by God But we confesse and acknowledge that man was created frée and in that he hath now lost his fréedome we ascribe not God to be the authour thereof but mans owne fault They which denie fréewill haue bin called heretiks by the church Why they are called heretiks which denie freewill But this must be vnderstood concerning the first creation of our nature for otherwise there is not one of the fathers which if the truth be well weighed bewaileth not the calamitie of man whereinto he fell through sinne Our aduersaries rather come néere vnto the Manicheis which affirme Our aduersaries come somewhat nigh vnto the Manicheis that Our corrupt affects as they are now were so created by God for so they affirme that he created them euill But we forsomuch as we perceiue that these troublesome affections be not void of sinne denie that they were so created by God but that through our owne default they are become vnbridled and be repugnant to the word of God Certeine it is that man at the beginning was made vnto the image of God and there is nothing more beséeming vnto it than libertie But séeing that image was in a maner blotted out in vs so as there was néed to haue the same restored by Christ what maruell is it if our libertie be also for the most part taken awaie from it When they reason that man is frée A similitude they doo euen as if they should saie that man is a two-footed creature and therefore he is able to go vpright But if they would so conclude of a lame man it should easilie appeere how much they be deceiued for the properties of man which would be agréeable vnto his nature being perfect when they be applied vnto the same nature being corrupt doo not agrée A comparison of our aduersaries with the Pelagians Neither be the opinions of our aduersaries much dissenting from the Pelagians for they taught that nature being holpen by the grace of creation and doctrine of the lawe may liue vprightlie And these men saie that nature being holpen by grace preuenting and knocking is able to doo good works which may please God The catholike church resisted the Pelagians neither did it contend about the grace of creation or of the lawe neither about the grace preuenting but it taught that without the grace of Christ wherewith we be iustified none is able to worke aright To be with out faith in Christ and without grace in Augustines iudgement is all one thing And by the iudgement of Augustine who vehementlie contended against these men there is no difference betwéene dooing rightlie without grace and dooing rightlie without the faith of Christ He vpon the 31. psalme to shew that there is no good worke without faith writeth thus A good intent maketh the worke good but faith guideth that intent wherefore consider not what a man dooth but what he hath respect vnto while he is dooing 10 And whereas in all the holie scriptures there is not one sentence repugnant to our doctrine yet they continuallie obiect vnto vs the example of Cornelius Acts. 10 2 and 3 4 who being not yet as they thinke regenerate neither beléeuing in Christ yet did such works as were acceptable vnto GOD. Of Cornelius and his works Indéed we grant that both the almes and praiers of Cornelius were pleasing vnto God for the angel affirmed the same But these men adde of their owne Cornelius beleeued before baptisme that Cornelius when he did these things was not yet iustified nor yet beléeued in Christ But they marke not that the scripture in that place called him religious and one that feared God wherefore Cornelius beléeued and in Messias beléeued he being instructed in the Iewes learning but whether IESVS of Nazareth were that Messias he knew not for a certeintie and therefore Peter was sent to instruct him more fullie But here to bleare our eies verse 23. they saie that Paule in the 17. of the Acts attributeth some godlines vnto the people of Athens when as notwithstanding they were idolaters for thus he saith Ye men of Athens I shew vnto you that God whom you ignorantlie worship But euen as if a man that can handsomlie drawe some one letter A similitude shall not therefore be straitwaie counted a good writer neither he that can sing one or two verses shall for that cause be taken for a singing man for these names require consideration and art and it may come to passe by chance that a man may drawe well or sing well once or twise euen so none is to be counted verelie and out of doubt good which setteth foorth one good worke or two that haue some shew of godlines But Paule called not the Atheniens godlie without adding some termes of spéech which should diminish godlines True godlines cannot be ioined with ignorance Whom ye ignorantlie saith he worship But what pietie can that be which is ioined with the ignorance of the true GOD Moreouer a little before he had called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Verie superstitious by these two words hée much diminished their pietie verse 22. But Luke absolutelie calleth Cornelius religious and addeth that He feared God Iob. 1 1. which addition is of so great force How great a dignitie it is to feare God that in the booke of Iob a man fearing God is translated of the seuentie interpretors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is A true and religious man And Dauid saith Blessed is the man that feareth the Lord. Psal 112 1. And if so be he be blessed which feareth God how is not the same man also iustified But besides these things which after a sort by the causes declare the iustification of Cornelius Acts. 10. we haue also another testimonie of the effects The effects are a testimonie of Cornelius iustification for that he gaue almes which were acceptable vnto God But we haue alreadie by manie reasons prooued that none can doo works acceptable vnto God but he which is iustified and regenerate Further he distributed these almes vpon the people of the Iewes as of whom he hauing béene instructed in the skill of godlines would impart vnto them in like maner some of his temporall goods For It is meet as Paule saith vnto the Galathians that he which is instructed Galat. 6 6. should communicate vnto him which dooth instruct him in all good things Moreouer that soldier which was sent vnto Peter declareth Acts. 10 22. that he had a good testimonie of all the Iewes All which things doo sufficientlie shew that although we read not that he was circumcised yet he came so néere vnto the doctrine of the people of God as that all men commended his pietie verse 30. He praie◠continuallie It is written besides that he praied and that continuallie And if so be we diligentlie weigh the whole historie we shall find that he
called the diuine hath in his third booke De Theologia that To reiect another mans opinion is no great matter but easie for euerie man howbeit contrariwise to proue his owne is the point both of a godlie and a wise man For if the contention be about bare words that will come to passe which that same wittie Logician in Nicaeas trulie spake While men striue about words words are set against words and that which is spoken is ouerthrowne by the art of eloquence But if the triall be about the right sense Paule pronounceth A naturall man perceiueth not those things which be of the spirit of God for it is foolishnes vnto him neither can he vnderstand bicause they are spirituallie examined If a man appeale vnto reason and profound wisedome 1. Cor. 2 14. by and by it will be said My speach and my preaching is not in the entising words of mans wisedome but in the declaration of the spirit and of power that our faith should not be in the wisedome of men but in the power of God Therefore to dispute in so hard a matter 1. Cor. 2 4. and to prooue by reasons that which ought to be held onelie by faith and beléefe is a dangerous thing and granted to no man without the singular gift of God Especiallie according to that saieng of Ierom vnto Paulinus where there is a disputation betwéene them which after prophane writings come to the holie scriptures and by a set maner of speach delight the eares of the people Whatsoeuer they shall saie that they thinke to be the lawe of God and vouchsafe not to knowe what the prophets what the apostles haue iudged but applie vnfit testimonies to their owne sense As though it were a kind of speach of great value and not of vile error to depraue sentences and to drawe according to a mans owne will the scripture which is against him there to acknowledge a figure where no figure is there to deuise a figure where there is a truth to drawe all to that purpose whither his affection leadeth him To this verie well agréeth that which Augustine hath in his third booke De doctrina christiana the tenth chapter If an opinion of anie error haue possessed the mind whatsoeuer otherwise the scripture hath affirmed men thinke it to be a figuratiue speach But is not this to please the affection when as the sacred scripture saith manifestlie This is my bodie to interpret it This signifieth my bodie When the fathers affirme verie flesh and verie bloud to make a glose that the fathers spake spirituallie or else hyberbolicallie when they teach that bread is changed not in forme but in nature to ascribe the same onelie vnto an holie vse Doo they bring in the scriptures No but they pretend the scriptures as saith Tertullian And by this their boldnesse they persuade some yea in the disputation it selfe they tire the strong they catch hold of the weake and send away the indifferent in a doubt Wherfore we must labour diligentlie that our eies may be opened we must obteine by praiers that he which is the author of the scriptures will also be the interpretour of them that he will open our sense that we may vnderstand the scriptures He that speaketh with the toong let him praie that he may interpret And so in stead of words there will procéed vertue and for reason faith that we be not carried awaie with euerie wind of a word but that we may be graffed and rooted in that word which hath power to saue our soules And that this may come to passe praie you vnto the holie Ghost togither with me in my accustomed praier Come holie spirit c. D. Peter Martyr THose things which you haue now so bitinglie spoken in your preface how vnagréeable they are to me I will not indeuour to shew Onlie this will I admonish that I neuer wrested or corrupted the holie scriptures neither haue I imagined figures where they haue no place nor yet haue brought in anie new but such as are vsuall and which in a maner all the fathers doo acknowledge Howbeit I will not spend the time in confuting of these matters for there be manie things which I must saie for the confirmation of my questions as commonlie is woont to be doone of them which are to answer in disputations lest they might séeme to defend absurdities whereby also it shall be knowne how smallie those things which you spake earwhilst doo belong to my opinion Yesterdaie in verie déed I was minded to doo this but bicause I cannot tell by what chance I was constreined to deale with another aduersarie than was determined I thought good for the sooner dispatch with him to dispute with the ordinarie appointed to pretermit these things to refer them ouer to this daie And that our purpose may haue good successe I will as I haue hitherto doone call for the helpe of God D. Martyrs Praier O Almightie God we acknowledge the weakenesse of our mind and therefore we dare not approch to the beholding and declaring of thy truth vnles we first as meet we should doo call vpon thy name Wherefore we desire thee with most feruent praiers that of thy speciall goodnesse thou wilt infuse light into our darkenesse and by the benefit of thy holie spirit thou wilt make plaine those doubts which shall happen that the waie of saluation may be made manifest vnto them which beleeue through Iesus Christ our Lord Amen The confirmation of the first question The first reason drawne from the sacrament of baptisme FOr confirmation of the first question besides the reasons which you hard in disputing the former daies I will now adde these also That Christ is trulie giuen vnto vs in baptisme Paule testified vnto the Galathians when he wrote Gal. 3 27. So manie of you as are baptised haue put on Christ And in the epistle vnto the Romans he sheweth Rom. 6. verse 4 5. that by baptisme we are graffed into Christ And in the first epistle to the Corinthians he ioineth togither these two sacraments when he saith that 1. Co. 12 13 We be baptised into one bodie and haue droonke one spirit And yet doo not anie saie that vnto the true receiuing of Christ in baptisme we haue néed of transubstantiation wherefore it followeth that the same also in the Eucharist is superfluous Neither is it an easie thing to be said that Christ is giuen more excellentlie in the Eucharist than he is in baptisme sith by baptisme we are set in him and by the Eucharist we are fed in him And there is no man doubteth but that our generation dooth bring more substance to vs than dooth the nourishment I let passe that which Ierom wrote vnto Hedibia that we in baptisme doo eate the bodie and bloud of Christ And Augustine saith that by baptisme we be made partakers of the bodie and bloud of Christ euen before we eate of
would namelie that he might be iustified when he condemneth and punisheth The doctrine that Iudas the traitour receiued of Christ did thus much profit him that at the length he condemned himselfe Matth. 27 4. saieng I haue sinned in betraieng the innocent bloud For to this passe are the wicked driuen that at the length they are condemned by their owne iudgement And they which should haue taken profit by the doctrine are gréeuouslie hurt by the same as we read in the prophet Esaie the sixt chapter when it is said Esaie 6 10. Make blind the hart of this people dull their eares and shut vp their eies least peraduenture they should see heare vnderstand and be conuerted and I shuld heale them Euen so by the words of Moses Exod. 7 13. was the hart of Pharao euer more and more hardened In Rom. 1 18. 9 And the cause why they are inexcusable is declared in these words Which withhold the truth in vnrighteousnes They attained vnto so much truth as thereby they vnderstood how to behaue themselues towards God and towards their neighbors and yet withheld they the truth in vnrighteousnes The verie which thing did the Hebrues as touching the truth which God reuealed vnto them by the lawe Séeing therefore that both these Hebrues and those Gentils haue béene so gréeuouslie punished what ought men that be christians in profession to hope for which withhold to themselues so great a light of the Gospell without fruit Doubtles they shall become most wretched of all And the thing it selfe teacheth that they which boast of Christ and liue dishonestly doo at the length excéed all men be they neuer so wicked in naughtines and dishonestie The truth is after a sort withheld captiue in them In whom the truth is withheld captiue which vnderstand the same and yet expresse it not in work and life And it is bound and tied with the chaines of naughtie lusts the which With what bonds the truth is bound when they breath out from the inferiour parts of our mind they darken the vnderstanding and close vp the knowen truth in a darke dungeon God doth lighten it in our minds but through naughtie lusts it is woonderfullie darkened We must not thinke as Chrysostome warneth vs that the truth of his owne nature can suffer anie thing For the truth of his owne nature is vnchangable But what discommoditie soeuer happeneth The truth suffereth nothing in it selfe the same hurteth our mind and soule Paule in two words toucheth those things which Aristotle in his Ethicks when he disputeth of the incontinent person vttereth at large Aristotle in his Ethicks For he demandeth by what meanes the incontinent person declineth vnto vices since that in his mind he hath a right opinion And hée answereth that this happeneth by reason hée is too much affected to the particular good which is obiected presentlie to the sense by the weight wherof the better part also is oppressed so as he giueth place vnto the lusts neither doth he his part in effectuall considering of the truth which before he knew Ouid of Medea Which also the Poet affirmeth of Medea I see the best which I allow But yet the woorst I doo insue All this dooth Paule teach vs when he saith that The wicked withhold the truth in vnrighteousnes The truth doth alwaies as much as can be indeuour to breake foorth into act but it is hindered by concupiscence or lust And this is it which is written in the first booke of the Ethicks that the best part of the soule doth alwaies exhort and prouoke to the best things The better part of the soule exhorteth to the better things For so hath God and nature framed vs that the thing which wée knowe we desire to expresse in act which being not doone we are reprooued by our owne iudgement And herein appéereth the woonderfull force of the conscience which in the more gréeuous sort of offences can neuer be perfectlie setled 10 To withhold the truth in vnrighteousnes is properlie to refuse the calling of God which continuallie by his truth calleth vs backe vnto himselfe Wherefore it shall be verie profitable for vs if whensoeuer we haue attained vnto anie truth either through studie or obseruation of things we reckon straitwaie with our selues wherevnto God calleth vs through that truth which he laieth before our minds By this word vnrighteousnes the Apostle vnderstood generallie whatsoeuer sinne we commit either against God or against men Wherefore Paule speaketh of that truth which is naturallie ingraffed in vs also of that which we attaine vnto by our owne studie For either of those instructeth vs of most excellent things touching God Neither is the vnrighteousnes which we commit able to blot it out of our minds Which thing neuertheles the Academicall philosophers indeuoured to teach The error of the Academicks séeing they earnestlie affirme that there can be nothing certainlie taught by vs and so would not haue vs to imbrace anie thing as being sure therof that it is true but would haue vs account all things as vncertaine and doubtfull Likewise the Epicures go about to pull out of our minds those things The error of the Epicures which by a naturall former conceit are printed in our hart◠concerning God And yet neither of these were able to bring to passe that which they indeuoured For will they nill they these truthes remaine still in the minds of men Whether truth bee stronger in it selfe as it is laid hold on by faith or as it is ingraffed by nature Wherin the difference consisteth but which is to be lamented they are withholden in vnrighteousnes 11 Perhaps thou wilt demand how it commeth to passe that the truth which we haue by faith is of more strength to breake out into act than is the truth which we naturallie perceiue This vndoubtedlie commeth not for this cause that one truth by it selfe and seuerallie vnderstood is of more force than another For truth on both parts hath the selfe-same nature but the difference commeth by the meane and instrument whereby the same is perceiued The strength of nature is corrupt féeble and defiled through sinne and therefore the truth which it taketh hold of it hath not effectuallie But faith hath ioined with it the inspiration of God and the power of the holie Ghost and therefore it taketh hold of the truth effectuallie wherefore the diuersitie is not in the truth it selfe but in the meane and instrument whereby we imbrace the same Hereof it commeth that there we be changed but here we remaine the selfe-same that we were before Sundrie examples of apprehension of the truth Matt. 19 22. Of which thing we haue a cléere testimonie in the Gospell Christ set forth vnto the yoong man what he should doo to obtaine saluation the which he hearing was not persuaded to giue place but went awaie sorowfull He trusted vnto naturall strength and
therfore demanded of the Lord what he might doo to obtaine eternall life But contrariwise Matthew so soone as he heard of his calling Matth. 9 9. imbraced the same with so great faith as leauing his monie and customership he straightwaie followed Christ And Zacheus otherwise a man gréedie of gaine Luke 19 6. when he had heard of the Lord that he would turne in vnto him he not onelie receiued him into his house with a glad hart but also offered immediatelie to distribute halfe his goods to the poore and to restore fourefold to those whom before he had defrauded Wherfore the whole difference consisteth in the power whereby the truth is taken hold of Manie mo things are reuealed vnto vs by the scriptures than we knowe by faith which must not so be vnderstood as though we affirme that we haue not more truth reuealed vnto vs by the scriptures both of the old testament and new than we doo naturallie knowe Onelie we haue made a comparison betwéene the selfe-same truth when it is naturallie knowne and when it is perceiued by faith Out of the preface vpon Genesis 12 And forasmuch as God may be knowen of vs thrée maner of waies the first is deferred vnto another life Which waie when Moses desired it was said vnto him No man shall see me and liue Of the second did Paule make mention vnto the Romans For the inuisible things of God Rom. 1 20. c. Last of all we perceiue him by faith whereof mention is oftentimes made But in the first to the Corinthians they are both compared togither 1. Cor. 1 21. and the one shewed to be but smallie profitable as it was shewed in the epistle to the Romans But in Genesis when as Moses expresseth vnto vs the workmanship of the world How God may bee knowne by the workmanship of the world he sheweth things whereby we may picke out the inuisible knowledge of God But this waie leaneth altogither vpon faith for except we beléeue the words of God we shall obteine nothing Wherefore it is written vnto the Hebrues Heb. 11 3. By faith we vnderstand that the worlds were made Wherefore in beholding the creatures of God let vs alwaies put to the strength of faith if we will not loose our labour and busie our selues to our owne hurt As for these inuisible things of God which we perceiue they are innumerable but they are all drawen to thrée principall points his power his wisdome and his goodnes The greatnes of the things brought foorth the making of them of nothing and the sudden making of them by the commandement of his onelie woord doo inferre his most mightie power But the workmanship the fourme the comelines and the singular disposition of them doo testifie the wisedome of the maker The profit which we gather of them declareth how great his goodnes is Of so great importance it is that we should comprehend this creation of the world by faith as euen the articles of our beléefe haue their beginning hervpon For this being taken awaie neither will the first sinne be extant the promises concerning Christ will fall and all the strength of religion will be ouerthrowne And séeing that all the articles of the faith are certeine rules and principles of our godlines among them all this is reckoned the first in order the which since we must learne by the reuealing of God as we must also doo all other not by the feigned deuises of satan or precepts of men we must first speake of all these things before we come to the creation it selfe 13 In the holie scriptures we haue a knowledge of God contemplatiue In the preface of the commentaries vpon Aristotles Ethicks and that which consisteth in action Among the philosophers actuall contemplation goeth formost but in the holie scriptures contemplatiue hath the first place insomuch as we must first beléeue Of contemplatiue and actuall knoledge and be iustified by faith afterward followe good works and that so much the more and more abundantly as we be renewed dailie by the holie Ghost So dooth Paule shew in his epistles for first he handleth doctrine afterward he descendeth to the instruction of maners and to the order of life So likewise the children of Israel were first gathered togither vnder the faith of one God the sauiour Afterward in the desert they receiued lawes which serued vnto actuall knowlege And in the table of the ten cōmandements the same order is obserued For first he saith I am the Lord thy God which belongeth to faith or speculatiue knowledge Afterward followe the precepts which belong vnto the works required by God Why theologicall cōtemplation goeth before actiue The cause of this difference is that mens contemplations are gotten by searching out and by the indeuor of meditation and therefore moderate affections are necessarie But those things which we beléeue are receiued by the inspiration of God so that we néed not those preparations And in mans reason it behooueth men first to do before they be iustified But the order of diuine sanctification is far otherwise appointed for first we beléeue afterward we are iustified then by the spirit and grace the powers of our mind are repaired and then followe iust and honest déeds Moreouer the end of philosophie is to obteine that blessednes or felicitie which may here by humane strength be obtained but the end of christian godlines is that in vs should be repaired that image wherevnto we were made in righteousnes and holines of truth that we may euerie daie growe vp in the knowledge of God vntill we be brought to sée him with open face as he is We can not in Aristotles Ethicks heare of the remission of sinnes nor of the feare and confidence of God nor of iustification by the faith of Christ and of such like things For these things are opened by the will of God which can not bée gathered by naturall knowledge through anie of the creatures How one selfe thing is taught one waie by diuinitie and an other waie in the Ethicks Neither doo I denie but that it happeneth oftentimes that the selfe-same things are commended in Aristotles Ethicks which are cōmanded in the holie scriptures but then are those things the selfe-same in matter and not so in forme properties and beginnings for the respect in those things is diuers the properties diuers and the beginnings are not all one Euen as the matter of raine-water and of anie fountaine is all one but the power propertie and originals are farre diuers for the one commeth by the heat of heauen and by the clouds and coldnes of the middle region of the aire but the other is brought foorth from the passages of the earth and from the sea and is so strained as it becommeth swéet or else it so happeneth by conuersion of the aire into water through the coldnes of the place where the fountaine ariseth Euen so those things which
