely protest that we doe not thrust or binde the bodye of Christ into any straight prison of the Firmament but that we beléeue and confesse that the same is in the most large and noble Countrie of the lyuing farre aboue all the heauens subiect to the sences Also that we do not part the manhood froÌ„ the Godheade or the Godheade from the Manhood but that we doe most certainly beléeue that these two natures be euer knitte and lincked together in one parson of Christ perfyte God and perfyte man Thirdly that we doe not in any respect diminishe that great and infinite power of the great and mightye God but that we do honour him as god almightie and eternall And yet we are loth to be reckned in the number of those which the Poet Horase doeth speake Whilst Fooles doth auoyde one faulte they fall into another I meane that I would neither speake
to his godhead in Heauen according to his Manhood And in the ende of the Epistle assure your selfe that Christ is euery where as god and in some place of Heauen for the truth of his body And vppon S. Iohn according to the presence of maiesty we haue Christ euer according to the presence of his flesh it was well sayd to his Disciples Yée shall not haue me euer with you In his booke intituled of the substance of Godheade which is also ascribed to S. Augustine we ought to beléeue and confesse that the sonne of God according to the substance of his godhead is inuisible without body without circumseription but according to his manhoode we ought to beleeue and confesse that he is visible hauing body hauing place and all the parte of man truely Likewise Cirillus wryting vpon saint John doth distinguish the same two natures in the same sorte saying Christ is not here by the presence of the flesh which notwithstanding is euerywhere by the presence of maiestie And Beda in a certaine Homely at Easter The same God man was taken vp in body which he toke froÌ„ the earth but remaineth with the saints vpon earth by his godhead by the which he fylleth both the heauen earth And Fulgentius to Thrasimundus Christ one and the same man locall of man which is God infynite of the father one and the same according to his humayne nature absent in heauen when he was in earth and leauing the earth when he went vp into heauen but according to his deuine and immeasurable nature neither leauing heauen when he came downe from heauen nor leauing earth when he went vp into heauen And Vigilius agaynst Vtiches it differeth very much to be circumscribed wyth place to be euery where bicause the word is euery where but the fleshe is not euerye where it is manifest that one and the same Christ is partaker of both Natures and that he is euerywhere according to the nature of his godheade and contayned in place according to the nature of hys manhod Saint Austen doth name the maner of Christes true body and doth call Christ locall Cirillus affirmeth that he toke away the presence of hys body Gregorie denyeth that he is in this worlde by the presence of his flesh Beda doeth auouche that he was taken vp according to his manhood Fulgentius doth affirme him to be a man locall and to haue a humane nature local Vigilius doth most euidently saye that his fleshe is not euery where But you will say all these thinges be vnderstode visibly and of a visyble presence Truely that is more absurde then the other which doth plainely appeare by viewing the Antithesis or setting of the sentences one against another Vigilius doth say the worde is euery where the fleshe is not euery where Put to visible the sence will be most absurde for you must say the worde is euerye where the fleshe is not euery where visybly neyther yet the worde is euerye where visibly and so Vigillius hath set downe no difference of the two natures For his sence muste be the word is euery where inuisybly the flesh is euery where inuisybly Waigh that of saint Gregorie Christ is not here by the presence of his humayne nature you expound it by the visyble presence for you make this the Antithesis Christ is not here in visible presence of his fleshe which is euery where by the inuisyble presence of his godheade For the not visyble presence and the inuysible presence be al one So there should be no Antithesis no fyght nor repugnauncie of these sentences but that the ancient fathers ment a manifest Antithesis a great repugnancie who is so dull that he doth not vnderstande or so blinde that he doeth not sée sythence by the same they auouch and establish two diuers natures in Christ The one of perfyte God the other of perfyte man Whereby it is euident that the iudgement of the auncient fathers is that Christ his body is not at al in earth but sittteth on the right hande of God the father in heauen not in an Juâ—riâ— or golden throne or in kingly or costly apparel as the symple fansie but in great glorie and power as the faythfull beléeue This is proued by that of Christ in the twenteth of saint Mathewe I leaue the worlde and I go to my Father and agayne ye shall haue the poore euer with you but ye shall not haue me euer Also I go to my father and your father to my GOD and your god Likewise saint Marke wryteth that the Lorde Jesus is taken vp into heauen and sytteth at the right hande of the Father And S. Paule exhorteth all men to seeke Heauen where Christe sitteth at the righte hand of GOD the Father Euen so the authour to the Hebrewes 10. doeth saye we haue such a high