king of the Assyrians to deliuer him from the siege 2. King 16 7 so far off was he from putting confidence in the Lord. And when as God béeing not ignorant of his disease offered him the remedie of a miracle and put it vnto his choise yet he through hypocrisie refused If Achaz had trulie beléeued God he would not haue refused to obeie séeing obedience is reckoned among the chéefest fruits of faith Let vs I beséech you compare with this vngodlie king the most godlie prince Ezechias his sonne who dealt not in this sort For he Obedience is the cheefe fruit of faith 2. King 20 8 to be the more assured of recouering his health verie modestlie required a signe vnto whose choise when Esaie had put whether he would haue the shadowe of the sunne to be set forward or to be turned backward he tooke his choise as he thought good neither did he frowardlie like his father refuse the miracle offered him by God Miracles offered not to be reiected But wicked Achaz to his infidelitie ioined hypocrisie For he considering that miracles are for two causes refused either for that a man openlie beléeueth in God and hath no néed of the helpe of miracles or else for that he vtterlie contemneth God and passeth nothing at all for this helpe he minded to hide the latter disease whereof he was sick namelie the contempt of God and made as though he had the vertue that is to saie a principall faith whereof in déed he was altogither destitute as though he durst not tempt God Psal 7 10. But séeing God most throughlie knoweth the harts and reines he by the prophet punished him according to his desarts A similitude What other thing is it to refuse a miracle offered by God but to reiect that which should helpe our spirituall infirmitie And euen as he that béeing well-néere starued with hunger would forsake his sustenance is worthie to be accused so was he to be reprooued which reiected a medicine offered him by God séeing God knoweth far better than our selues what euerie one of vs néedeth This is now sufficient concerning those things which in the beginning of this question séemed altogither to forbid the asking of miracles 18 I knowe indéed there be some which thinke that miracles ought not in anie wise to be asked but onlie that they should not be refused when God offereth them And they suppose that Augustine maketh with them Augustine De consensu Euangelistarum who in the fourth booke of the concordance or consent of the euangelists and in his 63. question vpon Genesis may séeme to affirme this thing But if a man obiect that verie manie godlie righteous men haue so doone especiallie our Gedeon they answere that they were mooued by the spirit of God to desire miracles therefore it was all one as if God had fréelie offered miracles vnto them and they with obedience had receiued those which were offered But these things ought nothing to trouble vs bicause Augustine in the places alledged dooth not flatlie and absolutelie forbid the desiring of miracles vnlesse they be demanded either in respect of tempting God or else for some other naughtie cause Yea and in the 63. question vpon Genesis he saith that When this is not rightlie doone it belongeth to the tempting of God Let vs rather heare what he saith in the tenth book of confessions the 35. chapter In religion also it is a tempting of God when signes and miracles are desired for making of a triall which thing I also a little before haue charged to be auoided For I will easilie grant that holie men required miracles not by the instinct of the flesh or of mans reason for then had their praiers béene vaine and to no purpose Rom. 8 26. séeing as Paule testifieth it is néedefull that the spirit should praie for vs with vnspeakable gronings But now I thinke there hath béene sufficientlie spoken of the questions propounded 19 But what the difference is betwéene signes and woonders In Rom. 15. verse 18. The difference betweene signes and woonders it cannot easilie be declared Origin thinketh that those onlie are to be called signes which though they be woonderfull of themselues yet they shew some other thing to come But woonders are those which doo onlie plucke men into admiration Looke an Epistle vnto Ludouike Lauater beginning Tuas litteras bicause they be doone after an vncustomed maner and against the power and order of nature But he also confesseth that this distinction is not obserued in the holie scriptures And trulie all the miracles whatsoeuer they were that Paule shewed were signes In 1. Cor. 12 verse 11. Looke In Iud. 2. verse 1. and In 2. King 2 verse 1. whereby the truth of his preaching was approoued The verie which thing we must affirme as touching the woonderfull works of Christ and of the prophets But the scriptures of the new testament wherin oftentimes there is mention made of the signes and woonders which Christ and his apostles did haue imitated the phrase of the old testament For there a man shall often find Othoth and Mophetim ioined togither Neither doo I thinke that there is anie difference betwéene the words except it be in degrée and quantitie yet am I not ignorant but that there may be signes or Othoth which haue in them no admiration at all Such be accents letters points speaches and other like the which we doubt not but are signes and yet they procéed either from art or from nature But the diuine oracles to the intent they might signifie that certeine works of the prophets of Christ and his apostles did not onlie shew some thing besides that which was wrought but also that they stirred vp a kind of astonishment woondring haue oftentimes ioined these words togither This vndoubtedly is my opinion which for anie thing that I sée I may still hold vnles an other man will shew me a better 20 But séeing it is written that The spirit distributeth to euerie one as he will wée learne thereby that no time must be prescribed vnto it for he desposeth these things when he will and how he will Whereby their argument is dissolued which saie that in Marke it is written These signes shall followe them that beleeue they shall cast out diuels Mark 16 17 they shall speake with new toongs they shall take awaie serpents c. Wherefore séeing these signes be not doone in vs it followeth that faith is not in the church of these daies But they be deceiued Miracles in the primitiue church were signes of faith For these things are not absolutelie and without exception but in some respect the tokens of faith belonging to that primitiue church vntill the gospell were made more manifest For miracles were as trumpets and open criers wherby the gospell was commended A similitude For euen as the lawe of Moses procured to it selfe credit through the
thinketh that it may be more easilie answered if we saie that it was not Samuel but onelie a vaine imagination and phantasie A rule howbeit he cannot but grant that two things are against this opinion one is that the scriptures doo alwaies so speake as if it had béene verie Samuel But he answereth that it is the vsuall maner of the scriptures to call similitudes by the names of those things which they represent For so the woodden images were called cherubims and Salomon made brasen oxen 1. Kin. 6 23. 1. Kin. 7 25. 1. Sam. 6 11. and the Philistines gaue siluer mice Neither doo the holie scriptures lie when they speake after that sort For men are woont commonlie so to speake and it pleased God to applie himselfe to the sense and capacitie of man Another thing is that he trulie fore-shewed what would come to passe namelie 1. Sa. 28 19. The diuell sometime speaketh true things that Saule with his sonnes should be slaine and that the host of Israel should be ouerthrowne But he answereth that this also is no new or woonderfull thing for the diuels confessed Christ to be the sonne of God Mark 1 24. And in the Acts of the apostles they gaue a verie goodlie testimonie of Paules doctrine Acts. 16 17. Euen so in this place God vseth the seruice of the diuell to the intent he might terrifie Saule that he which had taken counsell of euill spirits might be afflicted with an euill answere But he addeth how might Saule be with Samuel a wicked man with an holie prophet A great distance of places between blessed soules and lost soules Luk. 16 26. Such he saith is the subtiltie of the diuell alwaies to mingle some truth with falshood For assuredlie saith he there is great distance of place betwéene the blessed soules and the reprobate And this he prooueth out of the historie of the rich man and Lazarus This I make mention of forsomuch as I sée that they which affirme the bodie of Christ to be in euerie place haue no reason so to saie For if that were true then the soules of the godlie should be in euerie place also For Christ saith Wheresoeuer I am Iohn 12 26. there also my minister shall be And by this meanes there should be no differences betwéene soules Of vbiquitie for all should be in all places But they saie Ierom against Vigilantius that Ierom writeth thus against Vigilantins For Vigilantius denied that we should call vpon dead men for they are in the bosome of Abraham and doo not wander about their sepulchres and ashes Then are they not saith Ierom in anie stinking prison but in a pleasant and large custodie like certeine fathers of the order of senatours But saith he They followe the Lambe wheresoeuer he goeth now the Lambe is euerie-where Apoc. 14 4. Further saith he shall we grant this vnto diuels that they can wander vp and downe thoroughout the whole world shall we denie the same vnto the blessed soules of godlie men Here Ierom by his good leaue may it be spoken is somwhat out of the waie Ierom misseth concerning the vbiquitie of soules and yet he hath not spoken of that whereof these men did meane He erreth in saieng that the soules of dead men are conuersant about their sepulchres and that they are to be inuocated yet dooth he not saie that they be euerie-where He compareth them with spirits which he saith doo wander euerie where that is they be sometimes here and sometimes there But if they were euery-where they could not wander héer and there and change places and therefore Ierom saith that neither the lambe nor the soules departed nor diuels be in euerie place but that they in such sort wander at large as they may be wheresoeuer they list These things I haue touched by the waie But Augustine answereth that that saieng of Samuel may be vnderstood of the generall state of death and not of the equalitie of happines In the latter end he addeth that whereas there be but these two waies onlie the former may not be admitted vnles it be prooued to be possible that soules departed may by magicall charms be called againe and beare the proportion of mens bodies And therefore of necessitie the other waie remaineth namelie that it was doone by the counsell and will of God But by the power of incantation that could not be doone and yet by the purpose and commandement of God it might be brought to passe And to this opinion I willinglie agrée For if God will I sée not what should hinder it Augustins booke of questions of the new and old testament 5 In the sixt question to Dulcitius he hath in a maner the same that he hath to Simplicianus But in the questions of the old and new testament if that be Augustines booke which I speake bicause of the censure and iudgement of Erasmus who hath separated that booke from the works of Augustine he accounteth it detestable for anie man to thinke that it was Samuel whom the witch raised vp for it was onlie a delusion and an imagination For the diuell did this to bring himselfe vnto honour and to persuade men that the soules of the dead be in his power and that they shall not escape from his hands after death But if the historie be well discussed we shall not find anie thing at all to prooue that it was Samuel but that Saule indéed when he had heard the description of his apparell and the fashion of his bodie thought that it had béene so that the scripture applied it selfe to his mind and opinion that Saule fell downe and worshipped and thereby the diuell had that which he sought for that Samuel would neuer haue suffered it but that he said Saule should be with him the next daie bicause he was wicked and should perish euerlastinglie But what shall we answere as touching Ionathas 1. Sa. 28 19. who was well knowne to be a iust man Wherefore this answere of Augustine séemeth to be féeble In his second booke De doctrina christiana Augustins booke De mirabilibus scripturarum the 26. chapter he saith It was an image raised vp by sacriledge In another booke De mirabilibus sacrae scripturae if the same be Augustines booke he likewise denieth that it was Samuel indéed Also in his little booke De cura pro mortuis agenda he hath manie excellent things but in the end he concludeth The dead knowe not what is doone in this life that it séemeth vnto him the soules of those which are departed be ignorant what is doone in this life For wheras they oftentimes appéere and present themselues to liuing men somtimes waking and somtimes sléeping Looke In 2. Kings 22 verse 23. that may be doone by angels either good or bad And he saith that we our selues doo oftentimes present our selues to our fréends in our sléepe when as we our selues
a good intent is required that both the end and meanes be good that We must neuer doo euill to the intent that good may come thereof Wherfore an intent is euill two maner of waies to wit either by the naughtines of the end or else of the meanes But the intent can neuer be good vnles both the end and the means be good Thus far the philosophers schoole-diuines agrée with vs. Now let vs sée how they differ from vs. 2 The philosophers thinke that the rightnes of the end and meanes dependeth of mans reason or naturall vnderstanding as though that should suffice to knowe the difference betwéene things iust and vniust But this we denie and in anie wise require faith and the word of God as sure rules Augustine which Augustine in manie places testifieth and especiallie in his treatise vpon the 31. psalme where he saith Account not thy works good before faith which me thinketh are nothing else A similitude but great strength and hastie spéed out of the waie and he which maketh such haste runneth headlong into destruction Wherefore a good intent maketh a good action but faith directeth that intent so that when we purpose anie worke we must take héed that our hart haue regard vnto faith whereby it may direct his indeuors Faith rules the intent The schoole-diuines will easilie grant that faith gouerneth the intent and maketh it good But we differ from them in thrée respects first bicause we affirme that faith dependeth onlie of the word of God Faith cannot be tied to the fathers and councels but they will haue it depend both vpon the fathers and councels which may in no wise be granted them forsomuch as faith must be constant altogither void of error which two things are not found in the fathers and councels for they speake one contrarie vnto another Fathers doo verie oftentimes differ from fathers and councels from councels And few are the fathers yea almost none which haue not sometimes erred and that in most weightie matters And verie manie of the councels haue néed of correction Dooth not the holie scripture in expresse words testifie Rom. 3 4. that All men are liers The second thing wherein we cannot assent vnto the Schoolemen is bicause they affirme that by a good intent our works are made meritorious yea and that of eternall life Our works by a good intent cannot be meritorious But how contrarie this is vnto truth the nature of merit may teach of the which I mind not at this present to intreate Thirdlie we disagrée from the Schoolemen in that they affirme that the worke is made good as they speake by an habituall good intent that is to saie The worke cannot be made good by an habituall intention doone without anie good motion of the hart They feigne that our actions such as be praiers reading of psalmes and giuing of almes doo please God although indéed we thinke nothing vpon God at all and they suppose that this habituall intent which they place in him is sufficient enough So that if thou shalt aske of him that worketh why he dooth so he may be readie to answere that he dooth them to the glorie of God especiallie when in the dooing he hath not a contrarie mind or will repugnant But this doubtles we may not grant them séeing that in this carelesnes wherby we in working thinke not of God nor of his glorie the commandement of God is broken Deut. 6 5. Matt. 22 37. which commandeth vs to loue God with all our hart with all our mind with all our strength Wherefore we counsell rather that this bée acknowledged a sinne than to be accounted a good worke 3 But bicause they perceiued that their saiengs are not without absurditie they added So that in the beginning of the worke it selfe there be some thinking of God and of his glorie in such sort that the thing purposed be directed vnto him But no man doubteth that it is néedfull to haue a good beginning of those things which we doo But afterward if faith accompanie not those things which we haue well begun and we while we are working doo not respect God and his glorie we shall run headlong into sinne which ought not to haue béene dissembled Further if we should worke as we ought to doo and as the lawe requireth yet should We still as Christ saith be vnprofitable seruants so far off is it Luk. 17 1◠that we should attribute vnto our selues anie merits Wherefore while we giue ouer to thinke vpon the honour and glorie of God we fall neither are such fals to be dissembled but we must rather craue pardon for them séeing in their owne nature they be sinnes although bicause of Christ they are not imputed as deadlie vnto the beléeuers And so let a good intent be ioined vnto our works A good intent must be ioined with faith and action Matth. 6 22. but yet such as is adorned with faith and let vs performe the same not in habit but in act Wherefore the Lord in the gospell of Matthew the sixt chapter saith The light of thy bodie is thine eie and if thine eie be single all thy bodie shall be light but if the light that is in thee become darkenes how great shall the darkenes then be These things doth Augustine in his second booke of questions vpon the gospels quest 15. and against Iulian in the fourth booke the 20. chapter iudge to be vnderstood of a good intent And in like manner writeth he in his tenth Tome the second sermon where hée treateth vpon this place Matth. 6. Let vs not doo righteousnes before men to the intent we may be seene of them The intent saith he must alwaies be had vnto the glorie of God but the desire to haue it knowne vnto men must be laid apart sauing so far as it may appéere to appertaine to Gods honor And thither tendeth that which was said of Christ Matth. 7 18. that A good tree cannot bring foorth euill fruit nor an euill tree good fruit for the trée betokeneth the intent So as those things being true which we haue said the act of Gedeon done of a good intent séeing faith did not gouerne the same can not be excused Of zeale In Rom. 10 verse 3. What zeale doth signifie 4 But now to declare what is zeale let vs first consider the etymologie therof The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is zeale is a Gréeke word deriued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth To loue but yet vehemētlie so that after loue followeth admiration after admiration imitation and a gréefe if wée may not enioie the thing we loue or else if others be admitted into our companie and this is the proper signification of the word Wherefore we may thus define it A definition of zeale Zeale is an affection which abideth in that part of the mind which lusteth or desireth after
sent And againe He shall receiue of mine The fourth reason Iohn 16 14. whereby is signified that the holie Ghost dooth so differ from the Father and the Sonne as he is deriued from both And least that anie man should thinke that when Christ promised that the holie Ghost shuld come vpon the beléeuers as in the daie of Pentecost it came to passe onlie a diuine inspiration and motion of the mind was signified the words of Christ are against it wherein he said The fift reason Iohn 14 26. He shall teach you all things and bring all things to your remembrance which I haue told you But inspiration and motion of the mind doo not teach nor prompt anie thing but are onelie instruments whereby something is taught and prompted And the action of teaching and prompting cannot be attributed but vnto one that is a person indéed Which is prooued by other words of Christ when he said of the holie Ghost The sixt reason Iohn 16 13 He shall speake whatsoeuer he shall heare And that this third person procéedeth from the Father and the Sonne it is euident enough in the same Gospell of Iohn where it is written Iohn 15 26 The 7. reason When the Comforter shall come whom I will send vnto you euen the Spirit of truth which proceedeth from the Father Séeing the sonne saith that he will send the Spirit and as we said before affirmeth him to receiue of his no man doubteth but that hée procéedeth from the sonne And he now expresselie addeth Who proceedeth from the Father 8 Now haue we first declared out of the holie scriptures Whether the holie Ghost be God that the person of the holie Ghost is distinguished as well from the Father as the Sonne and that he procéedeth from them both Now must we sée whether he be God This dooth Paule shew two maner of waies first when it is said There be diuersitie of gifts but one Spirit The first reason 1. Cor. 12 4. diuersitie of operations but one and the same God But to giue gifts and spirituall faculties is no whit lesse than to distribute operations wherefore séeing the holie Ghost is said to distribute gifts God to impart actions vnto men it is manifest that the holie Ghost is God If the spirit be the author of graces the Father of operations it is méet that the holie Ghost should be equall to God the Father Further it is added that The same spirit dooth worke all these things The second reason 1. Co. 12 11 distributing to euerie one euen as he will Séeing then the souereigne choise is in him to impart heauenlie gifts he is God And it is written Ye are the temple of God 1. Cor. 3 16. The third reason and the Spirit of God dwelleth in you if anie man doo violate the temple of God him shall God destroie But it is not méete for anie creature to haue a temple séeing the same is proper vnto the diuine nature Wherefore séeing we be called The temples of the holie Ghost it is now manifest that he is God And least we should thinke it lawfull to build temples vnto martyrs Augustine saith that temples are not builded vnto martyrs let vs heare Augustine who denieth that we build temples vnto martyrs we build them saith he vnto God although they be called The memories of martyrs and out of Augustine himselfe is this forme of reasoning gathered Neither did the apostle but onlie once saie that We are the temples of the holie Ghost but he hath the verie same thing in the sixt chapter of the same epistle where it is written And doo yee not knowe that your bodies are the temples of the holie Ghost 1. Cor. 6 19. Furthermore the power of creating which is proper vnto God The fourth reason Psal 33. 6. is ascribed vnto the holie Ghost séeing Dauid hath written By the word of the Lord were the heauens made all the powers of him by the spirit of his mouth And againe Send foorth thy spirit Psa 104 30. and they shall be created and thou shalt renew the face of the earth And in Matthew it is said of the bodie of Christ which should be brought foorth in the virgins wombe Matth. 1 20. That which is borne in hir is of the holie Ghost Againe Luke 1 45. The holy Ghost shall come vpon thee and the power of the most high shall ouershadowe thee Séeing then the holie Ghost hath the power of creating as it hath béene declared vndoubtedlie he is God 1. Cor. 2 verse 10. In the same epistle to the Corinthians it is said that he searcheth the bottome of Gods secrets it séemeth that the apostle maketh this kind of argument The fift reason The things which be of man no man knoweth but the spirit of man which is in him euen so the things that be of God none knoweth but the spirit of God And so he will haue it that euen as the spirit of man is vnto man so the spirit of God is towards God And no man is ignorant but that the spirit of man belongeth vnto the nature of man whereby it is certeine that the spirit of God is of his diuine nature Basil The sixt reason Basil against Eunomius vseth another reason which commeth in a manner to the selfe-same he saith that the holie Ghost is the spirit both of the father and of the sonne and therefore of the verie same nature that they be For it is written in the epistle to the Romans And if the spirit of him Rom. 8 11. which raised vp Iesus frō death doo abide in you he that raised vp Christ shall also raise vp your mortall bodies This place declareth that the holie Ghost dooth belong vnto the father who in the same epistle is shewed to belong also vnto the sonne when as a little before it is said He that hath not the spirit of Christ the same is not his But in the epistle to the Galathians Galat. 4 6. The seuenth reason both togither is expressed in these words And bicause yee be children therefore hath God sent the spirit of his sonne into your harts whereby ye crie Abba father Wherefore séeing the holie Ghost is the spirit aswell of the father as of the sonne he is wholie partaker of their nature 9 Moreouer in the Acts of the apostles the fift chapter Peter said to Ananias Acts. 5 3. How darest thou lie vnto the holie Ghost The eight reason Thou diddest not lie vnto men but vnto God Now in this place he most manifestlie calleth the holy Ghost God Augustine in his booke De trinitate else where and Ambrose also De spiritu sancto doo both cite the apostle to the Philippians the third chapter Phil. 3 3. where he writeth Beware of dogs beware of euill workers beware of concision for we be the circumcision which serue God in the
vnderstanding and contemplation And he saith that these men haue a hard felicitie bicause they be as it were at war with nature not séeking in déed to destroie the bodie or flesh but prouide this that those things may be no impediment to their contemplation And therefore since this is a more priuate life it néedeth not manie things But he saith that Aristotle spake not of these men which he testified when he saith that By nature a man is ciuill and they which are of this sort vnlesse they minister to their elders and parents those things which be necessarie and also vnto their posteritie wife frends and citizens they haue a maimed and vnperfect felicitie although they be furnished with manie good things And the diminishing of their felicitie is either more or lesse according as they shall more or lesse want those good things which we haue recited It belongeth therefore vnto a happie man to haue a care of all those things which I haue recited which if he may commodiouslie doo he hath inough and may be content otherwise he shall not be counted happie These things I thought good to rehearse out of the doctrine of Eustratius to whose opinion I subscribe not For in that he will haue anie man so to liue alone that he should giue himselfe onlie to contemplation and be hidden from the companie of other men forsaking the duties of charitie and other vertues toward them is both against philosophie and diuinitie For the philosophers crie out generallie that men are not borne to themselues and declare that it is mans nature to helpe others and in like manner to be holpen of others Moreouer there wants no testimonies of the holie scriptures whereby such a kind of life is condemned 1. Cor. 10 verse 24. Paule said that None ought to seeke their owne but that all should be doone to the edification of our neighbours And God commanded in the lawe that the parents should be honored which precept in verie déed commandeth the maintenance of them And the parents are commanded Exo. 20 12. that they should diligentlie and earnestlie instruct their children Neither are there lawes wanting of wedlocke o◠defending and preseruing of fréends and of the poore Yea and Paule vnto Timothie said He that hath cast awaie the care of his owne 1. Tim. 5 8. and especiallie of his owne houshold hath denied his faith is woorse than an infidel Wherfore it is not lawfull for anie man to choose to himselfe so solitarie a life as he will set apart the care of other men True indéed it is that Aristotle treateth seuerallie of ciuill life and function also of life contemplatiue but yet not for this purpose that any man should wholie addict himselfe to one of these liues but to the intent that whosoeuer aspireth to felicitie may knowe that he is not able to obteine the same except in an excellent sort he be partaker of both these estates of life Two properties of our nature Two properties doubtlesse there be of our nature for nature it selfe hath made vs both men of vnderstanding and ciuill Wherefore in our actions we must answere to both conditions namelie that when they happen vnto vs in our actions we may execute them as we ought and according to vertue Againe that when anie leisure serueth vs or that by anie chance we are let from dooing of things then we to be occupied with great pleasure in the contemplation of diuine and humane things that so these actions which in kind séeme to be diuers may helpe one another For if a man be exercised in morall and ciuill vertues in gouerning of a familie common-weale to the intent he may haue the more readie and quiet mind in the helping and succoring of his fréends it so coms to passe that he returneth the more apt to contemplation And on the other side when anie man by reason of his leisure shall be in earnest contemplation of diuine and humane things he is afterward thought to be much the readier to doo other affairs This we knowe did Tullie Cato Pompeius Lucullus and such like singular men among the Ethniks And we read in the holie scriptures that Christ our sauiour did somtimes withdrawe himselfe vnto the mountaines and woods that he might praie and meditate of diuine things but within awhile he returned to the people and was all manner of waies a helpe vnto mankind The verie same thing did Iohn Baptist Elias and other the prophets Yea and the same Iesus our Lord first taught his apostles in the wildernes afterward he sent them out into Iudaea to preach to heale them that were sicke So then let there be two kinds of life but yet not in such sort that anie man should perpetuallie be addicted to anie one of them That vertue is not the cheefest good and wherein the same agreeth with it 24 Among some of the philosophers vertue was taken to be the chéefest good That vertue is not the cheefest good which Aristotle refelled on this wise It behooueth that the chéefe good be perfect But vertue is not perfect Therefore it must not be counted the chéefest good The maior proposition appéereth for if it be not a perfect chéefe good our desire resteth not therein but will desire moreouer some other chéefe good The minor proposition namelie that vertue is not perfect is prooued bicause it is an habit that is a power not in act it may oftentimes be in the subiect without the action therof as a thing that manie waies may be stopped as by sléepe by taking awaie of the occasion if matter be wanting and when afflictions sicknes and misfortunes doo disquiet vs. This opinion which placeth the chéefest good in vertue it selfe is of all other that we haue hertofore recited most néere vnto truth and therefore it hath had great and graue patrones But how it draweth néere vnto the truth hereby we easilie gather that there is none more certeine nor surer preparation vnto felicitie than vertue for from the habit of vertue procéedeth that action which is affirmed by Aristotle to be verie felicitie vertue therefore is the néerest power or facultie vnto felicitie Why vertue is not the cheefest good But whie the same cannot be the chéefest good felicitie it selfe it is cause inough that it is referred vnto a further end For to what purpose doo we procure vnto our selues the habits of vertues but that we may the more easilie and redilie doo well Wherefore since that vertue is directed vnto action action shall be better and more to be desired than it I am not ignorant An obiection of the Stoiks that they which are woont to hold with the Stoiks haue béene accustomed to obiect against the Peripatetikes saieng that they while they appoint vertue to be the chéefest good doo not vnderstand it as it is in the power and lieth without act but doo take the same as it is ioined
busines and labour in dooing than in vnderstanding And not onelie this The 2. reason but also the predestination or prescience séemeth to be a hinderance to it For it séemeth that this may be inferred If God hath knowen all things before they be brought to passe and can not be deceiued the libertie of our will is quite gone and all things happen of necessitie Also The 3. reason the power of GOD wherewith all things be wrought causeth no small difficulty of this matter for of such efficacie is the will of God as Paule to the Romans said Who is able to resist his will Moreouer the scriptures affirme sinne to be of so great force The 4. reason as by the same all things in a maner are corrupted and despoiled in vs wherfore the strength which is left vnto will is verie féeble the which is not able to doo as reason hath appointed Againe The 5. reason so much is attributed to the grace of Christ by diuine oracles as without the same it is said that we are able to doo nothing which either may be acceptable or gratefull vnto God And séeing the same is not equallie giuen vnto all men it is thought that their libertie is destroied for so much as they haue not this grace in their owne power The 6. reason The Mathematicians also extoll the powers celestiall and in a maner persuade that of them doo depend those things which happen so as there might not séeme to be left vnto vs the perfect libertie of such things as are to come The 7. reason Finallie there haue béene such also who would affirme that there be definite causes of things to be doone Looke part 1. pl. 13. art 13. the which being ioined one with an other and tied with a sure knot there is brought to them a certeine necessitie and destinie which cannot be withstood 32 But we néed not stand much vpon that argument To the first reason which was taken frō the force of knowledge bicause it expresselie appéereth by those things which we haue alreadie spoken that this libertie is not iudged to be in men not yet regenerate as concerning works which be in verie déed good and doo please God wherfore that kind of reasoning is not to be weakened séeing it surelie confirmeth the doctrine of the apostle To the second reason In the next reason there is a more difficultie and trouble for there be few which can perceiue how the prouidence of God Few see how the prouidence of God can suffer anie free choise in our will or as they terme it his prescience can suffer anie frée choise to remaine in our will And the place is so difficult and dangerous to be dealt in as manie of the old writers in reasoning about this matter were brought to such a passe as they iudged altogither that of those things which be doone there ariseth a necessitie yea and they supposed that God himselfe is held with this necessitie Wherof came a prouerbe A prouerbe that God also might not withstand necessitie so as he durst not attempt anie thing against the same A licence of the Poets Through this libertie of theirs the poets went further and said that manie things be doone euen whether the gods will or no. And Homer brought in Iupiter to be sad and to lament the necessitie or destinie by the force whereof he was let from remoouing death which approched vnto his swéet sonne Sarpedones And he maketh Neptunus to take verie gréeuouslie◠the chance of his sonne Cyclops of whom he being stirred vp with a lust to reuenge would haue driuen Vlysses altogither from home and complaineth that this was not granted to him by destinie And in Virgil Iuno dooth no lesse outragiouslie bewaile bicause she had kept wars so long togither with one nation and yet could not remooue as she desired from the coast of Italie the Troian nauie But we Christians doo not in such sort speake of God for we haue most certeinlie learned out of the holie scriptures that there is nothing vnpossible to God and we are taught by Christ himselfe that althings are possible vnto God And our faith after the example of Abraham Rom. 4 20. dooth chéeflie cleaue to this persuasion that God can doo whatsoeuer he hath promised Neither must we conceiue in our mind Christ was not deliuered to the crosse against his fathers wil. that Christ was either condemned vnto the death or forced to the crosse against his will or his father not willing GOD would these things to be doone not being led thereto by an ineuitable necessitie but by a superabundant excéeding charitie towards men So the scripture teacheth vs which saith Iohn 3 16. So God loueth the world as he gaue his onelie sonne c. And vnto the Romans it is written Rom. 8 23. Which spared not his owne sonne but gaue him for vs all Christ himselfe by the same loue was mooued to die for vs and he taught vs Iohn 15 13. that A greater loue than this can none haue that one putteth his life for his friends And thereby he shewed himselfe to haue excéeded the measure of mans loue bicause he would suffer death for his enimies And that he willinglie and of his owne accord tooke death vpon him he sufficientlie declared when in the last banket which according to the Paschall custome he kept with his apostles he said Luke 22 15. I haue earnestlie desired to eate this passeouer with you 33 By these places we perceiue that the Lords death was throughlie foreknowne and vnderstood and did in no respect infringe the libertie either of Christ or of the father Therefore Cicero otherwise a verie learned man is greatlie to be woondered at Augustine against Cicero against whom Augustine in his fift booke De ciuitate Dei especiallie in the ninth tenth chapters earnestlie disputeth concerning this question The controuersie dependeth vpon this that in the latter booke De diuinatione all things are refelled which were brought by Quintus Ciceros brother in the former booke And Cicero indeuoreth by all meanes to ouerthrowe all predictions of things to come and of the prescience of God Therefore Augustine affirmeth that the Astrologians had reasons which were better to be borne withall than his bicause though they attribute ouermuch vnto the starres yet they take not awaie all diuination and prescience Augustines example of a Physician And a certeine Physician as the same Augustine declareth in his booke of confessions being a graue man and one that detested Astrologie when he was demanded how it came to passe that Mathematicians did prophesie so manie truths he durst not contrarie vnto all histories and experience denie euerie diuination but he answered that a certeine destinie was spred ouer things and he affirmed that it was not incredible but that reasonable soules did after a sort féele it Surelie there is nothing
had them to make peace with the Chananites of their owne accord but it is added Vnlesse they had demanded peace but they alone desired it This therefore is not against the commandement of God especiallie séeing they not onlie did receiue the religion of the Israelites but also were appointed for perpetuall seruice vnto the tabernacle Also the Israelites thought themselues to be deceiued by their owne fault bicause they had not taken counsell from the mouth of the Lord. The promise which Dauid made was not lawfull namelie that a wicked man should be spared Therefore it is no maruell if afterward he warned Salomon that this euill might be amended 13 But verie manie doo doubt In 1. kin 8. verse 31. Whether an oth must be giuen vnto him that is suspected of periurie whether it be lawfull to offer an oth vnto him which is suspected of periurie and by great coniectures is thought that he will be forsworne For not onelie sinnes must be auoided but also there must be no occasions of sinning offered vnto our neighbours To this I answer It is necessarie for vs to ponder that they which offer an oth be not all of one sort Wherfore if they be iudges that doo it and that the order of lawe require that an oth should be offered in obeieng of the lawe they sinne not Let them commit the matter vnto God and diligentlie warne him of his dutie vnto whom they offer the oth For as it hath béene said the lawe of God in Exodus commanded that in certeine cases an oth should be taken This if the iudge obserue it can not rightlie be said that he giueth a true occasion of periurie But if so be the oth shall be voluntarie to wit betwéene priuate persons it must not be offered to such a man as vpon iust cause is suspected of periurie For it is not lawfull to anie man for his owne aduantage sake to prouoke an other man vnto sinne As touching priuate conclusions bargains and couenants let them be omitted rather than for our sakes the name of God should be made a iesting stocke 1. kin 8 31. Wherefore that which Salomon desireth is holie and iust namelie that euill may be taken awaie from the people and that men may be terrified from taking of the name of the Lord in vaine either by denieng of a truth or affirming a falsehood by the testimonie of his name King Salomon desired nothing but that he knew God himselfe did like of For in the ten commandements it is written Thou shalt not take the name of the Lord thy God in vaine for God will not account him innocent that so dooth but will gréeuouslie punish him as one that is guiltie That this might come to passe Salomon desired and especiallie vnto them that forsware themselues in that house which he had latelie builded The oths which as I said were taken were accustomed to be doone ouer against the altar of sacrifice that is in the court of those men that were cleane But the oth of prophane persons which commonlie they call the laitie was doone at the wall whereby the court of the priests was seuered from the same Whie an oth was inuented and how inuiolablie it should be kept Certeinelie an oth was inuented for the honour and glorie of the name of God and was commanded in the lawe So then it is the part of a good prince to be verie circumspect that it fall not out otherwise namelie to the contumelie and iniurie of God And therfore Salomon is to be commended when he praieth that the honour due vnto the name of GOD might remaine entire and that euerie mans owne so far foorth as is possible might be rendered vnto him and that the lawe of laieng to pledge or of stealing or of dooing harme might be kept inuiolate But at the first shew it séemeth that Salomon did not the office of a godlie king bicause he desireth iustice and damnation vnto sinners To this may be answered that he likewise on the other side desireth good things vnto those that were innocent namelie that right iudgement might be ministred vnto them and that God would defend their cause Further it must be considered that the glorie of God and publike safetie is to be preferred before the commodities of priuate men But God hath delt much more seuerelie against periurie The seuere chastisement of periurie verse 3. as it is in the sixt chapter of Leuiticus for there he not onelie condemned the periured man but also all those which being priuie of the periurie held their peace For the lawe commanded that they which for a certeintie knew that an oth was falslie taken shuld in stepping forth reueale the same that the name of God might not be had in derision Wherefore Salomon praieth God that he will heare it out of heauen The seuenth Chapter The fourth precept of sanctifieng the sabboth daie In Gen. 2 at the beginning IN the seuenth daie God finished his worke which he had made not that he created anie thing the seuenth daie but that so farre forth as our vnderstanding reacheth it might be knowne that he finished all things the seuenth daie when as we knowe that there was nothing made by him vpon that daie Some thinke that the letter Caph which is added vnto Iod dooth signifie Before and they cite the place out of the 25. chapter of Deuteronomie verse 4. Thou shalt not moosill the oxe before the treading out of the corne But it prooueth it not bicause héere we may also vnderstand it in the treading out Howbeit héere in verie déed there is no question for the same consummation perfection or finishing of cretures is not anie worke added to things created the sixt daie but that on this seuenth daie the things are noted to haue béene finished and made perfect In that he rested the seuenth daie vnderstand it not from labour but from the worke of creating For Rest may betoken two things How the word rest is to be vnderstood either the end and termination of that which is doone and so it is taken in this place or else as a refreshing after labour which thing must not be ascribed vnto God for without anie maner of labour did he create the world But as the Hebrues saie in the letter He which is vttered with a breth onelie By the word of the Lord were the heauens made and all the hoste of them with the breath of his mouth verse 6. The number of seuen Psalme 33. Let vs héere passe ouer the mysteries of the number of seuen wherewith vndoubtedlie God is delighted séeing he hath comprised in that number the great and noble things which he made and commanded And this onelie let vs note that of euerie seuen daies one must be reserued vnto God How did God cease from working Ioh. 5 17. séeing he now also worketh Yea and he is a pure and méere act neither is that most
that anie man should feigne himselfe to haue committed anie crime which he hath not doone Gregorie though Gregorie saith that It is the part of good minds there to acknowledge a fault where none is Of this matter Augustine Augustine in his 29. sermon De verbis apostoli hath taught more soundlie and trulie For he writeth By feigning on this wise if thou wast not a sinner before thou shalt become a sinner namelie in saieng that thou hast cōmitted that which thou hast not committed Indéed it is lawfull for euerie man to confesse himselfe generallie to be a sinner but this or that crime speciallie hauing not committed the same no man ought to take vpon him Moreouer we must note this to be true to wit that it is not required of vs to open the truth at all times and in all places to speake all that we knowe Howbeit in iudgement the case is otherwise for there while we be examined as witnesses we are bound to testifie that which we knowe to serue vnto the thing whereof we be at that time demanded Of Truth and of a Lie which place is treated of In Iudges 3. and also In 1. Sam. 21 verse 12. Of truth 28 Now let vs treat of another question namelie whether it be lawfull for a good and godlie man to lie But before I speake of a lie I thinke best to speake somewhat of truth which doubtlesse is an excellent vertue What is truth Cicero Truth as saith Tullie in his booke De inuentione is that whereby things which are haue béene and shall be are spoken without alteration Wherein we will first note that it consisteth in words for he saith that they are spoken Not that I am ignorant but that dumbe men and others doo sometimes speake by signes Augustine But bicause as saith Augustine in his first booke De doctrina christiana among other signes words are the principall and most plaine Further we be taught hereby that truth is not onelie to be considered as touching one difference of time but as touching thrée differences For he saith that both those things which are which haue béene and which shall be These things be then spoken trulie when they be set foorth without alteration that is euen as they are and by speaking made neither more ample nor lesse than they be The verie selfe-same thing in a maner hath Augustine said in his booke De vera religione Augustine the 36. chapter where he writeth that Truth is whereby that which is is signified And it is a vertue Truth is a vertue bicause by it men are made prone and readie to speake that which is true If thou demand what is the generall word of truth It is equalitie wherevnto is ioined The generall word of truth for difference sake namelie of words about the things which are signified And as it is well knowne to all men all vertues doo aime at the meane and eschew extremities Wherefore Two faults in speeches in the kind of speaking thou shalt perceiue two faults namelie if thou speake more than the thing will permit or lesse than the thing is Neither is vertue content onelie with the meane for we must adde circumstances which vse commonlie to followe it So as the truth must not alwaies be spoken to euerie man neither at all times nor yet of euerie thing and yet we must not lie But it is wisedome sometime to kéepe secret those things which for iust cause we will not haue known He which should vaunt abroad euerie-where and to all men the gifts of God giuen vnto him should be counted foolish and fond As contrariewise he which should boast of a crime whereinto by mans infirmitie he hath fallen ought iustlie and woorthilie to be reprooued Wherefore truth requireth What thing truth requireth that what we haue within vs as touching our sense and will that should prudentlie be signified by vs as it is Further the vertue whereof we speake hath simplicitie most of all ioined with it and it is verie contrarie vnto doublenesse Besides this it is a part of iustice for both vnto things it giueth the proper words and vnto a neighbour the truth which is due vnto him without the which mans fellowship cannot stand For if a man should continuallie suspect himselfe to be deceiued by anie man he would neuer giue anie credit vnto him by meanes whereof all trades and societies among men would decaie Aristotle in his Ethiks Aristotle affirmeth that Truth declineth somewhat toward the defect especiallie when anie man speaketh of himselfe For this wisedome requireth that a man boast not of himselfe Wherevpon Paule in his second epistle to the Corinthians and twelfe chapter wrote If I will boast of my selfe 2. Cor. 12 6. I shall not be vnwise but I will forbeare lest anie man should thinke of me more than that he seeth in me or that he heareth of me By these words he reprooueth them as foolish and vnwise which doo boast and glorie euen of those good things which they haue and he saith that he will absteine from it Neither saith he doo I require that anie man should thinke more of me than either he séeth in me He that speaketh lesse of himselfe than he hath lieth not or heareth of me And he which speaketh lesse of himselfe than he is is not straitwaie to be accused as a lier For that which is the more comprehendeth and conteineth in it the lesse For whosoeuer hath fiftie he may truelie saie that he hath twentie although he speaketh not of all that he hath Howbeit if the same man should affirme that he hath but twentie onelie or else should denie that he hath anie at all We must not lie for humilitie sake out of doubt he should lie the which must not be committed either for modestie sake or as they saie for humilitie 29 Concerning testimonies out of the holie scriptures which doo stir vs vp to speake the truth doubtlesse verie manie might be alledged but a few shall suffice In the ten commandements Exo. 20 16. it is written Thou shalt not beare false witnesse Which commandement must be obserued not onelie in iudgement but in all things which in our talke we testifie to be either true or false Moreouer God is set before our eies to be followed Rom. 3 4. whom the scriptures in euerie place pronounce to be true Wherefore we also ought to be most feruent louers of the truth verse 21. And for that cause Iethro in the 18. chapter of Exodus counselled Moses to set such men to be rulers ouer the people as did feare God men of courage louers of the truth and those which hated couetousnesse Psal 51 8. Also Dauid saith Behold thou hast loued truth and therefore thou hast made me to vnderstand wisdome in the inward and secret parts of my mind These things sufficientlie declare that we are taught of God