priest which sitteth in Heauen at the right hand of the throne of maiesty And a little after he had offred one Sacrifyce for sinne he sitteth for euer at the right hand of God from henceforth looking that his enemies be made his footescoole whome the heauens must hold vntill the time of restoring of all thinges as it is in the seconde of the Actes of the Apostles All this is spoken to set down the diuers properties of the two natures in Christ his deuine nature and his humaine nature and to shew that a man may well expresse the seuerall properties of eche nature and yet in no case part the one from the other But I pray you is there no supernaturall property in the body of Christ hath it no prerogatiues Did the wonderfull vnion of the most holy godhead poure no vertue no force into it Verie many but yet not suche as cannot agree with the humaine nature as saint Austen doth excellently say he gaue to it immortalitie but toke not awaye the nature of it And againe we muste take great héede that we do not affirme the deitée of the man so that we take awaye the truth of the body Therfore the naturall body of Christ is made immortall gloryfied sanctified quickned but it is not made eternall vnmeasurable increat or infynite for these ouerthrowe the humaine nature And that certaine things be so peculiar to the godheade that at all they doe not agrée to the manhood but be applyed only in phrase or speech and contrary that certayne thinges be peculiar to the manhood and doe not at all agree to the godhead but be applied to it onely by phrase or speech is manifest In the firste of John. He it is which comming after me was before me Neyther to be before John doeth agrée to the manhood of Christ in déede neither to be after John to the godhead This is also manifest by these sayings before Abraham was I am and the father is greater then I neyther doeth it agrée to the manhood in déede to be before Abraham nor
that his godhead and manhood be plucked asunder because we auouch that the naturall body of Christ is in heauen at the right hand of God the Father and yet his godhead to be euery where did not his godhead then fill heauen and earth when his naturall body was in a corner of the earth wheÌ„ it lay in the graue And may not nowe the Godhead fill the whole world and his naturall body be onely in heauen and the two natures not seuered Away then away with quarrels and let truth preuayle and tryumphe by the which the two natures of christ tyed togeather with the merueylous bonde of the vnion be distinguished but not seperated And truely to continue in the same resemblance of saint Basill the fyre doth not chaunge all the properties of the Iron for the Iron fyred and hotte is heauy falleth downward is a solidde and thicke body This is S. Basils meaning that these forces of the fyre be transferred into the Iron of the which the nature of the yroÌ„ is capable not those which ouer throwe the nature of the yron And in like manner that those forces and proprieties of the godhead be transferred into the body of Christ of the which the nature of the body is capable not those which ouerthrow the nature of the body For we must â—uer haue recourse to that worthy shying of S. Austen he gaue immortallity to his body but he tooke not awaye the nature of the body neyther is the godhead of the man so to be mainteined that the truth of the body be destroyed But why do I stand vpon this poynt why doth my spéech so long waÌ„der why doe I not open the spring of this controuersy For al this conteÌ„tion floweth froÌ„ the question aboute the presence of the naturall body of Christ being in the sacrament of the body and blood of Christ For if that matter be once ordered and adiudged the other will soone be ended But that is a matter of great importaunce of the greatest in the worlde it oughte not to be handled but warely and reuerently most warely and most reuerently Your good name shal be rent with the bad spéeches not only of the enemies but of the enuious I refer that to god The matter is very hard The questyon to too darke discoursed in Sermons Jossed in disputations varyed of through all Christendome and as it should séeme of passing great difficulty God will helpe out with that whose both helpe we most humbly pray and busines most faythfully do out of whose most blessed and most certayne most true wordes all the reste of our spéeche shall grow It is written in the .26 Chapter of the Gospell after S. Mathewe in this wise when Jesus had taken bread and blest he did breake and gaue to the Disciples and sayd take ye eate ye this is my body And taking the Cup after he had geuen thanks he gaue to them saying drink all ye of this For this is my blood of the new Testament which is shed for many for the forgeuenesse of sinnes And in the .14 after S. Marke when Jesus had taken the bread and geuen thanks he did breake and gaue to them and sayd Take yée eate yée this is my body and when he had taken the Cuppe and geuen thanks he gaue to them and sayd Drinke ye all of this and he sayde to them this is my blood of the newe testament which is shead for many And in the .22 after S. Luke when he had taken bread and geuen thankes he brake and gaue to them saying This is my body which is geuen for you doe you this in remembraunce of me Likewise also the cuppe after he had supped saying This cuppe is the new testameÌ„t in my blood which is shed for many Lastly saint Paule to the Corinthians the .xj. Chapter and the fyrst Epistle The Lorde tooke breade and when he had giuen thankes he brake and said Take ye eate ye this is my body which is broken for you do ye this in remembrance of me Likewise also the cup after he had supped saying this cup is the newe testament in my bloude Doe ye thys as often as you shall drinke in remembraunce of me For as oft as you shall eate this bread and drinke of this cup you shall shewe the Lordes death vntill his comming I haue set downe the whole words of the holye ghost done out of greeke into Englishe worde by worde That so good a foundation being layde the rest that foloweth myght be the more fyrmly builded thervpon Let vs nowe view and waigh all these things Christ toke the same bread in his hande which was vpon the table Christ gaue to his Disciples the same breade and whiles he was giuing the breade to his disciples he speaketh as before whiles his Disciples eate this breade whiles they did broose it with their téeth and swallowed it into their stomaks where was christ was be not at the table did he not speak to theÌ„ did he not both eate drink with them was he not séene hearde and touched In which place was the bodye of Christ In the mouth and stomack of his disciples or at the table where they both sawe Christ and heard Christ if you say in both places Then this followeth That eyther Christ had two bodies or else that there was two christs both which aunsweres be very vngodly and absurde But you wil say the words be plaine for Christ saide plainely and distinctly This is my body This is my bloude Neyther is it lyke that Christ woulde speake doubtfully in the last talke that he had with his disciples I graunt the words be plaine after the maner of misteries in the which things subiect to the sense doe represent and shewe things which be taken onely of a godly minde and by a religious fayth I graunt that Christ gaue his bodye and that his Disciples toke it and eate it not after a naturall and grosse maner but after a supernaturall that is he heauenly and spirituall What then doe you denie that the breade is the bodye of Christ That the wine is the bloud of Christ not I truely But I saye that they be so in truth of religion sacrament and mistery and not by chaunging of nature element or substaunce For Christ doth call the breade his body but he doth not say that it is chaunged into his bodye Then you call it breade and the holye writer of this holy Storie doth himselfe call it breade the wordes be these He toke breade he gaue thankes he brake he gaue doth he not meane by this circumstance of wordes to make the matter plaine I praye you what toke he bread What brake he the same bread What gaue he the same bread For that that he toke that he brake and that that he brake that he gaue to hys Disciples and that that he gaue to his disciples that did his disciples eate But bicause it is a mistery
which is in hand Therfore it representeth the great and heauenly things which the holy words of the high priest of our Lorde and Sauiour Christ Jesus doe declare This is my body sayth he which is broken for you doe this in rememberance of me Againe of the Cup of wine This Cup is the newe Testament in my bloude which is shedde for you What meane these wordes what sence haue they what signifye they some prodigious thing or newe thing or light thing or thing of smale value No. But the most certaine testifycation and assurance of the forgiuenesse of our sinnes saluation life euerlasting which we obtaine by the death of Christ and which is exhibited by the outwarde elementes of bread and wine but receiued only by y inward hand of fayth and séene onely by the inwarde eye of Fayth Christ gaue to his disciples bread and wine ye he gaue also vnto theÌ„ his body and blood that they by fayth being fed with this heaeÌ„nly bread this heauenly drinke might haue life euerlasting which to printe more surely in their harts he playnly telleth theÌ„ of his blessed body y was to be rent for them and his precious blood that was to be shedde for them and for many other that God the Father being pacified with this rich sacrifice might forgeue theÌ„ there sinnes Therfore he called this a new league a new testament often promised by the holy Prophets which was to be confirmed not by the blood of beastes but by the sheadding of his holy and precious blood wherefore his will and pleasure was that this mistery of so great things should be celebrated euer in publique assemblies both that the remembrance of hym might euer be freshe with hys and that often thankes might be geuen to God the father that his louers and professoâ—â— might be stirred to mutuall loue by so godly a presideÌ„t also signed wyth the holy seale of eternall blisse But thus much at large the rest more briefly that truth may be sooner picked out and more plainely appere For as Marcus Tullius saieth of Philosophers So I thinke Deuines bounde to briefe arguments That which christ toke he brake that which he brake he gaue to his Disciples that which he gaue to his disciples he called his body Therefore he called breade his bodye For he toke breade brake breade and gaue it to his Disciples But that which is breade by nature is not the substance of Christes bodye Except we will prodigiously confounde the substance of things and so by consequente the naturall bodye of Christ is not really and bodily