both by inward inspiration and also by outward doctrine bicause he is a louer of the truth neither dooth he suffer that his children should either erre or be deceiued by lies In Zacharie the eight chapter verse 16. it is written Speake ye the truth euerie man to his neighbour Which selfe-same sentence Paule vseth to the Ephesians Ephes 4 25. Col. 3 9. and he commandeth the same to the Colossians But in the latter epistle to the Corinthians 2. Cor. 3 8. he saith of himselfe and of the other apostles that they can haue nothing against the truth Yea and the Scribes and Pharisies being ioined with the Herodians on this wise flattered Christ whom they went about to intrap in his spéech Maister Matt. 22 16. we knowe that thou acceptest no persons yea thou teachest the waie of God in truth Hereby they declared that it is a singular vertue for a noble and notable man to prefer the truth before all things But let these testimonies of the holie scriptures be sufficient at this time 30 It remaineth Of a lie that I now come to treat of a lie Augustine Augustine who wrote thereof to Consentius affirmeth that A lie is the false signification of the spéech And vndoubtedlie of this vice may all those things be spoken by a contrarie position which are before declared of truth And first contrarie to that which Tullie affirmed of truth that that is true whereby things which are which haue béene and which shall be are said to be vnaltered And a lie is that whereby is signified that which is not for Augustine defined truth by the contrarie This vice is so hurtfull that it maketh a man which is infected therewith to reioise and be glad in falsehood The generall word of truth is equalitie Inequalitie the generall word of a lie and the generall of this vice inequalitie And as truth is verie néere ioined with simplicitie so a lie belongeth to doublenesse Truth is a part of iustice but a lie is a part of iniustice By truth the societie of man is preserued but by lieng it is hurt and ouerthrowne But returne we to Augustine who writeth that He is said to lie which with a will to deceiue speaketh that which is false that To lie is nothing else but to go against the mind for liers speake another thing than they haue in their mind But the desire to deceiue is vtterlie against iustice loue and amitie which we mutuallie owe one towards another So then there be thrée things in a lie first Three things incident to a lie to speake that which is false secondlie his will in speaking and thirdlie a desire to deceiue The first part belongeth to the matter of a lie the other two parts perteine vnto the forme 31 A lie is distinguished into an officious lie a sporting lie and a pernicious lie The distinction of a lie And this diuision commeth of no other thing but of the effects or of the ends For this is euermore true that the ends themselues may haue the nature both of the cause and of the effect séeing lies doo either profit or delite or else hurt The end of a pernicious lie is to hurt the end of a sporting lie is to delite and the end of an officious lie is to profit But forsomuch as in vertue Aristotle Aristotle hath respect chéeflie vnto the meane if then in speaking thou excéed that meane Looke In 2. Sam. 16 verse 33. he calleth it boasting but if thou come short he nameth it dissimulation or mocking And in this euill that most of all hurteth bicause an euill or false opinion is ingendred in the mind of our neighbor For which cause it séemeth that the same Aristotle said well that Lieng is a wicked thing A lie is wicked and must be shunned and must be auoided Which we may prooue by testimonies of the holie scriptures For herevnto belong all those things which we rehearsed before for prouoking of vs to speake the truth And there be manie other places dispersed here and there which detest lieng Dauid saith Psal 5 6. Thou shalt destroie all those which speake lies Psal 5 6. There be reasons also which persuade the same whereof one is In a lie is an abuse of signes that in a lie there is an abuse of signes And for so much as it is not lawfull to abuse the gifts of GOD a lie also is vnderstood to be forbidden Moreouer as it is before said a lie is enimie vnto the societie of man For in lieng the vnderstanding of the mind is not communicated vnto our brethren but lies Wherefore séeing by nature man is made vnto societie and communication when he speaketh that which is false he striueth against his owne nature And as Augustine saith Augustine Faith héerein is harmed bicause he which heareth beléeueth those things which are spoken Wherefore that faith which he giueth vnto others words is made void and so notable a thing cannot be hurt without blame And to conclude euerie man by lieng looseth his owne credit for being taken in a lie he shall be euer after suspected of it Wherefore though he would he shall not be able by admonition or correction to helpe his neighbour So the fault that is in a lie not onelie respecteth the losse or hurt of our neighbour but it is in it of his owne kind as manifestlie appéereth by that which we haue alreadie said What kind of lie is most greeuous But among lies that séemeth to be most heinous which is in matter of religion doctrine and godlinesse for in no other thing can guile be more hurtfull and pernicious For if we shall erre therein we be cast from euerlasting felicitie Wherefore Augustine in his Enchiridion the 18. chapter hath verie well written that They indéed sinne gréeuouslie which deceiue trauelling men in shewing them a contrarie waie But they be much more detestable which in lieng about matters of religion doo bring men into error 32 If the thrée kinds of lies should be compared togither I meane the pernicious lie the sporting lie and the officious lie the pernicious lie should iustlie be counted the more detestable Bicause in it are two euils one is the abuse of signes In a pernicious lie are two euils an other is the hurt of our neighbour and that both of the mind that is deceiued which is common to all lies and also of the thing which is lost But as for other lies although they be not without fault yet is the same fault much diminished by the benefit either of delight or of supplie of the helpe A sporting lie And indéed a sporting lie hath in it but a small and slender nature of a lie for so much as the falshood is straitwaie found out neither can it be long hidden from the hearers Augustine Yea Augustine writeth that such lies are not to be counted
them beléeue yea and their sinnes were forgiuen them through Christ So then they had also the fruition of those things which God promised to giue in the new couenant The onelie difference héerin was touching the largenesse and perspicuitie For at that time those gifts were kept within the compasse of a few but now they be euerie where communicated to the Gentils In that age they were somewhat obscure but to vs they are made euident and cléere so that we haue no more néed of the old discipline Héereby it manifestlie appéereth how they erre from the truth which affirme that the old league had promises onelie for possessing the land of Chanaan and for worldlie felicitie and that the people of the Hebrues were bound onelie to an outward obseruation of certeine rites and works and not to shew foorth good and perfect motions of the mind towards God The prophets doo not interpret the matter to be in such wise naie rather they denie that God anie thing estéemeth outward works without inward godlinesse Esaie 1 11. Amos. 5 22. and they pronounce in euerie place that the ceremonies which be void of faith and of the feare of God are a most gréeuous burden and so troublesome as he cannot abide them Yea and the lawe it selfe maketh expresse mention of the circumcision of the heart Deut. 10 16 and God euerie where requireth that we shuld heare his voice which is nothing else 1. Sa. 15 22. but to deale with him by faith Wherefore the faith of the promises and commandements of GOD ought to be counted as the roote and foundation which alwaies abideth when as outward sacraments and visible rites should at the length be changed So that it is verie manifest that God would not haue them for their owne sakes Howbeit they indured so long as men were indued with a childish spirit as Paule speketh to the Galathians Gal. 4 3. whiles they liued as yet vnder tutors and as yet differed verie little from seruants But when they receiued a more full spirit then were the sacraments and childish rites as Augustine saith taken awaie It is manifest therefore that the difference betwéene the two couenants must not be taken of the thing or substance but of the qualities and properties 6 Let them therefore forsake their foule error which thinke that God in the old lawe onlie promised earthlie things as though at that time he onelie prouided for the bodies and not for the soules as doo shepheards ploughmen and hog-heards which onelie haue a care of the bodies and carcases of their shéepe swine and oxen neither indeuour they anie thing else but to make those beasts strong and fat We must not so imagine of GOD who in such sort made a league with the fathers as he promised them the chéefe felicitie which speciallie apperteineth vnto the soule Also it is written in the 144. psalme verse 15. Blessed are the people which haue the Lord for their God In Deuter. also Deut. 30 6. GOD tooke vpon him to bring to passe that they should walke in his commandements But what more Our Sauiour out of the words of the old league hath most aptlie taught the resurrection of the dead For when the Lord said Matt. 22 31. that he was the GOD of Abraham Isaac and Iacob and they were then dead Christ inferred that they were not thou dead but that they still liued and that their bodies should be receiued namelie in the blessed resurrection Her vnto perteineth that which God aâ—…ruied to Abraham Gen. 15 1. to wit that he himselfe would be his reward Which words plainlie teach vs that in that couenant were not promised carnall and earthlie good things alone Vndoubtedlie it were a great shame euen for kings and princes which being compared vnto God are but flesh and bloud if they should be counted to gouerne the publike weales in respect onelie of the bodies of subiects The end of ciuill administration séeing they professe that they prouide for the outward commodities quietnes and peace of their citizens bicause they may liue happilie and according to vertue So then if earthlie princes prouide goods of the mind for their subiects is it not fit that God himselfe did prouide far more excellent things for the publike weale of the Israelites whom he faithfullie gouerned Furthermore I saie not how foolish it is to beléeue that the forefathers by the league bound themselues onelie to outward rites and visible ceremonies whereby they would worship God séeing the verie Ethniks were not ignorant but rather they haue most plainlie testified that the worshipping of GOD consisteth not in those things Plautus For Plautus in Rudente writeth thus They thinke that they please God with gifts and sacrifices but they loose both their labour and cost I will not declare those things which Plato in his Alcibiades writeth Plato concerning this matter Yea and as I haue before taught the lawe it selfe and the prophets declare that the thing was far otherwise The fathers entered into couenant with God for their posteritie also 7 We will note also that the fathers made a league with God not onelie for themselues but also for their posteritie as God againe for his part promised them that he would be the God not onelie of them but also of their séed and posteritie Wherefore it was lawfull for them to circumcise their children being yet infants And in the like maner it is lawfull for vs also to baptise our little children when they are yet infants forsomuch as they also are comprehended in the league For they which alreadie haue the thing it selfe there is nothing that may lett but that they should receiue the signe It is plainelie written in the 29. chapter of Deuteronomie verse 15. that The league was made not onelie with them which were present but also with them which were absent and not yet borne But some doubt whether the posteritie may be bound by their forefathers Whether the posteritie may be bound by their forefathers We doo answer we must looke whether the things which were promised to our forefathers were iust and honest then must we consider whether these promises perteined vnto ciuill things or vnto godlines When they are made for ciuill things the bond is firme bicause it is not lawfull for the posteritie to infringe the contracts of their forefathers such as are buiengs sellings bargeins and such like Prouided that they conteine nothing that is shamefull dishonest and vmust But if the bonds and couenants belong to godlinesse or to a right faith then the obligation is of full strength bicause we are all bound to true godlines and to a sound faith although there were no couenant to bind vs. But if the forefathers haue bound themselues and their posteritie vnto dishonest and wicked things it is no bond at all But whereas God so humbled himselfe as to enter in league with men that commeth of
their works or merits sake but I will doo it saith he for my name sake From this reason Paule departeth not for he sheweth that God by predestination will make open the riches of his glorie that all men might knowe how little the Iewes had deserued this election of God that the nations being ouerhipped they alone should be counted for the people of God Which thing Steuen expoundeth in the Acts of the apostles when he saith that They had euer resisted God and had bin alwaies stiffe-necked What good works then did God sée in them to prefer that nation before all other nations Ezechiel notablie describeth how God looked vpon the people of the Iewes at the beginning Ezec. 16 3. namelie as vpon a naked damsell and on euerie side polluted and shamefullie berolled in bloud I passed by saith the Lord and when I sawe thee in that case I had compassion of thee What must be doone in iudging of controuersies 25 Further let vs remember what is the scope of the apostle in the epistle to the Romans for if we will iudge vprightlie of controuersies we must not cast our eie off from the scope The indeuour of the apostle was that he might by all maner of meanes commend the grace of Christ And this purpose can nothing more hinder than to affirme that the predestination of God that is the head and fountaine of grace commeth of the works of men And if it be counted a fault in Orators if in their oration they perchance reherse things which would much hinder the cause that they tooke in hand how can we suspect that the holie Ghost persisteth not in that which he began but speaketh things strange from that which he purposed Neither can we make anie other reason of the members than of the head which is Christ Iesus The sonne of God did freelie take vpon him the humane nature Séeing therfore that no man can doubt but that the sonne of God did fréelie take vpon him mans nature for if the question shuld be asked why rather he than anie other man tooke flesh of the virgin Marie There can no other reason be giuen but that it so pleased him For as touching works anie other man borne of anie other virgin might haue had them no lesse than he which was borne of Marie For whosoeuer had had the Godhead as Christ had trulie he should haue doone the selfe-same works which Christ did Séeing therefore that that humanitie was taken of the sonne of God fréelie and of the pure and méere mercie of God euen after the selfe-same maner whosoeuer are the members of Christ As iustification is not of works so likewise is not predestination are chosen fréelie and without anie merits of works Finallie all those reasons which prooue that iustification consisteth not of works the same also prooue that predestination dependeth not of works Now resteth to declare whether Christ and his death may be said to be the cause of predestination Here we answer that Christ and his death is the principall and chéefe effect of predestination Christ and his death is the principall effect of predestination For amongst those things which are of God giuen vnto the elect is Christ himselfe the fruit of his death For whatsoeuer is giuen vnto vs by this waie and by this conduit as it were is deriued vnto vs from God And forsomuch as it is certeine that the effects of predestination may so be cōpared togither Christ as touching his humane nature and death is not the cause of predestination as one may be the cause of the other but vnto none of them agréeth to be the beginning of predestination therefore we denie that Christ as touching his humanitie or death is the cause of our predestination although he be the beginning and cause of all good things which come vnto vs by the purpose of God 26 I am not ignorant that there haue béene some Sentences of manie of the fathers agree not togither as touching this doctrine which haue gone about to reconcile togither the sentences of the fathers with this most true doctrine which we haue now by manie reasons prooued For they saie that the fathers when they write that predestination is of works foreséene by the name of predestination doo not vnderstand the worke or action of GOD whereby he electeth or predestinateth anie man but rather the end and certeine meanes and that as touching them nothing can let but that works may be causes For it is without all doubt certeine that the last damnation commeth of works as the cause and good works spring of faith as from their head or fountaine I sée indéed that the intent of these men is not to be discommended which labour to applie the sentences of the fathers vnto the truth as much as is possible but yet that which they auouch to be true cannot I affirme For there are certeine sentences of the fathers so hard that they can by no meanes be drawne to this meaning It is not true that they saie that all wholie is not of God for they to defend the libertie of our will will not haue all things to depend of the predestination of God and of purpose saie that all wholie is not of God but somewhat also is required of vs. And they expresselie write that God electeth some It is not true also that God electeth bicause of faith foreseene for that he foresawe that they would beléeue They haue also here and there manie other such like saiengs so that I by no meanes can sée how their sentences can agrée with our doctrine in this point Howbeit Augustine fullie agréeth with it Ierom also disagréeth not from it although oftentimes in manie places he agréeth with Origin and others but against the Pelagians he highlie commendeth the sentence of Augustine touching this matter and excéedinglie alloweth his writings against this heresie Séeing therefore that Augustine oftentimes vsed this argument against the Pelagians it must néeds be that the same verie well pleased Ierom now being old And Cyprian as we haue before said manifestlie writeth that There is nothing ours wherefore it followeth of necessitie that it is all of God But howsoeuer it be there is no néed that we should now dispute much as touching the fathers As in all other things which belong vnto faith We must giue sentence according to the scriptures not according to the fathers so also in this question we must giue sentence according to the scriptures not according to the fathers And this selfe-same thing euen the fathers themselues required at our hands which I in alledging of arguments haue performed to my power 27 Amongst the latter writers Pighius being forced by the vehemencie of the scriptures granteth vnto vs that works are not causes of predestination For he confesseth that it consisteth fréelie and of the méere mercie of God with a respect saith he to works I thinke
by faith taketh nothing awaie from the truth of things dooth not take awaie anie whit from the truth of the thing Wherefore verie manie are far deceiued about the matter of the Eucharist for when we affirme that by faith we doo eate the flesh of Christ and drinke his bloud they straitwaies conclude that therfore we haue not these things indéed as though that by faith we apprehend a false flesh of Christ or a feigned bloud of him Neither yet is that true which was taken as granted that we in anie wise haue sinne bicause it is not imputed vnto vs for séeing they which be iustified doo striue against sinne and suffer not the same to haue dominion ouer them therefore after a sort they are iudged to haue no sinne On the behalfe of charitie that it dooth iustifie that is woont to be obiected which we read in Iohn God is charitie 1. Iohn 4 8. and he that dwelleth in charitie dwelleth in God and God in him Howbeit this place is not verie proper for charitie for else-where it is written also He that eateth my flesh and drinketh my bloud Iohn 6 54. dwelleth in me and I in him And againe He that dwelleth in me and I in him Iohn 15 5. this man bringeth foorth much fruit And of them also which kéepe his commandements he saith that He and the father will come and dwell with them Iohn 14 23 Wherefore thou séest that this abiding which they obiect against vs dooth happen vnto vs through manie instruments or meanes and yet is there not anie man that will affirme vs to be iustified by all these things Not all these things by which God and Christ dwelleth in vs doo iustifie vs. Wherefore we néed not labour to knowe by what meanes it commeth to passe that Christ and the father dwell in vs and we in them but we must rather consider what is that by the which he first and principallie dwelleth in vs. And certeine it is that such a coniunction springeth not of anie other cause than of election Rom. 8 28. predestination and calling according to his determinate purpose as the apostle hath contriued togither these things in the epistle to the Romans And there is no doubt By faith we first answer vnto the calling of God but that we first of all by faith answer vnto the calling of God Neither dooth experience teach vs otherwise When anie thing is promised vnto vs by some man we then first of all cleaue vnto him when we giue credit vnto his saiengs Wherefore Paule in another place wrote Ephe. 3 17. that Christ dwelleth in our harts by faith VVhat is the vnion of the godlie with Christ In Rom. 8 at the beginning 35 Now must we sée what it is to be in Christ First commeth in place that which is common vnto all mortall men for the sonne of God bicause he tooke vpon him the nature of man is ioined with all men For séeing they haue fellowship with flesh and bloud as testifieth the epistle to the Hebrues Heb. 2 14. What maner of coniunction we haue with Christ he also was made partaker of flesh and bloud But this coniunction is generall and weake and onlie as I may terme it according to the matter for the nature of man far differeth from that nature which Christ tooke vpon him For the humane nature in Christ is both immortall and exempted from sinne and adorned with all purenes but our nature is vnpure corruptible and miserablie polluted with sinne but if the same be indued with the spirit of Christ it is so repaired as it differeth not much from the nature of Christ Yea so great is that affinitie as Paule in his epistle to the Ephesians saith Ephe. 5 30. that We are flesh of his flesh and bones of his bones Which forme of speaking séems to be drawne out of the writings of the old testament for trulie thus doo brethren and kinsfolke there speake one of an other He is my bone Our bone and our flesh is the Hebrew phrase and my flesh For they being come of one and the selfe-same séede of the father and wombe of the mother séeme to acknowledge vnto themselues one matter common to them all wherevnto this furthereth also that children drawe of their parents not onlie a carnall and corpulent substance but also wit affection and disposition The verie which thing commeth to passe in vs when we are indued with the spirit of Christ for besides our nature which we haue common with him we haue as Paule doth aduertise vs in the first to the Corinthians 1. Cor. 2 16. Phil. 2 5. his mind and according as Paule requireth the Philippians the self-same sense Let the selfe-same sense saith he be in you which was also in Christ Iesu This knitting of vs togither with Christ Paule expressed by the similitude of ingraffing A similitude wherein are very well perceiued those two things which we haue now rehearsed for the yong slip that is graffed and the stocke whereinto it is graffed are made one thing Neither onelie are the matters which were diuers ioined togither but they are also nourished togither with one and the selfe-same iuice spirit and life The selfe-same thing the apostle testifieth to be done in vs when he saith that we are graffed into Christ Rom. 6 15. The same also doth our Sauiour teach in the Gospell of Iohn when he calleth Himselfe the vine Iohn 15 5. and vs the branches for the branches haue the selfe-same life common with the vine trée for they all spring out by one spirit and bring forth one and the selfe-same fruit Paule also in his epistle to the Ephesians Eph. 5. 23. compareth with matrimonie that coniunction which we haue with Christ for he saith that the same is a great signe betwéene Christ and his church For euen as in matrimonie Our coniunction with Christ is compared with matrimonie not onelie the bodies be made common betwéene man and wife but also their affections willes are ioined togither so commeth it to passe by a sure and firme ground betwéene Christ and his church Wherefore the Apostle pronounceth them frée from sinne which doo abide in Christ and are in him after such a sort as I haue now declared to the end they may liue his life be of the same mind that he is and bring foorth such fruit of works as differ not from his fruits And they which are such cannot feare condemnation or iudgement for the Lord Iesus is saluation it selfe as his owne name declareth wherefore they which are in him stand in no perill to be condemned Herevnto we adde that they also are in Christ Who are in Christ which in all their affaires depend vpon him and who are mooued by his spirit whatsoeuer they take in hand or doo for to depend vpon him is nothing els than in all things that we go about
much did set by their estimations and the iudgements of men that rather than they would be cast out of the synagog or yet be noted of anie infamie with the people they would forsake the confession of the name of Christ Wherefore when as the Lord saith that Such cannot beleeue and Iohn affirmeth that They did beleeue it is manifest that they spake of a diuerse and sundrie faith vnlesse we will saie that two contradictories maie both at one and the selfe-same time be true Wherefore Iohn spake of an humane faith but Christ of the sincere and true faith Two places reconcilled which at the first sight seeme repugnant Rom. 10 10. which true faith ought to be ioined with confession as Paule declareth saieng With the hart we beleeue vnto righteousnes and with the mouth man confesseth to saluation He which séeth the connexion betwéene righteousnes and saluation must néeds also sée the coniunction which ought to be betwéene faith profession Wherefore we saie that their faith was a dead faith but a dead faith is not a faith A dead faith is no faith no more than a dead man is a man 60 Although Smith in a certeine little booke of iustification which he wrote against me Smith contendeth that a dead faith is a faith which he prooueth chéeflie by this argument for that he by bodie of a dead man although it be dead is notwithstanding a bodie And this good wise man woonderfullie delighteth in this his similitude in which yet he hath vttered a sophisticall argument not disagréeing from his studie and skill For let vs a little examine this notable similitude Whether a carcase be the bodie of a man I would haue him to answer me whether a carcase be the bodie of a dead man or simplie the bodie of a man I thinke he will not answer that it is the bodie of a man for the bodie of a man and a dead carcase doo differ much the one from the other and that in verie déed more than two particular kinds which are of one and the selfe-same generall for that they are conteined vnder diuerse generall kinds from which they come next and as it were lineallie descend I grant that the carcase of a dead man is a bodie in the generall nature of substance as are stones stocks such other like but that it is in verie déed the bodie of a man I vtterlie denie For death taketh away from the bodie of a man the proper forme nature which he had before but it leaueth the generall nature onlie so that it maie be called a bodie Euen so true and iustifieng faith when it is lost or ceaseth to be a true and proper faith it maie indéed as touching the generall word which dooth betoken all kind and nature of faith be called a certeine cold assent sproong of humane persuasion and not such as commeth of the holie Ghost and which hath the selfe-same strength efficacie that it had before Wherfore if on either side be kept the selfe-same proportion of the similitude this woonderfull subtill shift shall make nothing against vs for as we confesse that a dead bodie is a bodie so we grant a dead faith is a faith so that by faith we vnderstand the generall kind which comprehendeth all sorts of faith and not that liuelie true faith whereby we are iustified Parlogismus aequiuocationis This reason is as they call it Paralogismus aequiuocationis that is a false argument comming of a word of diuerse significations He addeth moreouer that faith cannot iustifie bicause of his owne nature it is a thing dead receiueth life of another thing namelie of charitie and of good works True faith is no dead thing These obiections are vaine and trifling for none that is in his right wits will grant that true faith is a dead thing for The iust man is said to liue by his faith Abac. 2 4. And if out of faith we drawe life how can it then vnto anie man séeme dead But that it taketh life of an other thing From whence the life of faith commeth we denie not for it hath it partlie of those things which it beléeueth namelie of Christ and of the promises of God and partlie of the holie Ghost by whose breathing it is inspired In this sort we will grant that it hath life of another thing but not in that sort that this man will namelie that it hath it either of charitie or of good works For what man that is well in his wits will euer saie that either the stock of a trée or the branches or the fruits or the flowers doo giue life vnto the roots A similitude And faith is before either hope or charitie therefore of them it receiueth not life for in verie déed faith cannot be the matter of these vertues And euen as that facultie or power of the soule wherby we liue and are quickened which they call Vegetatiue giueth life to the bodie and receiueth not life of the facultie or power sensitiue whereby we féele or rationall whereby we vnderstand the which dooth followe euen so faith giueth life vnto the soule but taketh not that life either of charitie or of good works How faith is increased by good works Howbeit I grant that that life of faith is made so much the greater and ampler as it hath more and better works more feruent charitie breaking foorth of it not that it is increased by dooing of manie actions as they saie of vertues which they call morall but bicause God of his grace mercy multiplieth the talent for that it was not idle and bicause God by his power bringeth to passe that faith when it worketh through loue is stronger than it selfe when it dooth not so 61 But omitting these things let vs returne againe to Pighius He as much as lieth in him laboureth to prooue that a man cannot be iustified by that faith which is in Christ and in the remission of sinnes for that faith saith he whereby Abraham was iustified was not applied vnto these things For God promised vnto him onelie a plentifull séed and possession of a countrie and straitwaie is added that Abraham beleeued God Gene. 15 6. and it was imputed vnto him for righteousnes In this argument Pighius dooth scorne and triumph in words against the truth and vtterlie derideth this our opinion and iudgement but this is nothing else than to deride Paule himselfe For he by most expresse words affirmeth Rom. 4 3. that We are iustified by faith in Christ and by the remission of sinnes Neither is there anie thing else in Pighius than a méere madnesse and a wicked desire to contend But let Paule come foorth and answer for himselfe what he thought to be vnderstood by the séed promised vnto Abraham Vndoubtedlie in his epistle vnto the Galathians the third chapter he calleth that séed Christ verse 16. Vnto Abraham
came in verie déed namelie when Christ was transformed vpon the mount Thabor He was present togither with Moses euen as it should séeme in his owne proper bodie He shall come againe at the last time howbeit to iudgement with other saints which shall be raised from the dead but not to fight or to be slaine of Antichrist Some man perhaps will saie it is a wonder that these raptings did happen in the old testament are not written of in the new Yes verelie Diuers raptings of men in the new testament Luke 24 51 Acts. 24 51. Acts. 8 39. they are had also in the new For Christ of whom the old raptings were shadowes was taken vp into heauen in the sight of his apostles And Paule said that he was rapted into the third heauen whether it were in the bodie or out of the bodie c. And Philip the Deacon as we read in the Acts when he had baptised the Eunuch of Quéene Candaces he was caught awaie by the angell out of his sight and found himselfe to be at Azotus Wherefore there be notable examples extant as well in the old testament as in the new whereby we are warned that we should at the least wise ascend into heauen with our mind and there be conuersant before God and Christ Iesus Phil. 3. 10 1. Cor. 5 6. Our conuersation as Paule hath taught ought to be in heauen Neither let vs be forgetfull that wée so long as we liue héere doo wander and straie from the Lord happie no doubt are such raptings Damnable on the other side are the raptings of Dathan and Abiram Num. 16 31 who were caught quicke into hell And fowle and shamefull were those which the Poets extoll namelie of Ganimedes Proserpina and of others whose examples must euen as much be auoided of all men as the former examples must be expressed with as much imitation as we can And thus haue we spoken sufficientlie of the question proposed whereof I ment to haue said but a little But in trauelling therein I met with a number of by-turnings and points which I might not passe ouer that I was constrained to speake or write more at large than I was determined And as touching those things which I haue defined my mind was not to teach them as things firme and certeine or as perfectlie tried out by the holie scriptures but as likelihoods of truth the which we may gesse of without breach of faith And if anie man can alledge better proofes I am readie to heare him Neither haue I minded to contend earnestlie about those things which I haue affirmed and this doo I also persuade and counsell others to doo The xvij Chapter Of the end of the world of the last iudgement of eternall life of the equalitie of rewards and of the restoring of the whole world AS for the time of continuance of the world In 1. Cor. 10. ver 1◠we haue no certeintie in the holie scriptures Augustine reckoned six ages of the world Augustine in his first booke vpon Genesis against the Manicheis reckoned six ages of the world The first from Adam vnto Noah the second from Noah vnto Abraham the third from thence vnto Dauid the fourth from that time to the transmigration into Babylon the fift from that time vnto Christ the sixt from Christ vntill the last iudgement Wherefore that age wherein we now liue being the last Iohn 2 18. may be called the decréeped or verie old age and of Iohn it is called the last houre but how long it shall continue Augustine we knowe not Augustine vnto Hesychius who had somewhat curiouslie questioned of the end of the world answered that He durst not either measure or reckon the spaces of times vnto the end of the world bicause it is written Matt. 24 3◠that Of that daie knoweth no man neither the angels nor yet the sonne of God himself Epiphanius Which place Epiphanius interpreteth in the booke which he calleth Anchoratus affirming a double knowledge one of the execution or worke another of the inward science And then saith he God the father hath both waies the knowledge of the last iudgement of the inward science doubtlesse in that he hath knowen the time thereof secondlie of the worke bicause he hath alreadie executed iudgement How the sonne hath knowledge of the iudgment daie and how he hath not Iohn 5 22. He hath giuen all iudgement to the sonne and as touching himselfe he hath sufficientlie iudged And the sonne hath knowledge of that daie as touching knowledge but as touching execution he hath not bicause he is not yet come to iudge But the angels in neither sort knowe of that daie First in verie déed the houre time of iudgement is hidden to them further the worke or execution God hath not yet committed to them that they should go foorth and take awaie all offenses Howbeit this exposition séemeth to be verie subtill and wrested Augustine Augustine hath more plainlie interpreted it that The sonne knoweth not of that daie not as touching himselfe but concerning others whom he causeth not to knowe that daie neither hath he reuealed the same by his doctrine But if thou wilt saie that afrer this maner the father also dooth not knowe it bicause he hath not shewed the same daie or instructed anie man as touching it he answereth Yes verelie he hath reuealed it to the sonne Howbeit I would yet more simplie vnderstand that sentence as touching the humane nature of Christ which by the ordinarie and naturall condition knew nothing more than was declared vnto him by the diuine nature 2 Some haue had a mind to cauill that albeit the daie and the houre is not knowne yet that by coniectures we may atteine to the knowledge of the time bicause that Christ did speciallie speake of that daie but not of the time But this subtill point nothing helpeth them bicause it is written in the first chapter of the acts verse 7. It is not for you to knowe the times and moments which in Gréek is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that Matt. 24 14. which we read in Matthew When the Gospell shall be preached ouer all the world then shall the end be Augustine Augustine expoundeth The Lord shall not come before the Gospell shall be preached ouer all the world But by this it is not knowne how soone after such preaching he will come In the epistle to the Colossians verse 6. the first chapter the apostle writeth that Euen at that time the Gospell was alreadie preached ouer all the world and yet we sée that iudgement is still deferred The Lord in the Gospell of Matthew Matt. 24. shewed of manie signes of the last times but when we sée them we vnderstand not whether as yet they be thoroughlie come to the iust measure so as they should be reckoned euen for the verie same things which the Lord
his own selfe neither will they besides one Pope admit an other What head therefore shall he haue They will say Christ But we will replie vnto them that if Christ be sufficient for a head vnto the Pope how happeneth it that he maie not suffice others also We haue departed from them which challenge vnto them selues an other power and habilitie of forgiuing sinne than by preaching of the Gospell and thus I knowe not what counterfeit kaies whereby they bind and loose they haue made vnto themselues They say Mat. 24. 23 of Christ Beholde he is here beholde he is there behold he is in the secret places while they offer vnto vs a small Wafercake to be worshipped in the Masse in the Pix and also in Pompe wherein they carry the same about We haue separated our selues from them which preach the merites of men and bragge of the workes which they call works of Supererogation And séeing they haue reuolted from Christ let them cease to woonder that we are departed from them The fellowship of thē is now the pillar of lying not the ground of trueth It is ruled and gouerned for the most part by Woolues couered with shéepe skinnes Neither is there among them the house of God but the receptacle of Images It is the propertie of the Church as saith Ambrose vppon Luke the 2. booke and 3. Chapter to be the mother of the liuing but those men be the councell or conuent of the dead We haue departed from that Church which consisteth in walles painted colours and vizardes whereas the true seate thereof ought to be in the heart as Lactantius in his 4 booke de vera sapientia and 13 Chapter hath written There the corrupt and vitious man is worshipped and Christ the Author of saluation is neglected We forsake the adulterous Church which besides Christ the lawfull spouse acknowledgeth the Pope for her husband We haue also departed from the old growen schisme wherein that multitude of Romanists haue seuered themselues from others by turning away her eares from the word of God and conuerting altogether vnto fables And because it hath forsaken the loue of the trueth it is giuen ouer to a strong illusion of error We are fallen away frō thē that goe astray and we goe foreward vnto the way of truth and vnto the kings high way We would not be with them which following the spirit of error haue their conscience marked with an hotte iron and forbid meates and marriages 48 Now it appeareth by these markes what maner of congregation it is from whō we haue reuolted and it is sufficiently perceiued that it is not the Church vnlesse perhaps thou wilt saie it is the Church of the malignant Other markes also might be annexed but I cease to recken vp anie more because whosoeuer is but meanelie acquainted with the holie scriptures maie sée them The marks of their Church which haue departed frō the Pope And it is not néedefull that I should now describe that Church vnto the which wee haue repaired séeing it hath properties contrarie vnto those which we haue now alleaged This one thing will I saie that it is the same which in the booke of the Apocalips is described to be like a woman Apoc. 12. which brought foorth a man childe and fled into the desert least it shoulde be destroyed by the Dragon which persecuteth her Our men are after a sort constrained to be in the desert séeing the chiefe Prelates most cruellie rage against them who neuerthelesse in the meane time doe most earnestlie complaine that we leaue them no forme of a Church Howbeit they ought not to ascribe this vnto vs but vnto themselues For they haue deceiued godlie men of that liberty séeing that the true Church should be heard and reuerenced and the faithfull sort ought to obey it But these men require such things as we ought in no wise to obey 49 But they saie It is obiected that Paul departed not from the Church of Corinth though it were corrupt 1. Cor. 1. 1. 1. Cor. 1. 12 1. Cor. 6. 1. 1. Cor. 5. 1. that the Church of Corinth was verie much inserted and corrupted which neuerthelesse Paul acknowledgeth and saluteth The Corinthians were verie much diuided among themselues One would be of Paul another of Caephas another of Apollo and so they attributed as much vnto their Ministers as vnto Christ They brought their contentions and strifes to the iudgement seates of the Ethnicks they suffered an incestuous man who had the wife of his father to be conuersant among them they thought not whoredome to be sinne 1. Cor. 6. 13 1. Cor. 8. 10 1. Co. 11. 21 they did euery where eate with the Ethnicks things dedicated vnto Idols they celebrated the supper of the Lord with vnquietnesse of minde they abused the gift of tongues 1. Cor. 14. 1 1. Co. 15. 33. neither did they iudge truelie and godlie of the resurrection These things no doubt be grieuous crimes yet did they not therefore bring to passe but that among the Corinthians there was a Church But we answere this doubt after the verie same maner that we did before as touching the Church of the Iewes that although it were distained and corrupted yet did it not constraine any to wicked opinions and rites and it exercised the ceremonies according to the prescript of the law of Moses wherefore séeing in manie things they were good men it was acknowledged as the Church of God So lykwise in the Church of Corinth the word of God was openly published and the Sacraments were soundlie administred And thus although manie were infected with sinnes and grieuous corruptions yet did they not all straie from faith holinesse wherefore the Church ceased not to be at Corinth Where the two things which we haue made mention of be soundlie kept the word of God I meane and the Sacramentes they are neuer without some fruite but as it is elsewhere said they be assured tokens and pledges of the true Church They obiect the breaking of the vnitie of the Church 50 They also crie out against vs that we haue broken the vnitie of the church But what vnion I beséech you doe they tell vs of No other verilie but the vnitie of the Pope of the seate of Rome to which they are in miserable bondage the vnitie of Idolatrie and of the Masse the vnitie of the marke of the beast which all they receiue and also the vnitie of the outward ceremonies wherein all they in a maner communicate one with another But this is not the vnion of the Church which the holie Scriptures neither acknowledge nor testifie Paul vnto the Ephesians writeth Ephe. 4. 3. Be ye carefull to keepe the vnitie of the spirite through the bond of peace Againe One bodie one spirit euen as ye be called in one hope of your vocation And againe One Lorde one faith one Baptisme one God the Father of all which is aboue all
because it is flesh and bread together Gelasius Gelasius against Eutiches wrote that in the Sacrament of the Eucharist the substance and nature of bread and wine doe not cease to be and he maketh a comparison of this Sacrament with Christ in whom both the natures aswell diuine as humane remaine whole euen as in this Sacrament dooth the nature of bread and of the bodie of Christ Gregorie in the register Gregorie while we take aswell the swéete bread as the leauened bread we are made one bodie of the Lord our Sauiour Bertram Bertram in his little booke De Corpore Sanguine Domini saith as touching the natures of the signes that according to the substaÌ„ce of the creatures looke what they were before consecration the same they remaine afterward Bernard Bernard in his Sermon De Coena Domini manifestlie setteth foorth a similitude of a King whereby any man receaueth either the faith of wedlock or the possession of some dignitie as it commeth to passe in the consecration of Byshops where the King or the Crosiers staffe or the labels of the Miter be signes of thinges giuen and graunted and yet no vaine signes For the thinges which they signifie are most certainelie giuen The very which I haue shewed to be doone in Sacramentes 32 Now let vs confute the Argumentes of these men wherby they indeuour to prooue their TraÌ„substantiation As touching the first A confutation of the arguments for transubstantiation we answere that Christ promised his flesh or his bodie or bloud for to be meate and drinke and that in the 6. of Iohn Verse 51. which he perfourmeth so often as we beléeue that he truelie dyed for vs. He also performed it wheÌ„ in the supper he instituted this Sacrament For vnto that spirituall eating The meaning of the proposition This is my bodie he added signes But speciallie they obiected This is my bodie about the trueth of which saying standeth the Controuersie howbeit onely as touching the manner for both aswell they as we affirme the proposition to be true and we contend onely about the sense They affirme the proposition to be plaine and wée on the other side say â—ugustine that Augustine De doctrina Christiana teacheth that wee must not so interpret one place as it should be against many other but so as it may agrée with the rest Neither must they alwayes obiect a plainnesse of the sense otherwise when it is said Gen. 1. 6. Let vs make man to our owne Image and likenesse the heretickes named Anthropomorphitae arise and inferre The Heretikes called Anthropomorphitae that God hath a bodie and a soule and other members as we sée them to be framed in man Thou sayest that this Similitude must be referred vnto the soule because through it man beareth rule ouer other creatures as God dooth but they say that these thinges be there written of man and that thou vainlie goest about to attribute to a part namely to the soule that which is pronounced of the whole Ioh. 4. 24. Luk. 24. 39. Thou againe obiectest That God is a spirit and that a spirit hath not flesh and bones and so by other places of the Scriptures thou gatherest the sense of this one place So said the Arrians that they had a plaine sense of that place The ArriaÌ„s The father is greater than I. Thou restrainest this vnto the nature of man Ioh. 14. 28. because in other places the diuinitie of Christ is declared vnto thée as in the first of Iohn and in the Epistle to the Romans the 9. Iohn 1. 1. Rom. 9. 5. 1. Ioh. 5. 20. Luk. 22. 36. Chapter and in the 5. Chapter of Iohns Epistle Christ saith He that hath not a sword let him buy himselfe one Whereby he séemeth to stirre vp vnto reuenge In interpreting of one place we must haue respect vnto other places but and if thou haue respect vnto other places thou shalt perceiue it is spoken figuratiuely Paul sayth 1. Thess 5. 17. Pray you without intermission The Heretikes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vp rose the heretikes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who thought that we should apply our selues to perpetuall and close whispering prayers when as neuerthelesse it is said elsewhere He that prouideth not for his owne 1. Tim. 5. 8. and especiallie for his houshold renounceth his faith and is woorse than an infidell And againe Let all thinges be doone by order And againe 1. Co. 14. 40 2. Thess 3. 10. He that laboureth not let him not eate The heretickes called Chiliastae that is the Millenarij The Millenarii Apo. 20. 7. thought that they had a most plaine word in the Apocalips the 20. Chapter as touching a thowsand yeares wherein Christ shall raigne with his Saintes And the Sabellian hereticks sayd The Sabellians There is no difference betwéene the father and the sonne by reason of that place Ioh. 10. 30. Iohn 14. 9. I the father be one Also Philip He that seeth me seeth also the father Ioh. 10. 38. and as I am in the father so likewise the father abideth in me These thinges the heretickes said were plaine and made for them The Ebionites The Ebionites affirmed Christ to be a meere creature and they said that these wordes My God my God Mat. 27. 46 why hast thou forsaken me might not otherwise be vnderstood séeing that God neuer forsaketh himselfe And because that it is written in the 6. Verse 54. of Iohn He that shall eate my flesh and drinke my bloud shall not dye at any time some haue said that it followeth that they which haue lawfully communicated once cannot perish euerlastingly Which error Augustine De Ciuitate Dei dooth manifestlie reprooue And the wordes of the Canticles of Salomon The Câ—…ticles of Salomon if thou receaue them as they appeare at the first shew be no other than verses of loue or a wedding song It is not méete therefore to pretend alwayes a perspicuitie of wordes Christ said He that hath eares to heare Matt. 13. 9. let him heare and he that readeth let him vnderstand Neither is it conuenient foorthwith to take quicke holde of the first sense neglecting and not considering other places Christ said vnto the Apostles Matt. 16. 6. Beware ye of the Leuen of the Pharasies They straightway thought that he spake of bread when he spake as concerning doctrine He said also Ioh. 11. 11. Lazarus our friend sleepeth There lykewise the Apostles misvnderstood him If he sleepe he shall be safe when as he spake of death Againe the Lord said Destroy this Temple Iohn 2. 19. and in three dayes I will raise it vp againe Neither vnderstood they that he meant as touching his bodie He that shall keepe my commaundements shall not dye for euer Here also the Iewes thought that he spake of the common death Grossely did Nicodemus vnderstand