in the sacrament of the body and blood of Christ But here is made a stoppe that Christ blessed the bread after he had takeÌ„ it as S. Mathew and S. Marck sayeth by vertue whereof there followed such a chaunge that although he tooke bread yet he neyther brake bread nor gaue bread This sophistication is called of the Logitians Petitio Principij For fyrst S. Marcke doth not say that Christ blessed the bread but that when he had taken he blessed Secondly the gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth as well sygnify to geue thanks as to blesse and that it sygnifyeth there to geue thankes because the holy ghost is the best expounder of it selfe Both S. Luke S. Paule declare which both for that worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vse this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth so geue thanks and not to blesse Thirdly as it was meÌ„t touching the bread So was it mente touching the Cuppe and Wyne But both Mathew and Marcke themselues speaking of the Cuppe or wyne vse not thys worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the saide worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therfore it is manifest that both they ment hée gaue thankes after that he had takeÌ„ the bread and he gaue thanckes after he had taken the Cuppe Briefely thus that that is true about the bread is true also about the Cuppe of wyne but the cuppe or the wyne haue ioyned vnto them no wordes of consecration or transubstantiation or chaunging of one substaunce into another as it appereth by S. Luke and S. Paule Therefore the first principle is God that breade was taken the bread was broken and that bread was geuen to the Disciples Adde to these that S. Paule in the xx Chapter and fyrst Epistle to the Corinthians aduisedly purposely speaking of the Lords supper sayeth is not the bread which we breake the partaking of body of Christ And Luke in the secoÌ„d of the Actes They did continue together in the doctrine of the Apostles in pertaking and breaking of bread a little after he sayeth that the Disciples came together to breake bread by the which it is necessarily concluded that the same was broken which was taken and that that was broken was geuen 〈…〉 and of that that was geuen did Christ say this is my body Therefore christ did say of bread this is my body For as Christe ment of the bread so he ment of the wine but he ment of wyne to be drawen and drunke as it appeareth by Marcke and Mathew where he sayd I will drincke no more of the fruite of this wyne c. Therefore he ment also that bread that was eaten Agayne if the substaunce of the bread be chaunged into the substaunce of the body Then the substaunce of the wine should be chaunged to the substaunce of the blood but in the second place not the substaunce of wyne but the substaunce of the cuppe should be chaunged into the new Testamente by the wordes of coÌ„secration as their terme is For wheras Mathew and Marck briefely saye This is my blood Luke and Paule doe set downe at large this cuppe is the new testameÌ„t in my blood But you will say that the cuppe doth signify the wine in the cuppe by a fygure called Metonomia Then you graunt that the holy Ghost doth speake fyguratiuely in the matter of the Sacrament but let that goe and let it be this wyne is the new testament in my blood if the wyne should be chaunged it must be changed into the newe Testamente of Christes blood but that spéech caÌ„not stand except it be vnderstood fyguratiuely and spiritually thus This Wine is a visible signe of mine new inuisible league couenaunt will grace and mercy which shall be confirmed and sealed with the sheadding of my blood Then neyther the fyrste wordes touching the bread implye any chaunge of substaunce but haue a spirituall and figuratiue meaning For whether you say the cuppe or the wyne the spéech must needes be fyguratiue For neither the cuppe or the wyne eyther is or can be properly called a testamente Nowe if the second spéech of the wyne do necessarily imply two figures at the leaste why should it seeme so strange to saye that the first spéech of the bread deth also imply a figure Doe you then saye you thinke that Christ spake doubtfully and woulde in his last
departure leaue hys Churche doubtfully Not I truely Why then do you talke of figures and troupes and figuratiue speeches and spirituall senses â–ª Not euerye figuratiue speeche is doubtfull and it is as great a faulte to refuse a figure when the place geueth it as to force a figure when there is none And it is most manifest by Saint Luke and saint Paule that the second speech of the Cup or wine is figuratiue and hath a spirituall sence For bothe they expounding the briefe wordes set downe by saint Mathew and S. Marke expressely saye that Christ saide this Cup is the newe Testamente in my blood And what sence or meaning can these wordes haue but this that in this sacrament there is deliuered vnto Christians a visible and most certayne signe or seale of that new inuisible truse will grace and mercie which God hath made and assured hys church of in these more mylde and gracyous dayes and would seale and ratify with the bloude of his sonne For the words in S. Luke doe proue this sence which he addeth of Christ saying Doe this in rememberance of me and also of saint Paule Ye shall thewe the Lordes death vntill he come Neyther here do I doubt that the true godly learned wil thinke