and by this they inferred that betwéene the sonne of God and the father there happeneth no other vnion or coniunction than this Wherfore it was the part of Hilarie to shew that we be naturallie vnited with Christ to the intent he might conclude that the sonne also is naturally ioyned to the Father His proofe is on this wise If the word of GOD did truelie take vppon it the nature of man hée doeth naturallie communicate in his fleshe with vs and we are said to remaine in him because he hath in himselfe our nature And semblablie in the Lords supper if we truelie receaue his flesh we doe participate naturallie with him and he doth truelie dwel in vs. And thus Hilarie argueth from the trueth of Sacraments which we denie not And this was the vse of the old fathers that they drewe their Arguments from Sacramentes as from thinges best knowen But there is none of these things against our opinion For Hilarie contendeth not that the flesh of Christ is hidden and couered vnder Accidentes or in this Sacrament but hee onelie affirmeth that we in communicating are trulie ioyned to the flesh of Christ the which we denie not But consider with mee that the selfe same father not much before those words which he speaketh of the Eucharist saith the same of Baptisme that by it we are ioyned vnto Christ and one with an other not onelie in the vnitie of assent and will but also in the vnitie of nature So that ye shall be constrayned there also to appoint Transubstantiation if for that cause yee bring it into the Sacrament Chrysostome is not farre from this vse of taking Arguments from Sacramentes who in the 83. Homilie vppon Matthew saith as we cited before that these be signes of the Lord Iesus whereby we both bridle and stoppe the mouthes of Heretikes For they saie verie often Howe did Christ suffer And wee on the other side obiect If Christ had not true flesh these signes be in vayne And this doth rightlie follow because they shoulde else represent vnto vs fained things And thus were the Manichees Marcionites and such like pestilent sectes put to silence by them 53 As touching Leo the Byshop of Rome To Leo. there is no cause why we should trouble our selues much because he in the sentence obiected against vs both affirmeth a mysticall distribution and setteth downe a spirituall sustenance and a vertue celestiall and sayth that we doe passe into the flesh of Christ euen as he tooke our flesh vpon him They cite Emisenus whose wordes are read To Emisenus De Consecratione distinct the first but there if thou looke well vppon it thou shalt finde these wordes Touch thou with thy minde and with the hand of thy heart take hold of the bodie of Christ By which wordes it is plain that he affirmeth vs to eate the bodie of the Lorde spirituallie Further he vehementlie vrgeth as other of the fathers doe our changing into Christ the wich neuerthelesse as we sée is without Transubstantiation Why we so often make mencion of the chāging of our selues in receiuing of the Sacramentes I know that some may woonder why we so oftentimes oppose the changing of our selues against the changing that the fathers séeme to affirme to be in the signes which they constantlie say are all one and some imagine that there is a farre other cōiunction betwéen the bodie of Christ and the signes than is betwéene vs and the bodie of Christ and that therefore the Analogie and proportion holdeth not although the fathers doe appoint both the one and the other To this we aunswer and say that our Argument is most strong because it is from the greater to the lesse by a negatiue For the ioyning together of Christ vnto vs and with them which communicate is greater than it can be with the signes The communicants are more ioyned vnto Christ than are the signes Seeing therefore in respect of vs transubstātiation is not required much lesse shall it be in signes But that we be more ioyned together vnto Christ than the signes be it thereby appeareth insomuch as that coniunctiō was inuēted bicause of this Further the words and the spirit whereby the signes are consecrated do much lesse belong vnto other things than vnto men Vnto Theophilact 54 Of Theophilact we say that he is a late writer and who perhappes liued in those times when as many questions were begunne to be mooued touching Tansubstantiation vnder Nicholas the Byshop of Rome in the time of Lanfranck and Berengarius Further he was a man of no great iudgement as it may appeare by his interpretation of Iohn the 3. Chapter at the ende where he blameth the Church of the Latins by name as touching the procéeding of the holy Ghost that it procéedeth from the father and the sonne So as we will not thinke his authoritie to be so great as it ought to preiudice the trueth yet neuerthelesse we will examine his sayings He affirmeth bread not to be the figure of the bodie of Christ and that in his treatise vppon Matthew But and if he meane a voyd and vaine figure he saith rghtlie neither doe we appoint such a figure And we doubt not but that this is his interpretation because vpon Marke he saith that it is not a figure onelie otherwise if he should vtterlie denie it to be a figure he should be against the rest of the fathers whom we haue manifestlie prooued to affirme that it is both a signe and a figure He saith that breade is transformed that it is chaunged and transelementated which spéeches if hee vnderstand sacramentally we mislike them not For bread and wine be sacraments and doe passe into the Elements of diuine things they put on a signifying forme But they say that this Father writeth Therfore the flesh and bloud is not séene least we should abhorre it But if thou wilt sharply vrge these words we will obiect that which hee writeth vpon Marke That the kindes of bread and wine are changed into the vertue of the bodie and bloud to wit that the kinds of bread and wine are chaunged into the vertue of the bodie and bloud of the Lord. And if thou wilt say that he in an other place saieth not Into the vertue but into the bodie bloud of the Lord we aunswere that this is the interpretation of those wordes that these signes take vnto them the vertue of the things by which vertue the Sacramentes haue no lesse than if the things themselues were there and as I haue saide the abhorring is taken away if wee appoint the signes to be chaunged not into the thing but into the vertue More violent séemeth an other saying of his which he hath vpon the 6. Chapter of Iohn where he writeth Euen as while Christ liued vpon the earth the bread was chaunged into his fleshe by an vsuall way of nourishment through naturall transmutation so this bread is chaunged into
them to the end we may see what we shall iudge in both to bée auoyded and what to be receiued Wherefore some there haue béene which retaining the substance of bread and wine and also the bodie and bloud of the Lorde haue together with these signes yet remaining in their owne nature ioyned by a most firme knot the bodie and bloud of the Lorde yet not so as I thinke that of them being ioyned together should be made one substance neuerthelesse they haue saide that the bodie and bloud of Christ is in the bread and wine really as they speake corporally naturally but others haue ioyned them together by signification onely The first opinion is attrybuted vnto Luther Of the contention betwéene Luther and Zuinglius the other vnto Zuinglius Howbeit I haue heard men of credite say that Luther iudged not so grossely of this matter and that Zuinglius also beléeued not so slenderlie of the sacraments And they say that Luther inclined vnto hyperbolicall spéeches such as after a sort excéede the trueth because hée thought that Zuinglius and others woulde make the sacraments to be bare and vaine signes whereas Zuinglius meant no such matter But hée also feared least Luther shoulde affirme those thinges which both should derogate from the truth of the humane nature and also include the bodie of Christ in bread whereupon a greater superstition should yet be nourished and therfore hee thought méete to report somewhat slenderlie of this Sacrament and thus there was stirred vp a contention more than was méete and was a cause of great mischéefe That their contention was rather of words than of the thing Whereas yet in very déede the contention was rather about wordes than about the matter Wherefore we will remooue the handling of these two opinions frō the persons for we affirme not that either Zuinglius or Luther were of that minde but onelie we will examine the opinions such as are caried about 66 That those men which so grossely ioyne the bodie of Christ with the signes may the better declare themselues they are woont to bring two similitudes Two similitudes The first is if thou haue a pot full of wine and shalt pronounce This is wine thou lyest not at all séeing thou shewest the wine it selfe contained in the Cup. In like maner shall it be if thou take a hotte burning Iron and shewing the fire saiest This is fire therein thou speakest neither falselie nor absurdly so say they must be vnderstoode that saying of the Lord This is my bodie and they manifestly admit the figure Synecdoche For séeing they shew a subiect compounded it is no true proposition vnlesse it be as touching the one part of the thing shewed Yet must it bée knowen that these similitudes are not taken by them as though they thought that euery maner of waie they agrée with the matter proposed because they contend that the bodie of Christ is present not locally To be present locally and definitiuely what it is but onelie diffinitiuely which then they vnderstand to bee when any thing is not circumscribed with the measure of place but yet is said to be there because his nature or essence is then appointed to that place or worketh therein But this agréeth not with wine being in a cup for that hath his place there wherein it is limited Further these men would not say that the bodie of Christ is so in bread as it shall take name of the qualities or accidents therof For it cannot truelie be named white round baked or sodden which neuerthelesse we perceiue to happen vnto fire mixed with burning Iron For it so followeth the fashion of the Iron the length the bredth and the depth thereof as it maie be named by the shapes and formes of the same Whereby it plainely appeareth that this similitude in this opinion is not vnderstoode by these men as touching all the partes but onelie that a true and reall coniunction of the sacrament and the thing may be shewed which being graunted it followeth that aswell the wicked as the godly doe receiue the bodie of Christ First forsooth that this coniunction is reall they thinke it is sufficiently prooued by the wordes of the Lord. As these men wil the wicked receiue the bodie of Christ But the other namely that the bodie of Christ is giuen euen vnto the wicked they sée it doeth necessarily follow But we haue alreadie shewed the contrarie to wit that these wordes of Christ driue vs not necessarilie vnto this sense and by effectuall reasons it hath bin prooued that the wicked receiue onely the outward elements 67 These men also are woont to argue that if the wordes of the scripture be vnderstoode figuratiuelie it maie then easilie bée that manie precepts should be ouerthrowen For Abraham might haue saide of circumcision when it was commaunded Gen. 17. 10 Whether figuratiue spéeches bée a hurt to the cōmaundements of God Leuit. 11. 2. It is a figuratiue spéeche and I shall fulfill this commaundement if I circumcise my heart and cut off the lustes and infections of the flesh Also when the choyse of meates was commanded the Israelites might haue said that the execution of that commandement might consist in the morall obseruation if they did not commit those sinnes which were signified by those vncleane beastes and by that meanes neither circumcision nor choyse of meates should haue taken place Howbeit it may plainely be prooued that this is a weake argument because it is perceiued by the letter it selfe and by the text that the same is no figuratiue spéeche As touching Circumcision it is appointed to be the viii day after the childes birth and it is added that the couenant of the Lord was to be borne in the fleshe it selfe By which wordes it appeareth that true Circumcision was commaunded And in the choyse of meates the conditions of the liuing creatures cleane and vncleane are so expressedly described and a purifying appointed as touching the offenders that no place of doubting is left We haue also a rule of Augustine De Doctrina Christiana A precept of Augustine wherein he sheweth that vnlesse an ill act be commaunded or some good worke prohibited the speech is to bée taken without a figure the which rule if it be applyed to the choyse of meates and vnto circumcision he sheweth that the wordes of God must be absolutelie vnderstoode They say moreouer that in the Prophets and histories figures are easily admitted because in these the holy ghost dealeth after the manner of men applyeth himselfe to their familiar spéeches that hée may the more and the more earnestlie expresse those things which are to bée spoken but in doctrine and precepts wée must not so iudge All things saie they must be taken simply Whether in the doctrine precepts of God there be figures Mat. 16. 16 which opinion of theirs is not firme or vniuersall For as touching precepts the Lord saith Beware of
although wée affirme that the apprehension or holding fast of the bodie of Christ is doone by faith yet vpō this fast holding followeth an effect euen a true coniunction with Christ not a fained or imagined the which first belongeth vnto the soule secondly it redoundeth to the bodie And the same in the holie scriptures is commended to vs by Paul vnder a metaphor of the head and bodie when he calleth vs members of one and the selfesame bodie vnder Christ the head vnder the state of Mariage wherein two are made one flesh The which that Cyrill might expresse he brought in a similitude of molten waxe which is mingled with other waxe and so of two is made one Thus woulde he haue vs to bée ioined with Christ And to this purpose specially Ephe. 3. 6. make the wordes vnto the Ephesians wherein we are saide to be flesh of his flesh and bone of his bones which words if thou looke vpon at the first viewe wil appeare that it ought otherwise to be saide Whether Christ be of our flesh or we of his to wit that the sonne of God is of our flesh and of our bones because he assumed flesh of mankind Howbeit Paul vnderstoode not meere flesh but flesh cleane from sinne capable of resurrection and immortalitie The which séeing the faithfull haue not of themselues neither drew it frō Adam they claime it vnto them by Christ because they be incorporated vnto him by the sacraments and by faith Wherefore there happeneth a certaine enterance of Christ A falling in of Christ into vs. into vs and a spiritual touching the which Paul weighed when he said vnto the Galathians Gal. 2. 20. But now it is not I that liue but Christ liueth in mee Neither is there any néede in these respectes to drawe Christ out of heauen or to disperse his body into infinite places forsomuch as all this that we teach is spirituall and yet notwithstanding no fained thing for imagined sightes Idols or fained things doe not nourish the minde as here we be certaine that it is doone For we haue saide and we confirme it that these signes doe both signifie and offer and most truely exhibite the bodie of Christ although spiritually that is to bee eaten with the minde How the forefathers had the same thing in their Sacraments that we haue in ours not with the mouth of the bodie But if thou shalt demand after what manner the Fathers of the olde Lawe in their Sacramentes could haue the same that wee haue it is easie to bee aunswered séeing wée haue affirmed that in this Sacrament the thing is vsed spiritually not corporally And in the Apocalyps we reade That the Lambe was slaine from the beginning of the world They waited for things to come wee celebrate the memorie of them alreadie doone Lastly we haue shewed that great héede must be taken least that which we speake of spirituall eating be vnderstoode as though it destroyed the truth of his presence For Augustine saide vpon the 54. Psalme that the bodie of the Lorde is in a certaine place in heauen but that the trueth of the Lordes bodie is euerie where For wheresoeuer the faithfull be they apprehend that Christ had a true bodie giuen for vs and so they doe eate him by faith 82 Wherefore I haue nowe spoken in this sacramentall matter that which in my iudgement ought to be affirmed being according to the Scriptures which I woulde the godly reader woulde well consider and take in good part And God of his goodnesse graunt that at the length the Church of Christ may obtaine both trueth and quietnesse as touching this sacrament Which two things I therefore wish because hitherto I sée that the Eucharist whereof we intreate hath bin so ouerwhelmed buried and defaced with lies craftie deuises and superstitions as it might rather be iudged any other thing than that which the Lord instituted in the supper The which least it should easilie be cleansed the Diuell which is the most gréeuous enimie of al peace and truth hath sowne so manie opinions contentions disagréements heresies and controuersies sauing that they bée without bloud that scarcelie any consent woorthie of Christians can in mans reason be hoped for But these things alas we suffer not without cause who haue doone double iniurie vnto this Sacrament partlie for that in stead of a notable and singular gift of Christ we haue erected an execrable Idol and partly because we haue without sinceritie of faith with a conscience defiled with grieuous sinnes without sufficient triall of our selues abused these most holy mysteries I beséech the Lord to take pitie of so great a calamitie and vouchsafe at length to restore vnto his Church a reformed Eucharist and the right vse of the same through our Lord Iesus Christ Amen Looke the Exhortation to the Supper of the Lorde Also looke his Confession and opinion touching this whole matter Item the disputations with Tressham c At the end of these Common places The end of the Treatise of the Eucharist A short abridgement of the disputation which D. P. Martyr made as concerning the Eucharist against Gardiner Byshop of VVinchester THe matter of the Eucharist according as the Lorde deliuered the same vnto vs is both plaine and easie to be knowen which if it were handled according to the iudgement and sense of the holy scriptures and that there were a consideration had of the humane nature of Christ and of the receaued definition of the Sacrament there should be no great paynes taken either in the vnderstanding or handling of the fame Howbeit by reason of the contention and importunitie of the aduersaries it is become more intricate than any blinde labyrinth and it is come in a manner to passe that through contention wee haue welneere forgone the trueth for they rather thā they would giue place to the right and best opinion yea that they may by all maner of meanes defend their monstrous deuises rather than the truth they haue vsed all kinde of counterfeiting cauillations and deceiueable wayes Whereupon when I of late daies was diligent to encounter with the huge armie of their cauils and sophisticall Arguments and should answere the same with as much diligence as I could the volume grew in a manner to an exceeding greatnesse Fearing therefore least godly men when they come to take my book in hand being ouermuch tyred with long reading should returne as vncertaine as before for seeing the reasons on both sides and those sometimes but latelie and newlie deuised it is not possible but those which be the later should obscure the memorie of those that went before or in a manner make them to be quite forgotten I minded straightway to set the matter before mens eyes in a certaine abridgement or resolution which the Gretians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that those which shall reade my writings or be minded to reade them or haue alreadie read them may haue present
may be otherwise answered that he on this wise spake therof before he had made an end of vttering his words D. Martyr Séeing you will not haue it that this round thing whereof this Epiphanius saith that it is called the bodie of Christ is bread nor yet an accident what then did he meane by this pronowne demonstratiue Hoc This D. Tresham That can I not tell but that was shewed which Christ himselfe ment let him be asked who did institute it But if it be spoken concerning bread it is ment before consecration The fathers as I haue said must be read with fauour D. Martyr In that you saie that the fathers must be fauourablie read I like it well and I know that sometimes they must be interpreted conuenientlie Howbeit when they speake the truth there is no néed of pardon neither doo I thinke that Epiphanius in this place hath anie néed thereof he dooth sufficientlie mainteine the word of God and speaketh verie well of the same D. Tresham Hilarie in his fourth booke De Trinitate as I remember saith that the vnderstanding of saiengs must be gathered by the causes of the saiengs bicause the matter is not subiect to the spéech but the spéech to the matter And therefore to answer according to the condition and truth of the matter I affirme that Epiphanius said that as touching that which is of a round figure the Lord would pronounce This is my bodie not that there is true bread vnder the round figure but bicause it so séemeth and appeareth vnto our sense and therefore I said that he must be read fauourablie bicause his words pretend bread to remaine which neuerthelesse dooth not remaine D. Martyr That which you alledge out of Hilarie helpeth you but little séeing Epiphanius cannot otherwise be vnderstood but as I haue declared For it is manifestlie said that the Lord of his grace said concerning that which is of a round figure that it was his bodie Therfore whether you will saie that that round thing is bread or an accident he speaketh vtterlie against you for by the same he nameth his bodie But that you may vnderstand verie true bread to be present I will shew it most euidentlie out of the words of the Euangelist Christ tooke bread Mat. 26 26. he blessed brake and gaue to his apostles saieng c. Those foure verbes To take to blesse to breake and to giue gouerne no more but one accusatiue case that is to wit Bread And therefore euen as it is true bread while it is receiued and blessed no lesse true shall it be when it is broken and giuen whereof it foloweth that Christ gaue bread not accidents alone Otherwise the Euangelist would haue said that Christ brake his bodie and giue his bodie but as you haue heard he referreth all vnto bread neither doo I thinke that the Euangelist hath anie néed of fauour D. Tresham I saie with Saint Peter Pet. 1 20. that the scripture is not of a priuate interpretation The fathers of the church doo cléerlie enough expound according to my assertion that Christ gaue his bodie and that in putting this verbe Gaue before he vsed a figure D. Martyr Yet doo not you satisfie me How that place The scripture is not of priuate interpretation must be vnderstood for that which Peter saith to wit that the scripture is not of a priuate interpretation that is it ought not to be expounded acording to our own priuate affections I admitt but you are neuer a whit the more furthered And as for that which ye auouch of the fathers I haue taken testimonie of them and haue shewed that they are of my side And therefore I repeat these words Christ tooke bread blessed bread brake bread gaue bread so speake the fathers so speake the scriptures You run vnto figures and you séeme to saie that we must vse the spirit That both the bread is giuen and the bodie but the bread vnto the mouth and the bodie vnto the soule and vnto faith But I see not where we should séeke the spirit except in the holie scriptures which affirme the one and the other to be giuen bread I meane and the bodie the which I also confesse but you in reiecting the bread doo not consent with the scriptures D. Tresham The holie scriptures must be expounded with the selfe-same spirit whereby they were indited And the holie Ghost hath taught the good fathers that immediatelie so soone as the words of consecration are vttered the substance of bread and wine ceaseth of which mind are all the catholike Doctors And I haue not the fathers alone but Christ himselfe also which promised in the sixt of Iohn that he would giue vnto vs his flesh he is faithfull and his truth hangeth not of the fathers but of himselfe verse 51. The bread saith he which I shall giue is my flesh which I shall giue for the life of the world And so I confesse that it is bread bread bread bread and bread euen vntill the last pronuntiation of the words afterward it is no bread but flesh D. Martyr The words of the scripture saie both the one and the other to wit that bread is giuen and that flesh is giuen whie doo you not then confesse bread to be giuen also as the Euangelists haue euidentlie written For whereas you saie that the fathers make on your side I haue now shewed by manie of their testimonies that it is not true and I allow that the scriptures should be expounded with the selfe-same spirit whereby they were indited But when they are otherwise expounded of you than they meane that exposition dooth not procéed of that spirit whereby they were written for that spirit dissenteth not from them D. Tresham I saie both but yet I vnderstand the scriptures not as you doo sith about the vnderstanding of the scriptures all controuersie hath euermore arisen For by the scriptures Arrius went about to take awaie the diuinitie of Christ The heresie of Nestor and Eutyches by the scriptures Nestor and Eutyches endeuoured to take awaie his humanitie by the scriptures Manes banished frée will by the scriptures Pelagius extolled frée will aboue measure by the scriptures Luther defended the truth of the bodie of Christ in the Eucharist and contrariewise by the scriptures Zuinglius séemed to himselfe to take awaie the presence of the bodie of Christ from the Eucharist and finallie all heretiks and the diuell hath alwaies said It is written and yet they erred Wherefore it appeareth that we must flie vnto that spirit whereby the scriptures are published Euen as Peter the apostle saith 1. Pet 1 20. that The scripture is not of priuate interpretation and that spirit is promised vnto the church D. Martyr Heretikes perhaps haue the scriptures but yet they haue them not as it becommeth they followe the shew but not the sound sense But what church you tell me should be followed To the scriptures
for qualities haue their subiects according to the places That an accident cannot be togither in two subiects and it is vnpossible for them to be the same in number at one time in diuers subiects but all the parts of a liuing creature be the verie same in subiect and one by the knitting togither of members D. Tresham The reason of Didymus dooth procéed from that that is of it owne nature in manie places and not otherwise And all the Doctors agrée that Christ was borne his mothers wombe being close and that he rose the sepulchre being shut and that he went vnto his disciples when the doores were fast And Hugo de sancto victore saith that The angels are not circumscribed by place Wherefore although the bodie of Christ be properlie in heauen yet bicause it is spirituall it is not repugnant to the power of God but that it may be in manie places D. Martyr Whether the fathers vnderstand their reasons touching that which in his owne proper nature is in manie places I haue alreadie answered As touching the virgines wombe the sepulchres and the doores being fast shut oppose you and I will answer in place conuenient As for Hugo de sancto victore and others when they saie that angels are not conteined within the precinct of place they must I saie be vnderstood as concerning locall compasse whereby the bodies which are among vs are compassed about with the circumference of the aire or some other thing conteining them But these things cannot so be taken that the angels or anie creature should be vnderstood to haue no definit substance so as when they be in anie one place they cannot be else-where And so I returne to the argument it is a firme conclusion This thing is in manie places Therefore it is the Godhead D. Tresham I answer Christ is God and now the speach betwéene vs is as concerning the bodie which hath the Godhead ioined therewith D. Martyr I demand of you Is the bodie of Christ a thing created or no D. Tresham I grant it is but Christ is no creature D. Martyr But I saie that Christ is both to wit a creator and a creature Christ by reason of his sundrie natures is both a creature and a creator As touching his Godhead he is a creator and as touching his humanitie a creature and if a creature as these fathers doo affirme he cannot be in diuers places at once D. Tresham That which Christ tooke once vpon him he neuer let go and therefore bicause of his Godhead which is inseparablie knit vnto his bodie Christ must not be diuided but yet his natures must be disseuered the bodie of Christ may be in manie places D. Martyr We likewise doo not diuide Christ and yet will we haue both his natures to be whole And sith the Godhead doth not cause but that the bodie of Christ is a creature and you haue now heard out of Basil and Didymus that the powers created cannot be in manie places at once you your selfe sée what dooth follow D. Tresham They disputed of the nature of the thing not of the absolute power of God neither is reason or sense to be followed in matters of faith otherwise manie absurdities wold follow in matters of faith D. Martyr I cannot tell how they could haue spoken more apparantlie of the power of God when as Cyrill dooth not exclude euen the diuinitie it selfe when he saith If it were of quantitie it might not choose but be circumscribed And I acknowledge that which you saie that in matters of faith we must not follow reason nor yet sense Howbeit it is no article of the faith that the bodie of Christ is in manie places at once sith the scriptures doo not teach this anie where Naie rather we learne otherwise out of them to wit that Christ is verie man and that he hath a verie bodie whereto is verie agréeable that it should be limited within bounds and compassed within some certeine place And touching his bodie we beléeue that he is ascended into heauen that he hath left the world and sitteth at the right hand of the father The disputation of the second day which was the 29. daie of Maie betweene D. Peter Martyr and D. William Chadse D. Peter Martyr I Thinke it not méet right honorable that I should vse at this present anie preface For yesterdaie we declared those things which were thought good to be applied to the present purpose And by your good foresight authoritie it hapned that all things were peaceablie and quietlie performed which I hope this daie shall no lesse come to passe Now maister Doctour as concerning the matter you being present yesterdaie might sufficientlie vnderstand what questions are propounded perceiue some reasons of mine opinion wherefore to procéed in our purpose I desire you to shew what you doo iudge touching the questions neither doo I feare but that all things shall be spoken of you with indifferencie and modestie Howbeit before you answer you shall suffer me according to my accustomed maner to call for the helpe of God The Praier YEsterdaie O almightie GOD we began by thy gratious goodnesse to dispute and since this daie also wee shall proceed in that businesse we call vpon thee againe who art the founteine of light the most perfect truth and the most cleere wisedome that thou wilt so direct our words that we fall not into absurdities but rather that those things which shall be handled may both become more plaine and also be set foorth to the praise and glorie of thy name through Christ our Lord Amen The Preface of D. VVilliam Chadse GReat is the matter right famous Doctor and full of mysteries which yesterdaie was handled this daie shall be handled Great bicause we dispute of the bodie wherewith we be satisfied and doo liue for euer and of the bloud whereof wée drinke and which redéemeth the people a thing full of mysteries for vnlesse ye beléeue you shall not vnderstand My words are spirit and life It is the spirit which quickeneth Iohn 6. the flesh profiteth nothing The Capernaites heare and saie This is a hard saieng and who is able to abide it The Christians heare and crie incessantlie with Peter Thou hast the words of eternall life Iohn 6 68. we beleeue and knowe that thou art the waie the truth and the life We beléeue that thou diddest promise the holie Ghost not which should come after one or two thousand yeares but euen within a few daies after that thou hadst spoken it We acknowledge the performance of this thy holie spirit he shall lead vs into all truth he shall teach vs all things whatsoeuer thou hast said vnto vs. Forsomuch therefore as thou art true yea the verie truth it selfe sith those things which haue gone foorth of thy lips cannot be frustate I firmelie beléeue from thy mouth and pronounce it from my hart as touching the presence of thy bodie in the
he beginneth his argument as méet it is from a thing that is greater And that the second kind of change serueth to the purpose héereby it appéereth séeing in the 4. booke of sacraments where he minded to prooue the same matter but more bréeflie he reciteth onelie those examples which doo shew a change of the properties and speaketh not of the first kind wherein nature is doone awaie That the words of Christ are effectuall to worke I willinglie grant for thereby the signes whose nature remaineth are made another thing that is to wit sacraments And whereas you saie that our change is made by grace and is spirituall I grant it but that Ambrose speaketh not of that change I denie it Neither is it anie let A plaine declaration of Amboses words that he calleth the same a change of the elements as I haue declared before Forsomuch as the element is that part of the sacrament which is perceiued and the same is trulie said to be changed bicause it hath and executeth another office than before And that which you infer of the fift chapter of the first booke and of the first chapter of the sixt booke if you will obiect we will answer Now is it shewed sufficientlie that there is nothing of the which you haue cited dooth make against vs but that all things serue for our part D. Chadse I desire you that you will read these chapters at home by your selues and yée shall sée that they cannot be otherwise vnderstood than of transubstantiation Heere the Commissioners commanded that we should proceed to the second question The second question D. Chadse THat the true reall bodie of Christ is in the Eucharist thus I prooue Chrysostome in his 17. homilie vpon the Hebrues Doo we not offer euerie daie Yes indéed we offer howbeit we doo the same in remembrance of his death and the sacrifice is one not manie How is it one and not manie And bicause that sacrifice was once offered it was offered in the most holie place of all but this sacrifice is an example of that Euen this doo we offer alwaies and not now one lambe and to morrowe another but alwaies the selfe-same and therefore this sacrifice is one otherwise by this reason there be manie Christs bicause it is offered in manie places God forbid But one Christ is euerie where both being héere full and there full one bodie c. Out of these words thus I dispute Our oblation is all one with that which Christ offered but Christ offered his true and reall bodie therefore we doo offer the same D. Martyr That we haue the selfe-same bodie in the supper of the Lord which Christ offered vpon the crosse as touching the substance and truth of nature I grant but yet not after the selfe-same maner bicause we receiue it spirituallie that is by faith But this bodie in a substantiall and corporall presence did hang vpon the crosse And these two things which I affirme you may gather out of Chrysostome He saith It is all one which we offer to wit as touching the matter and bodie of Christ Howbeit he addeth alwaies Remembrance Example and Commemoration the which words doo shew a diuerse maner And this opinion of mine will I euidentlie shew out of the words of Barnard in his 33. sermon vpon the canticles But in how great an abundance soeuer these things doo war fat not with the like plesantnesse is receiued the barke of the sacrament and the fatnesse of the wheate faith and the kind memorie and presence eternitie and time the face and the glasse c. Where you sée that he putteth an Antithesis betwéene memorie and presence And therefore we confesse with Chrysostome that we haue the verie same bodie that was offered vpon the crosse Howbeit bicause he alwaies interlaceth memorie and mindfulnesse he sheweth that it is no waie of receiuing the same by a bodilie presence but by the presence of faith which can make things that be absent spirituallie present as Paule to the Galathians saith Gal. 3 1. that Christ was crucified in them Iohn 1 56. Eph. 1 20. Againe that Abraham sawe the daie of the Lord and was glad And God made vs now to sit at the right hand in heauenlie places How was this By a carnall presence No but by faith which excludeth not the truth of the thing And bréefelie as touching the argument we haue euen the verie same but not after the selfe-same maner that is to wit in the same kind of presence Faith excludeth not the truth of the thing And so it followeth not Christ reallie and corporallie gaue himselfe vpon the crosse and Therefore we haue him after the selfe-same maner in the communion D. Chadse We offer saith Chrysostome euen the selfe-same that he offered although he be there after an other maner and after an other forme and as this man testifieth we offer not now one lambe or an other lambe to morrowe but euermore one and the selfe-same Otherwise it is confessed that Christ offered himselfe for a price and we for a mysterie and remembrance D. Martyr They which communicate the selfe-same Christ and full whole that is neither of his natures cut off or diminished doo receiue him by faith For faith dooth neither hurt him nor defile him nor yet diminish him Naie rather it dooth suffer him to be as he is and to remaine in his owne place and yet dooth it spirituallie imbrace euen himselfe full and whole D. Chadse Is there in the sacrament the bodie of Christ or no D. Martyr I denie not but that in the sacrament is the verie bodie of Christ sacramentallie that is to saie by an effectuall signification and I assuredlie affirme that he is trulie giuen vs and receiued of vs but yet with the mind and with faith that is spirituallie or sacramentallie to wit that he is verelie present to our faith The difference betwéene vs is as touching the maner of the presence Ye doo imagine and feigne to your selues a certeine hiding of Christ in the bread or in the formes of bread the which I denie That he is present after such a maner as I haue declared I grant and I haue prooued after what sort he may be granted to be in the sacrament D. Chadse It is euen the selfe-same saith Chrysostome D. Martyr He affirmeth it to be the selfe-same but yet he addeth In remembrance and recordation the which words belong to the mind and to faith not vnto bodilie presence D. Chadse Is it a true and carnall bodie which is in the sacrament or is it a spirituall bodie D. Martyr I haue alreadie granted it to be a true bodie but yet that I may so speake not by a reall presence It is the selfe-same bodie as I haue declared as concerning nature but yet we receiue the same with the mind and with faith euen in such wise as we receiue the signe of the same with the hand and with the
Ministerie and purpose so to continue Wherefore I will séeke and maintaine peace as you admonish me yet so neuerthelesse that when occasion is offered not a snatched or sought occasion but that which is iust and necessarie I will teach and speake that which I iudge true cōcerning that matter wherein I know they disagrée from me and that with such moderation and temperance as I will not gréeue or bitterlie taunt anie man that is of an other iudgement But as for commaunding me to silence or recantation neither haue I hitherto suffered it neither will I now suffer it For I iudge that to be most vnwoorthie for a godlie man and him that publikelie teacheth the holie scriptures so long as out of the word of God it cannot be shewed to be otherwise than I beléeue For when that should appeare and I might know it so to be I would not for anie cause delay to testifie the trueth and openlie to confesse it These thinges woorthie Syr and as you write my most néere ioyned brother in Christ I speake familiarlie to you as you sée and doe sincerelie open my minde and thought euen as it is affected For I haue such a confidence in your iustice and equitie as I neuer will or can séeme to refuse your owne selfe for a right and indifferent Iudge Fare you well and liue you happilie to Christ and his Church I would to God I might once at the length sée you and talke with you according to my earnest desire From Strasborough the 26. of Iune 1554. To Master Iohn Caluin I Am gladde that the little booke of defence of the consent of our Churches as touching the controuersie of the sacrament A consent of the Heluetian churches with the Church of Geneua is nowe come foorth and I wish that the same may bring abundance of fruit And I doubt not but for the Godlinesse and instruction wherewith it shewes it selfe to be furnished it will bring commoditie vnto the weake comfort vnto the learned and much stomacke and hatred to them that be obstinate Neither will this be any newe thing because such is the condition of the word of God That none of those things whereof I gaue counsell is chaunged I vnderstanding the reasons which you haue made in your Epistle do not only take it wel but in verie good part But yet this haue I marueiled at and I woulde with a gladde minde heare it if it were so that N. hath allowed of those things which you wrote For I loue the man because of other his goodlie giftes but in this controuersie which we are nowe in hand with he hath alwayes séemed vnto me to bee more than ynough a right Saxon and to carie a contrarie minde vnto the trueth which we defend Of what iudgement our men will be I knowe not Wée thought good to send both letters and a booke vnto Marpachius Marpachius For you did write nothing but that which may and ought to be taken in good part of mē which be of a sound iudgement But maruell not that there was some slacknesse in the answering of your letters For there were assemblies had after your letters were deliuered and Marpachius him selfe was absent a whole moneth which returned fower dayes since He went into his owne countrie and in returning made his iourney by Zuricke and saluted mee in the name of all those ministers In talke he is gentle and curteous ynough but excéeding obstinate in his opinion Thus much hath he profited that he includeth not the bodie of Christ in the breade but saieth that the presence of the flesh and bloude of Christ to the communicants is most truely and in verie déede to be affirmed and that such a presence as wicked men and the vnworthie eaters doe féede thereon Which plainely sheweth that hée doth not attribute the receiuing vnto faith vnlesse we speake of a liuely wholsome receiuing as though there were a certaine other true and reall eating as they call it of the bodie of Christ which the wicked also do vse But héereof I speake too much and especially with you which in one worde vnderstande the state of the controuersie As touching N. N. which you write of I also doe both know and sorowe that it is so He doth not sincerely admit the doctrine of predestination And as I can perceiue he agréeth altogether with Philip yea and he expresseth many things which euen Philip woulde not subscribe vnto him which I iudge méete at this time to be kept in silence But I see no iust reason that can bee alledged why he should denie the breade and wine to be the elements of the bodie and bloude of Christ Which reason although he could shewe yet would I iudge that we ought rather to giue credite vnto the diuine scriptures than vnto him whereby as well the breade as the cup are commended as Symbols or figures of the bodie and bloud of the Lord. Yet woulde I graunt vnto him that the verie action it selfe that is the eating and drinking is a figure of the most swéete foode of soules and of the whole restoring of our nature which figure we receiue by communicating in the Eucharist And whereas he saith that the naturall bodie of Christ is not giuen to be meate I so vnderstoode him as though in speaking this he stoode against them which vainely bable that the bodie of Christ is let passe into the belly by the mouth of the body by the téeth tongue roofe of the mouth and by the Iawes but if he meane any otherwise let him take héede Verily this am I most assured of that whatsoeuer nourishment or spirituall foode is receiued of vs by the bodie of Christ that is had by his true and naturall bodie which heeretofore was nailed vpon the crosse for our sake and nowe fitteth in heauen compassed about with the highest glorie For whatsoeuer foode there is as doubtlesse there is verie much drawne vnto vs by faith who wil say that that faith is caried vnto a feigned or phantasticall bodie Truly none that regardeth the truth and honour of faith will so affirme For faith apprehendeth things euen as they bee Wherefore séeing the body of Christ is not vnclothed of his nature neither heretofore vpō the crosse nor yet nowe in heauen it is by faith receiued of vs a naturall bodie as it is But while I write vnto you these things of N. N. beholde another thing commeth to minde whereof I am mooued for iust cause to demaunde and also to write what I my selfe iudge of it which as I doe boldly so it shall be frée for you when you be at leasure to shew what you iudge thereof For I doe not vrge an answere knowing that you are ouerpressed with profitable businesse As touching the communion which wee haue with the bodie of Christ and with the substance of his nature all men are not of one opinion and I thinke you shall heare the cause why It is a
awaie That custome haue I alwayes most allowed of all other as that which is the purer most sauoreth of the Apostles Church And I beséeche the immortall God that both in that place it may euermore be preserued and that at the length it may bee receiued wheresoeuer the church of Christ is restored You sée therefore that in the chiefe and principall point I doe not disagrée from you but doe earnestly desire that the same which you indeuour to bring to passe may take place My desire is kindled partly for that in Ceremonies I would come as néere as might be vnto the holie Scriptures and would continue in the imitation of the better times of the Church and partly that I perceiue the Popes followers indeuour still by these reliques to renew at the least wise some shewe of the Masse and doe more cleaue vnto these things than the nature of things indifferent can require But yet neither these things nor yet the reasons alleaged by you doe bring me to that passe that I shoulde affirme the vse of such garments to be verie wicked or that in their owne nature they be contrarie to the worde of God which in any wise I thinke to bee a matter indifferent being not ignoraunt that those things which be indifferent may sometimes be vsed and sometimes ought to be remooued To eate a thing strangled is an indifferent thing but yet it behooueth sometimes to set aside the vse thereof and another while it is in the frée choise to eate the same And by this meanes although I saide that I thinke a diuersitie of garments ought not to be retained in holy seruices yet neuerthelesse woulde I not say that it is a wicked thing so as I would be so bold to condemne whomsoeuer I shoulde perceiue to vse the same Certainelie if I were so perswaded I would neuer haue communicated with the Church héere in Englande wherein there is as yet kept still such a diuersitie For although as I haue saide I allowe but a litle héereof yet doe I sée that sometimes in these things indifferent some things although they be grieuous and burthensome are to bee borne withall so long as it cannot otherwise bee least if wee contend for them more bitterly than behooueth it may both be a hindrance to the procéeding of the Gospel and those things which in their owne nature be indifferent may be taught by our vehement contention to be wicked Which things vnlesse I be deceaued bring with them two most grieuous discommodities For if we woulde first suffer the Gospell to be spread abroade and to take déepe roote perhaps men woulde better and more easilie be perswaded to remooue awaie these outward attires A similitude While a man is sicke and is some what vppon the mending hande he grieuouslie suffereth certaine light and vnfit things to bée remooued from him aswel in meate as in drinke but yet the very same man hauing recouered health doeth euen of himselfe reiect them as things vnacceptable and vnprofitable If England were first wel and diligently instructed and confirmed in the chiefe and most necessarie points of Religion so farre as mee thinkes I sée it wil not at the length take in ill part that these things in some sort superfluous shoulde bée remooued But nowe when there is brought in a change in the chiefe necessarie points of religion and that with so great disquietnesse if wée shoulde also declare those things to bée wicked which be things indifferent al mens mindes in a manner woulde be so alienated from vs as they woulde no more shewe themselues to be attentiue and pacient hearers of sounde doctrine and necessarie Sermons Greatly beholding doubtlesse is your England vnto you for so much as you haue laboured verie earnestly in teaching and preaching and on the other side you haue wun to your selfe by the same England great fauour and authoritie whereby you may profitablie bring many things to passe to the glorie of God Onelie beware of this least by vnseasonable and ouer sharpe Sermons you be a let vnto your owne selfe Howbeit doe not gather hereby that I iudge we should neuer contend by the Ministerie of the Gospell for assuring the trueth of the scriptures and doctrines This doe not I affirme who continuallie oppose my selfe in disputations both publike and priuate and in the greatest controuersies for Religions sake but this I say that these things which be of lesse importance ought not to be a let through our contention Neither is there any great account to be made of them either if they be brought in or being brought in be confirmed Further if we procéede in disswading from these indifferent things as being pernicious and wicked wée condemne manie Churches which are not straunge from the Gospel and too earnestly reprooue innumerable Churches which in times past were celebrated with singular great praise I am not ignoraunt that the authoritie of Churches whether they be present or past ought not to be of such force as by them the trueth of Gods worde shoulde be pressed for that must remaine firme and vnshaken although the whole world shoulde faile in his foundation but this I stande to prooue that for thinges indifferent I holde we may not worke that either they be condemned or that we speake otherwise than well of them And because I perceiue that you iudge not these to be indifferent things perhaps it will bée profitable to examine the reasons whereby you perswade your selfe hereof Wherefore to contriue them in briefe as you doe I will gather them chiefely into principall pointes First you say that the Priesthood of Aaron whereunto this diuersitie of garments séemeth to belong must not be restored For since wee haue Christ for the Priest the ceremonies of Aaron are abrogated neither ought they with the safetie of godlinesse bee called againe Another foundation of your reasons is that these are the inuentions of Antichrist and since that wee ought to bée straunge not onelie from the Pope but also from all his false inuentions you woulde that the diuers apparellings and attirings of ministers should be abolished Since these be your two principall Arguments we will first consider of them and then will we adde what we shall else remember to be brought by you for the confirmation of your opinion In the lawe or Priesthood of Aaron there were sacraments by which it pleased GOD to seale the promises of Christ to come A distinctiō of the ceremonies of the old Fathers all which I knowe were abrogated and wee must beléeue that Christ is alreadie giuen not to be giuen and séeing there bee other pledges giuen by the Lorde himselfe vnder the Gospell I meane breade wine and water we ought not to renewe againe the olde tokens Neuerthelesse some thinges were there so appointed as they cannot properly bee called Sacraments for they serued vnto comelinesse vnto order and vnto some commoditie the which as things agréeable vnto the light of nature