that I haue not spokeÌ„ reuerently of this most holye and blessed misterie For I geue more honor and reuerence to it by a great deale then any that doth fansye a grosse and carnall presence But some will saye that I ouerthrowe all bring all to naught and make the holy sacrament nothing else but a péece of bread and a little wine that is a most false and malicious slaunder For I most certainely beléeue it to be one of the most precious Jewels that Christ left to hys church and that both the body and blood of Christ is truely and effectually exhibited by the power and grace of God and truely and effectually receaued by the fayth of the christian receyuer But such men deale with me as they such other deale with good preachers which to pull downe the pryde of mans harte telleth him that he is nothing but dust earth ashes and smoke and grasse and then a worldling wyll saye that that preacher maketh a man no better then a beast Whereas the preacher mente this onely of the one parte of man that is his body wisedome beautie glorye pompe and porte which in déede be nothing else but dust and grasse smoke that fade and perishe away and not of the seconde parte of manne that is hys soule which is immortall and eternall and certainly as man hath two partes the first the bodys which is visible fading the seconde his soule which is inuisible and eternall euen so this holye and blessed sacrament hath two partes The fyrst of the element of breade and wyne which is visible and fading the second the grace and fruites and benefites of the bod of Christ rent and his blood shed for the raunsome of man And as he that sayeth the body of man is meere flesh and fading flesh and nothing but flesh deeth not deny the immortality of â—â—e so de therby nor make whole man nothing the but body and flesh for he meaneth onely of the fyrste and fading parte of man which is sensible and not of the second part of man which is insensible euen so he that sayeth that the elemente of breade and wyne be n 〈…〉 re bread and wyne fading bread and wyne and nothing but bread and wyne doth not therby deny or take away the grace and benefyte of the body and blood of Christ nor make that blessed sacrameÌ„t nothing else but bread and wyne For he meaneth onely the fyrst and fading part of that sacrament which is sensible and not of the seconde which is insensible And let any indifferent man iudge whether he speaketh more honourably or doth more set forth the maiesty of that sacrament which sayth that free forgeuenesse of all our sinnes and a sure possession of eternall life springing froÌ„ the free mercy of God is deriued and poured into christian heartes by that sacrament and as a Conduite thorough the force of a true liuely fayth in the death and merittes of our only Sauyoure Christ Jesus or he which by fancying of a real carnal or corporall presence doth binde and tye al the grace and power to creatures I confesse with all my harte â— Christ hath left vnto his church nothing eyther if a man consider profite more fruitfull or if swéetenesse more pleasant or if honour more glorious then the most holy and blessed sacramente of the body and blood of Christe by the which the moste aboundaunt grace and mercy of God is dropped into holy and faythfull soules but to speake otherwise of creatures then can be iustified by the word of god is wicked and damnable And such as would haue al things litterally vnderstood let them view the wordes well and neyther this worde Cuppe nor Is can be litterally vnderstood which also Thomas Aquinas there Archscholeman doth confesse saying By that that is contayned in this Cuppe is remembred the new Testamente confyrmed by the bleed of Christ For this worde cuppe he sayeth that that is contayned in the Cuppe For this worde Is he sayeth is remembred is represented or is sygnifyed And although in others they condemne necessary plaine figures yet they themselues be forced to immagine vnnecessary to to straunge fygures fyrst where the Tert sayeth Hoc meaning this bread they will not haue it so but theyexpound it to be indiuidium vaguÌ„ which is not any certayne determined thing but onely one certayn thing at large in generality where y text doth say Est is they saye transubstantiatur transelementatur is chaunged into the substaunce the nature of the element is changed These wordes take ye eate ye this is my body they turne thus this is my body take ye eate ye by a fygure called Husteron Proteron which setteth that behind that should goe before He blessed sayeth the text he transubstantiated he chaunged the substaunce saye they he brake sayeth the text the accidentes the formes or sheaues of bread say they Do ye sayth the text sacrifyce ye say they This word bread hath a Quatermon of fygures Fyrst because it was bread Secondly because the Infydell taketh it onely to be bread Thirdly because the fourme and shewe of bread remayneth stil Fourthly because the forme or shew of bread doth nortish as perfectly as though it were bread Frangitur is broken sayth the Texte frangebatur it was broken or videtur frangi séemeth to bée broken say they Now seemeth to be broken is as much as is not broken Then the word of the Text Is is broken their word or expositioÌ„ Is is not broken and this is a to too straunge kinde of fygure For Is broken and is not broken imply a playne and full contradiction Much like as the glose expoundeth the Texte statuimus