but doe rather despise him he looseth his labour séeing through such a contempt he is made blinde But if he be indued with the feare of God he will assent vnto him that rightlie admonisheth Howbeit both parts of the argumēt are easilie refelled He that feareth not God and when the punishment of eternal death is set before him procéedeth in contemning of him procureth vnto himselfe a more gréeuous iudgement harder condemnation But he that is indued with the feare of God will by applying of more vehement spurs hasten with a swifter course vnto the trueth Wherefore such doctrine as this hath no fruite and draweth much losse with it Those things in effect iudge we of the whole cause Now wil we come to examine particularlie the parts and members thereof which we are faine to doe in fewe words and briefelie séeing we haue other businesse in hande which although we woulde we may not intermit This first of all we cannot choose but maruell at that the Anabaptists are affirmed to haue a true mediatour although they beléeue that his flesh was brought from heauen Whether the Anabaptists doe acknowledge the true mediator not taken of the virgin Vndoubtedlie a mediator he cannot be vnlesse he both be and be comprehended by faith according as God hath ordained him and reuealed him in his promises But he decreed that he shoulde haue flesh of men and this he testified by euident and plaine wordes in the holie scriptures So as they which attribute vnto him a heauenly flesh haue not the mediatour promised by God but him whom they haue inuented to themselues and imagined of their owne braine It is obiected that those men doe not sée nor perceiue that such a mediator is set foorth and promised by God as ought to haue taken flesh of Marie What they can sée or what they cannot sée it maketh little or nothing to the matter This doubtlesse are they driuen to beléeue that in the holie Oracles it is left vnto vs for a most certaintie we doe not affirme that they doe sée these things But this be we assured of that not to sée nor professe those things but with full mouth to denie them remooueth them from saluation A iudgemēt as touching the Iewes As touching the Iewes of our times which crie out that they cannot finde by the holie scriptures that Messias is yet come but say that they do beléeue in him as did the Patriarches Prophets and as their forefathers beléeued what will Hadrian iudge Will he saie that they be not out of the kingdome of heauen Let him saie what he will we will saie with Iohn that they be antichrists which say that Christ is not come in the flesh 1. Iohn 4. 3. A blindnesse in those thinges which the scripture teacheth concerning the mediatour remooueth not damnation from the vnfaithfull That blindnesse is laide vpon vs as a iust punishment of former sinnes which when it transgesseth the lawe and bounds of faith it taketh not eternall damnation away They that denie the consequent denie also the Antecedent but rather procureth the same Neither is it truely sayde that it comes oftentimes to passe that they which denie the consequent doe not denie the antecedent for they in déede doe denie this although in words they séeme so much to graunt it For the ouerthrowing of the consequent is so repugnant to the antecedent as they can not stande together But thou wilt say that vnawares they take away the antecedent of Christes humanitie I graunt it but ignorance as touching naturall prophane thinges is counted but a light matter but in articles of the faith it bringeth the extremest and chiefest losse And it is not nowe called ignorance but incredulitie Matt. 1. 25. Luke 2. 7. But that Christ was borne of the virgine Marie no man of sounde religion doubteth but that the same doth belong to the chiefe pointes of faith And for man to be borne of a mother is not onelie to passe through the wombe of her and this euen children themselues doe knowe Further we confesse that he was not onlie borne of a virgin but that hee was also conceiued of her And who I beséech you will say that those things which passe through the wombe are conceiued Howbeit we are not nowe about to bring foorth testimonies of the scriptures whereby the Anabaptists may bee conuinced that it may be shewed to them that the flesh of Christ was receiued of his mother but to the intent wee may prooue that they which denie this which truelie belongeth to a mediatour doe vtterlie take awaie the mediatour himselfe although by mouth and wordes they professe that they beléeue and confesse him A similitude If in anie kingdome a man should teach that we should not for anie cause obey a king and yet neuerthelesse would confesse him to be lawefull king and that he holdeth the same kingdome by right of inheritance hee should as I thinke be punished by death neither should it anie thing auaile him to crie that he séeth not the dependencie or connection betwéene the consequent and the antecedent But they which were wise or had anie knowledge at all of politike gouernement would say vnto him either thou séest or séest not this knitting together by denying this that is the consequēt thou ouerthrowest also the antecedent Neither are the papistes deliuered from the curse and euerlasting destruction in this respect that they thinke themselues to preach no other gospell than that which the Apostles taught and they themselues moreouer denie that they doe sée a iust and effectuall coniunction betwéene their doctrine and that which is accursed Yet for all that these thinges must not in such sort be vnderstoode as though we do not thinke that they sinne more gréeuouslie who reiect and oppresse the trueth which they verie well knowe than they of whome consequentes are denied and antecedentes by wordes and false opinion affirmed but in vaine since these may not consist with the contraries of the consequent These men in déede doe sinne somewhat lesse yet so gréeuouslie notwithstanding as vnlesse they at the length repent them That the Anabaptists haue no true mediator they shal perish eternally séeing they haue no true mediatour but such a one as they themselues haue forged Neither doth Hadrians similitude belong anie thing vnto this matter Whether the Anabaptists doe beléeue in Christ Mat. 26. 27 The Hebrewes saieth hee of a false opinion doe thinke that our Lorde Iesus was nothing else but a méere man and that a seditious and naughtie man Wherefore they being deceiued by this errour did naile him to the crosse which iniurie of theirs although it procéeded of a false opinion yet did it breake out against verie Christ not against a fained Christ So the Anabaptistes when they beléeue and call vpon Christ which suffered for vs which rose againe and by whome sinnes are fréely forgiuen although they thinke that he
childe I haue sinned but speake it from the heart Wéepe ye with Ezechias Esa 38. 3. but wéepe with faithfull and syncere teares Prostrate your selues before Christ with the sinfull woman Luke 7. 37 Wéepe yee bitterlie with Peter with prayers and fastinges procéeding from a true faith Mat. 26. 75 Crie you out vnto God with the Niniuites Ionas 3. 5. Acts. 2. 37. Bée ye conuerted with those Iewes of whome Christ was crucified whome if ye spared no doubt but hee will also spare you For this doe I promise you by the authoritie of the word of God so that this repentance which I laie before you be firme and effectuall But and if ye demaund what I meane by a firme and effectuall repentaunce I will shewe you the cause and effectes thereof that it maie be discerned from a vaine Effectuall repentance feigned and hypocriticall repentaunce The originall mother thereof is of necessitie true and perfect faith For what soeuer is doone of vs without the grounde of the worde of God is vnfruitfull and hurtfull But wee haue not the worde of God for anie grounde but so farre foorth as we beléeue Therefore if ye sorrowe if ye lament if ye bewayle the fall that is past ye must néedes be mooued by the worde of God If a man beléeue it he reuealeth aboundaunt fruites for it cannot be idle in the heart of the faithfull Beholde therefore vnto you the beginning originall and fountaine of true repentance Nowe let vs consider the effectes True and effectuall repentaunce suffereth not sinne to goe vnpunished and without iust amendement But you will say coulde it euer bée brought to passe that the thing which is doone might bee vndoone That indéede cannot be vndoone which is doone but yet afterwarde the contrarie vnto that which before was doone maie be doone Vnto the deniall of the trueth made before the confession of the same is contrarie It behooueth therfore that by your testimonie you affirme whatsoeuer by abiuring yee haue denied And this maie be doone two maner of waies First if ye will in that place where ye committed the crime boldly confesse that ye haue erred wil by a liuelie contradiction testifie that ye hold no such opinion as the forme of the abiuration sheweth But in verie déede because this kinde of remedie requireth fortitude constancie and a singular valiantnes of minde because the waie is welnéere most certaine vnto Martyrdome which all men haue not the gift to suffer therefore dare I not require so great a matter of euerie one of you Let euerie man measure the strength giuen him by God and let him consider whether he bee able to performe this excellent and laudable worke If he haue confidence enough let him goe forwarde in the name of the Lorde for he shall doe no new thing in the Church of Christ Mat. 26. 69 Peter when hee had denied Christ he for Christes sake suffered the death of the crosse The renued constancie of the godly Marcellinus Bishoppe of Rome hauing first doone seruice vnto the Idols hee being led with repentance preached that which hee had denied and being made a martyr hee by his bloude gaue a testimonie vnto the trueth Holy Cyprian in his Sermon De Lapsis maketh mention of Castus Aemilius which when they were ouercome with the bitternesse of persecutions were humblie afterwarde conuerted to repentance and were so strengthened by Christ as the fight being renewed with the aduersary they gate the victory being made stronger than the fire and mightier than the flames confessing in the meane time with great constancie whatsoeuer they had before denied Howbeit thankes bee to God there is no néede to recite olde examples Some such thing within our age hath happened at London in England A certaine Priest being ouercome through cruell tormentes and long captiuitie did abiure The Bishoppe not content with his abiuration requireth his hande writing It is giuen him whereuppon the poore wretch goeth home and there is mooued and stirred vppe with so great sorrowe with such remorse and with such true and effectual repentance as when he coulde inioye no comfort rest nor anie quietnesse of minde nor could anie longer indure the sharpe threates of the conscience he commending him selfe to God returneth home to the Bishoppe and desireth to sée his hande writing which hee a fewe dayes before had deliuered and being shewed him he takes it violentlie and teares it blaming himselfe that he had béene so disloyall and notable a traytour vnto the Lord Iesus Christ adding moreouer Beholde here I am handle mee at your owne pleasure I saie I iudge and I affirme contrarie vnto those thinges that I first wrote Which when he had so boldlie and notably confessed hee was againe taken and within a while after burned I woulde to God that at the leastwaie so much valiant courage might happen to each one of you from the father eternal that by this meanes the truth of Christ may be made famous in you and that they which through you are made the weaker and haue suffered offence might be confirmed and returne againe into the way of God and goe forward in the purposed iourney But if that the weakenesse of your strength be such as hauing shewed the forme of repentance it cannot bring foorth fruite wee must come to an other kinde of remedie which consisteth in this that yée make voide your abiuration by your flight and departure otherwise the same doth yet burne before God and men For how shall it by repētance be extinguished or blotted out while yee remaine in the selfesame state while there appeareth in you no signification of a contrarie opinion doe not you by tarying and holding your peace plainlie confirme that which yée haue doone Depart yée at the least way I beséech you from this kind of intolerable death For your departure shal be a certaine kinde of martyrdome and confession So often as I consider in my minde the state of your affaires if happily there be left in you any féele of Godlinesse if anie sparke of light if any small droppe of the holie Ghost as I verilie thinke there is some left I maruell yea I am amased that ye so staie your selues For I sée not how you can liue what quietnesse of minde yée can inioy with what confidence yee can pray nor what communication yee can haue one with another Can any thing be it neuer so good whether the same belong vnto the spirit or vnto the body be swéete and delectable vnto you or refresh you Are yée not all whollie shaken with feare when yée go vnto masses in making no account of the commaundements of God but in seruing of men and as witnesses consenters in crucifying againe the sonne of God Is not this torment more bitter vnto you than a thousand deathes By this one idolatry yée communicate with antichrist in all things I maruel how it comes to passe that yée there
For you accounted him insteede of a father and he in like manner most willingly confessed you to bee vnto him in age a sonne and in dignitie a father Nowe sith that by domesticall familiaritie and continuall acquaintance you haue had full triall of his wit learning godlinesse modestie humanitie and sweete conuersation and haue also hearde of him manie thinges concerning his life for he vsed somtimes to recken vp to his friendes request those thinges which had happened to him both in Italie and else where to their great delight shall iudge best of all other of the trueth of this Historie And vnlesse I be deceiued you will rather iudge that manie thinges which belonged to his praises are either omitted of mee or else not sufficientlie expressed according to the worthinesse thereof than to affirme that I haue cōmended him aboue his desert And perhaps also those of Martyrs friendes among you will iudge no lesse diuers noble and gentle men and also reuerende Bishoppes and manie other worthie men which sometime knewe Martyr loued him wel if so be that anie of them will vouchsafe to reade this Oration of ours which I doubt not but many will in whose mindes the memorie of Martyr though hee be deade is deepelie imprinted and firmely fastened But the iudgements of these men I dare not withstand but rather I confesse a fault before iudgement and I desire pardon partlie because I thinke that I do iustly deserue pardon if I alone not being sufficiently indued with the power of wit and eloquence and therewithall let with sorrow and heauinesse coulde not in speach comprehend all the praises of that man whose vertues alone manie ages before haue not had the like comparable vnto his and partly because I thinke that not onelie the successe but also my purpose and will of taking the worke in hande ought to be regarded For I meant for this cause speciallie to publish those things which I had learned of my friends and gathered by some reasonable studie to the intent that notable and eloquent men fauouring and louing Martyr as I know many both Italians and English men and also Germans and French men did stirred vp by my example might easilie performe that which I for manie causes could not doe namelie to celebrate the praises of Martyr by an excellent eloquent and well furnished Oration And this office vndoubtedly now that Martyr is deade manie Godly men wish it had beene performed of you which knewe both what you are able to doe in eloquence and are also full assured how greatly you loued Martyr And they thinke that such kinde of Orations are not repugnant to your office and dignitie since that with such kind of funerall Orations both Nazianzene honoured Basil and Athanasius and Ambrose Valentinian and Theodosius his brother Satyrus and other Bishops other excellent men And that they doe not require this of you right reuerend Father they are mooued by this reason namelie that they thinke there wants not in you anie good will but leasure and time For how great labours you indure in inlarging the kingdome of Christ and with how great studie and diligence you execute the office of a Bishop we also are not ignorant though wee be farre distant from you But in the meane time if by this my Oration I may prouoke you to describe the prayses and life of Martyr euen as cunning musitians are oftentimes prouoked by the rude playing of others that as it were of a certaine indignation they which before would not doe afterward plaie most excellentlie I shall receiue sufficient fruit of my labour but if you lacke time and to others willingnesse to doe it yet at the leastwise I wish that this my Oration may be extant not for a memorie of him which he by his owne writings and labours hath procured to himselfe to be eternall but that they which are mindfull of his name may yet at the leastwise haue this hystorie such as it is of his life wherein they may see both the beginnings and proceedings of his studies and from thence fetch examples both of manifolde and rare vertues Nowe I craue of you right reuerende Father that you will take in good part this token of my dutifull goodwill towards you and in the considering of this Oration not to haue so much respect to me as to Martyr himselfe whom the whole hystorie doth concerne Indeede your loue towards me required that I should giue some greater and more notable testimonie of my obseruation towards you but since my habilitie serueth not therefore I beseech you rather haue respect to my good will and continue your accustomed loue and good liking of me Fare you well right reuerend Father Dated at Zurick the principall Citie of Swicherland the 4. Calendi of Ianuarie 1562. ⧠AN ORATION OF the life and death of that worthie man and excellent Diuine D. Peter Martyr Vermillius professor of Diuinitie in the Schoole of Zuricke O That it had seemed good vnto God right honorable Fathers and welbeloued Auditorie that out of this place we might often a long time yet haue heard speake that excellent man and most graue Diuine our generall teacher Peter Martyr But for so much as God the Father who gouerneth all things most excellently hath thought good to take him awaie from vs being vnwoorthie perhaps of the presence of such a man and to call him into the euerlasting kingdome seeing now we cannot heare him as we desire to doe yet I at the leastwise will speake vnto you that which the present time and consideration of mine office doeth require Notwithstanding I am not ignoraunt that my speech cannot be equiualent to the vertues of Peter Martyr whereby he so excelled all others as they can verie hardlie be celebrated according to their woorthinesse euen by the best Oratour of the world But in mee there is scarce a meane wit welneere no exercise of speaking but so great a sorrowe as it may diminish the wit euen of an excellent Orator For I lament deare Auditorie for my owne sake I lament for his sake and I lament for the schooles sake and for all your sakes which haue loued and honored Martyr For mine owne sake because truelie I haue lost a fellowe in office but in verie deede a most faithfull Maister in age and loue a most deare father who loued mee entirely and that euen at such time as I least of all thought it For his owne sake not so much for that he is dead for he hath alwayes this long time wisht to bee loosed and to be with Christ and who will denie but that it happened well to him that he is deliuered from diseases from labours from cares and sorowes which he did infinitelie take for the calamities of the godly and dispoyling of the Church and that he heareth not seeth not and knoweth not of the sacking of Cities or of the bloudie battels captiuities and slaughters of good men all which
he prouided that the young men should be most diligently instructed in the three tongues And in the Latine tongue did Paulus Laecicius of Verona teache the Greeke tongue did Celsus one of the noble familie of the Count Martinengo teach and the Hebrew tongue did Emanuel Tremellius teache But Martyr himselfe to the intent he might teache the younger sort both the Greeke tongue and Religion together daylie interpreted to them the Epistles of S. Paul and heard them againe repeate this Lecture And he was accustomed openly before supper to expounde vnto them some Psalme of Dauid And there came flocking together out of all the Citie to heare him manie noble and learned men which were Senators of Luca. And to the intent he might plant the true Religion ouer all the Citie euerie Sunday he preached vnto the people and in the time of Lent and Aduent he after the vsuall manner expounded the Gospels appointed long since for those times but in the other seasons of the yeare he expounded the Epistles of Paul What great profite he brought by teaching I will not declare you your selues may easilie gather hereby in that after his departure out of Italie 18. of the fellowes within the space of one yeare forsoke the College and forsaking Poperie went vnto the Churches where the pure doctrine of the Gospell was openly preached among whom was that noble man Celsus Martinengus who with great praise gouerned the Italian Church of Geneua Also D. Hieronymus Zanchus who now teacheth the holie scriptures in the famous schoole of Strasborough Also Emanuel Tremellius an excellent interpreter of the Hebrue tongue That the sermons of Martyr were not without fruite the great number of Senators of Luca which willingly entered into banishment for the name of Christ are a testimonie While Martyr thus liued at Luca there met together in that Citie Charles the Emperour and Pope Paulus 111. Thither also came Caspar Contarenus a Cardinall returning from his Ambassade out of Germanie who for the olde amitie which he had with Martyr tooke that place in his way together with Thomas Badias of Modona Maister of the sacred Palace and fellowe of his Embassade In those dayes there was a daylie conference betweene Martyr and Contarenus as touching Religion as happeneth betweene friendes which bee learned men and studious in Religion Contarenus was nowe newlie come out of Germanie he had heard the confession of the saith which our men had made he knewe their reasons and arguments and as many iudge he did not altogether thinke amisse of our men It is also to be thought that both Martyr had heard manie things of him touching vs and our teachers which confirmed him in his opinion and in like manner also that he helped Contarenus in manie things so as he began to open his eies and more clearely to acknowledge the trueth Manie supposed that by the comming of the Pope Martyr should be in some perill because enuious and malitious men which bee euermore enemies of true vertue might deuise some craftie accusation whereby he shoulde bee brought in daunger with that suspicious olde man Howbeit because he was well fortifyed through his owne authoritie and learning and moreouer was great in the fauour of the people and had helpe of friendes they made then no sturre against him but deferring the matter till another time they meant to lie in waite for him Wherefore so soone as they had tried the patience of the people of Luca they cast in prison by the commaundement of the Bishop of Rome a certaine Heremit a confessor of the Augustinian familie and framed an accusation against him for violating of Religion Which thing certaine noble men of Luca taking in ill part for the godlinesse and innocencie which they knewe in the man did breake the prison and bringing him out of the Citie willed him to prouide for himselfe by escaping away wherein when by chaunce he had broken his legge he was againe taken and lead awaie vnto Rome Wherfore after that this first violent assault as I may say happened according to their desire they minded afterward to assaile Martyr therefore they laie in waite for him in euerie place At Rome they priuilie framed an accusation against him In euerie College of his familie they stirre vp his auncient enemies they shewed the time to be come wherein they might recouer their licence which they called their libertie and to punish P. Martyr desiring them that they would not omit that occasion And nowe within a while through the trauell and indeuour of these men they met together at Genua not the chiefe men of the societie as the custome was but those specially which hated or enuied Martyr who wished to haue all the licentiousnesse of their life to be restored vnto them whose Religion consisted in superstitious ceremonies and their holinesse in hypocrisie By these was Martyr called that he should come with all speede to Genua But he being not ignorant of the treacherie of his enemies which being blinded with hatred they could not conceale his old friends giuing him warning to take heede to himselfe and that there were manie which laie in waite for his life when he had diligently considered with himselfe of the matter he determined in any wise to shun this assemblie and to goe to some other place where he might be safe from the power intrapping of his aduersaries Wherefore he first of al committed a part of his Librarie of Bookes for these were his Treasure vnto Christopher Trent a Senator of Luca which was a godly man and studious of true Religion who found the meanes afterward to send the same to him into Germanie the other part he bequeathed to the College Then hauing set in order all the College affaires as much as he coulde and committed the care thereof to his deputie he departed priuilie out of the College and out of the Citie onelie with three persons which accompanied him namely Paulus Lacisius of Verona who afterwarde beeing made reader of the Greeke tongue at Strasborough dyed in that Citie Theodosius Trebellius and Iulius Terentianus who as all yee knowe cleaued faithfully and constantly to Martyr vntil he died He departing from Luca since he was minded first to visit his owne countrie came to Pisa and in that citie hee celebrated the supper of the Lorde with certaine noble men after the Christian manner And there finding trustie men hee wrote vnto Cardinall Pole letters of his departure and other letters vnto his Collegiates of Luca which a moneth after his daparture were deliuered vnto them In these he shewed what and how great errors and abuses be in all the Bishoppes of Romes Religion and especially also in the life monasticall wherewith hee coulde not with safe conscience haue any longer conuersation Hee also shewed other causes of his departure to wit the hatred and treacheries of his enemies He put them in minde of his faithfulnesse and synceritie in instructing and gouerning of